While procreation is ubiquitous, attention to the ethical issues involved in creating children is relatively rare. In Debating Procreation, David Benatar and David Wasserman take opposing views on this important question. David Benatar argues for the anti-natalist view that it is always wrong to bring new people into existence. He argues that coming into existence is always a serious harm and that even if it were not always so, the risk of serious harm is sufficiently great to make procreation wrong. In addition to these "philanthropic" arguments, he advances the "misanthropic" one that because humans are so defective and cause vast amounts of harm, it is wrong to create more of them. David Wasserman defends procreation against the anti-natalist challenge. He outlines a variety of moderate pro-natalist positions, which all see procreation as often permissible but never required. After criticizing the main anti-natalist arguments, he reviews those pronatalist positions. He argues that constraints on procreation are best understood in terms of the role morality of prospective parents, considers different views of that role morality, and argues for one that imposes only limited constraints based on the well-being of the future child. He then argues that the expected good of a future child and of the parent-child relationship can provide a strong justification for procreation in the face of expected adversities without giving individuals any moral reason to procreate

While procreation is ubiquitous, attention to the ethical issues involved in creating children is relatively rare. The authors of Debating Procreation take opposing views on this important question. David Benatar defends the anti-natalist view that procreation is always wrong and David Wasserman defends procreation against this and related challenges.

A wide-ranging exploration of whether or not choosing to procreate can be morally justified—and if so, how. In contemporary Western society, people are more often called upon to justify the choice not to have children than they are to supply reasons for having them. In this book, Christine Overall maintains that the burden of proof should be reversed: that the choice to have children calls for more careful justification and reasoning than the choice not to. Arguing that the choice to have children is not just a prudential or pragmatic decision but one with ethical repercussions, Overall offers a wide-ranging exploration of how we might think systematically and deeply about this fundamental aspect of human life. Writing from a feminist perspective, she also acknowledges the inevitably gendered nature of the decision; the choice has different meanings, implications, and risks for women than it has for men. After considering a series of ethical approaches to procreation, and finding them inadequate or incomplete, Overall offers instead a novel argument. Exploring the nature of the biological parent-child relationship—which is not only genetic but also psychological, physical, intellectual, and moral—she argues that the formation of that relationship is the best possible reason for choosing to have a child.

Polls and election results show Americans sharply divided on same-sex marriage, and the controversy is unlikely to subside anytime soon. Debating Same-Sex Marriage provides an indispensable roadmap to the ongoing debate. Taking a "point/counterpoint" approach, John Corvino (a philosopher and prominent gay advocate) and Maggie Gallagher (a nationally syndicated columnist and co-founder of the National Organization for Marriage) explore fundamental questions: What is marriage for? Is sexual difference essential to it? Why does the government sanction it? What are the implications of same-sex marriage for children's welfare, for religious freedom, and for our understanding of marriage itself? While the authors disagree on many points, they share the following conviction: Because marriage is a vital public institution, this issue deserves a comprehensive, rigorous, thoughtful debate.

Confidence in Life offers a theologically-robust evaluation of the good of procreation, which emerges out of both careful interactions with contemporary analytic philosophy and a reconstructed reading of Karl Barth's doctrine of (pro)creation. While analytic moral philosophy has rarely been brought into close proximity to Barth's work, the conjunction underscores the deep difficulty of accounting for procreation's value within non-theological frameworks, and helps clarify what is distinctive and valuable about Barth's own moral reasoning on this subject. Though primarily staged as an intervention in Protestant moral theology, Confidence in Life's rehabilitation of the Virgin Mary's role in Barth's thought has promise for an ecumenical retrieval of the good of procreating within the economy of redemption-and its retrieval of honour as an indispensable aspect of Barth's theology will be of interest to Barth scholars and moral theologians alike.

Are our lives meaningful, or meaningless? Is our inevitable death a bad thing? Would immortality be an improvement? Would it be better, all things considered, to hasten our deaths by suicide? Many people ask these big questions -- and some people are plagued by them. Surprisingly, analytic philosophers have said relatively little about these important questions about the meaning of life. When they have tackled the big questions, they have tended, like popular writers, to offer comforting, optimistic answers. The Human Predicament invites readers to take a clear-eyed and unfettered view of the human condition. David Benatar here offers a substantial, but not unmitigated, pessimism about the central questions of human existence. He argues that while our lives can have some meaning, we are ultimately the insignificant beings that we fear we might be. He maintains that the quality of life, although less bad for some than for others, leaves much to be desired in even the best cases. Worse, death is generally not a solution; in fact, it exacerbates rather than mitigates our cosmic meaninglessness. While it can release us from suffering, it imposes another cost - annihilation. This state of affairs has nuanced implications for how we should think about many things, including immortality and suicide, and how we should think about the possibility of deeper meaning in our lives. Ultimately, this thoughtful, provocative, and deeply candid treatment of life's big questions will interest anyone who has contemplated why we are here, and what the answer means for how we should live.

Most people believe that they were either benefited or at least not harmed by being brought into existence. David Benatar presents a startling challenge to these assumptions. He argues that people systematically overestimate the quality of their life, and suffer quite serious harms by coming into existence.

While the manifestation of sexism against women is widely acknowledged, few people take seriously the idea that males are also the victims of many and quite serious forms of sex discrimination. So unrecognized is this form of sexism that the mere mention of it will be laughable to some. Yet women are typically exempt from military conscription even where men are forced into battle and risk injury, emotional repercussions, and death. Males are more often victims of violent crime, as well as of legalized violence such as corporal punishment. Sexual assault of males is often taken less seriously. Fathers are less likely to win custody of their children following divorce. In this book, philosophy professor David Benatar provides details of these and other examples of what he calls the “second sexism.” He discusses what sexism is, responds to the objections of those who would deny that there is a second sexism, and shows how ignorance of or flippancy about discrimination against males undermines the fight against sex discrimination more generally.

This book explores the connections between the current situation of human beings in the world and ethics, connecting suffering with morality. The human condition can be described as marked by sensible suffering and moral difficulty. As such, this text discusses the rapports between this sensible and moral discomfort and the two moral requirements of not manipulating and not harming. The issue of procreation also arises within this context, specifically with regards to the conditions for responsible procreation and the moral quality of abstention.

This open access book discusses and analyses competing views and social implications of gestational surrogacy, which is making inroads as an option for parenthood as well as a work opportunity for women. It provides a rich account of transnational mobilizations for the abolition and regulation of surrogacy, with focus on United States, Italy and Mexico. The author critically assesses the core narratives of supporters and opponents of surrogacy, in order to understand this reproductive practice in light of some of the essential elements of contemporary societies, such as the “child at any cost” culture, individualism, technology and female emancipation. This book appeals to scholars, policy makers and all those who want to understand the controversial debate on this unprecedented method of family formation and life production.