My (but not necessarily yours) concern with all this is a version of the repugnant conclusion: if you assign some moral worth to mosquitoes or bacteria, and you allow for non-asymptotic accumulation based on the number of specimen, then there is some number of bacteria whose moral worth is at least one human. If you don’t allow for accumulation, then there is no difference between killing one mosquito and 3^^^3 of them. If you impose asymptotic accumulation (no amount of mosquitoes have moral worth equal to that of one human, or one cat), then the goalpost simply shifts to a different lifeform (how many cats are worth a human?). Imposing an artificial Schelling fence at least provides some solution, though far from universal. Thus I’m OK with ignoring suffering or moral worth of some lifeforms. I would not approve of needlessly torturing them, but mostly because of the anguish it causes humans like you.
You seem to suggest that there is more than one dimension to moral worth, but, just like with utility function or with deontological ethics, eventually it comes down to making a decision, and all your dimensions converge into one.
My (but not necessarily yours) concern with all this is a version of the repugnant conclusion: if you assign some moral worth to mosquitoes or bacteria, and you allow for non-asymptotic accumulation based on the number of specimen, then there is some number of bacteria whose moral worth is at least one human.
Sure, that registers—if there were a thriving microbial ecosystem on Mars, I’d consider it immoral to wipe it out utterly simply for the sake of one human being. Though I think my function-per-individual is more complicated than that; wiping it out because that one human is a hypochondriac is more-wrong in my perception than wiping it out because, let’s say, that one human is an astronaut stranded in some sort of weird microbial mat, and the only way to release them before they die is to let loose an earthly extremophile which will, as a consequence, propagate across Mars and destroy all remaining holdouts of the local biosphere. That latter is very much more a tossup, such that I don’t view other humans going ‘Duh, save the human!’ as exactly committing an atrocity or compounded the wrong. Sometimes reality just presents you with situations that are not ideal, or where there is no good choice. No-win situations happen, unsatisfying resolutions and all. That doesn’t mean do nothing; it just means trying to set up my ethical and moral framework to make it impossible feels silly.
Imposing an artificial Schelling fence at least provides some solution, though far from universal.
To be honest, that’s all this debate really seems to be to me—where do we set that fence? And I’m convinced that the decision point is more cultural and personal than anything, such that the resulting discussion does not usefully generalize.
You seem to suggest that there is more than one dimension to moral worth, but, just like with utility function or with deontological ethics, eventually it comes down to making a decision, and all your dimensions converge into one.
And once I do, even if my decision was as rational as it can be under the circumstances and I’ve identified a set of priorities most folks would applaud in principle, there’s still the potential for regrets and no-win situations. While a moral system that genuinely solved that problem would please me greatly, I see no sign that you’ve stumbled upon it here.
My (but not necessarily yours) concern with all this is a version of the repugnant conclusion: if you assign some moral worth to mosquitoes or bacteria, and you allow for non-asymptotic accumulation based on the number of specimen, then there is some number of bacteria whose moral worth is at least one human. If you don’t allow for accumulation, then there is no difference between killing one mosquito and 3^^^3 of them. If you impose asymptotic accumulation (no amount of mosquitoes have moral worth equal to that of one human, or one cat), then the goalpost simply shifts to a different lifeform (how many cats are worth a human?). Imposing an artificial Schelling fence at least provides some solution, though far from universal. Thus I’m OK with ignoring suffering or moral worth of some lifeforms. I would not approve of needlessly torturing them, but mostly because of the anguish it causes humans like you.
You seem to suggest that there is more than one dimension to moral worth, but, just like with utility function or with deontological ethics, eventually it comes down to making a decision, and all your dimensions converge into one.
Sure, that registers—if there were a thriving microbial ecosystem on Mars, I’d consider it immoral to wipe it out utterly simply for the sake of one human being. Though I think my function-per-individual is more complicated than that; wiping it out because that one human is a hypochondriac is more-wrong in my perception than wiping it out because, let’s say, that one human is an astronaut stranded in some sort of weird microbial mat, and the only way to release them before they die is to let loose an earthly extremophile which will, as a consequence, propagate across Mars and destroy all remaining holdouts of the local biosphere. That latter is very much more a tossup, such that I don’t view other humans going ‘Duh, save the human!’ as exactly committing an atrocity or compounded the wrong. Sometimes reality just presents you with situations that are not ideal, or where there is no good choice. No-win situations happen, unsatisfying resolutions and all. That doesn’t mean do nothing; it just means trying to set up my ethical and moral framework to make it impossible feels silly.
To be honest, that’s all this debate really seems to be to me—where do we set that fence? And I’m convinced that the decision point is more cultural and personal than anything, such that the resulting discussion does not usefully generalize.
And once I do, even if my decision was as rational as it can be under the circumstances and I’ve identified a set of priorities most folks would applaud in principle, there’s still the potential for regrets and no-win situations. While a moral system that genuinely solved that problem would please me greatly, I see no sign that you’ve stumbled upon it here.