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The ethical principles of effective altruism *
... The concept of equality is central to effective altruism and any meaningful discussion of distributive justice that occurs in a way that maximizes benefit, a key aim of effective altruism's proponents (Dworkin, 1981;Skelton, 2016;Syme, 2019). According to effective altruism, unequal distribution of resources can have negative consequences, including resentment, domination, and the erosion of public goods. ...
... 31-51).20 The critique of effective altruism is presented bySkelton (2016). See alsoGabriel (2017). ...
Most people, especially in South Asia and Sub-Saharan Africa, suffer and die from lack of food, shelter, and medical care, whereas other people in rich coun-tries are extremely well-off. Because of the globalization process neither individu-als nor governments can claim to be unaware of what is happening in the Third World. In this paper I defend the claim that, since we are living in a “global vil-lage”, we have greater moral responsibility for poverty. Thus, our moral responsi-bility is less limited than it usually seems to be. However, we do not have to be extremely impartial, which is recommended by utilitarianism (Garrett Hardin, Peter Singer), concentrating only on the conse-quences of action and its utility (agent-neutral evaluation). Yet, what we can in-clude in our moral evaluation of poverty are human rights and an individual point of view, which are defended by Amartya Sen’s capability approach and Thomist framework (agent-relative evaluation).
... The solution suggested here, however, diverges from this particular approach. For the debate on effective altruism see Bowen(2015),Skeleton (2016) andGabriel (2017).9 More recently, the issue has been discussed for instance inReardon and Dymén (2015),Song (2015),Basta (2016 and,Uitermark and Nicholls (2017) andWilliams (2017).10 ...
A new movement is on the scene: effective altruism—the combination of love and efficiency, making the world a better place not just with a bleeding heart and empathy but with a radical focus on reason and evidence and never losing sight of the goal of maximal impact. Its adherents typically stem from strongly secular environments such as elite philosophy departments or Silicon Valley. So far, a religious perspective on this movement has been lacking. What can people of faith learn from effective altruism, how can they contribute, and what must they criticise? This volume offers a first examination of these questions, providing both a Buddhist and an Orthodox Jewish perspective on them, in addition to various Christian contributions. With contributions by Calvin Baker, Lara Buchak, Mara-Daria Cojocaru, Stefan Höschele, Markus Huppenbauer, Robert MacSwain, David Manheim, Kathryn Muyskens, Stefan Riedener, Dominic Roser and Jakub Synowiec.
Historically, crises such as the COVID-19 pandemic have prompted politicians to break up dead-locked structures and implement far-reaching reforms. Path dependencies can be interrupted in times of crisis. This volume examines the social impact of the current pandemic as well as both the long-term challenges it poses and the potential it offers from the perspective of economic and business ethics. How has the COVID-19 crisis changed the balance of power between the state, markets and business? What are the obligations of companies during a pandemic? To what extent are the fight against the coronavirus crisis and that against the climate crisis compatible? What role can and should business ethics play in times of crisis? With contributions by Prof. Dr. Michael S. Aßländer; Prof. Dr. Jörg Althammer; Prof. Dr. Martin Büscher; Niklas Dummer, M.A.; Dr. habil. Michael Ehret; Miriam Fink; Prof. Dr. Manfred Fischedick; Prof. Dr. Nils Goldschmidt; Prof. Dr. Hanns-Stephan Haas; PD Dr. Michaela Haase; Prof. Dr. Ludger Heidbrink; Prof. Dr. Ulrich Hemel; Prof. Dr. Lars Hochmann; Ruzana Liburkina, M.A.; Mark McAdam; Prof. em. Dietmar Mieth; Prof. Dr. Dr. Elmar Nass; Dr. Laura Otto; Prof. Dr. Reinhard Pfriem; Prof. Dr. Ingo Pies; Prof. em. Birger Priddat; Frauke Remmers; Dr. Bastian Ronge; Prof. Dr. Hartmut Rosa; Prof. em. Hermann Sautter; Dr. Philipp Schepelmann; Prof. Dr. Dr. Ulrich Schmidt; Prof. Dr. Markus Scholz; Prof. Dr. Andreas Suchanek; Prof. em. Peter Ulrich
What I seek to do in this paper is to reemphasize what I see as the forgotten or neglected other half of the effective altruist equation. Effective altruists need to take seriously the ways in which their actions contribute to systemic inequality and structural violence. Charitable donation is not enough to create a paradigm shift or stop systemic injustice. In tackling systemic injustice, the ascetic response may allow effective altruists to attack the roots of the problem more directly. Further, the cost-benefit analysis and randomized controlled trials favored by the movement can produce distinctly biased perceptions that leave effective altruists blind to the political dimensions of many types of harm. Balancing ascetic approaches to combating suffering may temper the overzealous focus on cost-effective charities and make room for the support of the causes this narrow focus excludes. Ultimately, this paper defends the basic tenets of effective altruism: that we have a duty to reduce suffering in the world and that we should apply our powers of reason in order to make our labors maximally effective.
Peter Singer's books and ideas have been disturbing our complacency ever since the appearance of Animal Liberation. Now he directs our attention to a new movement in which his own ideas have played a crucial role: effective altruism. Effective altruism is built upon the simple but profound idea that living a fully ethical life involves doing the "most good you can do." Such a life requires an unsentimental view of charitable giving: to be a worthy recipient of our support, an organization must be able to demonstrate that it will do more good with our money or our time than other options open to us. Singer introduces us to an array of remarkable people who are restructuring their lives in accordance with these ideas, and shows how living altruistically often leads to greater personal fulfillment than living for oneself. The Most Good You Can Do develops the challenges Singer has made, in the New York Times and Washington Post, to those who donate to the arts, and to charities focused on helping our fellow citizens, rather than those for whom we can do the most good. Effective altruists are extending our knowledge of the possibilities of living less selfishly, and of allowing reason, rather than emotion, to determine how we live. The Most Good You Can Do offers new hope for our ability to tackle the world's most pressing problems.
Henry Sidgwick is one of the great intellectual figures of 19th century Britain. He was first and foremost a great moral philosopher, whose masterwork Methods of Ethics is still widely studied today. But he was many other things besides, writing on religion, economics, politics, education and literature. He was deeply involved in the founding of first college for women at the University of Cambridge. He was a leading figure in parapsychology. He was also much concerned with the sexual politics of his close friend John Addington Symonds, a pioneer of gay studies. Through his famous student, G.E. Moore, a direct line can be traced from Sidgwick and his cirlce to the Bloomsbury group. Bart Schultz has written a magisterial overview of this great Victorian sage--the first comprehensive study, offering quite new critical perspectives on the life and the work. Sidgwick's ethical work is revealed as a necessarily guarded statement of his deepest philosphical convictions and doubts. All other areas of his writings are covered and presented in the context of the late Victorian culture of imperialism. ' This biography, or 'Goethean reconstruction' will be eagerly sought out by readers interested in philosophy, Victorian studies, political theory, the history of ideas, educational theory, the history of psychology and gender and gay studies. Bart Schultz is Fellow and Lecturer in the Division of the Humanities and Special Programs Coordinator in the Graham School of General Studies at the University of Chicago.
Peter Singer argues that we’re obligated to donate our entire expendable income to aid organizations. One premiss of his argument is "If it is in your power to prevent something bad from happening, without sacrificing anything nearly as important, it is wrong not to do so." Singer defends this by noting that commonsense morality requires us to save a child we find drowning in a shallow pond. I argue that Singer’s Drowning Child thought experiment doesn’t justify this premiss. I offer my own Drowning Children thought experiment, which should reveal that commonsense morality entails that premiss two is actually false.
Henry Sidgwick s Practical Ethics offers a novel approach to practical moral issues. In this article, I defend Sidgwick s approach against recent objections advanced by Sissela Bok, Karen Hanson, Michael S. Pritchard, and Michael Davis. In the first section, I provide some context within which to situate Sidgwick s view. In the second, I outline the main features of Sidgwick s methodology and the powerful rationale that lies behind it. I emphasize elements of the view that help to defend it, noting some affinities it has with those of the later Rawls. In the third section, I indicate how it promises to help alleviate some difficulties facing modern practical ethics. In the fourth, I respond to Bok s objections. I argue that her own work on practical ethics has some similarities to Sidgwick s which should make them friends, not enemies. In the fifth section, I respond to Hanson, Pritchard and Davis.
Doing Good Better: How Effective Altruism Can Help You Make a Difference
- William Macaskill
The Point of View of the Universe: Sidgwick and the Ambitions of Ethics
- Bernard Williams
Our Duties to Animals and the Poor
- Colin Mcginn
Practical Ethics. London: Swan Sonnenschein
- Henry Sidgwick