Parfit constructs CP to exclude self-interest as our overriding rational concern and to allow the time of action to become critically important.

Derek Parfit was born in Chengdu, China to Norman and Jessie Parfit ( née Browne ), both medical doctors who had moved to Western China in order to teach preventive medicine in missionary hospitals.

* “ Reductionism and the First Person ”, in Jonathan Dancy, ed., Reading Parfit ( Blackwell, Oxford, 1997 ), pp. 230 – 50

One question Parfit raises is this: given that the course of history drastically affects what people are actually born ( since it affects which potential parents actually meet and have children ; and also, a difference in the time of conception will alter the genetic makeup of the child ), do future persons have a right to complain about our actions, since they likely wouldn't exist if things had been different?

According to Derek Parfit, using total happiness falls victim to the Repugnant Conclusion, whereby large numbers of people with very low but non-negative utility values can be seen as a better goal than a population of a less extreme size living in comfort.

Parfit argues that reality can be fully described impersonally: there need not be a determinate answer to the question " Will I continue to exist?

Parfit explains that from this so-called " Argument from Below " we can arbitrate the value of the heart and other organs still working without having to assign them derived significance, as Johnston's perspective would dictate.

Parfit contends that to be indirectly individually self-defeating and directly collectively self-defeating is not fatally damaging for S. To further bury S, Parfit exploits its partial relativity, juxtaposing temporally neutral demands against agent-centered demands.

) Parfit shows, using interesting examples and borrowing from Nashian games, that it would often be better for us all if we did not put the welfare of our loved ones before all else.

However, as they do not, Parfit says this represents a Mere Addition, and it seems implausible to him that it would be worse for the extra people to exist.

Parfit argues that for this position to be plausible, such a threshold would be so low as to apply only to lives that are " gravely deficient " and which, " though worth living ... must be crimped and mean.

" Parfit calls this hypothetical threshold the " bad level ," and argues that its existence would not resolve the paradox because population A would still be better than an enormous population with all members having lives at the " bad level.

Parfit gives the example of A + being a possible state of the world before the Atlantic was crossed, and says that A, in that case, represents an alternative history in which the Americas had never been inhabited by any humans.

A modern-day version of the bundle theory of the mind has been advanced by Derek Parfit in his Reasons and Persons ( 1986 ).

In Part I of Reasons and Persons Parfit discusses " self-defeating theories ", namely the self-interest theory of rationality ( S ) and two ethical frameworks: common sense morality ( CSM ) and consequentialism ( C ).

One such theory is ethical egoism, which Parfit claims is ' collectively self-defeating ' due to the Prisoner's dilemma.

But if, as Parfit argues, a reductionist theory of personal identity holds, then the difference between different persons at the same time is more like the difference between the same persons at different times.

Thus, the foundations of the self-interest theory are undermined by non-reductionism, which lends support to the present-aim theory of rationality, the critical version of which Parfit favours.

Derek Parfit described Brad Hooker's book on rule-consequentialism Ideal Code, Real World as the " best statement and defence, so far, of one of the most important moral theories.

Contemporary ethical debate is often described as " secular ", with the work of Derek Parfit and Peter Singer, and even the whole field of contemporary bioethics, having been described or self-described as explicitly secular or non-religious.

Derek Parfit ( born December 11, 1942 ; China ) is a British philosopher who specializes in problems of personal identity, rationality and ethics, and the relations between them.

The family returned to the United Kingdom about a year after Parfit was born, settling in Oxford.

Parfit was sent to Eton College.

Parfit believes that nonreligious ethics is a young and fertile field of inquiry.

Parfit holds that it is plausible that we have such desires outside our own well-being, and that it is not irrational to act to fulfill these desires.

Aside from the initial appeal to plausibility of desires that do not directly contribute to one's life going well, Parfit contrives situations where S is indirectly self-defeating.

While Parfit cannot offer an argument to dismiss S outright, his exposition lays S bare and allows its own failings to show through.

Henry Sidgwick longed for the fusion of ethics and rationality and, while Parfit admits that many would more ardently avoid acting irrationally as opposed to immorally, he cannot construct an argument that adequately unites the two.

Parfit often poses more questions than he answers.

Parfit uses many examples seemingly inspired by Star Trek and other science fiction, such as the teletransporter, to explore our intuitions about our identity.

Parfit concedes that his theories rarely conflict with rival Reductionist theories in everyday life, and that the two are only brought to blows by the introduction of extraordinary examples.

To illustrate this difference between himself and Johnston, Parfit makes use of an example of a brain-damaged patient who becomes irreversibly unconscious.

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