The things we do today may make life worse for future generations. But why should we care what happens to people who won't be born until after all of us are gone? Some philosophers have treated this as a question about our moral responsibilities, and have argued that we have duties of beneficence to promote the well-being of our descendants. Rather than focusing exclusively on issues of moral responsibility, Samuel Scheffler considers the broader question of why and how future generations matter to us. Although we lack a developed set of ideas about the value of human continuity, we are more invested in the fate of our descendants than we may realize. Implicit in our existing values and attachments are a variety of powerful reasons for wanting the chain of human generations to persist into the indefinite future under conditions conducive to human flourishing. This has implications for the way we think about problems like climate change. And it means that some of our strongest reasons for caring about the future of humanity depend not on our moral duty to promote the good but rather on our existing evaluative attachments and on our conservative disposition to preserve and sustain the things that we value. This form of conservatism supports rather than inhibits a concern for future generations, and it is an important component of the complex stance we take toward the temporal dimension of our lives.

An Instant New York Times Bestseller “This book will change your sense of how grand the sweep of human history could be, where you fit into it, and how much you could do to change it for the better. It's as simple, and as ambitious, as that.” —Ezra Klein An Oxford philosopher makes the case for “longtermism” — that positively influencing the long-term future is a key moral priority of our time. The fate of the world is in our hands. Humanity’s written history spans only five thousand years. Our yet-unwritten future could last for millions more — or it could end tomorrow. Astonishing numbers of people could lead lives of great happiness or unimaginable suffering, or never live at all, depending on what we choose to do today. In What We Owe The Future, philosopher William MacAskill argues for longtermism, that idea that positively influencing the distant future is a key moral priority of our time. From this perspective, it’s not enough to reverse climate change or avert the next pandemic. We must ensure that civilization would rebound if it collapsed; counter the end of moral progress; and prepare for a planet where the smartest beings are digital, not human. If we make wise choices today, our grandchildren’s grandchildren will thrive, knowing we did everything we could to give them a world full of justice, hope and beauty.

Tim Mulgan develops an original theory of our obligations to future generations, based on a new rule-consequentialist account of the morality of individual reproduction. He brings together several different contemporary philosophical issues, including the demands of morality and international justice.

The Democratic National Committee chair and Florida Congresswoman calls for strategic changes in such areas as energy, healthcare, and the economy to secure American livelihoods and stability for the next generation.

Distributive justice has come to the fore in political philosophy: how should we arrange our social and economic institutions so as to distribute benefits and burdens fairly? Thirty-eight leading figures from philosophy and political theory present specially written critical assessments of the key issues in this flourishing area of research.

Suppose you knew that, though you yourself would live your life to its natural end, the earth and all its inhabitants would be destroyed thirty days after your death. To what extent would you remain committed to your current projects and plans? Would scientists still search for a cure for cancer? Would couples still want children? In Death and the Afterlife, philosopher Samuel Scheffler poses this thought experiment in order to show that the continued life of the human race after our deaths--the "afterlife" of the title--matters to us to an astonishing and previously neglected degree. Indeed, Scheffler shows that, in certain important respects, the future existence of people who are as yet unborn matters more to us than our own continued existence and the continued existence of those we love. Without the expectation that humanity has a future, many of the things that now matter to us would cease to do so. By contrast, the prospect of our own deaths does little to undermine our confidence in the value of our activities. Despite the terror we may feel when contemplating our deaths, the prospect of humanity's imminent extinction would pose a far greater threat to our ability to lead lives of wholehearted engagement. Scheffler further demonstrates that, although we are not unreasonable to fear death, personal immortality, like the imminent extinction of humanity, would also undermine our confidence in the values we hold dear. His arresting conclusion is that, in order for us to lead value-laden lives, what is necessary is that we ourselves should die and that others should live. Death and the Afterlife concludes with commentary by four distinguished philosophers--Harry Frankfurt, Niko Kolodny, Seana Shiffrin, and Susan Wolf--who discuss Scheffler's ideas with insight and imagination. Scheffler adds a final reply.

The book presents a powerful reminder of adults' responsibility for the development of long-term attention (and thus of maturity) in children, particularly in the face of the techniques of attention-destruction practiced by the programming industries.

Identifies the common vulnerabilities of the voiceless and demonstrates how the law can evolve to protect their interests more effectively.

The things we do today may make life worse for future generations. But why should we care what happens to people who won't be born until after all of us are gone? Some philosophers have treated this as a question about our moral responsibilities, and have argued that we have duties of beneficence to promote the well-being of our descendants. Rather than focusing exclusively on issues of moral responsibility, Samuel Scheffler considers the broader question of why and how future generations matter to us. Although we lack a developed set of ideas about the value of human continuity, we are more invested in the fate of our descendants than we may realize. Implicit in our existing values and attachments are a variety of powerful reasons for wanting the chain of human generations to persist into the indefinite future under conditions conducive to human flourishing. This has implications for the way we think about problems like climate change. And it means that some of our strongest reasons for caring about the future of humanity depend not on our moral duty to promote the good but rather on our existing evaluative attachments and on our conservative disposition to preserve and sustain the things that we value. This form of conservatism supports rather than inhibits a concern for future generations, and it is an important component of the complex stance we take toward the temporal dimension of our lives.

Doctor and social activist Paul Farmer shares a collection of charismatic short speeches that aims to inspire the next generation. One of the most passionate and influential voices for global health equity and social justice, Farmer encourages young people to tackle the greatest challenges of our times. Engaging, often humorous, and always inspiring, these speeches bring to light the brilliance and force of Farmer’s vision in a single, accessible volume. A must-read for graduates, students, and everyone seeking to help bend the arc of history toward justice, To Repair the World: challenges readers to counter failures of imagination that keep billions of people without access to health care, safe drinking water, decent schools, and other basic human rights champions the power of partnership against global poverty, climate change, and other pressing problems today overturns common assumptions about health disparities around the globe by considering the large-scale social forces that determine who gets sick and who has access to health care discusses how hope, solidarity, faith, and hardbitten analysis have animated Farmer’s service to the poor in Haiti, Peru, Rwanda, Russia, and elsewhere leaves the reader with an uplifting vision: that with creativity, passion, teamwork, and determination, the next generations can make the world a safer and more humane place.