112:. According to this asymmetry, there is no obligation to bring into existence an individual who we can expect to have a good life, but there is an obligation not to bring into existence an individual who we can expect to have a bad life. It is possible to account for this asymmetry by accepting that there is an obligation to create happy lives, or by accepting that there is no obligation not to create unhappy lives. However, both options, especially the latter, are highly counterintuitive. Nevertheless, given that on suffering-focused ethics avoiding the creation of suffering has precedence over the promotion of happiness, these views can provide a very intuitive solution to this problem.
1962:
54:, the moral duty to reduce suffering is particularly relevant. For this reason, it will typically override other moral duties (although the duty to reduce suffering might be overriden by our other duties in certain cases). Moreover, this duty should be followed even if someone could bring about a better situation by violating it.
115:
Suffering-focused views also account for another widespread intuition, namely, that it is permissible not to benefit others but, instead, it is mandatory to avoid causing them to suffer. In particular, most people believe that it would be wrong to cause an unknown individual to enjoy some pleasure by
66:
Some suffering-focused views have historically been categorized as 'negative' in the philosophical literature. This nomenclature originated from the idea that these views prioritize the reduction of negative value over the promotion of positive value. While the term 'negative' continues to be widely
30:
is either a key priority or our only aim. Those suffering-focused ethics according to which the reduction of suffering is a key priority are pluralistic views that include additional aims, such as the prevention of other disvaluable things like inequality, or the promotion of certain valuable things,
127:
Another argument in favor of prioritizing the reduction of suffering would be that suffering, including extreme suffering, is present in massive amounts in the world and can be easily reduced, while bliss and extreme pleasure are much more scarce and hard to cause. This view finds precedents in the
95:
Finally, there are moderate suffering-focused views. According to these views, the reduction of suffering is more important than the promotion of other values and the reduction of other disvalues, although the promotion of these values and the reduction of these disvalues is also very important.
57:
Finally, there are suffering-focused ethics that focus on the moral character of an individual. On these views, the primary aim of a moral agent should consist in having a sound moral character. On certain suffering-focused character-based ethics, such a moral character will be that of the moral
83:
Suffering-focused ethics can be differentiated in virtue of how much room they leave for promoting values that differ from the reduction of suffering. On some suffering-focused ethics, there is no room for positive values, given that only negative ones matter. In contrast, other views, such as
75:, the use of the term 'suffering-focused ethics' has increased during the 21st century. One reason for this increase is that the term 'suffering-focused ethics' describes more accurately the commonalities between the wide range of different suffering-focused views that currently exist.
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According to other suffering-focused positions called lexical views, no other values can matter more than reducing suffering (lexicality in theory of value is the idea that certain values trump others). These views, unlike the previous ones, are compatible with valuing positive things
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It is also argued that there is a qualitative asymmetry between happiness and suffering that warrants prioritizing suffering reduction: suffering is inherently urgent and in severe cases unbearably bad. In contrast, a neutral absence of pleasure or any other proposed
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tranquilist views, are compatible with the existence of positive values. However, on these views, positive values only have instrumental significance, that is, they are only good insofar as they prevent suffering.
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agent with the attitudes and dispositions of a virtuous suffering reducer. However, on other views of this kind it will be that of the moral agent with the attitudes and dispositions of a caring suffering reducer.
47:. According to this view, we should try to bring about situations containing smaller amounts of aggregate suffering, adding up everyone's suffering as having equal value (no matter whose such suffering is).
39:'Suffering-focused ethics' is an umbrella term that includes different normative positions sharing the common feature of giving priority to the reduction of suffering. One type of suffering-focused view is
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Gustaf
Arrhenius & Wlodek Rabinowicz - 2015 - In Iwao Hirose & Jonas Olson (eds.), The Oxford Handbook of Value Theory. New York, USA: Oxford University Press USA. pp. 225-248.
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43:. On this kind of view, we should act so that we bring about those situations in which there is less suffering. A particular type of negative consequentialist view is
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Some philosophers have endorsed suffering-focused views because they consider that these are the only views that can solve some problems in the field of
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Other suffering-focused ethics, however, differ significantly from suffering-focused consequentialist views. According to suffering-focused
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Adams, Carol J. (1996) "Caring about
Suffering: A Feminist Exploration", in Donovan, Josephine & Adams, Carol J. (eds.),
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such as pleasure. Nevertheless, these views still prioritize reducing preventable suffering over these other aims.
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Making People Happy, Not Making Happy People': A Defense of the
Asymmetry Intuition in Population Ethics
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Narveson, Jan (1978) "Future People and Us". In R. I. Sikora and Brian Barry, eds.,
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Acton, H. B. & Watkins, J. W. N. (1963) "Symposium: Negative utilitarianism",
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Rozas, M. (2021) "Two asymmetries in population and general normative ethics",
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does not constitute an urgent problem that needs to be immediately "relieved".
675:"What Is the Difference Between Weak Negative and Non-Negative Ethical Views?"
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Elstein, Daniel J. (2005) "The
Asymmetry of Creating and Not Creating Life",
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Consequences of compassion: An interpretation and
Defense of Buddhist Ethics
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Griffin, J. (1979) "Is unhappiness morally more important than happiness?",
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Mayerfeld, Jamie (1996). "The Moral
Asymmetry of Happiness and Suffering".
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The Tango of Ethics: Intuition, Rationality and the
Prevention of Suffering
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Vinding, Magnus (2020). "1: Asymmetries
Between Happiness and Suffering".
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Beyond Animal Rights: A Feminist Caring Ethic for the
Treatment of Animals
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Algander, Per (2012). "A Defence of the
Asymmetry in Population Ethics",
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Bradley, Ben (2013) "Asymmetries in Benefiting, Harming and Creating",
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Reinvention: An International Journal of Undergraduate Research
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Sikora, R. I. (1976) "Negative utilitarianism: Not dead yet",
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Proceedings of the Aristotelian Society, Supplementary Volumes
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positions held by Buddhists and by 19th century philosophers.
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Better never to have been: The harm of coming into existence
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Ethical positions that prioritize the reduction of suffering
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An Introduction to the Principles of Morals and Legislation
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The Battle for Compassion: Ethics in an Apathetic Universe
614:"Axioms of Morality and Ethics in Negative Utilitarianism"
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Organisation for the Prevention of Intense Suffering
445:, Philadelphia: Temple University Press. pp. 38–60.
685:Suffering-Focused Ethics: Defense and Implications
511:Suffering-Focused Ethics: Defense and Implications
460:, PhD Dissertation, Cambridge: Harvard University.
336:Suffering-focused ethics: Defense and implications
189:Painism (an ethical framework by Richard D. Ryder)
1978:
709:Knutsson, Simon; Vinding, Magnus (2024-08-22).
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419:, 18 (2): 145–57. doi:10.1007/s11158-011-9164-0
308:Smart, R. N. (1958) "Negative utilitarianism",
100:Arguments in favor of suffering-focused ethics
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1732:Fifteen Sermons Preached at the Rolls Chapel
62:Suffering-focused ethics vs. negative ethics
406:, 39, 49–59. doi:10.1007/s10790-006-7256-4.
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711:"Introduction to suffering-focused ethics"
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286:, Continuum, New York, 1996, pp. 170–196.
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67:used when referring to positions such as
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388:"Three types of negative utilitarianism"
1764:Groundwork of the Metaphysics of Morals
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235:"The case for suffering-focused ethics"
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739:Suffering-Focused Ethics Publications
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1780:Elements of the Philosophy of Right
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765:Suffering-Focused Ethics Resources
668:. Oxford: Oxford University Press.
666:Suffering and Moral Responsibility
657:10.1111/j.2041-6962.1996.tb00795.x
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573:, Oxford: Oxford University Press.
499:, Oxford: Oxford University Press.
497:Suffering and Moral Responsibility
473:, Oxford: Oxford University Press.
273:, Oxford: Oxford University Press.
271:Suffering and Moral Responsibility
35:Different suffering-focused ethics
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443:Obligations to Future Generations
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1772:Critique of Practical Reason
749:Essays on Reducing Suffering
404:The Journal of Value Inquiry
392:Essays on Reducing Suffering
26:according to which reducing
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758:Qualia Research Institute:
688:. Copenhagen: Ratio Ethica.
638:. Exeter: Imprint Academic.
634:Leighton, Jonathan (2023).
625:Leighton, Jonathan (2011).
601:"Negative consequentialism"
454:Frick, Johann David (2014)
349:The Philosophical Quarterly
338:, Copenhagen: Ratio Ethica.
252:"Negative Consequentialism"
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41:negative consequentialism
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682:Vinding, Magnus (2020).
673:Knutsson, Simon (2016).
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366:Center on Long-Term Risk
239:Center on Long-Term Risk
159:Eradication of suffering
20:Suffering-focused ethics
880:Artificial intelligence
536:"The Pinprick Argument"
194:Philosophical pessimism
174:Negative utilitarianism
73:negative utilitarianism
45:negative utilitarianism
534:Pearce, David (2005).
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169:Negative reinforcement
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1804:The Methods of Ethics
1042:Divine command theory
1037:Ideal observer theory
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430:The Journal of Ethics
269:Mayerfeld, J. (1999)
250:Animal Ethics (2014)
214:Wild animal suffering
1921:Political philosophy
542:on January 25, 2021.
52:deontological ethics
1891:Evolutionary ethics
1852:Reasons and Persons
1828:A Theory of Justice
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729:Algosphere Alliance
629:. New York: Algora.
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469:Benatar, D. (2006)
386:Tomasik, B. (2013)
334:Vinding, M. (2020)
22:are those views in
1886:Ethics in religion
1881:Descriptive ethics
1716:Nicomachean Ethics
586:, London: Penguin.
554:"Why be negative?"
552:Pearce, D. (2010)
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299:, 37, pp. 83-114.
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1349:Moral courage
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1287:Good and evil
1285:
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1272:Family values
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1086:Quasi-realism
1084:
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910:Environmental
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848:
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835:
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832:Particularism
830:
828:
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823:
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815:
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730:
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712:
707:
703:
699:
698:Animal Ethics
695:
691:
687:
686:
680:
676:
671:
667:
662:
658:
654:
651:(3): 317–38.
650:
646:
641:
637:
632:
628:
623:
619:
615:
610:
606:
605:Animal Ethics
602:
598:
597:
585:
579:
572:
566:
559:
555:
549:
541:
537:
530:
522:
520:9798624910911
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485:
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438:
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405:
399:
393:
389:
383:
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367:
363:
362:"Tranquilism"
357:
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337:
331:
324:
318:
311:
305:
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142:
140:
137:
136:
129:
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107:
97:
93:
91:
90:intrinsically
85:
76:
74:
70:
59:
55:
53:
48:
46:
42:
32:
29:
25:
21:
1945:
1901:Human rights
1844:After Virtue
1570:Schopenhauer
1344:Moral agency
1217:Common sense
1113:Universalism
1081:Expressivism
1061:Intuitionism
1032:Subjectivism
977:Terraforming
952:Professional
846:
714:
697:
684:
665:
648:
644:
635:
626:
617:
604:
583:
578:
570:
565:
557:
548:
540:the original
529:
510:
504:
496:
491:
483:
478:
470:
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456:
450:
442:
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429:
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416:
411:
403:
398:
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382:
373:
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348:
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335:
330:
322:
317:
309:
304:
296:
291:
283:
278:
270:
255:
246:
238:
229:
144:Antinatalism
126:
118:
114:
103:
94:
86:
82:
65:
56:
49:
38:
19:
18:
1719:(c. 322 BC)
1585:Kierkegaard
1404:Stewardship
1181:Rousseauian
1098:Rationalism
1010:Cognitivism
957:Programming
932:Meat eating
905:Engineering
486:, 1, 41-49.
417:Res Publica
1981:Categories
1615:Bonhoeffer
1324:Immorality
1267:Eudaimonia
1227:Conscience
1222:Compassion
1108:Skepticism
1103:Relativism
1020:Naturalism
1000:Absolutism
972:Technology
822:Deontology
221:References
199:Speciesism
1992:Suffering
1876:Casuistry
1788:Either/Or
1695:Korsgaard
1690:Azurmendi
1655:MacIntyre
1595:Nietzsche
1525:Augustine
1520:Confucius
1500:Aristotle
1476:Ethicists
1434:Intrinsic
1399:Suffering
1309:Happiness
1282:Free will
1262:Etiquette
1207:Authority
1151:Epicurean
1146:Confucian
1141:Christian
1076:Emotivism
900:Discourse
837:Pragmatic
809:Normative
760:Suffering
204:Suffering
110:asymmetry
28:suffering
1987:Axiology
1966:Category
1906:Ideology
1871:Axiology
1700:Nussbaum
1650:Frankena
1645:Anscombe
1635:Williams
1590:Sidgwick
1510:Valluvar
1505:Diogenes
1490:Socrates
1414:Theodicy
1409:Sympathy
1374:Pacifism
1364:Morality
1277:Fidelity
1257:Equality
1212:Autonomy
1200:Concepts
1161:Feminist
1136:Buddhist
1066:Nihilism
1005:Axiology
962:Research
895:Computer
890:Business
702:Archived
700:. 2021.
132:See also
1864:Related
1610:Tillich
1575:Bentham
1550:Spinoza
1545:Aquinas
1530:Mencius
1444:Western
1419:Torture
1384:Precept
1339:Loyalty
1334:Liberty
1329:Justice
1242:Dignity
1232:Consent
1176:Kantian
1166:Islamic
1129:Schools
1015:Realism
947:Nursing
942:Medical
927:Machine
867:Applied
607:. 2014.
1855:(1984)
1847:(1981)
1839:(1979)
1831:(1971)
1823:(1903)
1815:(1887)
1807:(1874)
1799:(1861)
1791:(1843)
1783:(1820)
1775:(1788)
1767:(1785)
1759:(1780)
1751:(1759)
1743:(1740)
1735:(1726)
1727:(1677)
1685:Taylor
1670:Parfit
1665:Singer
1640:Mackie
1515:Cicero
1456:Virtue
1389:Rights
1314:Honour
1171:Jewish
967:Sexual
875:Animal
857:Virtue
801:Ethics
517:
24:ethics
1947:Index
1709:Works
1680:Adams
1675:Nagel
1630:Dewey
1625:Rawls
1605:Barth
1600:Moore
1565:Hegel
1540:Xunzi
1495:Plato
1485:Laozi
1466:Wrong
1439:Japan
1429:Value
1424:Trust
1319:Ideal
1186:Stoic
937:Media
922:Legal
1660:Hare
1620:Foot
1580:Mill
1560:Kant
1555:Hume
1535:Mozi
1451:Vice
1369:Norm
1297:Evil
1292:Good
1252:Duty
992:Meta
915:Land
842:Role
827:Care
515:ISBN
323:Mind
310:Mind
71:and
1461:Vow
1191:Tao
885:Bio
653:doi
1983::
713:.
696:.
649:34
647:.
616:.
603:.
556:,
390:,
364:,
262:^
254:,
237:,
793:e
786:t
779:v
717:.
677:.
659:.
655::
560:.
523:.
368:.
241:.
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