- Title Pages
- Chapter 1 Moore and the Idea of Goodness
- Chapter 2 Goodness before and after Moore
- Chapter 3 An Argument for Absolute Goodness
- Chapter 4 Absolute Evil, Relative Goodness
- Chapter 5 Recent Skepticism about Absolute Goodness
- Chapter 6 Being Good and Being Goodfor Someone
- Chapter 7 Noninstrumental Advantageousness
- Chapter 8 The Problem of Intelligibility
- Chapter 9 The Problem of Double Value
- Chapter 10 Pleasure Reconsidered
- Chapter 11 Scanlon's Buck-Passing Account of Value
- Chapter 12 Moore's Argument against Relative Goodness
- Chapter 13 Goodness and Variability
- Chapter 14 Impersonality: An Ethical Objection to Absolute Goodness
- Chapter 15 Further Reflections on the Ethical Objection
- Chapter 16 Moore's Mistake about Unobserved Beauty
- Chapter 17 Better States of Affairs and Buck-Passing
- Chapter 18 The Enjoyment of Beauty
- Chapter 19 Is Love Absolutely Good?
- Chapter 20 Is Cruelty Absolutely Bad?
- Chapter 21 Kant on Suicide
- Chapter 22 Future Generations
- Chapter 23 Biodiversity
- Chapter 24 Is Equality Absolutely Good?
- Chapter 25 The Value of Persons and Other Creatures
- Chapter 26 Euthanasia
- Chapter 27 The Extinction of Humankind
- Chapter 28 The Case against Absolute Goodness Reviewed
- Chapter 29 The Problem of Intelligibility Revisited
- Chapter 30 Attributive and Predicative Uses of “Good”
- Appendix A Killing Persons
- Appendix B J. David Velleman on the Value Inhering in Persons
- Appendix C Robert Merrihew Adams on the Highest Good
- Appendix D Thomas Hurka on the Structure of Goods
- Appendix E Jeff McMahan on Impersonal Value
- Appendix F Other Authors and Uses
- (p.131) Chapter 22 Future Generations
- Against Absolute Goodness
- Oxford University Press
This chapter examines the ethics of creating rather than destroying life. When a man and woman are thinking of having a child, they should consider not only what is good for them, or what is good for the child, or what is good for anyone, but also what is good (period). They must include this value in their deliberations, if there is such a reason-giving property. And if absolute goodness provides reasons of more than negligible weight, then its production can be expected to compensate for the creation of much that has negative value—including the pain and suffering of the children they bring into the world.
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