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On What Matters

On What Matters is a three-volume work of moral philosophy by Derek Parfit, comprising volumes one and two published in 2011 and volume three in 2017 by Oxford University Press.^[1]
The book advances a convergence argument, contending that rule consequentialism, a refined form of Kantianism, and contractualism can be interpreted as converging on a unified ethical framework emphasizing impartial reasons for action.^[2]^[3]
Parfit defends non-naturalist realism against subjectivist and error-theoretic alternatives, positing that moral truths exist independently of human attitudes and provide objective reasons that ground normativity.^[4]^[5]
Building on his earlier Reasons and Persons, the treatise addresses core issues in metaethics and normative theory, including the nature of reasons, rationality, and population ethics, while critiquing reductive accounts of value and obligation.^[6]
Volume three extends these themes to further refine treatments of reasons, moral discourse, and the status of morality, solidifying Parfit's influence as a pivotal figure in contemporary ethics.^[1]^[7]

Publication and Development

Writing and Conceptual Evolution

Derek Parfit commenced the intellectual groundwork for On What Matters following the 1984 publication of Reasons and Persons, which had explored themes of personal identity, rationality, and future-oriented ethics but left broader normative foundations underdeveloped.^[4] Over the ensuing decades, Parfit dedicated himself to refining these ideas, producing extensive drafts that underwent rigorous revisions driven by his commitment to precision and argumentative thoroughness.^[8] This process spanned approximately 27 years from Reasons and Persons, with early drafts circulating among philosophers by the late 2000s, including versions dated April 2008 and January 2009.^[9] Parfit's writing method involved iterative rewriting, often sharing preliminary manuscripts in seminars to solicit critiques, as evidenced by Peter Singer's 2010 seminar on drafts of Volumes 1 and 2.^[10] His style emphasized declarative sentences and exhaustive examination of objections, reflecting an evolution toward denser, more systematic argumentation compared to the case-based analyses in Reasons and Persons.^[2] This meticulous approach delayed publication until 2011 for Volumes 1 and 2, with Volume 3 following in 2017 after further seminars.^[11] Conceptually, Parfit's ideas progressed from the reductionist treatment of personal identity in Reasons and Persons—where psychological continuity supplanted strict identity as what matters in survival—to a comprehensive framework in On What Matters that applies analogous analytical rigor to ethical theories.^[3] In the earlier work, he highlighted puzzles like the repugnant conclusion in population ethics and non-instrumental reasons, seeding doubts about egoism and subjectivism. On What Matters builds on this by defending the objectivity of normative reasons through non-naturalist realism, arguing that facts about reasons are irreducibly normative and universally binding.^[12] This evolution culminated in the "Triple Theory," reconciling rule-consequentialism, Kantian ethics, and contractualism as converging on equivalent substantive principles, a synthesis that transcends the pluralism implicit in Reasons and Persons by demonstrating theoretical unity at a higher level of abstraction.^[3] Parfit's metaethical claims, including the rejection of desire-based theories of reasons, represent a shift toward Kantian constructivism tempered by realist commitments, informed by critiques of earlier Humean influences.^[4] Throughout, his reasoning prioritized logical entailments over empirical contingencies, aiming for views that "climb the mountain" to impartial, demanding ethics.^[13]

Publication Details and Editorial Notes

On What Matters comprises two volumes published by Oxford University Press in 2011 as a set (ISBN 978-0-19-926592-3). Volume One (ISBN 978-0-19-957280-9) was released on 26 May 2011 in hardback format with 592 pages.^[14]^[15] Volume Two (ISBN 978-0-19-957281-6) followed in June 2011, containing 825 pages.^[16]^[17] Paperback editions of individual volumes appeared subsequently, such as Volume One in 2013.^[18] The work originated partly from Parfit's 2002 Berkeley Tanner Lectures Across the Disciplines, which formed an early basis for the content, though the final manuscript reflects decades of refinement through Parfit's seminars and personal revisions without noted external editorial alterations for these volumes.^[18] A third volume, featuring responses to critics, was published posthumously in 2017 (ISBN 978-0-19-877860-8).^[6]

Core Thesis and Structure

Central Claims on Ethical Convergence

Derek Parfit's central argument for ethical convergence in On What Matters posits that refined versions of Kantian ethics, Scanlonian contractualism, and rule consequentialism align on identical moral principles, undermining perceptions of irreconcilable disagreement among these traditions.^[4] He introduces the "Triple Theory," which defines an act as wrong if and only if it is disallowed by principles satisfying three conditions: those whose universal generalization would optimize outcomes (from rule consequentialism), that every rational agent could will as universal laws (from Kantianism), and that no one has decisive reasons to reject (from contractualism).^[19] Parfit contends these criteria yield the same results across theories, as apparent divergences stem from underdeveloped formulations rather than substantive conflicts.^[4] To substantiate convergence, Parfit reformulates Kantianism via the Kantian Contractualist Formula: "Everyone ought to follow the principles whose universal acceptance everyone could rationally will."^[20] He demonstrates that principles meeting this formula coincide with optimific rules, where universal acceptance maximizes overall value, thus implying rule consequentialism.^[19] Similarly, Scanlonian contractualism, emphasizing principles no one could reasonably reject, converges when "reasonable rejectability" aligns with failures to optimize impartial reasons, bridging it to the other views.^[4] Parfit employs the metaphor of climbers ascending the same mountain from different sides to illustrate how these approaches approach a shared ethical peak, suggesting moral progress through synthesis rather than rivalry.^[19] This convergence claim, developed across Volumes 1 and 2 published in 2011, supports Parfit's broader non-naturalist realism by showing that objective moral truths can accommodate diverse theoretical starting points without relativism.^[1] He argues that recognizing this unity diminishes the force of skepticism derived from inter-theoretical disputes, as the "best" versions of each theory endorse equivalent substantive norms, such as prohibitions on harm without sufficient reason.^[4] Volume 3, published in 2017, extends these ideas but reaffirms the foundational convergence without altering its core formulation.^[1]

Organization Across Volumes

Volume One establishes the foundational elements of Parfit's ethical framework, comprising Parts One through Three. Part One examines normative reasons, distinguishing between object-given and state-given reasons while critiquing subjectivist views of rationality.^[14] Part Two analyzes Kantian principles, reformulating the Formula of Humanity and consent-based contractualism to align with broader normative demands.^[14] Part Three critiques consequentialism and scans for convergence with contractualism, proposing that both can endorse similar "rule consequentialist" or "critical present-aim" principles under Kantian constraints.^[14] Volume Two builds on this base with Parts Four through Six, incorporating external perspectives and expanding applications. Part Four presents commentaries from philosophers including T.M. Scanlon, Susan Wolf, Allen Wood, and Barbara Herman, who engage critically with Parfit's arguments from Volume One.^[21] Parts Five and Six address rationality's scope, including instrumental versus non-instrumental reasons, and practical issues like population ethics, aggregation of value, and the priority of preventing suffering over mere equality.^[21] Parfit intersperses replies to the commentators, refining his convergence thesis amid these dialogues.^[21] Volume Three, published posthumously in 2017, shifts toward metaethical consolidation in Parts Seven and Eight. Part Seven defends irreducibly normative reasons against reductionist challenges, arguing for their objective status independent of desires or beliefs.^[1] Part Eight responds to further critiques on topics like the error theory, non-naturalism, and the unity of ethics, while revisiting earlier themes to counter objections from figures such as Peter Singer and others.^[1] This volume serves as an extended appendix, clarifying and bolstering the core arguments across the series without introducing fundamentally new theses.^[1] The progression across volumes reflects Parfit's method of iterative refinement: initial constructive claims in Volume One, dialogic expansion in Volume Two, and metaethical defense in Volume Three, emphasizing ethical objectivity through reasoned convergence rather than foundational pluralism.^[4]

Arguments on Reasons and Rationality

Treatment of Normative Reasons

In On What Matters, Derek Parfit posits normative reasons as the foundational elements of ethical and rational thought, arguing that they are indefinable, non-natural properties that irreducibly ground claims about what one ought to do, believe, or desire.^[22] He rejects reductive accounts, such as those deriving reasons solely from desires or natural facts, maintaining instead that reasons possess a sui generis normative force recognizable through rational intuition.^[23] This "reasons first" approach, sometimes termed reasons fundamentalism, treats reasons as conceptually primitive, preceding and explaining other normative notions like rationality or value.^[24] Parfit delineates several key distinctions among reasons to clarify their structure and scope. Belief-relative reasons, often instrumental, depend on an agent's actual beliefs about how actions lead to ends, whereas fact-relative reasons hinge on objective truths independent of those beliefs.^[22] For instance, one might have a belief-relative reason to take a path believed to avoid danger, but fact-relative reasons would demand avoidance based on the actual presence of peril. He further contrasts subjective reasons, rooted in contingent desires, with objective reasons that hold regardless of personal inclinations—as illustrated by the "Future Tuesday Indifference" case, where an agent indifferent to agony on future Tuesdays still possesses an objective reason to avoid it due to its intrinsic badness.^[22] Object-given reasons pertain directly to features of outcomes or states (e.g., the wrongness of causing pain), while state-given reasons involve attitudes toward those states (e.g., desiring to avoid pain).^[22] These distinctions underpin Parfit's broader claims about normativity's objectivity. Normative reasons, he contends, provide irreducibly action-guiding force, enabling convergence between seemingly divergent ethical theories like consequentialism, Kantianism, and contractualism under a unified "Triple Theory," where wrongness aligns with acts precluded by principles that are optimific, Kantian, and scanlonian.^[22] Reasons to act or want thus extend beyond self-interest; for example, Parfit challenges egoistic views by arguing that sufficiently distant future suffering provides fact-relative reasons for concern, even absent present desires.^[25] In Volume Three, he refines this treatment, addressing how reasons relate to moral discourse's semantics and defending their cognitive accessibility against subjectivist errors.^[6] This framework prioritizes empirical-like rational reflection on intuitions over desire-based or cultural relativism, positioning reasons as universally compelling irrespective of motivational states.^[22]

Rationality and Its Implications

In On What Matters, Derek Parfit conceives of rationality as involving attitudes—such as beliefs, desires, and intentions—that appropriately respond to reasons provided by facts about the world.^[26] He distinguishes this from purely instrumental views, under which rationality merely consists in efficiently pursuing one's given desires, arguing that such theories fail to account for object-given reasons, which depend on the intrinsic features of outcomes rather than agents' psychological states.^[26] For instance, Parfit contends that the fact of greater pain provides a reason to prefer a less painful ordeal, independent of any prior desire to avoid pain, rendering desire-based instrumentalism inadequate.^[26] Parfit further critiques subjectivist accounts of reasons, which derive all normative force from agents' desires or hypothetical deliberations, as they undermine the possibility of objective value and fail to explain why certain aims are intrinsically worth pursuing.^[26] Rationality, on his view, requires coherence across attitudes: epistemic rationality demands avoiding contradictory beliefs, while practical rationality imposes requirements like the enkratic condition, under which one ought to intend what one believes one has most reason to do.^[27] He defends these as substantive constraints, not mere conventions, because irrationality involves failing to respond to reasons that any rational agent would recognize, such as the disvalue of pointless suffering or inconsistency.^[26] The implications of Parfit's framework extend to practical reasoning and ethics by establishing rationality as tethered to objective reasons rather than subjective preferences.^[28] This rejects egoistic or hedonistic reductions, as self-interested aims may conflict with broader reasons, such as those grounded in preventing harm to others, which rationality demands weighing impartially when they are decisive.^[26] Consequently, rationality supports a value-based theory of reasons, where moral claims gain force not from desire satisfaction but from facts about what makes outcomes better or worse, bridging personal deliberation to ethical objectivity without collapsing into consequentialism alone.^[26] Parfit thus positions rationality as a critical norm that, while not sufficient for morality, provides grounds for criticizing deviations that ignore compelling reasons, influencing debates on whether rational requirements are wide-scoping (applying regardless of one's ends) or narrow.^[27]

Critiques of Major Ethical Theories

Challenges to Kantianism

Parfit identifies several flaws in Kant's Formula of Universal Law (FUL), which holds that one ought not act on maxims that rational agents could not will to be universal laws, as it permits agents to act on maxims involving false beliefs, such as intending to keep a promise only if others believe one has made it. This leads to permissions for irrational or self-defeating conduct, since universalization depends on the agent's subjective beliefs rather than objective facts.^[29] Parfit's "mixed maxims" objection further challenges FUL by showing that it inadequately tests intentions combining permissible and impermissible elements, such as conditionally lying only when detection is impossible, which evades contradiction in will while allowing widespread deception.^[29] The Formula of Humanity (FH), requiring that rational beings never be treated merely as means, fares no better under Parfit's analysis, as it fails to prohibit all coercion or deception. For instance, in cases of self-defense or tricking an aggressor to prevent greater harm, FH permits using force or misleading statements without reducing the person to a mere means, provided the agent's ends respect humanity's value.^[4] Parfit illustrates this with hypothetical scenarios like the "Third Earthquake," where crushing an individual's toe without consent to rescue a child does not violate FH if the act aligns with treating humanity as an end-in-itself overall.^[4] These permissions conflict with stricter deontological interpretations that view any non-consensual harm as impermissible, exposing FH's inability to generate absolute side-constraints.^[30] Traditional Kantianism's reliance on metaphysical notions of autonomy and a noumenal realm also draws Parfit's criticism for lacking empirical grounding and failing to derive substantive duties without circularity.^[30] To address these issues, Parfit advances Kantian Contractualism, reformulating the supreme principle as: "Everyone ought to follow the principles whose universal acceptance by everyone everyone could rationally will." This version emphasizes rational willability under idealized scrutiny, avoiding FUL's belief-dependence and FH's underinclusiveness, while enabling convergence with rule-consequentialism.^[4] Unlike Kant's original, it tests principles against impartial rational agreement rather than individual maxims, yielding duties like promise-keeping without invoking transcendental freedom.^[31]

Analysis of Consequentialism and Contractualism

In On What Matters, Derek Parfit critiques standard formulations of act-consequentialism, which posits that the rightness of an act depends directly on its tendency to produce the best overall outcomes, arguing that such views permit intuitively repugnant actions, such as framing an innocent person for a crime if the deterrent effect maximizes expected welfare.^[32] Parfit contends that act-consequentialism fails to adequately constrain moral permissions, as it could justify severe harms to few if they prevent greater harms to many, undermining deontological intuitions about rights and duties.^[33] Instead, he advocates for rule-consequentialism, under which acts are right if they conform to rules whose general currency or acceptance by agents would maximize impartial good, thereby incorporating rule-following mechanisms that align better with common-sense morality.^[2] This version, Parfit maintains, avoids the overdemandingness and permission of isolated wrongdoing inherent in act-based variants while preserving consequentialism's focus on outcomes.^[32] Parfit's analysis extends to critiques of rule-consequentialism's potential divergence from deontology, noting that even optimized rules might endorse slight rule-breaking for marginal gains, though he minimizes this by emphasizing ideal acceptance under full information and impartial reasoning.^[33] He further refines consequentialism by integrating it into a broader "Triple Theory," where moral principles must satisfy conditions from Kantianism, contractualism, and rule-consequentialism—specifically, principles that no one could reasonably reject, that rational agents would choose, and whose acceptance yields the best outcomes.^[4] This convergence claim posits that properly interpreted, these theories endorse substantially overlapping norms, such as prohibitions on causing harm without necessity.^[2] Turning to contractualism, Parfit engages primarily with T.M. Scanlon's formulation, which requires acting according to principles that no one could reasonably reject as a basis for informed, unforced general agreement.^[22] Parfit praises this for capturing deontological constraints but critiques its "person-affecting" restriction, which limits reasons to those involving individuals' claims rather than impersonal values, potentially excluding aggregative trade-offs in large-scale cases like global poverty.^[22] He proposes a Kantian variant of contractualism, centered on the Rational Agreement view: everyone ought to follow principles that rational persons, aware of all relevant facts and unthwarted in pursuing their ends, would choose to act on from an appropriately impartial standpoint.^[31] This reformulation, Parfit argues, bridges contractualism with rule-consequentialism by making agreement sensitive to outcomes' goodness, thus permitting consequentialist permissions in principle while retaining rejection-based vetoes on severe harms.^[31] Parfit's convergence thesis holds that Scanlonian contractualism, when stripped of overly restrictive individualism, aligns with rule-consequentialism on core duties, such as not harming without sufficient reason, though he acknowledges residual tensions, like contractualism's resistance to aggregating minor harms against one person's rights.^[22] In Volume Two, Scanlon responds by defending the reasonable rejection test as inherently relational and non-aggregative, arguing that Parfit's impartial standpoint risks collapsing into consequentialism without preserving the moral weight of personal claims.^[22] Parfit counters that such relationalism unduly privileges pairwise interactions over broader impartiality, potentially leading to suboptimal outcomes in multi-person dilemmas.^[4] Ultimately, Parfit's analysis seeks to demonstrate that both theories, suitably revised, support a unified ethics prioritizing reasons of sufficient strength over irreconcilable foundational differences.^[2]

Metaethical Foundations

Non-Naturalism and Objectivity

In On What Matters, Derek Parfit defends a form of non-metaphysical non-naturalism as the most defensible metaethical position, arguing that normative properties—such as those involving reasons and moral requirements—are irreducibly normative and not identical to any natural properties describable by the natural sciences.^[1] This view rejects normative naturalism, which claims that normative facts reduce to natural facts (e.g., pleasure or evolutionary adaptations), because such reductions fail to capture the distinct conceptual role of normativity, where reasons necessarily provide motivating force independent of contingent psychological states.^[6] Parfit contends that analytical naturalists err by equivocating on concepts, while non-analytical naturalists fail to explain why distinct concepts would refer to identical properties without bridging principles that themselves invoke normativity.^[34] Parfit's non-naturalism emphasizes objectivity by positing that there exist normative truths about reasons that hold independently of human beliefs, desires, or attitudes, such that certain acts are rationally required or forbidden regardless of subjective endorsement.^[3] For instance, he argues that we have objective reasons to avoid severe suffering or to act impartially, not merely because such reasons align with self-interest or hypothetical imperatives, but because these claims track mind-independent facts about value.^[35] This objectivity avoids the pitfalls of subjectivism, which Parfit critiques for rendering reasons optional and unable to ground criticism of arbitrary preferences, and error theory, which denies normative facts altogether but leads to nihilism incompatible with rational deliberation.^[36] Central to Parfit's framework is non-metaphysical commitment, whereby non-naturalism does not entail mysterious ontological entities but rather the irreducibility of normative concepts to non-normative ones, allowing cognitivism without heavy metaphysical baggage.^[37] He terms this "Rationalism," asserting that irreducibly normative claims imply objective truths that we can know non-empirically through reason, as evidenced by convergent intuitions across ethical theories on core principles like the wrongness of intending harm.^[3] Critics, including expressivists like Allan Gibbard, challenge this by proposing that normative discourse expresses attitudes rather than states facts, but Parfit counters that such views struggle to account for the truth-aptness and intersubjective agreement in normative judgments without smuggling in realism.^[38] This position underpins his broader thesis of ethical convergence, where Kantian, contractualist, and consequentialist principles align under objective reasons, unmoored from naturalist reductions.^[6]

Responses to Subjectivism and Error Theories

Parfit rejects subjectivist theories of normative reasons, which hold that agents have reasons to act only in ways that would satisfy their present or hypothetical desires or subjective attitudes. He argues that such views fail to explain why certain outcomes, such as intense agony, provide undefeated reasons to act regardless of any agent's motivational states. In the Agony Argument, Parfit considers a scenario where an outcome involves severe suffering but aligns with all relevant desires; subjectivism implies no reason to avoid it, yet intuition holds that agony itself gives a decisive reason against such outcomes, independent of desires.^[39] This reveals subjectivism's inability to capture the objective force of normative claims, as it reduces reasons to mere expressions of contingent psychology rather than irreducible truths about what matters.^[40] Further, Parfit contends that subjectivism leads to a form of practical nihilism: if reasons depend entirely on subjective elements, then no claim could matter in the strong sense that it irreducibly weighs against other considerations, rendering ethical deliberation trivial or illusory. He counters this by appealing to the evident rational intuition that some facts—such as the wrongness of causing unnecessary harm—provide reasons that persist even under idealized scrutiny, undermining subjectivist reductions.^[41] Parfit's critique extends to variants like desire-based Humeanism, arguing they cannot accommodate the normativity required for rational blame or self-interested prudence without begging the question against objectivism.^[42] Against error theories, which assert that moral claims systematically fail because no objective values or reasons exist (as in J.L. Mackie's argument from relativity and queerness), Parfit defends non-metaphysical non-naturalist cognitivism. This view posits that normative truths are real, irreducibly non-natural properties—such as "reason-giving" status—that obtain independently of natural facts or human attitudes, yet do not entail mysterious causal powers or metaphysical extravagance.^[1] He responds to the queerness objection by arguing that normativity's non-natural status aligns with its role in practical reasoning: we grasp these truths through rational intuition rather than empirical observation, avoiding the error theorist's demand for naturalistic reduction.^[6] Parfit maintains that error theory overgeneralizes from ontological skepticism; while empirical claims require evidence, normative beliefs can be justified non-inferentially if they cohere under reflective equilibrium and explain our resistance to nihilism. Denying objective reasons, he argues, would erode the basis for any ethical theory, including the error theorist's own implicit commitments to truth-seeking. In Volume Three, Parfit elaborates that quasi-realist expressivism and naturalism fare no better, as they either trivialize normativity or fail to ground irreducibly categorical reasons, leaving non-naturalism as the position that best preserves the objectivity ethics demands.^[7]

Reception and Responses

Initial Reviews of Volumes One and Two

Volumes One and Two of On What Matters, published on May 5, 2011, elicited prompt and extensive commentary from philosophers, reflecting the work's culmination of over thirty years of Parfit's research.^[1] Reviewers frequently praised the book's ambition in seeking convergence among major ethical theories and its rigorous defense of objective reasons, while critiquing its length, stylistic quirks, and certain argumentative moves.^[4] Mark Schroeder, in a Notre Dame Philosophical Reviews assessment dated August 1, 2011, described it as an "epochal work" by a leading moral thinker, commending its comprehensive normative and metaethical vision alongside "hundreds of philosophical gems," though he noted its disjointed structure akin to four books in two volumes and questioned the dialectical force of Parfit's Triviality Objection against rival views.^[4] Samuel Freeman, writing in The New York Review of Books on April 26, 2012, lauded Parfit's conviction in objective values as a bulwark against subjectivism, particularly the "Triple Theory" integrating consequentialism, Kantianism, and contractualism toward optimizing outcomes, yet faulted Parfit for misconstruing Kant by subordinating autonomy to consequences and over-relying on trolley-style dilemmas to derive sweeping principles without resolving what ultimate good to maximize.^[25] Tyler Cowen, in a July 7, 2011, Marginal Revolution post focused on Volume One, appreciated the Kant-Sidgwick comparisons, critiques of desire-based theories, and affirmation of irreducibly normative reasons, but deemed major arguments unpersuasive, citing insufficient formalization, outdated omissions of game theory, and failures in defining Kantian dignity or reconciling contractualism with consequentialism.^[2] Gerald Lang's review in Utilitas, published online May 22, 2012, highlighted the volumes' resourcefulness and Parfit's sincere pursuit of truth in ethics, positioning it as potentially great despite its exhausting density.^[43] Peter Singer expressed admiration for the work's depth, viewing it as a significant advancement in moral philosophy that reinforced objective mattering through Parfit's analyses.^[44] In contrast, Simon Blackburn critiqued Parfit's non-naturalist metaethics as merely restating value judgments without genuine explanatory account, challenging the convergence thesis from an expressivist standpoint.^[45] Volume Two's inclusion of critical essays from figures like T.M. Scanlon and Shelly Kagan, followed by Parfit's replies, underscored the immediate dialogic impact, fostering debates on reasons' objectivity and ethical unification.^[1] Overall, initial responses affirmed the book's status as a landmark, stimulating targeted objections and affirmations across analytic ethics.^[46]

Discussions Following Volume Three

Volume Three of On What Matters was published posthumously on March 19, 2017, shortly after Derek Parfit's death on January 1, 2017, and includes his elaborated responses to metaethical critics from earlier volumes as well as new arguments on normative epistemology and ontology.^[47] ^[6] Philosophers have since debated Parfit's extension of "ecumenism"—his thesis that major ethical theories can converge on the same substantive conclusions—to metaethics, questioning whether non-naturalist cognitivism can reconcile with expressivism and naturalism without deeper concessions.^[6] In engaging Allan Gibbard's expressivism, Parfit defends irreducibly normative truths as objective and reason-implying, yet non-ontologically weighty via "pleonastic" properties that equate predication with property ascription, aiming to sidestep metaphysical objections.^[6] Gibbard, responding within the volume, interprets this as shifting the natural/non-natural divide to concepts rather than reality, suggesting potential agreement on practical implications but persistent divergence on metaphysics (pp. 191, 215).^[6] Similarly, against Peter Railton's naturalism, Parfit invokes the Normativity and Triviality Objections to argue that normative facts cannot reduce to necessarily co-extensional natural facts, preserving distinctness without ontological commitment (pp. 72, 85, 120).^[6] Reviews highlight limitations in this reconciliation. Hallvard Lillehammer praises Parfit's focus on "agreeable peers" like Gibbard and Railton for clarifying minor disagreements but critiques the approach for obscuring fundamental metaethical rifts, such as with skeptics like Bernard Williams or Sharon Street, where conflicting intuitions on ontology and epistemology remain unresolved.^[6] Folke Tersman argues that Parfit's analogies to mathematical platonism evade direct challenges to non-naturalism's metaphysics and notes his conciliatory stance toward peer disagreement undermines epistemological confidence in normative intuitions (pp. xv, 3-4, 546).^[48] These critiques underscore ongoing contention over whether Parfit's non-realist cognitivism—combining belief in irreducibly normative truths accessed via intuition with denial of "weighty" entities—achieves genuine convergence or merely rephrases divides.^[48] Subsequent scholarship has extended debates to Parfit's normative epistemology in chapters on "knowing what matters," where he contends that rational irreducible beliefs suffice against skepticism, though some argue this concedes excessive ground to error theorists by prioritizing triviality over robust realism.^[49] Discussions also address Volume Three's refinement of act consequentialism (chs. 55–58), with Brad Hooker examining Parfit's resolution of intrapersonal aggregation puzzles, affirming its defensibility but questioning broader implications for deontology.^[32] Overall, while Volume Three has reinforced Parfit's influence on metaethical objectivity, it has not quelled disputes, prompting further work on property individuation and the epistemic status of normative claims in outlets like the Journal of Moral Philosophy.^[50]

Criticisms and Philosophical Debates

Methodological Objections

Critics have raised several methodological concerns regarding Derek Parfit's approach in On What Matters, which relies heavily on abstract thought experiments, appeals to moral intuitions, and a priori reasoning to demonstrate convergence among ethical theories. Parfit's method, inspired by Henry Sidgwick's intuitionism, posits that ethical truths are discerned through intuitive recognition of reasons, often via idealized scenarios like lifeboat dilemmas, aiming to identify principles that "climb the same mountain" despite differing paths.^[51] However, this approach has been faulted for insufficient empirical anchoring, as intuitions may reflect cultural or psychological biases rather than objective facts.^[30] A primary objection targets the reliability of reflective equilibrium, Parfit's process of adjusting beliefs and principles until coherence is achieved, as a guarantor of truth. Philosopher Allan Gibbard argues that equilibrium does not inherently signify accuracy, questioning why equilibrated intuitions should be trusted over alternative equilibria, especially given the non-causal nature of non-naturalist facts Parfit invokes.^[51] Gibbard further contends that integrating such intuitions into a naturalistic account of cognition strains plausibility, as human responses to reasons appear causally driven by evolutionary and social processes rather than direct apprehension of abstract norms.^[51] The abstractness of Parfit's scenarios draws additional scrutiny for oversimplifying ethical contexts. Allen Wood criticizes the use of isolated hypotheticals, such as resource allocation in emergencies, for excluding institutional and relational dynamics essential to real moral decision-making, rendering conclusions detached from practical applicability.^[51] Similarly, Barbara Herman highlights a methodological mismatch in Parfit's reinterpretation of Kantianism, which prioritizes consistency in maxims over Kant's emphasis on agent autonomy and empirical moral psychology, potentially distorting the original framework.^[51] Other commentators note vagueness in core concepts, allowing multiple interpretations that undermine argumentative rigor. Tyler Cowen observes that terms like "reasons" and "matters" in Parfit's analysis remain semantically loose, facilitating selective readings but hindering precise evaluation across theories.^[2] These objections collectively suggest that Parfit's method, while logically intricate, risks prioritizing theoretical elegance over causal and empirical realism, potentially yielding conclusions more reflective of philosophical priors than verifiable ethical structure.^[22]

Substantive Challenges to Convergence

Critics contend that Parfit's convergence thesis, which posits substantial agreement among the optimized versions of Kantian contractualism, rule consequentialism, and related views on core moral principles, overlooks persistent substantive divergences that undermine the claim of unity. For instance, even after revisions to align these theories, deontological constraints—such as prohibitions against intentionally harming innocents to achieve greater goods—remain incompatible with consequentialist aggregation, as Kantian ethics prioritizes the categorical imperative's demand to treat persons as ends in themselves rather than permitting trade-offs based on outcomes.^[52] Alec Walen argues that Parfit's framework fails to justify the strong intuition that such harms are impermissible regardless of net benefits, revealing a failure to reconcile rather than a true convergence.^[52] A related objection holds that Parfit achieves apparent agreement by substantially altering the canonical formulations of these theories, stripping away their distinctive commitments in a manner that renders the convergence non-representative of the traditions themselves. Stephen Mulhall observes that Parfit's treatment of trolley problems and similar dilemmas involves reinterpreting Kantianism to accommodate consequentialist permissions, such as diverting threats at the cost of foreseen harms, which dilutes Kant's absolute bans on using individuals instrumentally and creates an illusion of harmony rather than demonstrating it.^[53] Similarly, Mark Schroeder critiques Parfit's "Kantian Contractualism" as diverging from authentic Kantian ethics by endorsing rule consequentialist impartiality and aggregation, arguing that any overlap with consequentialism reflects Parfit's hybrid construction rather than evidence of broader theoretical alignment.^[54] Further challenges highlight underdetermination in Parfit's conciliatory project, where multiple interpretations of convergence principles allow for ongoing disagreement on application, particularly in cases involving rights violations or supererogation. For example, while Parfit's Triple Theory emphasizes impartial promotion of reasons-respecting acts, critics note that it underdetermines responses to collective action problems or threshold deontology, where contractualists might impose stricter side-constraints than rule consequentialists permit without additional axioms.^[55] This leads to a skeptical dilemma: either the theories remain underdetermined, inviting rival specifications that diverge substantively, or Parfit's preferred resolution privileges consequentialist aggregation over deontological thresholds without sufficient justification.^[56] Allan Gibbard expresses uncertainty about the intuitions supporting Parfit's convergence claims, suggesting they rely on contested assumptions about moral realism that do not compel acceptance across theoretical divides.^[57] These objections collectively imply that substantive differences—rooted in foundational commitments to duties versus outcomes—persist despite Parfit's efforts, as convergence requires sacrificing core elements of each view, yielding a "separate peaks" scenario where theories climb toward overlapping terrain but retain incompatible ascents.^[52] Walen emphasizes that this revisionism fails to address why deontologists should abandon intuitions against defensive or lesser-evil harms, underscoring that Parfit's thesis advances a novel synthesis rather than vindicating convergence as a discovery of shared moral truth.^[52]^[54]

Influence and Legacy

Impact on Contemporary Moral Philosophy

On What Matters has shaped debates in normative ethics by advancing the "convergence thesis," which posits compatibility between Kantian deontology, Scanlonian contractualism, and rule consequentialism, thereby challenging entrenched divides among these traditions.^[3] Parfit argues that these views can endorse the same set of substantive principles when properly formulated, influencing subsequent works that explore hybrid theories or refined versions of these frameworks.^[58] This approach has prompted philosophers to reassess traditional oppositions, with responses including both endorsements of partial convergence and critiques highlighting residual incompatibilities, such as in handling permissions or supererogation.^[59] In metaethics, Parfit's defense of non-naturalist realism and the objectivity of normative reasons has reinvigorated arguments against subjectivism, error theory, and naturalism, positioning normativity as irreducibly distinct from descriptive facts.^[60] His critiques of desire-based theories of reasons, detailed across the volumes, have become central to ongoing disputes, with over 5,000 scholarly citations to the first two volumes by 2020 underscoring their reach in analytic philosophy.^[61] Volume Three, published in 2017, extends this by refining accounts of personal and impartial reasons, influencing discussions on rational egoism and the weight of future-oriented concerns.^[5] The work's emphasis on impartiality and the moral significance of future generations has indirectly informed practical ethics, particularly in effective altruism and longtermism, where Parfit's "hinge of history" observation—that humanity's next centuries could determine vast future outcomes—has been invoked to prioritize existential risks.^[62] Philosophers like William MacAskill have drawn on these ideas to argue for allocating resources toward long-term human flourishing, though Parfit's framework remains primarily theoretical rather than prescriptive for movement-building.^[63] This extension highlights On What Matters' role in bridging abstract theory with applied concerns, while debates continue over whether its convergence claims adequately address empirical contingencies in moral decision-making.^[25]

Relation to Broader Parfitian Themes

On What Matters extends Derek Parfit's reductionist account of personal identity from Reasons and Persons (1984), where he contended that strict numerical identity is not what matters in survival and prudence, but rather psychological continuity and connectedness with sufficient closeness over time.^[64] This view diminishes egoistic concerns, as relations of partial concern weaken with reduced connectedness, promoting impartial reasons that extend beyond the present self to future generations and distant others.^[65] In On What Matters, Parfit integrates this into his convergence thesis, arguing that Kantian, contractualist, and rule-consequentialist theories can align on such impartial principles, thereby applying reductionism to normative ethics by prioritizing reasons over identities.^[66] Parfit's treatment of rationality in On What Matters—particularly in Volume One (2011) and the posthumously published Volume Three (2023)—links directly to his earlier critiques of self-interested rationality in Reasons and Persons, where he exposed paradoxes in theories that fail under generalization or common knowledge.^[28] He rejects narrow instrumentalism, defending objective normative reasons that bind rational agents independently of desires or identities, thus bridging metaphysics of the self with broader normativity.^[67] This culminates in arguments against subjectivist accounts, reinforcing Parfit's lifelong project of deriving ethical demands from rational structure rather than contingent psychological facts.^[68] The work also advances Parfit's contributions to population ethics, originating with the Repugnant Conclusion in Reasons and Persons, which illustrates how total utilitarian views can deem vast populations at low welfare levels preferable to smaller ones at high welfare.^[69] In On What Matters, Parfit examines how converging theories address such axiological puzzles, emphasizing impartial comparison of possible populations and critiquing actualist biases that undervalue future or hypothetical lives.^[70] This ties into his impartialist ethics, where reasons demand weighing aggregate welfare across time and numbers without parochial discounts, influencing debates on longtermism and global risks.^[71]

References

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$$53.00 Free delivery 25-day returnsDerek Parfit presents the third volume of On What Matters, his landmark work of moral philosophy. Parfit develops further his influential treatment of reasons.Missing: details | Show results with:details
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On What Matters by Derek Parfit | Issue 87 - Philosophy Now
There are two major lines of argument in On What Matters. The first concerns the attempt to establish a universal theory of morality. This part of the book is ...
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Aug 1, 2011 · The two massive volumes of Derek Parfit's On What Matters will be the most beautiful philosophy books on any shelf they grace.
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How To Be Good | The New Yorker
Aug 29, 2011 · The philosopher Derek Parfit believes that neither of the people is you, but that this doesn't matter. It doesn't matter that you have ceased to exist.
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In this densely argued and deeply original book, Derek Parfit addresses some of the most basic questions in practical philosophy.<|separator|>
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Sep 23, 2016 · In On What Matters (2011) Derek Parfit advocates the Kantian Contractualist Formula as one of three supreme moral principles.
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Derek Parfit, as a leader of the 'reasons first' movement, says that the concept of a reason is fundamental and indefinable. But his concept of a reason differs ...
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The fundamental reason for reasons fundamentalism
Oct 11, 2020 · The fundamental argument for reasons fundamentalism begins with the contrast between doing the right thing and acting well. This distinction is ...
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Why Be Good? | Samuel Freeman | The New York Review of Books
Apr 26, 2012 · In Part I of On What Matters, “Reasons,” Parfit—challenging a fundamental premise of our consumer culture—denies that we have any reason at ...<|separator|>
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[PDF] Rationality and Reasons
rationality only matters when, and because, our aims are intrinsically rational or worth achieving. ' 5. Why has su~h intrinsic rationality been so widely ...
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For that reason, any critical engagement will inevitably be partial and (in the sense that it reflects the writer's own understanding of the subject) personal.
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13 Parfit on Objectivity and “The Profoundest Problem of Ethics”
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In the final pages of On What Matters, Volume II, Derek Parfit comments: 'We live during the hinge of history... If we act wisely in the next few centuries, ...
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[linkpost] Peter Singer: The Hinge of History — EA Forum
Jan 15, 2022 · This thought echoes one expressed in 2011 by the late philosopher Derek Parfit, who wrote, near the end of the second volume of On What Matters: ...
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[PDF] Derek Parfit's Reasons and Persons - PhilArchive
Parfit's conclusion is that psychological continuity certainly matters, but it is not true that it is the only rela- tion that matters: psychological ...
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[PDF] Persons, Reasons, and What Matters: The Philosophy of Derek Parfit
His masterpiece, Reasons and Persons, has been highly influential both in moral philos- ophy, and personal identity. It is hard to overlook the fact that ...
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Derek Parfit (Last affiliation: Oxford University): Publications
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The Repugnant Conclusion - Stanford Encyclopedia of Philosophy
Feb 16, 2006 · Parfit was led to the Repugnant Conclusion by his considerations concerning how we ought to act in cases where our decisions have an impact on ...
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Population Ethics Forty Years On: Some Lessons Learned from “Box ...
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[PDF] Parfit's Ethics - PhilArchive
Jan 12, 2021 · In this section, I will outline and assess Parfit's arguments for the convergence of these three great moral traditions. 5.1 Kantian ...