Joseph Van Weelden

In this paper, I argue for Fit, a prudential version of the claim that attitudes must fit their objects, the claim that there is an extra benefit when one's reactions fit their objects. I argue that Fit has surprising and powerful consequences for theories of well-being. Classic versions of the objective list theory, hedonism, desire views, and loving-the-good theories do not accommodate Fit. Suitable modifications change some of the views substantially. Modified views give reactions a robust role as sources of well-being, and they accept that objects call for some attitudes but not others. I argue that objective list theories and loving-the-good theories require the most minimal changes to accommodate Fit, so we have a pro tanto reason to favor these views over alternatives.

According to subjectivism about ill-being, the token states of affairs that are basically bad for you must be suitably connected, under the proper conditions, to your negative attitudes. This article explores the prospects for this family of theories and addresses some of its challenges. This article (i) shows that subjectivism about ill-being can be derived from a more general doctrine that requires a negatively valenced relationship between any welfare subject and the token states that are of basic harm to that subject and (ii) responds to some objections, including the objection that subjectivists about ill-being cannot plausibly explain the badness of pain.

Judgment subjectivism is the view that x is good for S if and only if, because, and to the extent that S believes, under the proper conditions, that x is good for S. In this paper, I offer three related arguments against the theory. The arguments are about what judgment subjectivism implies about the well-being of welfare nihilists, people who believe there are no welfare properties, or at least that none are instantiated. I maintain that welfare nihilists can be benefited and harmed. Judgment subjectivism is implausible because it implies otherwise.