Once More, Without Feeling
Andreas Mogensen (Global Priorities Institute, University of Oxford)
GPI Working Paper No. 2-2025
I argue for a pluralist theory of moral standing, on which both welfare subjectivity and autonomy can confer moral status. I argue that autonomy doesn’t entail welfare subjectivity, but can ground moral standing in its absence. Although I highlight the existence of plausible views on which autonomy entails phenomenal consciousness, I primarily emphasize the need for philosophical debates about the relationship between phenomenal consciousness and moral standing to engage with neglected questions about the nature of autonomy and its possible links to consciousness, especially if we’re to face up to the ethical challenges future AI systems may pose.
Other working papers
Simulation expectation – Teruji Thomas (Global Priorities Institute, University of Oxford)
I present a new argument for the claim that I’m much more likely to be a person living in a computer simulation than a person living in the ground-level of reality. I consider whether this argument can be blocked by an externalist view of what my evidence supports, and I urge caution against the easy assumption that actually finding lots of simulations would increase the odds that I myself am in one.
Egyptology and Fanaticism – Hayden Wilkinson (Global Priorities Institute, University of Oxford)
Various decision theories share a troubling implication. They imply that, for any finite amount of value, it would be better to wager it all for a vanishingly small probability of some greater value. Counterintuitive as it might be, this fanaticism has seemingly compelling independent arguments in its favour. In this paper, I consider perhaps the most prima facie compelling such argument: an Egyptology argument (an analogue of the Egyptology argument from population ethics). …
‘The only ethical argument for positive 𝛿’? – Andreas Mogensen (Global Priorities Institute, Oxford University)
I consider whether a positive rate of pure intergenerational time preference is justifiable in terms of agent-relative moral reasons relating to partiality between generations, an idea I call discounting for kinship. I respond to Parfit’s objections to discounting for kinship, but then highlight a number of apparent limitations of this…