A paradox for tiny probabilities and enormous values
Nick Beckstead (Open Philanthropy Project) and Teruji Thomas (Global Priorities Institute, Oxford University)
GPI Working Paper No. 7-2021, published in Noûs
We show that every theory of the value of uncertain prospects must have one of three unpalatable properties. Reckless theories recommend risking arbitrarily great gains at arbitrarily long odds for the sake of enormous potential; timid theories permit passing up arbitrarily great gains to prevent a tiny increase in risk; non-transitive theories deny the principle that, if A is better than B and B is better than C, then A must be better than C. While non-transitivity has been much discussed, we draw out the costs and benefits of recklessness and timidity when it comes to axiology, decision theory, and moral uncertainty.
Other working papers
Longtermism, aggregation, and catastrophic risk – Emma J. Curran (University of Cambridge)
Advocates of longtermism point out that interventions which focus on improving the prospects of people in the very far future will, in expectation, bring about a significant amount of good. Indeed, in expectation, such long-term interventions bring about far more good than their short-term counterparts. As such, longtermists claim we have compelling moral reason to prefer long-term interventions. …
Moral uncertainty and public justification – Jacob Barrett (Global Priorities Institute, University of Oxford) and Andreas T Schmidt (University of Groningen)
Moral uncertainty and disagreement pervade our lives. Yet we still need to make decisions and act, both in individual and political contexts. So, what should we do? The moral uncertainty approach provides a theory of what individuals morally ought to do when they are uncertain about morality…
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.