The Hinge of History Hypothesis: Reply to MacAskill
Andreas Mogensen (Global Priorities Institute, University of Oxford)
GPI Working Paper No. 9 - 2022, published in Analysis
Some believe that the current era is uniquely important with respect to how well the rest of human history goes. Following Parfit, call this the Hinge of History Hypothesis. Recently, MacAskill has argued that our era is actually very unlikely to be especially influential in the way asserted by the Hinge of History Hypothesis. I respond to MacAskill, pointing to important unresolved ambiguities in his proposed definition of what it means for a time to be influential and criticizing the two arguments used to cast doubt on the claim that the current era is a uniquely important moment in human history.
Other working papers
Longtermist institutional reform – Tyler M. John (Rutgers University) and William MacAskill (Global Priorities Institute, Oxford University)
There is a vast number of people who will live in the centuries and millennia to come. Even if homo sapiens survives merely as long as a typical species, we have hundreds of thousands of years ahead of us. And our future potential could be much greater than that again: it will be hundreds of millions of years until the Earth is sterilized by the expansion of the Sun, and many trillions of years before the last stars die out. …
Misjudgment Exacerbates Collective Action Problems – Joshua Lewis (New York University) et al.
In collective action problems, suboptimal collective outcomes arise from each individual optimizing their own wellbeing. Past work assumes individuals do this because they care more about themselves than others. Yet, other factors could also contribute. We examine the role of empirical beliefs. Our results suggest people underestimate individual impact on collective problems. When collective action seems worthwhile, individual action often does not, even if the expected ratio of costs to benefits is the same. …
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.