
Contents
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4.1 The puzzle 4.1 The puzzle
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4.2 Why we love addition 4.2 Why we love addition
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4.2.1 The raw addition principle, inconsistency with existence condition 4.2.1 The raw addition principle, inconsistency with existence condition
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4.2.2 Obstacles to doing away with addition 4.2.2 Obstacles to doing away with addition
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4.2.3 Summing up 4.2.3 Summing up
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4.3 Inversive existence-sensitive solution to the addition puzzle 4.3 Inversive existence-sensitive solution to the addition puzzle
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4.3.1 Perennial concerns about the raw addition principle 4.3.1 Perennial concerns about the raw addition principle
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4.3.2 Strategy: Addition without raw addition 4.3.2 Strategy: Addition without raw addition
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4.3.3 Implementation: Contributive value and value inversion 4.3.3 Implementation: Contributive value and value inversion
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4.4 Objection and reply: Isn’t inversive existence-sensitive addition circular? 4.4 Objection and reply: Isn’t inversive existence-sensitive addition circular?
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4.5 Applications of inversive existence-sensitive addition 4.5 Applications of inversive existence-sensitive addition
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4.5.1 The two paths to zero wellbeing case 4.5.1 The two paths to zero wellbeing case
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4.5.2 Infinite population problems 4.5.2 Infinite population problems
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4.5.3 The tradeoff to exist case 4.5.3 The tradeoff to exist case
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4.6 Wouldn’t it be simpler to “minimize aggregate complaints”? 4.6 Wouldn’t it be simpler to “minimize aggregate complaints”?
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Cite
Abstract
Prior chapters may seem to imply that an additional increment of wellbeing—say, five units—can be a moral enhancement in a given future when that future is compared against a second future yet be morally inert when that future is compared against a third future. But how can that be? It seems clear that what an additional increment of wellbeing adds to moral value must itself be fixed—must, that is, meet the stability requirement. Following a strategy shared by Broome and Feldman for addressing issues of equality and desert, the inversive existence-sensitive addition solution proposes that we should add up, not levels of raw wellbeing, but rather contributive values, defined by reference to our maximizing values as constrained by our existential values and assigned by means of a certain value inversion as we move from levels of wellbeing to levels of the values that matter for moral law.
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