Providing a thorough introduction to current philosophical views on morality, Normative Ethics examines an act's rightness or wrongness in light of such factors as consequences, harm, and consent. Shelly Kagan offers a division between moral factors and theoretical foundations that reflects the actual working practices of contemporary moral philoso

Most thoughtful people worry at one time or another about whether there can actually be such a thing as objective moral truth. They might wonder, for example, whether the prevalence of moral disagreement makes it reasonable to conclude that there aren't really any moral facts at all. Or they might be bothered by questions like these: What could objective moral facts possibly be like? Isn't it obvious that morality is simply relative to particular societies and particular times? If there were moral facts, how could we ever come to know anything about them? Can morality really have the motivating and rational force we normally take it to have? How can one possibly find a place for objective moral values in a scientific worldview? Some people are driven by questions like these to the conclusion that we should embrace skepticism about morality, denying the very existence of anything worthy of the name. In Answering Moral Skepticism, Shelly Kagan shows how those who accept the existence of objective moral truth can provide plausible answers to these questions. Focusing throughout on issues that trouble reflective individuals, Kagan provides an accessible defense of the belief in objective morality will be of interest to both students of metaethics as well as anyone worried about the objectivity of their own moral judgements.

People differ in terms of how morally deserving they are. And it is a good thing if people get what they deserve. Accordingly, it is important to work out an adequate theory of moral desert. But while certain aspects of such a theory have been frequently discussed in the philosophical literature, many others have been surprisingly neglected. For example, if it is indeed true that it is morally good for people to get what they deserve, does it always do the same amount of good when someone gets what they deserve? Or does it matter how deserving the person is? If we cannot give someone exactly what they deserve, is it better to give too much-or better to give too little? Does being twice as virtuous make you twice as deserving? And how are we to take into account the thought that what you deserve depends in part on how others are doing? The Geometry of Desert explores a number of these less familiar questions, using graphs to illustrate the various possible answers. The result is a more careful investigation into the nature of moral desert than has ever previously been offered, one that reveals desert to have a hidden complexity that most of us have failed to recognize.

What determines whether an action is right or wrong? One appealing idea is that a moral code ought to contain a number of rules that tell people how to behave and that are simple and few enough to be easily learned. Another appealing idea is that the consequences of actions matter, often more than anything else. Rule consequentialism tries to weave these two ideas into a general theory of morality. This theory holds that morally wrong actions are the ones forbidden by rules whose acceptance would maximize the overall good. Morality, Rules, and Consequences: A Critical Reader explores for students and researchers the relationship between consequentialist theory and moral rules. Most of the chapters focus on rule consequentialism or on the distinction between act and rule versions of consequentialism. Contributors, among them the leading philosophers in the discipline, suggest ways of assessing whether rule consequentialism could be a satisfactory moral theory. These essays, all of which are previously unpublished, provide students in moral philosophy with essential material and ask key questions on just what the criteria for an adequate moral theory might be.

Providing a thorough introduction to current philosophical views on morality, Normative Ethics examines an act's rightness or wrongness in light of such factors as consequences, harm, and consent. Shelly Kagan offers a division between moral factors and theoretical foundations that reflects the actual working practices of contemporary moral philosophers.The first half of the book presents a systematic survey of the basic normative factors, focusing on controversial questions concerning the precise content of each factor, its scope and significance, and its relationship to other factors. The second half of the book then examines the competing theories about the foundations of normative ethics, theories that attempt to explain why the basic normative factors have the moral significance that they do.Intended for upper-level or graduate students of philosophy, this book should also appeal to the general reader looking for a clearly written overview of the basic principles of moral philosophy.

Most thoughtful people worry at one time or another about whether there can actually be such a thing as objective moral truth. They might wonder, for example, whether the prevalence of moral disagreement makes it reasonable to conclude that there aren't really any moral facts at all. Or they might be bothered by questions like these: What could objective moral facts possibly be like? Isn't it obvious that morality is simply relative to particular societies and particular times? If there were moral facts, how could we ever come to know anything about them? Can morality really have the motivating and rational force we normally take it to have? How can one possibly find a place for objective moral values in a scientific worldview? Some people are driven by questions like these to the conclusion that we should embrace skepticism about morality, denying the very existence of anything worthy of the name. In Answering Moral Skepticism, Shelly Kagan shows how those who accept the existence of objective moral truth can provide plausible answers to these questions. Focusing throughout on issues that trouble reflective individuals, Kagan provides an accessible defense of the belief in objective morality will be of interest to both students of metaethics as well as anyone worried about the objectivity of their own moral judgements.

Most people believe that there are limits to the sacrifices that morality can demand. Although it would often be meritorious, we are not, in fact, morally required to do all that we can to promote overall good. What's more, most people also believe that certain types of acts are simply forbidden, morally off limits, even when necessary for promoting the overall good. In this provocative analysis Kagan maintains that despite the intuitive appeal of these views, they cannot be adequately defended. In criticizing arguments for limited moral requirements as well as those for unconditionally prohibited acts, Kagan offers a sustained attack on two of the most basic features of ordinary common sense morality.

Most people agree that animals count morally. But how, exactly, should we take animals into account? According to a prominent position in contemporary philosophical discussions, animals and people have the very same moral status, so in our moral deliberations the otherwise similar interests of people and animals should be given the same weight and consideration. In How to Count Animals, more or less, Shelly Kagan rejects this view. In its place, Kagan sets out and defends a hierarchical approach, one in which people count more than animals do and some animals count more than others. Unfortunately, most moral theories have not been developed in such a way as to take into account these differences in moral status. By arguing for a hierarchical account of morality-and exploring what appropriate, status sensitive principles might look like-Kagan reveals just how much work needs to be done to arrive at an adequate view of our duties toward animals, and of morality more generally.

There is one thing we can be sure of: we are all going to die. But once we accept that fact, the questions begin. In this thought-provoking book, philosophy professor Shelly Kagan examines the myriad questions that arise when we confront the meaning of mortality. Do we have reason to believe in the existence of immortal souls? Or should we accept an account according to which people are just material objects, nothing more? Can we make sense of the idea of surviving the death of one's body? If I won't exist after I die, can death truly be "bad" for me? Would immortality be desirable? Is fear of death appropriate? Is suicide ever justified? How should I "live" in the face of death?

Written in an informal and conversational style, this stimulating and provocative book challenges many widely held views about death, as it invites the reader to take a fresh look at one of the central features of the human condition--the fact that we will die.

Most people agree that animals count morally, but how exactly should we take animals into account? A prominent stance in contemporary ethical discussions is that animals have the same moral status that people do, and so in moral deliberation the similar interests of animals and people should be given the very same consideration. In How to Count Animals, more or less, Shelly Kagan sets out and defends a hierarchical approach in which people count more than animals do and some animals count more than others. For the most part, moral theories have not been developed in such a way as to take account of differences in status. By arguing for a hierarchical account of morality - and exploring what status sensitive principles might look like - Kagan reveals just how much work needs to be done to arrive at an adequate view of our duties toward animals, and of morality more generally.