I’m interested in a system that allows a John Stuart Mill and an Anton LaVey to peacefully coexist without attempting to judge who is more ‘objectively’ moral. I wish to be able to choose my own terminal values without having to perfectly align them with every other agent. Morality and ethics are then the minimal framework of agreed rules that allows us all to pursue our own ends without all ‘defecting’ (the prisoner’s dilemma is too simple to be a really representative model but is a useful analogy).
The extent and nature of that minimal framework is an open question and is what I’m interested in establishing.
You might be interested in the literature in normative ethics on what is called the overdemandingness problem. In particular, check out Liam Murphy on what he calls the cooperative principle. It takes utilitarianism but establishes a limit set on the amount individuals are required to sacrifice… Murphy’s theory sets the limit as that which the individual would be required to sacrifice under full cooperation. So rather than sacrificing all your material wellbeing until giving more would reduce your wellbeing to beneath that of the people you’re trying to help you instead need only sacrifice that which would be required of you if the entire western world and non-western elites were doing their part as well.
I’m interested in a system that allows a John Stuart Mill and an Anton LaVey to peacefully coexist without attempting to judge who is more ‘objectively’ moral. I wish to be able to choose my own terminal values without having to perfectly align them with every other agent. Morality and ethics are then the minimal framework of agreed rules that allows us all to pursue our own ends without all ‘defecting’ (the prisoner’s dilemma is too simple to be a really representative model but is a useful analogy).
You’re talking about ‘politics’, not ‘ethics’. Politics is about working together, ethics is about what one has most reason to do or want. What the political rules should say and what I should do are not necessarily going to give me the same answers.
I disagree with your definitions. You seem to be talking about normative ethics—what you ‘should’ do. I’m more interested in topics that might fall under meta-ethics, descriptive ethics and applied ethics. There is certainly cross-over with politics but there is a lot of other baggage that comes with the word politics that means it’s not a word I find useful to talk about the kind of questions I’m interested in here.
Think coordination. Two agents may coordinate their actions, if doing so will benefit both. In this sense, it’s cooperation. It doesn’t include fighting over preferences, fighting over preferences will just consist in them acting on environment without coordination. But this should never be possible, since the set of coordinated plans is strictly greater than a set of uncoordinated plans, and as a result it should always contain a solution that is a Pareto improvement on the best uncoordinated one, that is at least as good for both players as the best uncoordinated solution. Thus, it’s always useful to coordinate your actions will all other agents (and at this point, you also need to dole the benefit of coordination to each side fairly, think Ultimatum game).
Peaceful coexistence is not something I object to. Neither does anything oblige agents to perfectly align their values, each is free to choose. I strongly endorse people with wildly different values cooperating in areas of common interest: I’m firmly in Anton LaVey’s corner on civil liberties, for instance. It should be recognized, though, that some are clearly more wrong than others because some people get poor information and others reason poorly through akrasia or inability. Anton LaVey was not trying hard enough. I think the question is worth asking, because it is the basis of building the minimal framework of rules from each person’s judgement: How are we supposed to choose values?
It seems to me that most problems in politics and other attempts to establish cooperative frameworks stem not from confusion over terminal values but from differing priorities placed on conflicting values and most of all on flawed reasoning about the best way to structure a system to best deliver results that satisfy our common preferences.
This fact is often obscured by the tendency for political disputes to impute ‘bad’ values to opponents rather than to recognize the actual disagreement, a tactic that ironically only works because of the wide agreement over the set of core values, if not the priority ordering.
On the whole, we’re agreed, but I still don’t know how I’m supposed to choose values.
This fact is often obscured by the tendency for political disputes to impute ‘bad’ values to opponents rather than to recognize the actual disagreement, a tactic that ironically only works because of the wide agreement over the set of core values, if not the priority ordering.
I think this tactic works best when you’re dealing with a particular constituency that agrees on some creed that they hold to be objective. Usually, when you call your opponent a bad person, you’re playing to your base, not trying to grab the center.
I’m interested in a system that allows a John Stuart Mill and an Anton LaVey to peacefully coexist without attempting to judge who is more ‘objectively’ moral. I wish to be able to choose my own terminal values without having to perfectly align them with every other agent. Morality and ethics are then the minimal framework of agreed rules that allows us all to pursue our own ends without all ‘defecting’ (the prisoner’s dilemma is too simple to be a really representative model but is a useful analogy).
The extent and nature of that minimal framework is an open question and is what I’m interested in establishing.
You might be interested in the literature in normative ethics on what is called the overdemandingness problem. In particular, check out Liam Murphy on what he calls the cooperative principle. It takes utilitarianism but establishes a limit set on the amount individuals are required to sacrifice… Murphy’s theory sets the limit as that which the individual would be required to sacrifice under full cooperation. So rather than sacrificing all your material wellbeing until giving more would reduce your wellbeing to beneath that of the people you’re trying to help you instead need only sacrifice that which would be required of you if the entire western world and non-western elites were doing their part as well.
You’re talking about ‘politics’, not ‘ethics’. Politics is about working together, ethics is about what one has most reason to do or want. What the political rules should say and what I should do are not necessarily going to give me the same answers.
I disagree with your definitions. You seem to be talking about normative ethics—what you ‘should’ do. I’m more interested in topics that might fall under meta-ethics, descriptive ethics and applied ethics. There is certainly cross-over with politics but there is a lot of other baggage that comes with the word politics that means it’s not a word I find useful to talk about the kind of questions I’m interested in here.
Think coordination. Two agents may coordinate their actions, if doing so will benefit both. In this sense, it’s cooperation. It doesn’t include fighting over preferences, fighting over preferences will just consist in them acting on environment without coordination. But this should never be possible, since the set of coordinated plans is strictly greater than a set of uncoordinated plans, and as a result it should always contain a solution that is a Pareto improvement on the best uncoordinated one, that is at least as good for both players as the best uncoordinated solution. Thus, it’s always useful to coordinate your actions will all other agents (and at this point, you also need to dole the benefit of coordination to each side fairly, think Ultimatum game).
Peaceful coexistence is not something I object to. Neither does anything oblige agents to perfectly align their values, each is free to choose. I strongly endorse people with wildly different values cooperating in areas of common interest: I’m firmly in Anton LaVey’s corner on civil liberties, for instance. It should be recognized, though, that some are clearly more wrong than others because some people get poor information and others reason poorly through akrasia or inability. Anton LaVey was not trying hard enough. I think the question is worth asking, because it is the basis of building the minimal framework of rules from each person’s judgement: How are we supposed to choose values?
It seems to me that most problems in politics and other attempts to establish cooperative frameworks stem not from confusion over terminal values but from differing priorities placed on conflicting values and most of all on flawed reasoning about the best way to structure a system to best deliver results that satisfy our common preferences.
This fact is often obscured by the tendency for political disputes to impute ‘bad’ values to opponents rather than to recognize the actual disagreement, a tactic that ironically only works because of the wide agreement over the set of core values, if not the priority ordering.
On the whole, we’re agreed, but I still don’t know how I’m supposed to choose values.
I think this tactic works best when you’re dealing with a particular constituency that agrees on some creed that they hold to be objective. Usually, when you call your opponent a bad person, you’re playing to your base, not trying to grab the center.