We present the first comprehensive theory of fairness that conceives of fairness as having two dimensions: a comparative and an absolute one. The comparative dimension of fairness has traditionally been the main interest of Broomean fairness theories. It has been analysed as satisfying competing individual claims in proportion to their respective strengths. And yet, many key contributors to Broomean fairness agree that ‘absolute’ fairness is important as well. We make this concern precise by introducing the Fairness formula and the absolute priority rule and analyse their implications for comparative fairness.

This paper argues that extortion is a clear threat in intergenerational relations, and that the threat is manifest in some existing proposals in climate policy and latent in some background tendencies in mainstream moral and political philosophy. The paper also claims that although some central aspects of the concern about extortion might be pursued in terms of the entitlements of future generations, this approach is likely to be incomplete. In particular, intergenerational extortion raises issues about the appropriate limits to the sway of central values such as welfare and distributive justice. We should be wary of ways in which such values invite us to buy off, or perhaps to join, an intergenerational climate Mafia.

What moral reasons, if any, do we have to ensure the long-term survival of humanity? This article contrastively explores two answers to this question: according to the first, we should ensure the survival of humanity because we have reason to maximize the number of happy lives that are ever lived, all else equal. According to the second, seeking to sustain humanity into the future is the appropriate response to the final value of humanity itself. Along the way, the article discusses various issues in population axiology, particularly the so-called Intuition of Neutrality and John Broome’s ‘greediness objection’ to this intuition.

G. A. Cohen famously argued that fundamental normative principles (for example, concerning justice) are “fact-free” in such a way that their truth is independent of non-normative facts. For our purposes here, we take Cohen’s claim as given. Our focus is on what might be thought of as the “other side” of this issue — on whether the non-normative facts that determine what might be feasible for us to accomplish are value-independent. We argue that they are not, that people have reason to think that the normative properties of different possible options can and sometimes do have a crucial impact on their feasibility. In other words: facts about feasibility are partially dependent on Cohen’s “fact-free moral principles.”