In general, the correctness of [a principle] is one matter; the correctness of accepting it, quite another. I think you conflate the claims consequentialism is true and naive consequentialist decision procedures are optimal. Even if we have decisive epistemic reason to accept consequentialism (of some sort), we may have decisive moral or prudential reason to use non-consequentialist decision procedures. So I would at least narrow your claims to consequentialist decision procedures.
evolution as a force typically acts on collectives, not individuals.
I’m not sure what you’re asserting here or how it’s relevant. Can you be more specific?
In general, the correctness of [a principle] is one matter; the correctness of accepting it, quite another. I think you conflate the claims consequentialism is true and naive consequentialist decision procedures are optimal. Even if we have decisive epistemic reason to accept consequentialism (of some sort), we may have decisive moral or prudential reason to use non-consequentialist decision procedures. So I would at least narrow your claims to consequentialist decision procedures.
I’m not sure what you’re asserting here or how it’s relevant. Can you be more specific?