Argumenta – Journal of Analytic Philosophy

Our natural attitude is to care about the fate of a future person in a special manner once we know that this person is none other than ourselves. In the present paper, we defend the rationality of that attitude against Parfit’s famous contrary claim that ‘identity does not matter’. We argue that it is intrinsically bad for a conscious subject to have negative experiences, and that one therefore has reasons of a special kind (de se subject-relative reasons) to avoid having such experiences in the future. Our argument makes crucial…

Parfit argues that if we come to believe his theory of personal identity, we should care differently about the future. Amongst others, we can redescribe death in ways that make it seem less bad. I consider three challenges to his reasoning. First, according to the Argument from Above, a fact, event, or state of affairs can be good or bad independently of the value or disvalue of its constituents. Death could thus be bad even if R-relatedness matters and some degree of it is gets preserved. Second, I argue that…

In recent papers, Elizabeth Finneron-Burns and Johann Frick have both argued that it is not a wrong-making feature of human extinction that it would cause many potential people with lives worth living never to be born, and hence that causing human extinction would be, in at least one way, less wrong than many have thought. In making these arguments, both assume that merely possible future people cannot be harmed by their nonexistence, and thus do not have any claim to be brought into existence. In this paper, we raise objections…

In this paper we shall discuss some aspects of Parfit’s thought in connection with what we regard as a promising, quasi-naturalist approach to the self. The focus is not so much on the concept of person (considered as the starting point of a metaphysics of person), which—for our present purposes—we take essentially to be a forensic notion; our point is, rather, that certain ideas developed by Parfit in Reasons and Persons (1984) may be viewed as a component of a bottom-up account of the self that combines psychobiological and narrativist…

The psychological reductionist claims that what is important to our survival just consists in a series of causally related experiences. Our belief in a separately existing subject of experiences is held to be unjustified. In reply, it is contended that we need to distinguish between persons (continuing subjects of experience) and any related series of experiences (their lives). A number of objections to this conception of a person are considered and rejected.

On Parfit’s Psychological Criterion of personal identity, I persist as some future subject if we can trace a chain of overlapping mental state connections from me to that future subject. When two subjects are connected in this way, we can say that they are psychologically continuous. Parfit offers up three different versions of the Psychological Criterion in Reasons and Persons, and what he calls the Narrow, Wide, and Widest views are distinguished from one another by what is acceptable as the cause of continuity on each. However, there appear to…

The relationship between Parfit’s theory of Personal Identity and his research on Population Ethics is underexplored. In this paper I both examine this relationship and support the principle stating that it is moral to cause the greatest total wellbeing. Once introduced the basic concepts of Population Ethics and Parfit’s theory of Personal Identity, I report Parfit’s distinction between Different Number Choices, that affect both the number and the identity of future people, and Same Number Choices, that affect only future people’s identity. Parfit underlines how, in Different Number Choices, it…

You are sitting in a fancy restaurant. After an extensively prepared, multi-course meal, out comes the dessert course: an unmodified but perfectly juicy, fresh peach. Many restaurants serve such unmodified or barely-modified foods, intending them to count as culinary art. This paper takes up the question of whether such unmodified foods, served in the relevant institutional settings, do count as culinary art. Drawing on debates about the metaphysics of art, I compare and contrast the case of unmodified food to Duchamp’s “Fountain” (1917), pointing out relevant similarities and differences between…

Conventional food systems are highly complex entities with numerous components that span the globe. Having an overabundance of parts creates ‘globalized opacity’, a condition wherein the sheer number of parts makes it incredibly challenging to see how these parts fit together. In turn, people cannot see how these systems help create and perpetuate social injustices in select instances. With this notion in mind, it should be no surprise that numerous issues require mitigation. Gaining a clear view of the nature of such problems could improve how food-justice researchers understand the…