This article responds to a new objection, due to Ben Bramble, against attitudinal theories of sensory pleasure and pain: the objection from unconscious pleasures and pains. According to the objection, attitudinal theories are unable to accommodate the fact that sometimes we experience pleasures and pains of which we are, at the time, unaware. In response, I distinguish two kinds of unawareness and argue that the subjects in the examples that support the objection are unaware of their sensations in only a weak sense, and this weak sort of unawareness of a sensation does not preclude its being an object of one's attitudes.

Negative duties are duties not to perform an action, while positive duties are duties to perform an action. This article focuses on the question of who holds the positive duties correlative to human rights. I start by outlining the Universal Scope Thesis, which holds that these duties fall on everyone. In its support, I present an argument by analogy: positive and negative duties correlative to human rights perform the same function; correlative negative duties are generally thought to be universal; by analogy, we have reason to think that positive duties are held by everyone. I then consider three disanalogies that challenge the above argument. To address these worries, I introduce the notion of ‘aggregative duties’ – duties that can only be adequately grasped when we focus on the aggregate effect of the actions and omissions of different agents. This framework allows me to refine the initial thesis and address the objections.

Tom Dougherty has recently argued that non-consequentialists cannot accommodate our judgements about acceptable levels of risk-imposition. More specifically, he argues that the following two intuitively plausible claims are inconsistent: (i) that it is impermissible to provide small benefits to many people rather than saving the life of someone else, and (ii) that it is permissible to expose someone to a negligible risk of death in order to otherwise provide this person with a small benefit. Abandoning either principle has significant consequences: rejecting (i) requires rejecting an important argument against consequentialism and consequentialist approaches to beneficence; rejecting (ii) requires radically rethinking the way we live our lives, as we routinely expose individuals to negligible risks of death. This article shows that Dougherty's argument relies on a scope ambiguity involving permissibility. Once this ambiguity is resolved, Dougherty's argument fails.

Ben Bramble, Dan Haybron and others have endorsed the idea that there are unconscious, or unfelt, pleasures and pains. These would be sensory experiences that are genuine pleasures or pains, but experiences of which the subject is unaware. The idea that there are such things is worthy of attention in its own right; but I am interested in this alleged phenomenon for a further reason. I am attracted to an attitudinal theory of sensory pleasure and pain. Bramble has claimed that the existence of unconscious pleasures and pains reveals that attitudinal theories cannot be true. Chris Heathwood has offered a reply on behalf of attitudinalism. I think a better reply can be provided. In this article I explain why an attitudinal theory of pleasure and pain is consistent with whatever is plausible in the ‘unconscious pleasure and pain’ phenomenon.

If ‘F’ is a predicate, then ‘Fer than’ or ‘more F than’ is a corresponding comparative relational predicate. Concerning such comparative relations, John Broome's Collapsing Principle states that, for any x and y, if it is false that y is Fer than x and not false that x is Fer than y, then it is true that x is Fer than y. Luke Elson has recently put forward two counter-examples to this principle, allegedly showing that it yields contradictions if there are borderline cases. In this article, I argue that the Collapsing Principle does not rule out borderline cases, but I also argue that the principle is implausible.

In How Should We Aggregate Competing Claims, Alex Voorhoeve suggests accommodating intuitions about duties in rescue cases by combining aggregative and non-aggregative elements into one theory. In this article, I discuss two problems Voorhoeve's theory faces as a result of requiring a cyclic pattern of choice, and argue that his attempt to solve them does not succeed.