EAs and EA organizations may be making important conceptual or methodological errors in prioritization between moral patients. In this sequence, I illustrate and address several:
Types of subjective welfare: I review types of subjective welfare, interpersonal comparisons with them and common grounds between them.
Which animals realize which types of subjective welfare?: I argue that many nonhuman animals may have access to (simple versions of) types of subjective welfare people may expect to require language or higher self-awareness. This would support further prioritizing them.
Gradations of moral weight: I build a model for moral weight assignments given vagueness and gradations in capacities. I explore whether other moral patients could have greater moral weights than humans through (more sophisticated) capacities we don’t have.
Pleasure and suffering are not conceptual opposites: Suffering is probably (at least) unpleasantness + desire (motivational salience), not just unpleasantness. So suffering is not the opposite of pleasure.
For more detailed summaries, see the individual posts.
Disclaimer: This blog post focuses on a new piece of research from Rethink Priorities. I was not involved with the funding or execution of this research, and therefore write this piece merely as a consumer. However, I am the Executive Director of Giving Green and a board member of Rethink Priorities, and acknowledge that these affiliations may bias my...
I am writing up two charity ideas I’ve wanted to investigate, but haven’t been able to, in the hopes someone will investigate them further. If you end up investigating either, I'd be most interested to see what conclusions you come to!
Vulture preservation as a global health intervention
Since the mid 1990's the vulture population in India has been rapidly declining. The reason is due to a few chemicals which are fed to livestock, which is highly poisonous to vultures.
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Michael Nielsen has a beautiful new essay on moral imagination: the ability humans have to 'develop and transmit new notions of good action, indeed, even new kinds of good'.
As examples, he gives:
* Hammurabi's creation of a code of laws (in 1754 BCE) and his justification of his rule not in terms of divine or hereditary right, but by the delivery of justice to his citizens.
* St Gregory of Nyssa's...