Moore's moral programme is increasingly unpopular. Judith Jarvis Thomson's attack has been especially influential; she says the Moorean project fails because ‘there is no such thing as goodness’. I argue that her objection does not succeed: while Thomson is correct that the kind of generic goodness she targets is incoherent, it is not, I believe, the kind of goodness central to the Principia. Still, Moore's critics will resist. Some reply that we cannot understand Moorean goodness without generic goodness. Others claim that even if Moore does not need Thomson's concept, he still requires the objectionable notion of absolute goodness. I undermine both these replies. I first show that we may dispense with generic goodness without losing Moorean intrinsic goodness. Then, I argue that though intrinsic goodness is indeed a kind of absolute goodness, the objections marshalled against the concept are unsound.

This article clarifies what a neuroscience challenge to criminal justice must look like by sketching the basic structure of the argument, gradually filling out the details and illustrating the conditions that must be met for the challenge to work. In the process of doing so it explores influential work by Joshua Greene and Jonathan Cohen, and Stephen Morse respectively, arguing that the former should not be understood to present a version of the challenge, and that the latter's argument against the challenge is unpersuasive. This analysis allows the article to flesh out the challenge, and demonstrate why it is currently non-completeable. However, the article argues that contrary to what is often assumed the burden of proof falls on the defenders of criminal justice, and that they will find meeting it a monumental task.

In order to make progress in the welfare debate, we need a way to decide whether certain cases depict changes in well-being or not. I argue that an intuitive idea by Nagel has received insufficient attention in the literature and can be developed into a test to that purpose. I discuss a version of such a test proposed by Brad Hooker, and argue that it is unsuccessful. I then present my own test, which relies on the claim that if compassion is fitting towards a person due to her having (or lacking) certain properties, then we know that having (or lacking) those properties affect the person's well-being. I show how my test yields results in cases of deception, which have implications for central questions in the literature on well-being, such as whether what you do not experience can affect your well-being (the so-called Experience Requirement).

While Nozick and his sympathizers assume there is a widespread anti-hedonist intuition to prefer reality to an experience machine, hedonists have marshalled empirical evidence that shows such an assumption to be unfounded. Results of several experience machine variants indicate there is no widespread anti-hedonist intuition. From these findings, hedonists claim Nozick's argument fails as an objection to hedonism. This article suggests the argument surrounding experience machines has been misconceived. Rather than eliciting intuitions about what is prudentially valuable, these intuitive judgements are instead calculations about prudential pay-offs and trade-offs. This position can help explain the divergence of intuitions people have about experience machines.

Most of the literature on moral uncertainty has been oriented around the project of giving a normative theory for actions under moral uncertainty. The need for such a theory presupposes that internalist factors such as moral beliefs and evidence are relevant to what an agent ought to do. Some authors, including Elizabeth Harman, reject that presupposition. Harman advances an argument against all such internalist views on the grounds that they entail the exculpation of agents who should strike us as morally culpable. I argue that Harman's argument is only sound with respect to a small subset of internalist views, a subset that no one in fact defends. Though Harman's argument misses its mark, it raises important questions about how internalist theories should be understood. I argue that internalist theories should be understood as issuing rational, not moral, prescriptions.

How much personal partiality do agent-centred prerogatives allow? If there are limits on what morality may demand of us, then how much does it permit? For a view Henry Shue has termed ‘yuppie ethics’, the answer to both questions is a great deal. It holds that rich people are morally permitted to spend large amounts of money on themselves, even when this means leaving those living in extreme poverty unaided. Against this view, I demonstrate that personal permissions are limited in certain ways: their strength must be continuous with the reasons put forward to explain their presence inside morality to begin with. Typically, these reasons include non-alienation and the preservation of personal integrity. However, when personal costs do not result in alienation or violate integrity, they are things that morality can routinely demand of us. Yuppie ethics therefore runs afoul of what I call the ‘continuity constraint’.

In recent years, the effective altruism movement has generated much discussion about the ways in which we can most effectively improve the lives of the global poor, and pursue other morally important goals. One of the most common criticisms of the movement is that it has unjustifiably neglected issues related to institutional change that could address the root causes of poverty, and instead focused its attention on encouraging individuals to direct resources to organizations that directly aid people living in poverty. In this article, I discuss and assess this ‘institutional critique’. I argue that if we understand the core commitments of effective altruism in a way that is suggested by much of the work of its proponents, and also independently plausible, there is no way to understand the institutional critique such that it represents a view that is both independently plausible and inconsistent with the core commitments of effective altruism.

In section I, I lay out key components of my favoured non-cognitivist interpretation of Mill's metaethics. In section II, I respond to several objections to this style of interpretation posed by Christopher Macleod. In section III, I respond to David Brink's treatment of the well-known ‘competent judges’ passage in Mill's Utilitarianism. I argue that important difficulties face both Brink's evidential interpretation and the rival constitutive interpretation that he proposes but rejects. I opt for a third interpretative option that I call the psychological interpretation. This interpretation makes sense of otherwise difficult aspects of chapter IV of Utilitarianism. In section IV, I offer some reasons for rejecting Nicholas Drake's claim that Mill is ultimately best characterized as a Humean constructivist. If we accept Drake's suggestion that Mill's non-cognitivism is compatible with his being a constructivist, I argue, we should view Mill as putting forward a distinctively Millian form of constructivism rather than a Humean one.

Theories of well-being that give an important role to satisfied pro-attitudes need to account for the fact that, intuitively, the scope of possible objects of pro-attitudes seems much wider than the scope of things, states or events that affect our well-being. Parfit famously illustrated this with his wish that a stranger may recover from an illness: it seems implausible that the stranger's recovery would constitute a benefit for Parfit. There is no consensus in the literature about how to rule out such well-being-irrelevant pro-attitudes. I argue, first, that there is no distinction in kind between well-being-relevant and irrelevant pro-attitudes. Instead, well-being-irrelevant pro-attitudes are the limiting cases on the scale measuring how much of a difference pro-attitudes make to the subject's well-being. Second, I propose a particular scalar model according to which the well-being-relevance of pro-attitudes is measured either by their hedonic tone, or by the subject's conative commitment.

It is widely accepted that Bentham was influenced by the thought of Helvétius. But the fact that Bentham copied some elements from Helvétius leads to the question of how he changed the Helvétian ideas, and in what respects he aspired to go further than Helvétius. Taking as a starting point Bentham's claim that Helvétius was the Bacon of moral science, whereas he himself was to be the Newton, I argue for the following. First, Bentham's theory can be understood as an attempt to work out in detail the theoretical programme that Helvétius outlined in order to reform moral philosophy. Second, in contrast to Helvétius, Bentham's theory is guided by considerations of feasibility, and this leads to claims that are more moderate than Helvétius's claims. Third, whereas Helvétius did not indicate how utilitarian principles should enter political decisions, in Bentham's approach the citizens, and especially philosophers, are considered active political agents.

I give and evaluate Prichard's many (often obscure and idiosyncratic) arguments against ideal utilitarianism.

Richard Arneson has proposed that prioritarianism be adjusted to incorporate considerations of individual desert. For those inclined to accept prioritarianism, this refinement seems intuitive: Shouldn't we give priority both to those who are worse off and to those at a higher desert level? This article considers the viability of desert-modulated prioritarianism using the framework of claims-across-outcomes (‘claims’). I have previously used this framework to provide a unified defence of the Pareto and Pigou–Dalton axioms. With further, plausible, axioms, we arrive at prioritarianism. Should the strength of an individual's claim depend upon her desert? If so, we should accept a new axiom, Priority for the More Deserving. But Priority for the More Deserving can conflict with the Pareto axioms, if desert is intrapersonally variable rather than fixed. We should therefore reject Priority for the More Deserving and conclude that desert-modulated prioritarianism is a non-starter.

It is widely thought that moral obligations are necessarily guidance giving. This supposed fact has been put to service in defence of the ‘ought-implies-can’ principle according to which one cannot be morally obligated to do the impossible, since impossible-to-satisfy obligations would not give guidance. It is argued here that the supposed fact is no such thing; moral obligations are not necessarily guiding giving, and so the ‘guidance argument’ for ought-implies-can fails.

In a recent Utilitas article, Neil Feit argues that every person occupies a well-being level of zero at all times and possible worlds at which she fails to exist. Views like his face the ‘problem of the subject’: how can someone have a well-being level in a scenario where she lacks intrinsic properties? Feit argues that this problem can be solved by noting, among other things, that a proposition about a person can be true at a possible world in which neither she nor the proposition exists. In this response, we argue that Feit has not solved the problem of the subject, and also raise various related problems for his approach.

It is often argued that the requirement that moral obligations be ‘action guiding’ motivates the claim that one can be obligated to φ only if one can φ. I argue that even on its most plausible interpretation, this argument fails.

I argue that direct consequentialism is not rationally believable. I focus on duties of love. Those feelings are so fundamental to us that believing consequentialism creates insanity. For it entails negative judgements not just about our loyal acts, but also about our deepest feelings. If direct consequentialism is true we should be able to believe it and stay sane. But we cannot, so it is not true.

This article concerns John Gay's 1731 essay ‘Preliminary Dissertation Concerning the Fundamental Principle of Virtue or Morality’. Gay undertakes two tasks here, the first of which is to supply a criterion of virtue. I argue that he is the first modern philosopher to claim that universal happiness is the aim of moral action. In other words: Gay is the first utilitarian. His second task is to explain the source of moral motivation. He draws upon the principles of association to argue (a) that we develop benevolent motives by associating the idea of our happiness with that of others and (b) that we come to approve of benevolence by recognizing that our happiness is inextricably connected with the general happiness. While some scholars have taken an interest in Gay's essay, a sustained treatment of its contents does not exist, despite its acknowledged influence on Hume, Hartley, James Mill, and John Stuart Mill.

Moral theories that demand that we do what is morally best leave no room for the supererogatory. One argument against such theories is that they fail to realize the value of autonomy: supererogatory acts allow for the exercise of autonomy because their omissions are not accompanied by any threats of sanctions, unlike obligatory ones. While this argument fails, I use the distinction it draws – between omissions of obligatory and supererogatory acts in terms of appropriate sanctions – to draw a parallel with psychological perfectionism. Through this parallel, I demonstrate that requiring what is morally best is in fact counter-productive. Thus, by its own lights, a theory that wants us to do what is best ought at the very least to tell us to believe that some actions are supererogatory. As the old adage goes, the best is the enemy of the good; I argue here that the supererogatory is the solution.

There is no large number of very small bads that is worse than a small number of very large bads – or so, some maintain, it seems plausible to say. In this article, I criticize and reject two recently proposed vindications of the above intuition put forth by Dale Dorsey and Alex Voorhoeve. Dorsey advocates for a threshold marked by the interference with a person's global life projects: any bad that interferes with the satisfaction of a life project is worse than any number of bads that don't interfere with such a life project. Such thresholds, I argue, are broadly implausible. Voorhoeve gives a contractualist account for the irrelevance of minor bads. His account, I argue, does not, among other things, provide the right kind of reason in defence of the above intuition.

Rule-Consequentialism faces ‘the problem of partial acceptance’: How should the ideal code be selected given the possibility that its rules may not be universally accepted? A new contender, ‘Calculated Rates’ Rule-Consequentialism claims to solve this problem. However, I argue that Calculated Rates merely relocates the partial acceptance question. Nevertheless, there is a significant lesson from this failure of Calculated Rates. Rule-Consequentialism's problem of partial acceptance is more helpfully understood as an instance of the broader problem of selecting the ideal code given various assumptions – assumptions about who will accept and comply with the rules, but also about how the rules will be taught and enforced, and how similar the future will be. Previous rich discussions about partial acceptance provide a taxonomy and groundwork for formulating the best version of Rule-Consequentialism.