According to the Asymmetry, we’ve strong moral reason to prevent miserable lives from coming into existence, but no moral reason to bring happy lives into existence. This procreative asymmetry is often thought to be part of commonsense morality, however theoretically puzzling it might prove to be. I argue that this is a mistake. The Asymmetry is merely prima facie intuitive, and loses its appeal on further reflection. Mature commonsense morality recognizes no fundamental procreative asymmetry. It may recognize some superficially similar theses, but we will see that they derive from more familiar principles, and are compatible with there being moral reason to bring happy lives into existence.

Individuals have various kinds of obligations: keep promises, don’t cause harm, return benefits received from injustices, be partial to loved ones, help the needy and so on. How does this work for group agents? There are two questions here. The first is whether groups can bear the same kinds of obligations as individuals. The second is whether groups’ pro tanto obligations plug into what they all-things-considered ought to do to the same degree that individuals’ pro tanto obligations plug into what they all-things-considered ought to do. We argue for parity on both counts.

We discuss Kant’s conception of moral rationalism from the viewpoint of recent debates, which have distinguished different forms of moral rationalism. We argue that Kant’s version, ‘silencing’, is different and stronger than currently held versions of moral rationalism and that it also differs from versions of silencing that contemporary thinkers advocate. We then discuss Kant’s version of silencing in the context of the moral demandingness debate and argue that silencing can make a perfect duty very demanding. However, it is important that whilst in cases of conflict between duty and personal happiness the normative standing of the latter is silenced, silencing does not require that agents do all they can in the case of imperfect duties. We finally indicate the kind of latitude imperfect duties allow for, according to Kant’s strong form of moral rationalism.

Is Kant’s ethical theory too demanding? Do its commands ask too much of us, either by calling for self-sacrifice on particular occasions, or by pervading our lives to the extent that there is no room for permissible action? In this article, I argue that Kant’s ethics is very demanding, but not excessively so. The notion of ‘latitude’ (the idea that wide duty admits of ‘exceptions’) does not help. But we need to bear in mind (i) that moral laws are self-imposed and cannot be externally enforced; (ii) that ‘right action’ is not a category of Kantian ethics – there is a more and a less, and lack of perfection does not entail vice; and (iii) that only practice makes perfect, i.e. how much virtue can realistically be expected can vary from agent to agent. The principle that ‘ought’ is limited by ‘can’ is firmly entrenched in Kant’s ethical thought.