Population ethical intuitions
Lucius Caviola (Harvard University), David Althaus (Center on Long-Term Risk), Andreas Mogensen (Global Priorities Institute, University of Oxford) and Geoffrey Goodwin (University of Pennsylvania)
GPI Working Paper No. 3-2024, published in Cognition
Is humanity's existence worthwhile? If so, where should the human species be headed in the future? In part, the answers to these questions require us to morally evaluate the (potential) human population in terms of its size and aggregate welfare. This assessment lies at the heart of population ethics. Our investigation across nine experiments (N = 5776) aimed to answer three questions about how people aggregate welfare across individuals: (1) Do they weigh happiness and suffering symmetrically?; (2) Do they focus more on the average or total welfare of a given population?; and (3) Do they account only for currently existing lives, or also lives that could yet exist? We found that, first, participants believed that more happy than unhappy people were needed in order for the whole population to be net positive (Studies 1a-c). Second, participants had a preference both for populations with greater total welfare and populations with greater average welfare (Study 3a-d). Their focus on average welfare even led them (remarkably) to judge it preferable to add new suffering people to an already miserable world, as long as this increased average welfare. But, when prompted to reflect, participants' preference for the population with the better total welfare became stronger. Third, participants did not consider the creation of new people as morally neutral. Instead, they viewed it as good to create new happy people and as bad to create new unhappy people (Studies 2a-b). Our findings have implications for moral psychology, philosophy and global priority setting.
Other working papers
Future Suffering and the Non-Identity Problem – Theron Pummer (University of St Andrews)
I present and explore a new version of the Person-Affecting View, according to which reasons to do an act depend wholly on what would be said for or against this act from the points of view of particular individuals. According to my view, (i) there is a morally requiring reason not to bring about lives insofar as they contain suffering (negative welfare), (ii) there is no morally requiring reason to bring about lives insofar as they contain happiness (positive welfare), but (iii) there is a permitting reason to bring about lives insofar as they…
Staking our future: deontic long-termism and the non-identity problem – Andreas Mogensen (Global Priorities Institute, Oxford University)
Greaves and MacAskill argue for axiological longtermism, according to which, in a wide class of decision contexts, the option that is ex ante best is the option that corresponds to the best lottery over histories from t onwards, where t is some date far in the future. They suggest that a stakes-sensitivity argument…
Respect for others’ risk attitudes and the long-run future – Andreas Mogensen (Global Priorities Institute, University of Oxford)
When our choice affects some other person and the outcome is unknown, it has been argued that we should defer to their risk attitude, if known, or else default to use of a risk avoidant risk function. This, in turn, has been claimed to require the use of a risk avoidant risk function when making decisions that primarily affect future people, and to decrease the desirability of efforts to prevent human extinction, owing to the significant risks associated with continued human survival. …