Toni Rønnow-Rasmussen

The idiom ‘for someone’s sake’ plays a central role in recent attempts to understand the distinction between impersonal values and personal values—e.g. between what is valuable or good, period, and what is valuable for or good for someone. In the first section three historical approaches to this distinction are outlined. Section 2 presents a modified fitting-attitude analysis of final ‘value-for’ interpreting value-for in terms of there being a reason to favour something ‘for someone’s sake’. Section 3 outlines two arguments against this sort of modified analysis, and then indicates what the rejection of these arguments would involve. This section also identifies an ambiguity in the analysis deriving from the fact that ‘sake’ may be used either evaluatively or non-evaluatively. In Section 4, the modified FA analysis is further clarified. Section 5 focuses on Kevin Mulligan’s recent suggestion that we are struck by personal value; finally, in Section 6, it is shown that an FA analysis admitting of two varieties of goodness may help us understand a certain kind of case that appears paradoxical as long as we assume that there is good, period, and no good-for.

Discussions about values are common in many contexts. Often, what is debated is the choice of means to realize or protect various values, but sometimes the discussion concerns the very values that ought to be realized or protected. Philosophical debate in this area has mainly been focused on two kinds of issues. Philosophers have tried to identify the set of fundamental values, i.e., to provide what might be called a substantive axiology, but they have also aimed to clarify the general conceptual framework for our thinking about values. This latter area can in turn be subdivided into two interrelated but relatively independent fields of research. In one, we find theories about the meaning, the evidential grounds and the truth status of value statements, along with analyses of the alleged motivational pull of value judgments. In the other research field, which may be called formal axiology, the focus is on the structural features of our value notions: on the logic of value, on the conceptual distinctions and connections between different value types, on the relationships between value concepts and normative notions, etc. While this volume concentrates on formal axiology, it also makes some forays into other fields of value research. The papers appearing in the collection are, for the most part, preliminary reports. Their final versions may later be published in regular journals or books.

Discussions about values are common in many contexts. Often, what is debated is the choice of means to realize or protect various values, but sometimes the discussion concerns the very values that ought to be realized or protected. Philosophical debate in this area has mainly been focused on two kinds of issues. Philosophers have tried to identify the set of fundamental values, i.e., to provide what might be called a substantive axiology, but they have also aimed to clarify the general conceptual framework for our thinking about values. This latter area can in turn be subdivided into two interrelated but relatively independent fields of research. In one, we find theories about the meaning, the evidential grounds and the truth status of value statements, along with analyses of the alleged motivational pull of value judgments. In the other research field, which may be called formal axiology, the focus is on the structural features of our value notions: on the logic of value, on the conceptual distinctions and connections between different value types, on the relationships between value concepts and normative notions, etc. While this volume concentrates on formal axiology, it also makes some forays into other fields of value research. The papers appearing in the collection are, for the most part, preliminary reports. Their final versions may later be published in regular journals or books.

The authors of this paper earlier argued that concrete objects, such as things or persons, may have final value, which is not reducible to the value of states of affairs that concern the object in question. Our arguments have been challenged. This paper is an attempt to respond to some of these challenges, viz. those that concern the reducibility issue. The discussion presupposes a Brentano-inspired account of value in terms of fitting responses to value bearers. Attention is given to a yet another type of reduction proposal, according to which the ultimate bearers of final value are abstract particulars rather than abstract states or facts. While the proposal is attractive, it confronts serious difficulties. To recognise tropes as potential bearers of final value, along with other objects, is one thing; but to reduce the final value of concrete objects to the final value of tropes is another matter.

Toni Rønnow-Rasmussen | : This paper explores a novel metaethical theory according to which value judgments express conditional beliefs held by those who make them. Each value judgment expresses the belief that something is the case on condition that something else is the case. The paper aims to reach a better understanding of this view and to highlight some of the challenges that lie ahead. The most pressing of these revolves around the correct understanding of the nature of the relevant cognitive attitudes. It is suggested that the distinction between “dormant attitudes” and “occurrent attitudes” helps us to understand these conditional beliefs. | : Cet article explore une nouvelle théorie méta-éthique selon laquelle les jugements de valeur expriment les croyances conditionnelles des sujets qui les font. Chaque jugement de valeur exprimerait la croyance selon laquelle quelque chose est le cas à la condition que quelque chose d’autre le soit. L’objectif de cet article est de parvenir à une meilleure compréhension de ce point de vue et de souligner certaines de ses difficultés. La plus urgente d’entre elles concerne la compréhension adéquate de la nature des attitudes cognitives pertinentes. Nous suggérons que la distinction entre « attitudes dormantes » et « attitudes occurrentes » permettrait de mieux comprendre les croyances conditionnelles.

The authors of this paper earlier argued that concrete objects, such as things or persons, may have final value (value for their own sake), which is not reducible to the value of states of affairs that concern the object in question.Our arguments have been challenged. This paper is an attempt to respond to some of these challenges, viz. those that concern the reducibility issue. The discussion presupposes a Brentano‐inspired account of value in terms of fitting responses to value bearers. Attention is given to a yet another type of reduction proposal, according to which the ultimate bearers of final value are abstract particulars (so‐called tropes) rather than abstract states or facts. While the proposal is attractive ((fone entertains the existence of tropes), it confronts serious difficulties. To recognise tropes as potential bearers of final value, along with other objects, is one thing; but to reduce the final value of concrete objects to the final value of tropes is another matter.

The paper argues that the final value of an object, i.e., its value for its own sake, need not be intrinsic. It need not supervene on the object’s internal properties. Extrinsic final value, which accrues to things in virtue of their relational features, cannot be traced back to the intrinsic value of states that involve these things together with their relations. On the opposite, such states, insofar as they are valuable at all, derive their value from the things involved. The endeavour to reduce thing-values to state-values is largely motivated by a mistaken belief that appropriate responses to value must consist in preferring and/or promoting. A pluralist approach to value analysis obviates the need for reduction: the final value of a thing or a person can be given an independent interpretation in terms of the appropriate thing- or person-oriented responses: admiration, love, respect, protection, cherishing, etc.

A fitting-attitude analysis which understands value in terms of reasons and pro- and con-attitudes allows limited wriggle room if it is to respect a radical division between good and good-for. Essentially, its proponents can either introduce two different normative notions, one relating to good and the other to good-for, or distinguish two kinds of attitude, one corresponding to the analysis of good and the other to good-for. It is argued that whereas the first option faces a counterintuitive scope issue, an attitudinal approach couched in terms of ‘for someone's sake’ attitudes has the unwelcome consequence that whatever is good for someone is also necessarily good. It is argued that this consequence can be avoided if we modify the standard way of formulating the fitting-attitude analysis of final impersonal value.

Recent Work on Intrinsic Value brings together for the first time many of the most important and influential writings on the topic of intrinsic value to have appeared in the last half-century. During this period, inquiry into the nature of intrinsic value has intensified to such an extent that at the moment it is one of the hottest topics in the field of theoretical ethics. The contributions to this volume have been selected in such a way that all of the fundamental questions concerning the nature of intrinsic value are treated in depth and from a variety of viewpoints. These questions include how to understand the concept of intrinsic value, what sorts of things can have intrinsic value, and how to compute intrinsic value. The editors have added an introduction that ties these questions together and places the contributions in context, and they have also provided an extensive bibliography. The result is a comprehensive, balanced, and detailed picture of current thinking about intrinsic value, one that provides an indispensable backdrop against which future writings on the topic may be assessed

Applied to evaluative properties the supervenience thesis is customarily understood as expressing two intuitions: (i) the idea that there is some kind of dependence between the (supervenient) value of an object and some (or all) of the natural properties of the object; (ii) the idea that if you assert that x is valuable and if you agree that y is relevantly similar to x, with regard to natural properties, you must be prepared to assert that y too is valuable. It is argued that the influential account of supervenience by R. M. Hare is problematic in that it only expresses the latter but not the former intuition. Two solutions to this problem are outlined, one of which ought to be endorsable by a prescriptivist such as Hare.

For quite some time now philosophers have stressed the need to distinguish between explanatory (motivating) reasons and justifying (good) reasons. The distinction is often illustrated with an example of someone doing something that is intended to strike the reader or listener, at least at the outset, as incomprehensible. The story of Abraham on Mount Moriah, who decided to sacrifice his son, Isaac, illustrates this pattern. Killing one’s own child is a horrific thing to do, and it is hard to understand what would drive a parent to do such a thing. But once we are informed that Abraham actually believed God had told him to do so, we can see (allegedly) that there is at least an explanation of why he decided to kill his son. In the eyes of most people the planned act remains awful. But once we assume that Abraham was mistaken (say, because the best explanation in this case need not postulate the existence of God), we can see that his decision to kill his son is not a response to a normative good reason.1 So in a few lines we have outlined two reason notions: explanatory and normative (good) reasons. Cases like this afford an intuitive grasp of the distinction between explanatory and normative reasons — the difference between what explains Abraham’s motivation and behaviour and the good or bad reasons that apply to him. However, more recently (see e.g. Dancy 2000) the picture such cases present has been supplemented, or perhaps even corrected. There is a further feature of the Abrahamic story that needs to be teased out — one that gives a finer-grained understanding of what is going on than that provided by talk of the agent’s explanatory reasons. I share this view, and so what I will be doing in this paper is mainly to underline the need to dig a bit deeper. Motivation, as I shall argue, comes in different forms

The endeavour to locate value in moral progress faces various substantive as well as more formal challenges. This paper focuses on challenges of the latter kind. After some preliminaries, Section 3 introduces two general kinds of “evaluative moral progress-claims”, and outlines a possible novel analysis of a descriptive notion of moral progress. While Section 4 discusses certain logical features of betterness in light of recent work in value theory which are pertinent to the notion of moral progress, Sections 5 and 6 outline the ambiguous character of “making moral progress”.

Reasons are facts, i.e., they are constituted by facts. Given a popular view that conceives of facts as thin abstract rather than thick concrete entities, the dichotomy between agent-neutral and agent-relative reasons is not particularly problematic. It is argued that it would be preferable if we could understand the dichotomy even if we had a thick noton of fact in mind. It would be preferable because it is better if our notion of a reason is consistent with a wider rather than narrower set of plausible metaphysical views. But, more importantly, it would also be preferable because the thin approach trivializes an interesting issue among practical philosophers. Moreover, as an additional drawback, the thin account is in one respect less appealing than its thick cousin. The latter is not flawless, though. Some major objections to the thick notion is discussed.

The much endorsed idea that reasons are facts, gives raise to several issues, not least when it is applied to the distinction between agent-neutral and agent-relative reasons. The paper distinguish in broad terms between two important views on the nature of facts. Given in particular a view that conceives of facts as abstract entities, the dichotomy is not particularly problematic. We might run into problems when it comes to identifying which facts are reasons and which are not, but the very dichotomy itself seems sound. On this, the so-called thin approach, it is at least a possibility that some reasons will be (in some sense of the dichotomy) agent-neutral and some will be agent-relative. The second approach, the thick account, is, much less popular. It is argued that the thin approach trivializes an interesting issue among practical philosophers. The thin account is also in one respect less appealing than its thick cousin. The thick account is not flawless, though. At the end, a couple of objections to it will be considered.

Jonathan Dancy argues in his book Moral Reasons that neither general nor specific moral principles are of any important use in moral decision making. I examine his reasons for denying any important role to such principles. With regard to general moral principles, I suggest that there are such principles that appear useful ‐ an idea that Dancy in some passages actually seems to endorse. When it comes to highly specific principles, Dancy's advice is less open to interpretation; since such principles match only one situation, Dancy considers them as of no use. I contest this view by considering an example that suggests that a highly specific principle has been of use.