As editor in chief of Utilitas, it is my great pleasure to announce the appointment of two new associate editors. Dr. Emmanuelle de Champs is Professor of British History and Civilisation at the University of Cergy-Pontoise. She is the author of Enlightenment and Utility: Bentham in France, Bentham in French (Cambridge University Press, 2015) and La déontologie politique ou La pensée constitutionnelle de Jeremy Bentham (Droz, 2008). Dr. Holly Smith is Distinguished Professor of Philosophy at Rutgers University. Her Making Morality Work has just been published by Oxford University Press. So we have now strengthen our editorial roster in both the history of ideas and contemporary moral philosophy.

The principle known as ‘anonymous Pareto’ has it that an alternative A is better than another, B, in case it is (strictly, non-anonymously) Pareto superior to either B or a permutation of it. It is an attractive idea, offering to apply Pareto-based judgments to a broader range of cases while preserving some of the intuitive appeal of the standard, more familiar principle. This essay considers some ways in which anonymous Pareto is defended and argues against each separately, as well as in more general lines. It suggests that the reasons in light of which people find strict Pareto so compelling are the reasons for doubting the anonymous variation of that principle.

How should anti-paternalists deal with policies that seem to be simultaneously reasonable and paternalistic? In the literature, anti-paternalists have sought to show that many policies that prevent people from harming themselves can be justified without appeal to the good accruing to the people interfered with; that is, without appeal to paternalistic reasons. However, while perhaps identifying sufficient non-paternalistic reasons for supporting these policies under realistic circumstances, anti-paternalists often fail, I argue, to identify satisfactory reasons that adequately reflect our underlying concerns pertaining to such policies. Included in those concerns are arguably the interests and well-being of the people whose choices are restricted by the policy in question. In this way, this article reveals that the strategy of reconciling anti-paternalism with seemingly paternalistic policies is beset by serious problems.

The moral psychologist Joshua Greene has proposed a number of arguments for the normative significance of empirical research and for the unreliability of deontological intuitions. For these arguments, much hinges on the combination of various components of Greene's research – namely the dual-process theory of moral judgement, ‘personalness’ as a factor in moral decision-making, and his functional understanding of deontology and consequentialism. Incorporating these components, I reconstruct three distinct arguments and show that the Personalness Argument for the claim that empirical research can advance normative ethics and the Combined Argument against deontology are both sound and interesting in themselves. They do not, however, cast doubt on traditional deontology or reserve a specific role for neuroscience. The Indirect Route argument overcomes some of the other arguments’ limitations. It is, however, invalid. I conclude by pointing out the broader philosophical relevance of Greene's arguments as shedding light on second-order morality.

I have two aims in this article. The first is to break the deadlocked exchange between John Skorupski and John Broome concerning how best to understand Thomas Nagel's distinction between agent-neutral and agent-relative reasons for action. The second is to provide a reformulation of the distinction which captures an uncontroversial distinction between those reason-giving considerations which encapsulate an indexical relationship between an agent and an object of moral concern, and those which do not. The resolution of this exchange, and subsequent reformulation of the dichotomy, has two important ramifications for contemporary debates in moral philosophy. First and foremost, it reveals the true, pre-theoretical nature of the distinction between agent-neutral and agent-relative reasons for action, and how the notion of agent-relativity cannot be utilized to underwrite the existence of deontic constraints. And, second, it provides definitive support for Skorupski's claim that agent-relative reasons are not the defining feature of deontological ethics.

If we were required to sacrifice our own interests whenever doing so was best overall, or prohibited from doing so unless it was optimal, then we would be mere sites for the realization of value. Our interests, not ourselves, would wholly determine what we ought to do. We are not mere sites for the realization of value – instead we, ourselves, matter unconditionally. So we have options to act suboptimally. These options have limits, grounded in the very same considerations. Though not merely such sites, you and I are also sites for the realization of value, and our interests (and ourselves) must therefore sometimes determine what others ought to do, in particular requiring them to bear reasonable costs for our sake. Likewise, just as my moral status grounds a requirement that others show me appropriate respect, so must I do to myself.

Effective altruism (EA) is a movement devoted to the idea of doing good in the most effective way possible. EA has been the target of a number of critiques. In this article, I focus on one prominent critique: that EA fails to acknowledge the importance of institutional change. One version of this critique claims that EA relies on an overly individualistic approach to ethics. Defenders of EA have objected that this charge either fails to identify a problem with EA's core idea that each of us should do the most good we can, or makes unreasonable claims about what we should do. However, I argue that we can understand the critique in a way that is well motivated, and that can avoid these objections.