I argue that the optimal ethical stance is to become a rational Bodhisattva: a synthesis of effective altruism, two‑level utilitarianism, and the Bodhisattva ideal.
Effective altruism insists on doing the most good per unit of resource, but can demand extreme sacrifices (e.g., donating almost all disposable income).
Two‑level utilitarianism lets us follow welfare‑promoting rules in daily life and switch to explicit cost‑benefit calculations when rules conflict. Yet it offers little emotional motivation.
The Bodhisattva ideal roots altruism in felt interdependence: the world’s suffering is one’s own. It supplies deep motivation and inner peace, but gives no algorithm for choosing the most beneficial act.
A rational Bodhisattva combines the strengths and cancels the weaknesses:
Motivation: Like a Bodhisattva, they experience others’ suffering as their own, so compassion is effortless and durable.
Method: Using reason and evidence (from effective altruism and two‑level utilitarianism), they pick the action that maximizes overall benefit.
Flexibility: They apply the “middle way,” recognizing that different compassionate choices can be permissible when values collide.
Illustration
Your grandparent needs $50,000 for a life‑saving treatment, but the same money could save ten strangers through a GiveWell charity.
A strict effective altruist/utilitarian would donate to GiveWell.
A purely sentimental agent might fund the treatment.
The rational Bodhisattva weighs both outcomes, also including duties into the calculation, acts from compassion, and accepts the result without regret. In most cases they will choose the option with the greatest net benefit, but they can act otherwise when a compassionate rule or relational duty justifies it.
Thus, the rational Bodhisattva unites rigorous impact with deep inner peace.
I argue that the optimal ethical stance is to become a rational Bodhisattva: a synthesis of effective altruism, two‑level utilitarianism, and the Bodhisattva ideal.
Effective altruism insists on doing the most good per unit of resource, but can demand extreme sacrifices (e.g., donating almost all disposable income).
Two‑level utilitarianism lets us follow welfare‑promoting rules in daily life and switch to explicit cost‑benefit calculations when rules conflict. Yet it offers little emotional motivation.
The Bodhisattva ideal roots altruism in felt interdependence: the world’s suffering is one’s own. It supplies deep motivation and inner peace, but gives no algorithm for choosing the most beneficial act.
A rational Bodhisattva combines the strengths and cancels the weaknesses:
Motivation: Like a Bodhisattva, they experience others’ suffering as their own, so compassion is effortless and durable.
Method: Using reason and evidence (from effective altruism and two‑level utilitarianism), they pick the action that maximizes overall benefit.
Flexibility: They apply the “middle way,” recognizing that different compassionate choices can be permissible when values collide.
Illustration
Your grandparent needs $50,000 for a life‑saving treatment, but the same money could save ten strangers through a GiveWell charity.
A strict effective altruist/utilitarian would donate to GiveWell.
A purely sentimental agent might fund the treatment.
The rational Bodhisattva weighs both outcomes, also including duties into the calculation, acts from compassion, and accepts the result without regret. In most cases they will choose the option with the greatest net benefit, but they can act otherwise when a compassionate rule or relational duty justifies it.
Thus, the rational Bodhisattva unites rigorous impact with deep inner peace.