The following are pieces I've written addressing various aspects of philanthropic antinatalism.
Procreation and Suicide, written before I read Better Never to Have Been, arguing that one reason it is unfair and wrong to require a sentient being to remain alive against its will is that the being took no voluntary action to come into existence. I argue that the "social contract" justification for state power is weaker in states that prohibit suicide. And I argue that if one voluntarily reproduces, one may not ethically commit suicide under the earlier justification, since one has at that point acted to ratify one's life.
Benatar's Account of Value (It's Not Nihilism) - in which I explain why philanthropic antinatalism is incompatible with nihilism.
Birth and Consent: An Alternate Philanthropic Route to Antinatalism, in which I attempt to ground antinatalism in concern for unconsented harm, without reference to the antinatalist asymmetry, and explain how birth is similar to genital mutilation.
Life Rights and Death Rights, in which I briefly introduce J. David Velleman's "option to live without explicitly deciding to live," which option is removed by an institutional right to die, and also introduce the symmetric "option not to exist without explicitly choosing to die," which Velleman very much does not address, and which is removed by birth.
Velleman's Sorrow of Options, in which I map out several arguments from different starting points using Velleman's concept of options as potentially harmful, including the "options" granted to an entity by virtue of its being brought into existence.
Unfriendliness is Unsolvable, in which I argue that the fact that being brought into existence is always a harm may preclude the existence of a friendly, powerful AI.
Where Do Rights Come From? (Or, A Weird Consequentialist Reason Why Pure Consequentialism Fails), a fairly silly essay in which I explore the concept of rights Thomas Nagel develops in "Personal Rights and Public Space" and attempt a consequentialist justification for avoiding consequentialism. I go on to explore a possible right not to be born, as well as a right to die.
Three Meditations on the Sweetness of Life, in which three instances of the widespread cannibalism of children by parents are related.
Tort Law and the Harm of Death, in which I examine the harm of death with reference to Nagel and O.H. Green and explain how American tort law accords with the counter-intuitive view that death is not a harm to the person who dies.
Moral Dilemmas Involving Harm to Children, in which I argue that ethical problems involving whether it is wrong to harm a child if one feels it is ultimately in the child's interests are insoluble in a particular way, in that the true responsibility for any harm to a child lies with his parents' decision to create that child, and the justification that the harm is "in his interests" is irrelevant.
Limits on Human Happiness, in which I examine some of the problems facing humans that are insoluble except by radical biological or brain changes.
The Moral Effect of "Being Glad It Happened," in which I argue by analogy that it is irrelevant to an action's morality that the object of the action is subjectively grateful for the action after the fact.
The Austrian Basement and Beyond: Consequences of Rejecting the Antinatalist Asymmetry, in which I present examples with a view to pointing out the ethical horror entailed by rejecting the antinatalist asymmetry on the grounds that it is counter-intuitive.
The Sense of the Asymmetry, in which I explain some of the implications of my earlier examples, and present another example that does not involve the creation of new people.
Inflicting Harm and Inflicting Pleasure on Strangers, in which I present another example, this one about ecstasy and peanuts, over which there is wide agreement of intuition. The example illustrates one of the arguments for antinatalism: that it is wrong to harm a stranger without his consent merely to provide him with a pure benefit (as opposed to preventing greater harm). It also supports a stronger claim: when evaluating actions that will harm non-consenting strangers, their potential pleasure doesn't count.
The Rape Doctor Hypothetical, which I will let speak for itself.