Upon thinking about it, one realizes that those who think about it should (shouldthosewhothinkaboutit) push the fat man.
One of us hasn’t thought enough about it, because I think it takes more than thinking about it. One would also have to know oneself to be largely immune to various biases, which make most humans more prone to rationalize false conclusions about the need to kill someone for the greater good, than to correctly grasp a true utilitarian Trolley Problem. One would have to be human+, if not human(+N). (I think one would also have to live in a human+ or human(+N) community, but never mind about that.)
Note that Greene and other cognitive scientists rarely if ever spell out an airtight case, where the actions save either one life or five lives and magically have no further consequences, and where the utilitarian calculus is therefore clear. Greene simply describes the case more or less as Luke does above, and then leaves the subjects to infer or not infer whatever consequences they might.
One of us hasn’t thought enough about it, because I think it takes more than thinking about it. One would also have to know oneself to be largely immune to various biases, which make most humans more prone to rationalize false conclusions about the need to kill someone for the greater good, than to correctly grasp a true utilitarian Trolley Problem. One would have to be human+, if not human(+N). (I think one would also have to live in a human+ or human(+N) community, but never mind about that.)
Note that Greene and other cognitive scientists rarely if ever spell out an airtight case, where the actions save either one life or five lives and magically have no further consequences, and where the utilitarian calculus is therefore clear. Greene simply describes the case more or less as Luke does above, and then leaves the subjects to infer or not infer whatever consequences they might.