Moral Status Should Not Depend On Social Status

“The poorest he that is in England has a life to live as the greatest he” (Thomas Rainsborough, spokesman for the Levellers at the Putnam Debates)

What does it mean to say that everyone is equal? It does not mean that everyone has (or should have) the same amount of nice things, money, or happiness. Nor does it mean that everyone’s abilities or opinions are equally valuable. Rather, it means that everyone has the same – equal – moral status as everyone else. It means, for example, that the happiness of any one of us is just as important as the happiness of anyone else; that a promise made to one person is as important as that made to anyone else; that a rule should count the same for all. No one deserves more than others – more chances, more trust, more empathy, more rewards – merely because of who or what they are.

If We Could All Be Good For Just One Day….It Wouldn’t Make Much Difference

Suppose that we could all be good for just one day. No one would be tempted away from doing the right thing and towards their own selfish interests or illicit urges. No one would be afraid of retribution. We would be free of all internal and external obstacles to being good. What would happen?

The Political Economy of Tourism

Tourism accounts for perhaps 10% of global GDP and 300 million jobs (source), though obviously much less at present due to Covid. Yet tourism has an awkward unloved place in most societies. Tourists are widely resented by many locals in the places they visit, not only because their behaviour is sometimes obnoxious but also because they are accompanied by businesses catering to their interests and tastes, like Airbnb rentals and expensive cafes. Jobs in tourism tend to be low-level, often seasonal hospitality services that don't feel very meaningful or prestigious (unlike manufacturing or finance).

I think some of this resentment is entirely misplaced, and other parts are misdirected. The central problem is a failure to recognise that tourism is an export industry. Your country exports things like cars or T-shirts or coffee beans to people in other countries in exchange for tokens (dollars, Euros, etc) that you can use to buy things they make. Tourism is where you sell foreigners things that can't be moved around the world; things that they have to come to your country to consume, like views of your beautiful coastline, authentic cuisine, and the famous paintings in your museums. The fact that cars and T-shirts tend to get made inside large ugly buildings on the outside of town while tourism exports are produced in the prettiest parts of the centre is irrelevant. The things that tourists buy are still exports. 

If our governments won’t help refugees, they should let us sponsor them ourselves

Guest post by Brecht Weerheijm

As of 2020, over 80 million people are on the run from war and persecution. Of this group, over 26 million are refugees looking for a safe haven outside of their home country. Most of these are from countries torn by civil war or governed by authoritarians, to whom human lives seem not to matter. The burden of caring for these million falls squarely upon the shoulders of developing nations; 86% of all refugees are hosted by developing countries, with the UN’s 46 least-developed countries taking in more than a quarter of all refugees. Millions are living in inhumane conditions in refugee camps across the globe, in nations that lack resources to take proper care of these refugees. Even if there are means to stay alive in these camps, there is often no access to public services or a path to citizenship. Refugees are neither politically represented nor provided with education, and this status is often inherited by their children and grandchildren.

The Moral Case for Guest Worker Programmes

The United Arab Emirates is a small but rich rich country with a million or so citizens and nearly 9 times as many foreign migrants, mostly from poor Asian and Arab countries. In 2019 remittances home from these guest workers amounted to $45 billion (12% of GDP). In comparison, total overseas aid from rich countries in 2019 was $145 billion (an average of 0.3% of donors' national income). 

Another way of putting this is that one small country's entirely self-interested transactional relationship with the poor world is responsible for transferring 30% as much wealth as all the high minded moral principles of the whole world turn out to be worth. The lesson I draw from this astonishing statistic is that anyone who really cares about reducing global poverty should be looking at how to make more countries like the UAE, not vice versa.

Privacy Is The Right To Be Mysterious. Democracy Depends On It

 

At the heart of liberalism is the idea of personal sovereignty. There is some domain of thought and feeling that is essentially private, for which we are not answerable to others because it is no one else’s proper business. Privacy is the meta-right that guarantees this right to think our way to our own decisions in our life, whether that be how to follow our god, or what to make of our sexual inclinations, or how to grieve for someone we have lost. It prevents others demanding justifications for our every thought and feeling by veiling them from their view. It is the right to be mysterious to others.

Vaccination Need Not Be Compulsory To Be Universal

Covid-19 vaccination take up has been disappointingly low in many countries, or parts of countries, such as in America. Given that vaccination offers significant private and public benefits, this is surprising. Is it permissible or even required for governments to compel or incentivise vaccination, and if so, how?

Don't Pity the People of the Future

Climate change is such a terrifying large problem that it is hard to think sensibly about. On the one hand this makes many people prefer denial. On the other hand it can exert a warping effect on the reasoning of even those who do take it seriously. In particular, many confuse the power we have over what the lives of future generations will be like - and the moral responsibility that follows from that - with the idea that we are better off than them. These people seem to have taken the idea of the world as finite and combined it with the idea that this generation is behaving selfishly to produce a picture of us as gluttons whose overconsumption will reduce future generations to penury. But this completely misrepresents the challenge of climate change.

Effective Altruism Is Not Effective

Effective altruism is based on a very simple idea: we should do the most good we can. Obeying the usual rules about not stealing, cheating, hurting, and killing is not enough, or at least not enough for those of us who have the good fortune to live in material comfort, who can feed, house, and clothe ourselves and our families and still have money or time to spare. Living a minimally acceptable ethical life involves using a substantial part of our spare resources to make the world a better place. Living a fully ethical life involves doing the most good we can. (Peter Singer)

It is almost universally agreed that the persistence of extreme poverty in many parts of the world is a bad thing. It is less well-agreed, even among philosophers, what should be done about it and by who. An influential movement founded by the philosopher Peter Singer argues that we should each try to do the best we can by donating our surplus income to charities that help those in greatest need. This ‘effective altruism’ movement has two components: i) encouraging individuals in the rich world to donate more; and ii) encouraging us to donate more rationally, to the organisations most efficient at translating those donations into gains in human well-being.

Unfortunately both components of effective altruism focus on what makes giving good rather than on achieving valuable goals. Effective altruism therefore does not actually aim at the elimination of global poverty as is often supposed. Indeed, its distinctive commitment to the logic of individualist consumerism makes it constitutionally incapable of achieving such a large scale project. Effective altruism is designed to fail.

Why Are Moral Philosophers So Bad At Global Justice?

There is a dismaying intellectual sloppiness to how moral philosophers as an intellectual community approach issues of global justice. They are not only ignorant about basic, important, and easily checked empirical facts, but also complacent about their ignorance. For example, they disdain to acknowledge the expertise of those scientists (especially economists) whose conclusions or methods they find counterintuitive or disagreeable, and prefer to develop their own theories or seek out those self-professed experts who say things more in line with their preconceptions about how the world works. The result resembles the self-sustaining but fundamentally worthless epistemic communities organised around the rejection of vaccination or climate change. Philosophers are willing to write long articles and whole books explaining their views about how unfair the world is, and to read and respond to each others' complaints, but they have little to offer to the reality based community. 

This shit matters. Bad global justice theorising reinforces anti-intellectual and conspiratorial myths about how the world works that would keep whole countries and hundreds of millions of people mired in poverty. On the one hand - fortunately - few people in positions of influence take this drivel seriously. On the other hand this is still a missed opportunity to have engaged philosophers' supposedly superior reasoning skills and expertise on value questions about issues affecting billions of people. Moreover, it pollutes the political conversation by training our students and anyone else who will listen to be stupid about global justice and by giving intellectual cover to populist 'common sense' opposition to free trade and other sensible pro-poor policies.

The Abject Intellectual Failure of Libertarianism

Libertarianism does not make sense. It cannot keep its promises. It has nothing helpful to say on the questions of the day. As political philosophy it is an intellectual failure like Marxism or Flat-Eartherism - something that might once reasonably have seemed worth pursuing but whose persistence in public let alone academic conversation has become an embarrassment. The only mildly interesting thing about libertarianism anymore is why anyone still takes it seriously.

Ideas Are Too Exciting; Arguments Are Too Hard

It is very pleasant to entertain a new idea, a new notion or concept to think about and to look at the world with. Indeed, it can have the exciting and intoxicating feel of discovering hidden treasure. 

Unfortunately, most ideas are bad - wrong, misleading, dangerous, or of very limited use or relevance. Even more unfortunately, that doesn't prevent them from gaining our interest and enthusiasm. The problem is that getting an idea is just a matter of understanding it (or thinking that you do) and this is just as easy in the case of bad ideas as it is for good ones. In contrast, checking the quality of ideas by interrogating the arguments for them is laborious and distinctly unrewarding - and so avoided as much as possible. The result is that the world is drowning in bad ideas and their dreadful consequences, from conspiracy theories to religions to academic bloopers like critical race theory. 

How Is It No One's Job To Defend Democracy?

Why did it take until now for a critical mass of key players to take a stand against Trump's assault on democracy? Why wasn't it already enough when he pointedly declined to promise to accept the results of the election if he lost, during the 2016 presidential debates?

Liberal democracy is like capitalism, a game designed to make its players compete against each other for points and prizes. Competition is the driving force behind the real benefits such systems achieve, but the logic of competition also imprisons its players to stay within their roles. It is no one's job to defend the system of rules governing that competition. As a result, democracies are surprisingly vulnerable to take over, as we have seen from the recent examples of Turkey, Hungary, and (ongoing) India.

Politics Would Be Less Crazy If Voting Were Compulsory

Democracies around the world are suffering paroxysms of populist rage. Obviously this has many contributing causes and individuals, from rising inequality to social media to political entrepreneurs like Trump. But here is one policy that might go some way to restoring normal functioning: Make voting compulsory.

Before politicians can do anything else, they must win election by getting  more votes than their opponents. This is supposed to ensure that only those politicians whose ideas and values are most agreeable to the most people have the chance to rule. One might naively suppose that democratic competitions would therefore focus on clearly communicating those ideas and values so that the voters can tell which candidate they most prefer. In practise that is not what happens. This is because voters must choose not only which politician they prefer but also whether to formally register that preference by voting. The politicians' challenge is that  while forming a political opinion is effectively free, voting is a mildly inconvenient task that it is entirely rational for most people not to bother with.

Racism Is Global and Local - But Not Especially American

The passionate global response to George Floyd's killing showed that the world is as connected as ever, despite the hard borders and economic nationalism induced by Covid. Yet it also showed that America is still the centre of world politics and the problems that come with that. 

Racism is a global phenomenon that one can find everywhere from South Africa to Brazil to India to Japan, but it takes different forms in different places. Americans are too quick to assume that their particular experience of the oppression of black people and their stop-start struggle for equal rights provides a universal diagnosis and treatment plan for racism. The rest of the world is too willing to copy and paste America's provincial self-understanding, however poorly it fits their situation.