Comments
More from the author
Curated and popular this week
Note: This post was crossposted from the Coefficient Giving Farm Animal Welfare Research Newsletter by the Forum team, with the author's permission. The author may not see or respond to comments on this post.
Subtitle: On vegan advocacy, effective altruism, and FIFA
I turn 40 today. Here are some hot takes.
On factory farming
1. Our biggest challenge is salience. If factory farming led the evening news, it wouldn’t last lo...
When speaking to candidates who are considering working with us at 80,000 Hours, I often hear people worry about replaceability.
The familiar version of the worry is about whether the organisation will hire someone else in your place. If it will, then the difference you make by taking the job is only the difference between you and them.
There are a couple of well-known answers to that. The person hired in your place probably cares about the world too, and would go on to do somethi...
> TL;DR: No, but you might, if you leave it too late: We’re hiring for seven roles, and the people who join now will shape what a much bigger AIM becomes. The first step is cheap -- an expression of interest form.
My worry
I rejoined...
Recent opportunities to take action
I would add the extended episode of the 80,000 Hours podcast with David Chalmers. To my knowledge, some of the views he expresses there—e.g. that phenomenal consciousness is morally valuable even if not hedonically valenced—have not been explicitly discussed in either the EA or the philosophical literature.
Many utilitarian EAs have independently gravitated towards the view that the intrinsic value of pleasure and pain can be known by introspection or "direct acquaintance". Surprisingly, as far as I know no statement of this view exists in the EA literature, though some may be found in the philosophical literature (including publications by philosophers sympathetic to EA):
I also noticed this when I started planning a blogpost on this topic!
De Lazari-Radek and Singer's The Point of View of the Universe has a chapter on hedonism, but I think the argument is less developed than in the two links you give. (BTW, if you have a copy of the paper by Adam Lerner and think it's okay to share it with me, I'd be very interested!)
It's interesting to note that Sinhababu's epistemic argument for hedonism explicitly relies on the premise "moral realism is true." Without that premise, the argument would be less forceful (what remains would be the comparison that pleasure's goodness is similar to the brigthness of the color "lemon yellow" – but that doesn't seem to support the strong version of the claim "pleasure is good.")