The paralysis argument
William MacAskill, Andreas Mogensen (Global Priorities Institute, Oxford University)
GPI Working Paper No. 6-2019, published in Philosophers’ Imprint
Given plausible assumptions about the long-run impact of our everyday actions, we show that standard non-consequentialist constraints on doing harm entail that we should try to do as little as possible in our lives. We call this the Paralysis Argument. After laying out the argument, we consider and respond to a number of objections. We then suggest what we believe is the most promising response: to accept, in practice, a highly demanding morality of beneficence with a long-term focus.
Other working papers
Altruism in governance: Insights from randomized training – Sultan Mehmood, (New Economic School), Shaheen Naseer (Lahore School of Economics) and Daniel L. Chen (Toulouse School of Economics)
Randomizing different schools of thought in training altruism finds that training junior deputy ministers in the utility of empathy renders at least a 0.4 standard deviation increase in altruism. Treated ministers increased their perspective-taking: blood donations doubled, but only when blood banks requested their exact blood type. Perspective-taking in strategic dilemmas improved. Field measures such as orphanage visits and volunteering in impoverished schools also increased, as did their test scores in teamwork assessments…
Consciousness makes things matter – Andrew Y. Lee (University of Toronto)
This paper argues that phenomenal consciousness is what makes an entity a welfare subject, or the kind of thing that can be better or worse off. I develop and motivate this view, and then defend it from objections concerning death, non-conscious entities that have interests (such as plants), and conscious subjects that necessarily have welfare level zero. I also explain how my theory of welfare subjects relates to experientialist and anti-experientialist theories of welfare goods.
Once More, Without Feeling – Andreas Mogensen (Global Priorities Institute, University of Oxford)
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…