Skip to main content

Constraints on, permissions to violate, Effective Altruism



To start off today's discussion, I refer the reader to my post in November discussing what "effective altruism" is and why I think we must judge that somewhere in its reasoning this philosophy goes horribly wrong. Effective Altruism: The short course (jamesian58.blogspot.com)

I won't re-tread that ground but I will observe that the Notre Dame Philosophical Reviews site has a review of a new book on the subject.

The book is THE RULES OF RESCUE by Theron Pummer. The reviewer is Violetta Igneski.

Pummer argues (in Igneski's paraphrase) that "we are not always required to provide the most help possible," that is, maximally effective altruism. He does not reject EA, but wants to reconcile it with a non-consequentialist account of both moral constraints and moral permissions.  The constraints are things that you must NOT do, regardless of your utilitarian calculations, and the permissions are things that you CAN rightly do that are in some respect unhelpful. 

Pummer is a lecturer at the University of St Andrews in Scotland, above. 

I see nothing in the review about what seems to me the most dubious off-the-rails aspect of the theory, the theorizing about the distant future. I suppose somewhere in Pummer's constraints and permissions he ends up telling us that we need NOT make heroic sacrifices in the here and now just so that in the 33d century the human-species- eliminating robots fail in their take over. That, after all, would make sense of the book's subtitle, "Cost, Distance and Effective Altruism".

I hope I'm right in that supposition. Because I care much more about the flesh-and-blood people known to me than I do about those distant hypothetical folks I'll happily sacrifice to the robots. (Review the November post of that statement confuses you. First link above. Thanks.) 

Here is Pummer's website: https://theronpummer.com/ And, yes, that is pretty much the URL you would have guessed.

Comments

Popular posts from this blog

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a majesti

Five Lessons from the Allegory of the Cave

  Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave.   First, Plato  is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability.  I  only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable assigns a task to philosophers

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere.  At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak