Alan Carter

ABSTRACT In this article I examine the concept ‘self‐exploitation’ and its use in criticising workers' co‐operatives. I argue that the concept is incoherent and that the kind of exploitation which members of workers' co‐ops actually face is ‘market‐exploitation’. Moreover, some of the criticisms of workers' co‐ops which are made by those who employ the confused concept ‘self‐exploitation’ are shown to be inapposite when ‘market‐exploitation’ is recognised to be the real problem. I conclude with a discussion of the reasons for the acceptance of the misguided concept ‘self‐exploitation’ by a number on the Left in Britain today.

It appears to have been established that it is not possible for us to harm distant future generations by failing to adopt long-range welfare policies which would conserve resources or limit pollution. By exploring a number of possible worlds, the present article shows, first, that the argument appears to be at least as telling against Aristotelian, rights-based and Rawlsian approaches as it seems to be against utilitarianism, but second, and most importantly, that it only holds if we fail to view moral agents as individuals. The article also concludes that the argument has profoundly counter-intuitive implications.

Ascertaining the optimum global population raises not just substantive moral problems but also philosophical ones, too. In particular, serious problems arise for utilitarianism. For example, should one attempt to bring about the greatest total happiness or the highest level of average happiness? This article argues that neither approach on its own provides a satisfactory answer, and nor do rights-based or Rawlsian approaches, either. Instead, what is required is a multidimensional approach to moral questions—one which recognises the plurality of our values. Such an approach can be formalised by employing multidimensional indifference-curves. Moreover, whereas classical utilitarianism might be thought to enjoin us to bring about a larger global population, a multidimensional approach clearly suggests a significant reduction in human numbers.

Andrew Dobson has outlined three conceptions of environmental sustainability: the ‘critical natural capital’ conception; the ‘irreversibility’ conception; and the ‘natural value’ conception. He has also attempted to map out the various ‘dimensions of social justice’– his purpose in so doing being to analyze the ‘encounter’ of each conception of environmental sustainability with the points on his map. Not surprisingly, Dobson concludes that as one moves from the ‘critical natural capital’ conception through the ‘irreversibility’ conception to the ‘natural value’ conception of ‘sustainability’, the ‘points of contact’ with his map of ‘the dimensions of social justice’ are found to ‘become fewer and further apart’. In this article I argue that Dobson is fundamentally confused in his reason for thinking why this is so. I also argue that a core argument he deploys concerning future generations cannot do the work he requires of it.

Three interlocking features appear to underpin Rawls’s justification of political compliance within the context of political liberalism: namely, a specific territory; a specific society; and a specific conception of what it is to be reasonable. When any one feature is subject to critical examination, while presupposing that the other two are acceptable, Rawls’s argument for political compliance may seem persuasive. But when all three features are critically examined together, his justification of political compliance within political liberalism can be seen to lack cogency. Thus, political compliance fails to be justified by a free-standing political liberalism. Key Words: philosophical anarchism • political duties • political liberalism • political obligation • Rawls.

There has been a process of moral extensionism within environmental ethics from anthropocentrism, through zoocentrism, to ecocentrism. This article maps key elements of that process, and concludes that each of these ethical positions fails as a fully adequate, environmentalist ethic, and does so because of an implicit assumption that is common within normative theory. This notwithstanding, each position may well contribute a value. The problem that then arises is how to trade off those values against each other when they conflict. The solution here proposed is to employ multidimensional isovalue-contours along with a multidimensional practicability-frontier. This would result in a rich, value-pluralist environmentalist ethic that enjoined different outcomes to those enjoined by purely anthropocentric, zoocentric or ecocentric ethics.

Genuine altruism would appear to be incompatible with evolutionary theory. And yet altruistic behavior would seem to occur, at least on occasion. This article first considers a game-theoretical attempt at solving this seeming paradox, before considering agroup selectionist approach. Neither approach, as they stand, would seem to render genuine, as opposed to reciprocal, altruism compatible with the theory of evolution. The article concludes by offering an alternative game-theoretical solution to the problem of altruism.