Consequentialism, Cluelessness, Clumsiness, and Counterfactuals
Alan Hájek (Australian National University)
GPI Working Paper No. 4-2024
According to a standard statement of objective consequentialism, a morally right action is one that has the best consequences. More generally, given a choice between two actions, one is morally better than the other just in case the consequences of the former action are better than those of the latter. (These are not just the immediate consequences of the actions, but the long-term consequences, perhaps until the end of history.) This account glides easily off the tongue—so easily that one may not notice that on one understanding it makes no sense, and on another understanding, it has a startling metaphysical presupposition concerning counterfactuals. I will bring this presupposition into relief. Objective consequentialism has faced various objections, including the problem of “cluelessness”: we have no idea what most of the consequences of our actions will be. I think that objective consequentialism has a far worse problem: its very foundations are highly dubious. Even granting those foundations, a worse problem than cluelessness remains, which I call “clumsiness”. Moreover, I think that these problems quickly generalise to a number of other moral theories. But the points are most easily made for objective consequentialism, so I will focus largely on it.
Other working papers
On two arguments for Fanaticism – Jeffrey Sanford Russell (University of Southern California)
Should we make significant sacrifices to ever-so-slightly lower the chance of extremely bad outcomes, or to ever-so-slightly raise the chance of extremely good outcomes? Fanaticism says yes: for every bad outcome, there is a tiny chance of of extreme disaster that is even worse, and for every good outcome, there is a tiny chance of an enormous good that is even better.
Social Beneficence – Jacob Barrett (Global Priorities Institute, University of Oxford)
A background assumption in much contemporary political philosophy is that justice is the first virtue of social institutions, taking priority over other values such as beneficence. This assumption is typically treated as a methodological starting point, rather than as following from any particular moral or political theory. In this paper, I challenge this assumption.
How much should governments pay to prevent catastrophes? Longtermism’s limited role – Carl Shulman (Advisor, Open Philanthropy) and Elliott Thornley (Global Priorities Institute, University of Oxford)
Longtermists have argued that humanity should significantly increase its efforts to prevent catastrophes like nuclear wars, pandemics, and AI disasters. But one prominent longtermist argument overshoots this conclusion: the argument also implies that humanity should reduce the risk of existential catastrophe even at extreme cost to the present generation. This overshoot means that democratic governments cannot use the longtermist argument to guide their catastrophe policy. …