Philosophical Considerations Relevant to Valuing Continued Human Survival: Conceptual Analysis, Population Axiology, and Decision Theory
Andreas Mogensen (Global Priorities Institute, University of Oxford)
GPI Working Paper No. 9-2023
Many think that human extinction would be a catastrophic tragedy, and that we ought to do more to reduce extinction risk. There is less agreement on exactly why. If some catastrophe were to kill everyone, that would obviously be horrific. Still, many think the deaths of billions of people don’t exhaust what would be so terrible about extinction. After all, we can be confident that billions of people are going to die – many horribly and before their time - if humanity does not go extinct. The key difference seems to be that they will be survived by others. What’s the importance of that?
Other working papers
Consciousness makes things matter – Andrew Y. Lee (University of Toronto)
This paper argues that phenomenal consciousness is what makes an entity a welfare subject, or the kind of thing that can be better or worse off. I develop and motivate this view, and then defend it from objections concerning death, non-conscious entities that have interests (such as plants), and conscious subjects that necessarily have welfare level zero. I also explain how my theory of welfare subjects relates to experientialist and anti-experientialist theories of welfare goods.
Choosing the future: Markets, ethics and rapprochement in social discounting – Antony Millner (University of California, Santa Barbara) and Geoffrey Heal (Columbia University)
This paper provides a critical review of the literature on choosing social discount rates (SDRs) for public cost-benefit analysis. We discuss two dominant approaches, the first based on market prices, and the second based on intertemporal ethics. While both methods have attractive features, neither is immune to criticism. …
The epistemic challenge to longtermism – Christian Tarsney (Global Priorities Institute, Oxford University)
Longtermists claim that what we ought to do is mainly determined by how our actions might affect the very long-run future. A natural objection to longtermism is that these effects may be nearly impossible to predict— perhaps so close to impossible that, despite the astronomical importance of the far future, the expected value of our present actions is mainly determined by near-term considerations. This paper aims to precisify and evaluate one version of this epistemic objection to longtermism…