T. M. Scanlon’s buck-passing account of value (BPA) has been subjected to a barrage of criticisms. Recently, to be helpful to BPA, Roger Crisp has suggested that a number of these criticisms can be met if one makes some revisions to BPA. In this paper, I argue that if advocates of the buck-passing account accepted these revisions, they would effectively be giving up the buck-passing account as it is typically understood, that is, as an account concerned with the conceptual priority of reasons or the right vis-à-vis value or the good. I conclude by addressing some of the broader implications of my arguments for the current debate about the buck-passing account of value. [Philosophical Studies, forthcoming] [pdf | html]

Judith Jarvis Thomson’s Loop Case is particularly significant in normative ethics because it calls into question the validity of the intuitively plausible Doctrine of Double Effect, according to which there is a significant difference between harm that is intended and harm that is merely foreseen and not intended. Recently, Frances Kamm has argued that what she calls the Doctrine of Triple Effect (DTE), which draws a distinction between acting because-of and acting in-order-to, can account for our judgment about the Loop Case. In this paper, I first argue that even if the distinction drawn by DTE can be sustained, it does not seem to apply to the Loop Case. Moreover, I question whether this distinction has any normative significance. The upshot is that I am skeptical that DTE can explain our judgment about the Loop Case. [Philosophical Studies 146(2) 2009: 223-231] [pdf | html]

In recent years, many nonconsequentialists such as Frances Kamm and Thomas Scanlon have been puzzling over what has come to be known as the Number Problem, which is how to show that the greater number in a rescue situation should be saved without aggregating the claims of the many, a typical kind of consequentialist move that seems to violate the separateness of persons. In this paper, I argue that these nonconsequentialists may be making the task more difficult than necessary, because allowing aggregation does not prevent one from being a nonconsequentialist. I shall explain how a nonconsequentialist can still respect the separateness of persons while allowing for aggregation. [Utilitas 20(4) 2008: 447-461] [pdf | html]

A number of international organizations have claimed that children have a right to be loved, but there is a worry that this claim may just be an empty rhetoric. In this paper, I seek to show that there could be such a right by providing a justification for this right in terms of human rights, by demonstrating that love can be an appropriate object of a duty, and by proposing that biological parents should normally be made the primary bearers of this duty, while all other able persons in appropriate circumstances have the associate duties to help biological parents discharge their duties. I also consider some policy implications of this right. [The Journal of Political Philosophy 14(4) 2006: 420-440] [pdf | html] [ Related Link ]

Radical experimentalists argue that we should give up using intuitions as evidence in philosophy. In this paper, I first argue that the studies presented by the radical experimentalists in fact suggest that some intuitions are reliable. I next consider and reject a different way of handling the radical experimentalists’ challenge, what I call the Argument from Robust Intuitions. I then propose a way of understanding why some intuitions can be unreliable and how intuitions can conflict, and I argue that on this understanding, both moderate experimentalism and the standard philosophical practice of using intuitions as evidence can help resolve these conflicts. [Philosophical Studies 140(2) 2008: 247-262] [pdf | html]