Alastair Norcross

It is sometimes claimed that a consequentialist theory such as utilitarianism has problems accommodating the importance of personal commitments to other people. However, by emphasizing the distinction between criteria of rightness and decision procedures, a consequentialist can allow for non-consequentialist decision procedures, such as acting directly on the promptings of natural affection. Furthermore, such non-consequentialist motivational structures can co-exist happily with a commitment to consequentialism. It is possible to be a self-reflective consequentialist who has genuine commitments to individuals and to moral principles, without engaging in self-deception.

One of the currently popular dogmata of anti-consequentialism is that consequentialism doesn't respect, recognize, or in some important way account for what is referred to as the The charge is often made, but rarely explained in any detail, much less argued for. In this paper I explain what I take to be the most plausible interpretation of the separateness of persons charge. I argue that the charge itself can be deconstructed into at least two further objections to consequentialist theories. These objections amount to (i) the rejection of axiological aggregation, and (ii) the rejection of deontic aggregation. Of these two objections, I argue that the first one, though often made, is untenable. I also argue that the second objection, in its various forms, relies on distinctions whose moral significance is vigorously denied by almost all consequentialist theorists. I thus argue that the separateness of persons objection poses no special threat to consequentialism

Philosophy journals and conferences have recently seen several attempts to argue that 'all-things-considered better than' does not obey strict transitivity. This paper focuses on Larry Temkin's argument in "Intransitivity and the Mere Addition Paradox." Although his argument is not aimed just at utilitarians or even consequentialists in general, it is of prticular significance to consequentialists. If 'all-things-considered better than' does not obey transitivity, there may be choice situations in which there is no optimal choice, which would seem to open the door to a consequentialist account of moral dilemmas. Temkin's argument crucially appeals to what he calls "the Person-Affecting Principle (PAP)", which he roughly characterizes as follows, "On PAP, one outcome is worse than another only if it affects people for the worse" This paper argues that PAP, although plausible, does not hold in precisely those situations in which it would have to hold in order for Temkin's argument against transitivity to work.

Suppose that a very large number of people, say one billion, will suffer a moderately severe headache for the next twenty-four hours. For these billion people, the next twenty-four hours will be fairly unpleasant, though by no means unbearable. However, there will be no side-effects from these headaches; no drop in productivity in the work-place, no lapses in concentration leading to accidents, no unkind words spoken to loved ones that will later fester. Nonetheless, it is clearly desirable that these billion people avoid the headaches. Even though the headaches are moderate, they are impervious to pain-killing drugs, acupuncture, transcendental meditation, and just about any other remedy. In fact, there is only one way in which the headaches can be avoided. In a remote South American village, a young woman, Agnes, is suffering from a fever. A simple dose of antibiotics will save her life, otherwise she will die. If, and only if, she dies, the billion headaches will be prevented. You just happen to be passing through the village, in full knowledge of the circumstances. Although not a doctor (and therefore not bound by codes of professional ethics, Hippocratic oaths, etc.), you possess the requisite dose of antibiotics, for which you have no other use, and which will become useless, if not used in the next two hours.

Satisficing and maximizing versions of consequentialism have both assumed that rightness is an alI-or-nothing property. We argue thal this is inimical to the spirit of consequentialism, and that, from the point of view of the consequentialist, actions should be evaluated purely in terms that admit of degree. We first consider the suggestion that rightness and wrongness are a matter of degree. If so, this raises the question of whether the claim that something is wrong says any more than that it is bad. We consider the possibility that a consequenlialist should simply equate wrongness with badness. We reject this on the grounds that there is not a satsifactory way for a consequentialist to account for the badness of actions, as opposed to states of affairs. We explore two concepts of wrongness: to do something wrong is to be blameworthy; and the fact that something is wrong creates a reason not to do it. We argue that the first of these is not available to the consequentialist because of her views on blame, and that the second is just as much a feature of badness as of wrongness. We conclude that the consequentialist can make no sense of the concept of wrongness.

This article takes the central issue concerning the ethics of animal experimentation to be the moral status of animals. Since most animal experimentation involves treating experimental subjects in ways that would clearly not be morally acceptable if the subjects were human, and since no animal experimentation involves the informed consent of the experimental subject, any attempt to justify such experimentation must include a defense of the claim that the moral status of animals differs significantly from that of humans. The influence of animal welfare advocates, in particular Peter Singer, Tom Regan, and their followers, but certainly dating back to Bentham and Mill, seems to have resulted in at least the grudging acceptance by the research community that animals have some moral status. That is, that the interests of animals should be taken into account when designing and justifying experiments involving them.