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The Point of View of the Universe – Peter Singer

Peter Singer discusses the new book ‘The Point Of View Of The Universe – Sidgwick & Contemporary Ethics’ (By Katarzyna de Lazari-Radek and Peter Singer) He also discusses his reasons for changing his mind about preference utilitarianism.

 

Buy the book here: http://ukcatalogue.oup.com/product/97… Bart Schultz’s (University of Chicago) Review of the book: http://ndpr.nd.edu/news/49215-he-poin… “Restoring Sidgwick to his rightful place of philosophical honor and cogently defending his central positions are obviously no small tasks, but the authors are remarkably successful in pulling them off, in a defense that, in the case of Singer at least, means candidly acknowledging that previous defenses of Hare’s universal prescriptivism and of a desire or preference satisfaction theory of the good were not in the end advances on the hedonistic utilitarianism set out by Sidgwick. But if struggles with Singer’s earlier selves run throughout the book, they are intertwined with struggles to come to terms with the work of Derek Parfit, both Reasons and Persons (Oxford, 1984) and On What Matters (Oxford, 2011), works that have virtually defined the field of analytical rehabilitations of Sidgwick’s arguments. The real task of The Point of View of the Universe — the title being an expression that Sidgwick used to refer to the impartial moral point of view — is to defend the effort to be even more Sidgwickian than Parfit, and, intriguingly enough, even more Sidgwickian than Sidgwick himself.”

Suffering, and Progress in Ethics – Peter Singer

Peter Singer_profileSuffering is generally bad – Peter Singer (who is a Hedonistic Utilitarian), and most Effective Altruists would agree with this. Though in addressing the need for suffering today Peter acknowledges that, as we are presently constituted, suffering is useful as a warning sign (e.g. against further injury). But what about the future?
What if we could eliminate suffering?
Perhaps in the future we will have advanced technological interventions to warn us of danger that will be functionally similar to suffering, but without the nasty raw feels.
Peter Singer, like David Pearce, suggests that if we could eliminate suffering of non-human animals that are capable of suffering, perhaps in some way that is difficult to imagine now – that this would be a good thing.

Video Interview:

I would see no reason to regret the absence of sufferingPeter Singer
Peter can’t see any regret to lament the disappearance of suffering, though perhaps people may say it would be useful to help understand literature of the past. Perhaps there are some indirect uses for suffering – but on balance Peter thinks that the elimination of suffering would be an amazingly good thing to do.

Singer thinks it is interesting to speculate what might be possible for the future of human beings, if we do survive over the longer term. To what extent are we going to be able to enhance ourselves? In particular to what extent are we going to be more ethical human beings – which brings to question ‘Moral Enhancement’.

The Expanding Circle - Peter SingerHave we made Progress in Ethics? Peter argues for the case that our species has expanded the circle of our ethical concern we have in his book ‘The Expanding Circle‘, and more recently Steven Pinker took up this idea in ‘Better Angels Of Our Nature’ – and this has happened over the millennia, beyond initially the tribal group, then to a national level, beyond ethnic groups to all human beings, and now we are starting to expand moral concern to non-human sentient beings as well.

Steven Pinker thinks that increases in our ethical consideration is bound up with increases in our intelligence (as proposed by James Flynn – the Flynn Effect – though this research is controversial (it could be actual increases in intelligence or just the ability to do more abstract reasoning)) and increases in our ability to reason abstractly.

As mentioned earlier there are other ways in which we may increase our ability and tendency to be more moral (see Moral Enhancement), and in the future we may discover genes that may influence us to think more about others, to dwell less on negative emotions like anger or rage. It is hard to say whether people will use these kinds of moral enhancers voluntarily, or whether we need state policies to encourage people to use moral enhances in order to produce better communities – and there are a lot of concerns here that people may legitimately have about how the moral enhancement project takes place. Peter sees this as a fascinating prospect and that it would be great to be around to see how things develop over the next couple of centuries.

Note Steven Pinker said of Peter’s book:

Singer’s theory of the expanding circle remains an enormously insightful concept, which reconciles the existence of human nature with political and moral progress. It was also way ahead of its time. . . . It’s wonderful to see this insightful book made available to a new generation of readers and scholars.Steven Pinker

The Expanding Circle

Abstract: What is ethics? Where do moral standards come from? Are they based on emotions, reason, or some innate sense of right and wrong? For many scientists, the key lies entirely in biology–especially in Darwinian theories of evolution and self-preservation. But if evolution is a struggle for survival, why are we still capable of altruism?

Peter Singer - The Most Good You Should Do - EA Global Melbourne 2015In his classic study The Expanding Circle, Peter Singer argues that altruism began as a genetically based drive to protect one’s kin and community members but has developed into a consciously chosen ethic with an expanding circle of moral concern. Drawing on philosophy and evolutionary psychology, he demonstrates that human ethics cannot be explained by biology alone. Rather, it is our capacity for reasoning that makes moral progress possible. In a new afterword, Singer takes stock of his argument in light of recent research on the evolution of morality.

References:
The Expanding Circle book page at Princeton University: http://press.princeton.edu/titles/9434.html

The Flynn Effect: http://en.wikipedia.org/wiki/Flynn_effect

Peter Singer – Ethics, Evolution & Moral Progress – https://www.youtube.com/watch?v=91UQAptxDn8

For more on Moral Enhancement see Julian Savulescu’s and others writings on the subject.

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Peter Singer & David Pearce on Utilitarianism, Bliss & Suffering

Moral philosophers Peter Singer & David Pearce discuss some of the long term issues with various forms of utilitarianism, the future of predation and utilitronium shockwaves.

Topics Covered

Peter Singer

– long term impacts of various forms of utilitarianism
– Consciousness
– Artificial Intelligence
– Reducing suffering in the long run and in the short term
– Practical ethics
– Pre-implantation genetic screening to reduce disease and low mood
– Lives today are worth the same as lives in the future – though uncertainty must be brought to bear in deciding how one weighs up the importance of life
– The Hedonistic Imperative and how people react to it
– Correlation to high hedonic set points with productivity
existential risks and global catastrophic risks
– Closing factory farms

David Pearce

– Veganism and reducitarianism
– Red meat vs white meat – many more chickens are killed per ton of meat than beef
– Valence research
– Should one eliminate the suffering? And should we eliminate emotions of happiness?
– How can we answer the question of how far suffering is present in different life forms (like insects)?

Talk of moral progress can make one sound naive. But even the darkest cynic should salute the extraordinary work of Peter Singer to promote the interests of all sentient beings.David Pearce
 

 

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The Knowledge Argument Applied to Ethics

A group of interested AI enthusiasts have been discussing Engineering Machine Consciousness in Melbourne for over a decade. In a recent interview with Jamais Cascio on Engineering Happy People & Global Catastrophic Risks, we discussed the benefits of amplifying empathy without the nasty side effects (possibly through cultural progress or technological intervention – a form of moral enhancement). I have been thinking further about how an agent might think and act differently if it had no ‘raw feels’ – any self-intimating conscious experience.

I posted to the Hedonistic Imperative Facebook group:

Is the limitations of empathy in humans distracting us from the in principle benefits of empathy?
The side effects of empathy in humans include increased distrust of the outgroup – and limitations in the amount of people we humans can feel strong empathy for – though in principle the experience of understanding another person’s condition from their perspective seems quite useful – at least while we are still motivated by our experience.
But what of the future? Are our post human descendants likely to be motivated by their ‘experiences of’ as well as their ‘knowledge about’ in making choices regarding others and about the trajectories of civilizational progress?

I wonder whether all the experiences of can be understood in terms of knowledge about – can the whole of ethics be explained without being experienced – though knowledge about without any experience of? Reminds me of the Mary’s Room/Knowledge Argument* thought experiment. I leaned towards the position that Mary could with a fully working knowledge of the visual system and relevant neuroscience wouldn’t ‘learn’ anything new when walking outside the grey-scale room and into the colourful world outside.
Imagine an adaptation of the Mary’s Room thought experiment – for the time being let’s call it Autistic Savant Angela’s Condition – in that:

class 1

Angela is a brilliant ethicist and neuroscientist (an expert in bioethics, neuroethics etc), whom (for whatever reason) is an Autistic savant with congenital insensitivity to pain and pleasure – she can’t at all feel pain, suffering or experience what it is like to be someone else who does experience pain or suffering – she has no intuition of ethics. Throughout her whole life she has been forced to investigate the field of ethics and the concepts of pleasure, bliss, pain and suffering through theory alone. She has a complete mechanical understanding of empathy, and brain states of subjects participating on various trolley thought experiments, hundreds of permutations of Milgrim experiments, is an expert in philosophies of ethics from Aristotle to Hume to Sidgwick etc. Suddenly there is a medical breakthrough in gene-therapy that would guarantee normal human function to feel without impairing cognitive ability at all. If Angela were to undergo this gene-therapy, would she learn anything more about ethics?

class 2

Same as above except Angela has no concept of other agents.

class 3

Same as class 2 except Angela is a superintelligent AI, and instead of gene-therapy, the AI recieves a software/hardware upgrade that allows the AI access to ‘fire in the equations’, to experience. Would the AI learn anything more about ethics? Would it act in a more ethical way? Would it produce more ethical outcomes?

 

Implications

Should an effective altruist support a completely dispassionate approach to cause prioritization?

If we were to build an ethical superintelligence – would having access to visceral experiences (i.e. pain/pleasure) change it’s ethical outcomes?
If a superintelligence were to perform Coherent Extrapolated Volition, or Coherent Aggregated Volition, would the kind of future which it produced differ if it could experience? Would likelihoods of various ethical outcomes change?

Is experience required to fully understand ethics? Is experience required to effectively implement ethics?
Robo Brain

 

footnotes

The Knowledge Argument Thought Experiment

jacksons-knowledge-argumentMary is a brilliant scientist who is, for whatever reason, forced to investigate the world from a black and white room via a black and white television monitor. She specializes in the neurophysiology of vision and acquires, let us suppose, all the physical information there is to obtain about what goes on when we see ripe tomatoes, or the sky, and use terms like ‘red’, ‘blue’, and so on. She discovers, for example, just which wavelength combinations from the sky stimulate the retina, and exactly how this produces via the central nervous system the contraction of the vocal cords and expulsion of air from the lungs that results in the uttering of the sentence ‘The sky is blue’. […] What will happen when Mary is released from her black and white room or is given a color television monitor? Will she learn anything or not?

The Life You Can Save – Interview with Peter Singer by Adam Ford

Transcript of interview with Peter Singer on ‘The Life You Can Save‘:

The Life You Can Save Amazon 41Cnq4M0rzL._SX322_BO1,204,203,200_I’ve been writing & thinking about the question of global poverty and what affluent people ought to do about it for more than four years now. The first article I published on that ‘Famine Affluence & Morality’ came out in 1972.
But I’d never written a book on that topic until a few years ago when I was encouraged by greater interest in the question of global poverty and greater interest in the question of the obligations of the affluent, and some very positive responses I had to an article that appeared in the New York Times Sunday Magazine. So it was then that I decided that it was time for a book on this topic – I wrote “The Life You Can Save” which came out in 2009 – essentially to encourage people to think that – if you really want to think of yourself as ethical – you want to say “I’m an ethical person, I’m living an ethical life” – it’s not enough to say “I don’t kill.. I don’t steal.. I don’t cheat.. I don’t assault people..” and so on and all those sorts of ‘thou shalt not’ kind of commands – but if you are an affluent person, or even just a middle class person in an affluent country (that’s undoubtedly affluent by global standards) then you’re not really living an ethical life unless you’re prepared to share some of the good fortune that you have with people who are less fortunate – and you know, just the fact that you are able to live in an affluent country means that you are fortunate.
One of the points that I try to emphasize is that the differences in the amount of wealth that people who are middle class or above in affluent societies as compared to people in extreme poverty have is so great that things that are really pretty frivolous in our lives (that we spend money on that are not significant) could make a difference in the lives of other people. So, we spend money on all kinds of things from going to a cafe and having coffee or buying a bottle of water when we could drink water out of a tap, to going on vacations, making sure we have the latest iPhones – a whole lot of different things that really are not at all life changing to us. But the amount that we spend on those things could be life changing to people in extreme poverty who are not able to afford minimal health care for themselves or their family, who don’t get enough to eat, to perhaps are not able to send their children to school because they need them to work in the fields – a whole of different things that we can help people with.
I think we ought to be helping – I think to do nothing is wrong. Now, you can then debate “well, how much ought we to be doing?” which is something I do discuss in the book – but I think that it’s clear that we ought to be setting aside some of what we have to donate to organizations that are effective and that have been proven to be effective in helping the global poor.
So that’s really what the book is about – and perhaps the other thing I ought to say is that many people feel that somehow world poverty is like a bottomless pit that we are pouring money down into – but I think that’s a mistake – I think that it’s clear that we are making a difference – that we’ve dramatically reduced the number of people who die from preventable poverty related illnesses. Even just since my book as been published (in the last 5 years for instance) the number people – the number of children who die each year (children under 5) has dropped from nearly 10 million a year to 6.6 million a year – so, you know, that real progress in just 5 years – and we can make progress with poverty if we are careful about the way in which we do it and fund organizations that are open to evidence about what works and what doesn’t.

Many people feel that somehow world poverty is like a bottomless pit that we are pouring money down into – but I think that’s a mistake – I think that it’s clear that we are making a difference.

Peter Singer – The Life You Can Save – Video inteview by Adam Ford


The Life You Can Save

Acting Now to End World Poverty is a 2009 book by Australian philosopher Peter Singer. The author argues that citizens of affluent nations are behaving immorally if they do not act to end the poverty they know to exist in developing nations.

The book is focused on giving to charity, and discusses philosophical considerations, describes practical and psychological obstacles to giving, and lists available resources for prospective donors (e.g. charity evaluators). Singer concludes the book by proposing a minimum ethical standard of giving.

Christian Barry and Gerhard Overland (both from the Centre for Applied Philosophy and Public Ethics) described the widespread acceptance for the notion that “the lives of all people everywhere are of equal fundamental worth when viewed impartially”. They then wonder, during the book review in the Journal of Bioethical Inquiry, why “the affluent do so little, and demand so little of their governments, while remaining confident that they are morally decent people who generally fulfil their duties to others?” The reviewers agree with Singer, and say they see a conflict between the behaviours of the affluent and the claims of the affluent to being morally decent people. The reviewers also discuss other practical ways to fight poverty.

Support The Life You Can SaveHistorically, every dollar donated to The Life You Can Save typically moves an additional three to four dollars to our effective charities. Our recommended charities provide services and support to men, women, and children in needy communities across the globe. Your support for our work means that you'll get the most out of your charitable giving!

Can I Really Save Lives?  The good news, in fact the great news, is that you can! While there are endless problems in the world that you as an individual cannot solve, you can actually save lives and reduce unnecessary suffering and premature death. Should you do it? Watch this video and decide for yourself. The information on our website can help you give most effectively to become a life saver.

Also see the Life You Can Save Infograph Video

Buy The Life You Can Save on Amazon

The Life You Can Save Facebook Page

Rationality & Moral Judgement – Simon Laham

Rationality & Moral Judgement – A view from Moral Psychology. Talk given at EA Global Melbourne 2015. Slides here.

Simon Laham - QandAWhat have we learned from an empirical approach to moral psychology – especially in relation to the role of rationality in most every day morality?
What are some lessons that the EA movement can take from moral psychology?

Various moral theorists over the years have had different emphasis on the roles that the head and heart play in moral judgement. Early conceptions of the role of the head in morality were that it drives moral judgement. A Kantian might say that the head/reasoning drives moral judgement – when presented with a dillema of some kind, the human engages with ‘system 2’ like processes in a controlled rational nature. An advocate of a Humean model may favor the idea that emotion or the heart (‘system 1’ thinking) plays the dominant role in moral judgement. Modern psychologists often take a hybrid model where both system 1 and system 2 styles of thinking are at play in contributing to the way we judge right from wrong.

Moral Judgement & Decision making is driven by a variety of factors:

  • Emotions (e.g., Valdesolo & DeSteno, 2006)
  • Values (e.g., Crone & Laham, 2015)
  • Relational and group membership concerns (e.g., Cikara et al., 2010)

Across a wide range of studies, a majority of people do not consistently apply abstract moral principles – Moral judgments are not decontextualized, depersonalized and asocial (i.e., not System 2)
Simon Laham - Rationality & Moral Judgement - Effective Altruism Global Melbourne 2015
Not only do people inconsistently apply rationality in moral judgments, many reject the idea that consequentialist rationality should have any place in the moral domain.

  • Appeals to consequentialist logic may backfire (Kreps and Monin, 2014)
  • People who give consequentialist justifications for their moral positions are viewed as less committed and less authentic

Is trying to change people’s minds the best way to expand the EA movement?
Moral judgment is subject to a variety of contextual effects. Knowledge of such effects can be used to ‘nudge’ people towards utilitarianism (see Thaler & Sunstein, 2008).

‘Practical’ take-home
Things beside rationality matter in morality and people believe that things beside rationality should matter.
So:
(a) present EA in a manner that does not trade utilitarian options off against deeply held values, identities, or emotions
(b) use decision framing techniques to ‘nudge’ people towards utilitarian choices

 


Consider watching Simon’s talk at the festival of dangerous ideas about his book ‘The Joy of Sin‘.

Also Simon wrote an article for Huffington post where he says : “I confess it, I am a sinner. I begin most days in a haze of sloth and lust (which, coincidentally, is also how I end most days); gluttony takes hold over breakfast and before I know it I’m well on my way to hell and it’s not yet 9 a.m. Pride, lust, gluttony, greed, envy, sloth and anger, the seven deadly sins, these are my daily companions.

And you? Are you a sinner?

The simple fact is that we all sin (or rather ‘sin’), and we do it all the time. But fear not: the seven deadly sins aren’t as bad for you as you might think.”


Simon Laham BandWSimon Laham is a senior lecturer in the psychology department at Melbourne University. He has worked over the last 8 years on the psychology of morality from the point of view of experimental social psychology.
Key research questions : How do we make moral judgments? How do others influence what we do?

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Philosophy & Effective Altruism – Peter Singer, David Pearce, Justin Oakley, Hilary Greaves

Panelists ([from left to right] Hilary Greaves, Peter Singer, Justin Oakley & David Pearce) discuss what they believe are important philosophical aspects of the Effective Altruism movement – from practical philosophy we can use today to possible endpoints implied by various frameworks in applied ethics. The panelists navigate through a wide range of fascinating and important topics that aspiring effective altruists and anyone whom is philosophically inclined will find both useful and enjoyable.

Panel moderated by Kerry Vaughan.

Panel Transcript

(in progress)

0:35 Question “What are the hot topics in philosophy that might change what effective altruists might focus on?”
Hilary Greaves – So, my answer to that – the one I’m most directly familiar with is the one I already mentioned in my talk earlier. I think that population ethics can make a massive difference to a significant proportion of the things we should worry about as EAs. In particular, the thing that gives rise to this is the situation where – at the moment we have lots of moral philosophers who really like their ivory tower abstract theorising – those people have done a lot of discussing this abstract question of ‘ok what is my theory of population ethics’ – then at the real world extreme we have lots of people engaging directly with the real world issues thinking, ok, how should we do our cost-benefit analysis, for example family planning. We have a big gap in the middle – we don’t really have a well developed community of people are both in touch with the background moral philosophy and who are interested in applying it to the real world. So because there is that gap I think there’s a lot of low hanging fruit at the moment for people who have a background in moral philosophy and who are also plugged into the EA community to build these bridges from theory to practise and see what it all means for the real world.

01:56 Peter Singer – I actually agree with that – that population ethics is an important area – and another place that connects to what Hilary was talking about earlier is for the existential risk questions. Because, we need to think about – suppose that the world were destroyed – is what’s so bad about that the fact that 7.5 people have lost their lives or is it the loss of the untold billions of people that Nick Bostrom has (10^56 or something, I don’t know – some vastly unimaginable number) of possible future lives that could have been good, and that would be lost. So that seems to me to be a real issue. If you want something that’s a little more nitty gritty towards what we are talking about today – another issue is – how do we get a grip on the nature and extent of animal suffering? (something that we will be talking a bit about in a moment) It’s really just hard to say – David just talked about factory farming and the vast amount of billions of animals suffering in factory farms – and I totally agree that this is a top priority issue – but in terms of assessing priorities, how do we compare the suffering of a chicken in a factory farm to, let’s say, a mother who has to watch her child dying of malaria? Is there some way we can get a better handle on that?

03:23 Justin Oakley – For me, I think, one of the key issues in ethics at the moment that bears on Effective Altruism at the moment is what’s known as a ‘situationists critique of virtue ethics’ – so trying to understand not only on how having a better character helps people to act well but also what environment they are in. Subtle environmental influences that might either support or subvert a person acting well – in particular having the virtue perhaps of liberality – so there is lots of interesting work being done on that – some people think that debate is beginning to die down – but it seems to be just starting up again with a couple of new books that are coming out looking at a new twist on that. So for me, I’m keen to do that – I guess my own work at Monash I teach a lot of health professionals so keen to look at what environmental influences there are on doctors that impede them having a theraputic relationship on patients – not only thinking about how to help them be more virtuous – I suppose which is not the only thing I aim to do with the doctors that I teach but I hope to have that influence to some extent.

Panel Greaves Singer Oakley Pearce - Orgasmatronium - 1

The Utilitarianism at the End of the Universe – Panelists Hilary Greaves, Peter Singer, Justin Oakley & David Pearce laugh about the possible ‘end games’ of classical utilitarianism.

04:25 David Pearce – Yes well I’m perhaps slightly out of touch now with analytic philosophy – but one issue that I haven’t really seen tackled by analytic philosophy is this disguised implication of classical utilitarianism of what we ought to be doing, which is essentially optimising matter and energy throughout the world – and perhaps the accessible universe – for maximum bliss. A questioner earlier was asking ‘Well, as a negative utilitarian, do you accept this apparent counter-intuitive consequence that one ought to wipe out the world to prevent the suffering of one person.’ But if one is a classical utilitarian then it seems to be a disguised consequence that it’s not good enough to aim merely for a civilization in which all sentient beings could flourish and enjoy gradients of intelligent bliss – instead one must go on remorselessly to when matter and energy is nothing but pure orgasmic bliss.
05:35 Peter Singer – I find it a remorseless and unusual term to describe it
[laughter…] 5:40 David Pearce – Well, I think this is actually rather an appealing idea to me but I know not everyone shares this intuition
[laughter…] 5:50 Question “So Peter I’d be interested to know if you have thoughts on whether you think that’s an implication of classical utilitarianism” – Peter Singer – If I accept that implication? Well – David and I talked about this a little bit earlier over lunch – I sort of, I guess, maybe I accept it but I have difficulty in grasping what it is to talk about converting matter and energy into bliss – unless we assume that there are going to be conscious minds that are going to be experiencing this bliss. And, of course then David would then very strongly agree that conscious minds not only have to experience bliss but also not experience any suffering certainly, presumably minimize anything that they experience other than bliss (because that’s not converting matter and energy into bliss) – so if what I’m being asked to imagine is a universe with a vast number of conscious minds that are experiencing bliss – yeah, maybe I do accept that implication.

06:43 Question “So this is a question mostly for Justin – effective altruists often talk about doing the ‘most good’ – should EAs be committed to doing ‘enough good’ instead of the ‘most good’?”

Justin Oakley – Yeah, that’s a good question to ask – one of the thinks I didn’t emphasize in my talk on virtue ethics is that standardly virtue ethics thinks that we should strive to be an excellent human being, which can fall a little way short of producing the maximum good.  So if you produce an excellent level of liberality or perhaps good or benefit to someone else then that’s enough for virtue.  I guess in some of the examples I was giving in my talk you might choose a partner who – although you’re not the ultimate power couple (you are the sub-optimal power couple) but you are none the less attracted to that other person very strongly – from the perspective of effective altruism it might sound like you are doing the wrong thing – but intuitively it doesn’t seem to be wrong.  That’s one example.

07:51 Hilary Graves – Surely, I mean – something I can say a bit about a similar issue looks like from a more consequentialist perspective – when people think of consequentialism they sometimes assume that consequentialists think that there is a moral imperative to maximize it – you absolutely have to do the most good and anything less than that is wrong.  But it’s worth emphasising that not all consequentialists emphasise that at all – not all consequentialists think that it’s even helpful to buy into this language of right and wrong.  So you don’t have to be a virtue ethicist to somewhat feel alienated from a moral imperative to do the absolute most good – you could just think something like the following: never mind right and wrong, never mind what I should vs not allowed to be doing.  I might just want to make the world better – I might just think I could order all the things I could possibly do in terms of better or worse.   And then you know, if I give away 1% of my income, that’s better thank giving away nothing – if I give 5% that’s better than giving away 1% – if I give away 50% that’s better than anything less – but I don’t have to impose some sharp cutoff and say that I’m doing something morally wrong if I give less than that – I think if we think in this way then we tend to alienate both ourselves and other people less – there’s something very alienating about holding up a very high standard and saying that anybody including ourselves who is falling short of this very high standard is doing something wrong with a capital ‘R’.

Panel including Peter Singer

09.14 Peter Singer – So, in a way I agree – you are talking about a spectrum view (of where we have a spectrum of black to white – or maybe we don’t want to use those terms for it) from one end to the other and you’re somewhere on the spectrum and you try and work your way further up the spectrum perhaps – which, I’m reasonably comfortable with that.  Another way of looking at it (and this goes back to something that Sidgewick also said) is that we ought to be clearer about distinguishing when we regard the act as the right act or the wrong act and when we regard it appropriate to praise or blame people for doing it.  And these are really separate things – especially if you are a consequentialist because praising or blaming someone is an act – and you ought to only do that if it will have good consequences.  So I suppose that we think that somebody in particular personal circumstances ought to  be giving 50% of his earnings away – but he is only giving 10% – but he is living in a society like ours in which by giving 10% he is at the top 99.99% of what people are giving.  Well to blame him saying ‘oh well your only giving 10% – you should be giving more’ looks like it’s going to be very counter productive – you really want to praise him in front of other people so that more people will give 10%.  So I think if we understand it that way that’s another way of looking at it – I’m not sure if it’s nesseccarily better than the spectrum view that you [Hilary] was suggesting – but it is another way of, if you like, softening this black white morality idea that is either is right or is wrong.

10:54 Question “A question for Hilary – You mention that one might find the ‘uncertainty’ that your talk generates kind of paralyzing – but you mention that wasn’t your conclusion – can you expland on why this is (paralyzation) not your conclusion?”
Hilary Greaves

 

  • Transcribed by Adam Ford

Biographies

Hilary Greaves - LectureHilary Greaves is an Associate Professor in Philosophy, at Somerville College in the University of Oxford. My current research focusses on various issues in ethics. Hilary’s interests include: foundational issues in consequentialism (‘global’ and ‘two-level’ forms of consequentialism), the debate between consequentialists and contractualists, aggregation (utilitarianism, prioritarianism and egalitarianism), moral psychology and selective debunking arguments, population ethics, the interface between ethics and economics, the analogies between ethics and epistemology, and formal epistemology. Hilary currently (2014-17) directs the project Population Ethics: Theory and Practice, based at the Future of Humanity Institute, and funded by The Leverhulme Trust.

Peter Singer - Non-Human Animal Ethics - EA Global Melbourne 2015Peter Singer is an Australian moral philosopher. He is currently the Ira W. DeCamp Professor of Bioethics at Princeton University, and a Laureate Professor at the Centre for Applied Philosophy and Public Ethics at the University of Melbourne. He specializes in applied ethics and approaches ethical issues from a secular, utilitarian perspective.  He is known in particular for his book, Animal Liberation (1975), a canonical text in animal rights/liberation theory. For most of his career, he supported preference utilitarianism, but in his later years became a classical or hedonistic utilitarian, when co-authoring The Point of View of the Universe with Katarzyna de Lazari-Radek.

Justin Oakley - Virtue & Effective Altruism - EA Global Melbourne 2015Justin Oakley is an Associate Professor at Monash University – the School of Philosophical, Historical & International Studies, and Centre for Human Bioethics. Justin has been part of the revival of the ethical doctrine known as virtue ethics, an Aristotelian doctrine which has received renewed interest in the past few decades.  Oakley is particularly well known for his work on professional ethics and also the so-called ‘problem’ of friendship. The problem of friendship looks at how a strict application of impartialist ethical doctrines, such as utilitarianism and Kantianism, conflicts with our notions of friendship or ‘true friendship’.

David PearceDavid Pearce is a British philosopher who promotes the idea that there exists a strong ethical imperative for humans to work towards the abolition of suffering in all sentient life. His book-length internet manifesto The Hedonistic Imperative outlines how technologies such as genetic engineering, nanotechnology, pharmacology, and neurosurgery could potentially converge to eliminate all forms of unpleasant experience among human and non-human animals, replacing suffering with gradients of well-being, a project he refers to as “paradise engineering”.

Be Greedy For The Most Good You Can Do – Kerry Vaughan – EA Global Melbourne 2015

Filmed at EA Global Melbourne 2015 Slides of talk are here
Kerry Vaughan discusses:
What is effective altruism? what is it’s history? what isn’t EA? and how to succeed at being an effective altruist.
Approaches to doing good include:
– Being Skeptical – using the case study of play pumps in africa – hoping to utilize the renewable energy of children playing – on the surface it looked like a good idea, but unfortunately it didn’t work – so be skeptical
– Changing your Mind – you can score social points in the EA movement by changing your mind – so yay! Moving beyond entrenched beliefs to better ways of thinking leads decision making – do change your mind, update your beliefs when there is evidence to support you doing so
– Do it! – when you find out better approaches to being altruistic, actually follow up and do it – without getting too involved in theorizing whether you have a moral obligation to solve the problem, just go solve it
– 3 strands to the history of EA – Peter Singer’s work, Holden Karlovsky and Elie Hassenfeld at Give Well, the rationalist movement (inc CFAR)
Kerry then discusses the growth of the EA movement.
Approaches to EA based on evidence (empiricism) and also strong philosophical arguments (esp in the absence of evidence – for instance with Existential Risks or far future scenarios)
How to succeed at EA Global: get help, and make radical life change.

Kerry Vaughan - Be Greedy for the Most Good - EA Global Melbourne 2015 - Effective Altruism 2

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Peter Singer – Ethics, Utilitarianism & Effective Altruism

Peter Singer at UMMS - Ethics Utilitarianism Effective Altruism
Peter Singer discusses Effective Altruism, including Utilitarianism as a branch of Ethics. Talk was held as a joint event between the University of Melbourne Secular Society and Melbourne University Philosophy Community.

Is philosophy, as a grounds to help decide how good an action is, something you spend time thinking about?

Audio of Peter’s talk can be found here at the Internet Archive.

In his 2009 book ‘The Life You Can Save’, Singer presented the thought experiment of a child drowning in a pond before our eyes, something we would all readily intervene to prevent, even if it meant ruining an expensive pair of shoes we were wearing. He argued that, in fact, we are in a very similar ethical situation with respect to many people in the developing world: there are life-saving interventions, such as vaccinations and clean water, that can be provided at only a relatively small cost to ourselves. Given this, Singer argues that we in the west should give up some of our luxuries to help those in the world who are most in need.

If you want to do good, and want to be effective at doing good, how do you go about getting better at it?

UMMS - James Fodor - Peter Singer

Nick, James, and Peter Singer during Q&A

Around this central idea a new movement has emerged over the past few years known as Effective Altruism, which seeks to use the best evidence available in order to help the most people and do the most good with the limited resources that we have available. Associated with this movement are organisations such as GiveWell, which evaluates the relative effectiveness of different charities, and Giving What We Can, which encourages members to pledge to donate 10% or more of their income to effective poverty relief programs.

Peter-Singer--Adam-Ford-1I was happy to get a photo with Peter Singer on the day – we organised to do an interview, and for Peter to come and speak at the Effective Altruism Global conference later in 2015.
Here you can find number of videos I have taken at various events where Peter Singer has addressed Effective Altruism and associated philosophical angles.

New Book ‘The Point of View of the Universe – Sidgwick and Contemporary Ethics‘ – by Katarzyna de Lazari-Radek and Peter Singer

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My students often ask me if I think their parents did wrong to pay the $44,000 per year that it costs to send them to Princeton. I respond that paying that much for a place at an elite university is not justified unless it is seen as an investment in the future that will benefit not only one’s child, but others as well. An outstanding education provides students with the skills, qualifications, and understanding to do more for the world than would otherwise be the case. It is good for the world as a whole if there are more people with these qualities. Even if going to Princeton does no more than open doors to jobs with higher salaries, that, too, is a benefit that can be spread to others, as long as after graduating you remain firm in the resolve to contribute a percentage of that salary to organizations working for the poor, and spread this idea among your highly paid colleagues. The danger, of course, is that your colleagues will instead persuade you that you can’t possibly drive anything less expensive than a BMW and that you absolutely must live in an impressively large apartment in one of the most expensive parts of town.Peter Singer, The Life You Can Save: Acting Now to End World Poverty, London, 2009, pp. 138-139

 

Playlist of video interviews and talks by Peter Singer:

 

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