It has been shown that the Mere Addition Paradox occurs in a choice-functional approach with Path Independence (Stewart R.T., 2021, Path independence and a persistent paradox of population ethics, Journal of Philosophy, forthcoming). The present study is a three-part response to this finding. First, I show that Path Independence is not an essential property leading to this paradox and that logically weaker properties can get the same result. Second, I present a rationalizable choice function that does not yield the paradox. And third, I argue that menu-dependent relations are nicely examined if Path Independence is relaxed to Property $\alpha $ (or equivalently, Contraction Consistency).

We study original position arguments in the context of social choice under ignorance. First, we present a general formal framework for such arguments. Next, we provide an axiomatic characterization of social choice rules that can be supported by original position arguments. We illustrate this characterization in terms of various well-known social choice rules, some of which do and some of which do not satisfy the axioms in question. Depending on the perspective one takes, our results can be used to argue against certain rules, against Rawlsian theories of procedural fairness, or in support of richer, multidimensional models of individual choice.

Nozick’s ‘utility monster’ is often regarded as impossible, because one life cannot be better than a large number of other lives. Against that view, I propose a purely marginalist account of utility monster defining the monster by a higher sensitivity of well-being to resources (instead of a larger total well-being), and I introduce the concept of collective utility monster to account for resource predation by a group. Since longevity strengthens the sensitivity of well-being to resources, large groups of long-lived persons may, if their longevity advantage is sufficiently strong, fall under the concept of collective utility monster, against moral intuition.

Standard accounts of what makes exploitation wrong ground its wrong in distributive unfairness: when A exploits B he wrongs her by taking a greater share of the benefits from their interaction than he ought. I argue that this standard account does not succeed; distributive unfairness is neither the sole, nor the primary wrong of exploitation. I assume that distributive unfairness is pro tanto wrong. However, I argue that in situations where transactors’ consent to a transaction is morally valid, it is also morally transformative and overrides distributive unfairness’s pro tanto wrong. Thus, wrongful exploitation requires morally invalid consent.

Philosophical arguments about government contracting either categorically oppose it on legitimacy grounds or see it as largely anodyne. I argue for a normatively distinct kind of contracting – the advance market commitment, or AMC – and show that it is justified by the same liberal values that justify the welfare state.

When organizations solve collective action problems or realize values, they do so by means of institutions. These are commonly regarded as self-stabilizing. Yet, they can also be subject to endogenous processes of decay, or so we argue. We explain this in terms of psychological and cultural processes, which can change even if the formal structures remain unchanged. One key implication is that the extent to which norms, values and ideals motivate individuals to comply with institutions is limited.

A common idea, both in ordinary discourse and in the desert literature, is that wages can be deserved. The thought is not only highly intuitive, but it is also often appealed to in order to explain various injustices in employment income – pay gaps, for instance. In this paper, I challenge the idea that income from employment is the kind of thing that can be deserved. I argue that once one gets clear on the metaphysics of jobs and wages within the context of economic exchange more generally, there are natural principles concerning such exchanges which generate puzzles for that view. The puzzles, I argue, are especially acute for meritocrats who conceive of justice in wages in terms of desert. Additionally, I argue that appealing to dignity (rather than desert) offers better hope of explaining the kinds of injustices in wages that motivate the appeal to desert. In that case, no explanatory gap is left by abandoning the idea that wages can be deserved either, and so, I argue, we have good reason to doubt it.

In a recent article in this journal, James Christensen, Tom Parr and David Axelsen argue that millionaire salaries are unjust and women have no grounds of fairness to unjust salaries in parity with men. They accept that disrespect is expressed toward women when they are paid less than men because of their gender. Their argument largely replicates a similar argument developed earlier by Anca Gheaus. By drawing on the distinction between ideal and nonideal theory, we argue that Christensen et al. and Gheaus hold women to unacceptably high standards of justice and arguably higher standards than men are held to.

Liberal neutrality compels governments to respect individual preferences. Yet health-promotion campaigns, such as modern tobacco control policies, often seek to cultivate a preference for a healthy lifestyle. Liberal theorists have attempted to justify these policies by appealing to the concept of ‘means paternalism’, whereby these policies align with existing preferences. In contrast, this article argues that shaping preferences can be not only permissible but also morally required. Governments can preserve neutrality while influencing preferences by promoting generic goods valued in diverse societies and considering the preference-formation of future generations. This argument provides a stronger rationale for tobacco control policies.

A rise in the number of moral individuals in a group can hurt the morality of the group’s collective action. In this paper, we characterize strategic environments and models of morality where this is true solely because, after all, individual morals are private information.

While moral arguments for limiting market expansionism proliferate, a fundamental question has been left unanswered: the moral limits of what, exactly? Moral Limits of Markets (MLM) theorists tend to employ different terms – markets, putting a price tag, buying and selling – interchangeably and inconsistently to describe the phenomenon they are troubled by. I clarify this ambiguity by offering a novel taxonomy of different dimensions of exchange I identify as the sources of the normative concerns of most MLM arguments: Alienation, Commodification, Marketization, Privatization. This taxonomy allows us to better understand why and what about ‘markets’ should be limited.

Insurers draw on sophisticated models for the probability distributions over losses associated with catastrophic events that are required to price insurance policies. But prevailing pricing methods don’t factor in the ambiguity around model-based projections that derive from the relative paucity of data about extreme events. I argue however that most current theories of decision making under ambiguity only partially support a solution to the challenge that insurance decision makers face and propose an alternative approach that allows for decision making that is responsive to both the evidential situation of the insurance decision maker and their attitude to ambiguity.

A narrowly person-affecting (NPA) axiology is an account of the moral ranking of outcomes such that the comparison of any two outcomes depends on the magnitude and weight of individuals’ well-being gains and losses between the two. This article systematically explores NPA axiology. It argues that NPA axiology yields an outcome ranking that satisfies three fundamental axioms: Pareto, Anonymity and, plausibly, Pigou-Dalton. The axiology is neutral to non-well-being considerations (desert); and (assuming well-being measurability) leads to the Repugnant Conclusion (RC). In short, NPA axiology provides a grounding for Paretian, equity-regarding welfarism, albeit one that includes the RC.

According to relational egalitarianism, justice requires equal relations. In this paper, I ask the question: can equal relations be unjust according to relational egalitarianism? I argue that while on some conceptions of relational egalitarianism, equal relations cannot be unjust, there are conceptions in which equal relations can be unjust. Surprisingly, whether equal relations can be unjust cuts across the distinction between responsibility-sensitive and non-responsibility-sensitive conceptions of relational egalitarianism. I then show what follows if one accepts a conception in which equal relations can be unjust, including why it provides a reason to grant some people less political power than others.

When reading contemporary theories of distributive justice, one could easily get the impression that questions of fiscal design are normatively speaking merely instrumental for realizing the distributive ideal. Once the overall conception of justice is settled upon, questions of how the state should arrange its institutions and policies are settled if they effectively and efficiently promote the preferred distribution. I argue that such pure instrumentalism is mistaken in the context of fiscal policy. As a result, there is nothing problematic or morally arbitrary about accepting domain-specific principles of fiscal justice.

This paper is about time preferences, the phenomenon that the very same things are usually considered the less valuable the farther in the future they are obtained. The utilities of those things are discounted at a certain rate. The paper presents a novel normative argument for exponential discount rates, whatever their empirical adequacy. It proposes to take indexical utility seriously, i.e. utilities referring to indexical propositions (that speak of ‘I’, ‘now’, etc.) as opposed to non-indexical propositions. Economic focus is only on the latter, while the former are neglected. The potential ignorance of when is now generates a difference between indexical and non-indexical utility that can be exploited for a novel argument in favour of exponential discount rates.

This paper introduces a theory of ownership that is rooted in Israel Kirzner’s theory of entrepreneurship – The Entrepreneurial Theory of Ownership. Its central idea is that natural resources are not available to us automatically as other approaches to justice implicitly assume. Before we can use a resource, we need to do preparatory work in the form of making an entrepreneurial judgement on it. This fact, as I argue, makes it possible to put private ownership as a natural right on a firm normative ground and answer many traditional challenges to private property.

Non-Archimedean population axiologies – also known as lexical views – claim (i) that a sufficient number of lives at a very high positive welfare level would be better than any number of lives at a very low positive welfare level and/or (ii) that a sufficient number of lives at a very low negative welfare level would be worse than any number of lives at a very high negative welfare level. Such axiologies are popular because they can avoid the (Negative) Repugnant Conclusion and satisfy the adequacy conditions given in the central impossibility result in population axiology due to Gustaf Arrhenius. I provide a novel argument against them which appeals to the way that good and bad lives can intuitively outweigh one another.

Friedrich von Hayek’s classical liberalism argued that free markets allow individuals the greatest opportunity to achieve their ends. This paper develops an internal critique of this claim. It argues that once externalities are introduced, the forms of economic knowledge Hayek thought to undermine government action and orthodox utilitarianism also rule out relative welfarist assessments of more or less regulated markets. Given the pervasiveness of externalities in modern economies, Hayek will frequently be unable to make comparative welfarist claims, or he must relax his epistemic assumptions and allow for greater government action than his classical liberalism would wish to accept.