The freedom of future people
Andreas T Schmidt (University of Groningen)
GPI Working Paper No. 10-2023
What happens to liberal political philosophy, if we consider not only the freedom of present but also future people? In this article, I explore the case for long-term liberalism: freedom should be a central goal, and we should often be particularly concerned with effects on long-term future distributions of freedom. I provide three arguments. First, liberals should be long-term liberals: liberal arguments to value freedom give us reason to be (particularly) concerned with future freedom, including freedom in the far future. Second, longtermists should be liberals, particularly under conditions of empirical and moral uncertainty. Third, long-term liberalism plausibly justifies some restrictions on the freedom of existing people to secure the freedom of future people, for example when mitigating climate change. At the same time, it likely avoids excessive trade-offs: for both empirical and philosophical reasons, long-term and near-term freedom show significant convergence. Throughout I also highlight important practical implications, for example on longtermist institutional action, climate change, human extinction, and global catastrophic risks.
Other working papers
Existential risks from a Thomist Christian perspective – Stefan Riedener (University of Zurich)
Let’s say with Nick Bostrom that an ‘existential risk’ (or ‘x-risk’) is a risk that ‘threatens the premature extinction of Earth-originating intelligent life or the permanent and drastic destruction of its potential for desirable future development’ (2013, 15). There are a number of such risks: nuclear wars, developments in biotechnology or artificial intelligence, climate change, pandemics, supervolcanos, asteroids, and so on (see e.g. Bostrom and Ćirković 2008). …
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). …
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. …