Graham Oddie

I address two related questions. First: what value is there in visiting a museum and becoming acquainted with the objects on display? For art museums the answer seems obvious: we go to experience valuable works of art, and experiencing valuable works of art is itself valuable. In this paper I focus on non-art museums, and while these may house aesthetically valuable objects, that is not their primary purpose, and at least some of the objects they house might not be particularly aesthetically valuable at all. Second: to what ontologicaltypeorcategorydo museum objects belong? Whattypeof item should be featured on an inventory of a museum collection? I distinguish betweentypicalobjects andspecialobjects. While these are different types of object, both, I argue, areabstracta, notconcreta. The answer to the second question, concerning the ontological category of special objects, throws new light on various philosophical questions about museums and their collections, including the question about the value of museum experiences. But it also throws light on important questions concerning the preservation and restoration of museum objects.

A rather promising value theory for environmental philosophers combines the well-known fitting attitude (FA) account of value with the rather less well-known account of value as richness. If the value of an entity is proportional to its degree of richness (which has been cashed out in terms of unified complexity and organic unity), then since natural entities, such as species or ecosystems, exhibit varying degrees of richness quite independently of what we happen to feel about them, they also possess differing degrees of mind-independent and subject-independent value. In particular, their value is not dependent on the desires or preferences of humans. The fitting attitudes account of value, at least as it is standardly developed, demands isomorphic evaluative responses on the part of all valuers. In particular, it entails that all valuers should have isomorphic preferences. But this seems absurd. I consider three different strategies with which the fitting attitude theorist can deflect this challenge. The first makes use of an account of non-standard value relations in terms of permissible preference orderings. The second appeals to value appearances and the associated notions of value distance and value perspective. The third involves an account of the ultimate bearers of value as properties, rather than as propositions or states of affairs. These strategies are not all mutually incompatible. While it isn’t possible to combine the first and second strategies, it is possible to combine the first and third strategies, and also to combine the second and the third.

Can a present or future event bring about a past event? An answer to this question is demanded by many other interesting questions. Can anybody, even a god, do anything about what has already occurred? Should we plan for the past, as well as for the future? Can anybody precognise the future in a way quite different from normal prediction? Do the causal laws and the past jointly preclude free action? Does current physical theory entail a consistent version of backwards causation? Recent articles on the problem of backwards causation have drawn attention to the importance of the principle of the fixity of the past: that the past is now fixed. It can be shown that the standard argument against backwards causation (the bilking experiment) simply builds in the assumption of past fixity. A fixed past deprives future events of past efficacy. This has naturally led to the speculation that by abandoning past fixity real power over the past may be possible.In this paper I show that in order to have an interesting thesis of backwards causation it is not enough simply to drop past fixity. More must go. In particular, to ensure what could be called future-to-past efficacy we must abandon two entrenched principles of permanence: the principle of permanent fixity, and the principle of permanent truth. The only alternative for backwards causal theorists is to embrace real contradictions in nature.

Value is either additive or else it is subject to organic unity. In general we have organic unity where a complex whole is not simply the sum of its parts. Value exhibits organic unity if the value of a complex, whether a complex state or complex quality, is greater or less than the sum of the values of its components or parts. Whether or not value is additive might be thought to be of purely metaphysical interest, but it is also connected with important aspects of evaluative reasoning. Additivity is closely connected with principles of bare difference and separability which are often tacitly assumed in value theory. The author spells out these principles and trace their connections with additivity and organic unity. The author then develops an unpleasant paradox of additivity. Additivity apparently entails nihilism: that nothing is more valuable than anything else. Additivity involves a kind of axiological atomism -- that complexes decompose into components or factors; that these factors possess value independently of their role in valuable complexes; and that the factors do not interact in their production of overall value. In order to avoid the paradox it seems as though the factors have to be akin to the metaphysically privileged states of logical atomism -- a doctrine that does not enjoy widespread support. The paradox poses a problem not only for the notions of organic unity and additivity, but also for the closely related bare-difference principles which lie at the heart of value theory and of its application. The author proposes a way of eliminating the paradox, and thereby saving additivity and separability, without presupposing an unpalatable variant of logical atomism. The author closes with the proposal to treat principles of additivity as regulative ideals in our search for intrinsic values.

What's Wrong?: Applied Ethicists and Their Critics is a thorough and engaging introduction to applied ethics that covers virtually all of the issues in the field. Featuring more than ninety-five articles, it addresses standard topics--such as abortion, euthanasia, capital punishment, world hunger, and animal rights--and also delves into cutting-edge areas like cloning, racial profiling, same-sex marriage, prostitution, and slave reparations. The volume includes seminal essays by prominent philosophers (Robert Nozick, James Rachels, Peter Singer, and Judith Jarvis Thomson) alongside work by newer voices in the field. Employing a unique approach to teaching argumentation, editors David Boonin and Graham Oddie unify the wealth of material presented in this collection. Each chapter opens with a featured article that takes a strong stand on a particular issue; the essays that immediately follow offer objections and critical responses to the arguments put forth in the featured selection. This format helps students learn how to better engage in debates because it illustrates how philosophers argue with each other. In addition, a general introduction describes strategies for understanding and evaluating the different types of arguments contained in the readings, while detailed chapter introductions enable students to see precisely how the arguments presented in the various writings are related to one another. Discussion questions and suggestions for further reading are included for each chapter. Ideal for courses in introduction to ethics and applied ethics/contemporary moral problems, What's Wrong? can also be used in critical thinking courses that emphasize philosophical argumentation.

Why should a Bayesian bother performing an experiment, one the result of which might well upset his own favored credence function? The Ramsey-Good theorem provides a decision theoretic answer. Provided you base your decision on expected utility, and the the experiment is cost-free, performing the experiment and then choosing has at least as much expected utility as choosing without further ado. Furthermore, doing the experiment is strictly preferable just in case at least one possible outcome of the experiment could alter your choice of options. That is, you should pursue the information just in case it could make a difference to what you do. The problem remains, however, why one should do an experiment when nothing of much practical consequence hangs in the balance. One possibility here is to invoke the pure cognitive utility of states. It is shown that one constraint on cognitive value (what I call cogency) guarantees the value of learning: from a cognitive point of view you are justified in performing an experiment if the outcome of the experiment could make a different to what you think. A bonus of the basic framework is that it provides a new decision theoretic argument for the rationality of conditionalization.

The core of the truthmaker research program is that true propositions are made true by appropriate parts of the actual world. This idea seems to give realists their best shot at capturing a robust account of the dependence of truth on the world. For a part of the world to be a truthmaker for a particular it must suffice for, or necessitate, the truth of the proposition. There are two extreme and unsatisfactory truthmaker theories. At one extreme any part of the world (up to and including the whole world) that suffices for a proposition is deemed to be a truthmaker for that proposition. At the other extreme there is only one truthmaker that can do the job, and that is the entire world, the whole show. Another possibility suggests itself, that a truthmaker be any minimal sufficer for a proposition. A truthmaker is minimal if it suffices but no proper part of it suffices. A minimal sufficer would be both sufficient for the truth of the proposition and, in one sense, necessary for it as well. A minimal sufficers would be commensurate with the proposition it makes true. Unfortunately not all propositions have minimal sufficers. But it does not follow that not every proposition has a commensurate sufficer. The problem, then, is to specify a coherent notion of commensurateness on which every truth has a commensurate sufficer. I argue that this problem may not be soluble.