Archive for the ‘Ethics’ Category

Should We Be Optimistic About Climate Change?

Wednesday, October 20th, 2010

A new study from the Yale Project on Climate Change Communication has some good news and bad news for the planet. NY Times reporter, Felicity Barringer points to the ignorance revealed by the report — for instance, over two-thirds of the public think aerosol sprays contribute to climate change. (It is the ozone layer that is damaged by aerosols, not the climate.)  But on a more positive note, most people accept the fact that the climate is changing although they know little about why it is changing. And even more positive is the finding that they trust scientists to provide them with the information they lack.

Americans’ most trusted sources of information about global warming are the National Oceanic and Atmospheric Administration (NOAA) (78%), the National Science Foundation (74%), scientists (72%), science programs on television (72%), natural history museums (73%), and science museums (72%).

This suggests that the relentless right-wing campaign of obfuscation hasn’t worked.

But David Roberts at Grist argues that misinformation is not the real problem.

Insofar as lack of public engagement is the problem, the cause is not misinformation, it’s the lack of affective information — information that is meaningful, that speaks to core fears and aspirations. The main problem is apathy. People just don’t care much. Green journos and pundits tend to wildly overestimate the significance of accurate knowledge and wildly underestimate the significance of emotional resonance.

Those trying to spread the word on climate change have the advantage in numbers. The majority of Americans accept that climate change is happening and almost three-quarters get a passing grade — C or above — on Yale’s scale of knowledge. Where the denialists have the overwhelming advantage is in intensity. As rejection of climate science and climate solutions has become an ideological litmus test on the right, millions of Republicans have come to believe that climate science is not just incorrect but a hoax meant to further U.N. world government. They are pissed.

Very few of those who correctly believe that climate change is happening are pissed about it. More like “concerned,” the way people are concerned about homelessness or poverty in Africa, like, y’know, somebody (else) should really do something about that. Few write letters to legislators or hassle them about it in town halls. Almost no one will change their vote over it. No legislator stands to be primaried or driven from office over it.

In other words, all the intensity, and thus all the political risk, is on one side. For the political landscape to change in coming years, what’s needed is not a massive education campaign — though it certainly couldn’t hurt! — but a shift in the balance of intensity. The question is how to reduce the intensity of denialists and increase the intensity of climate hawks.

Roberts is optimistic about the future.

The backlash against cap-and-trade — not even the policy, the grotesque caricature of it painted by its opponents — won’t hold back the low-carbon tide forever. Voters already love clean energy; they think fossil fuels should be subsidized less and renewables more. The EPA is moving, states are moving, cities are moving, businesses are moving. As such efforts touch more and more lives, the issue will become less abstract. As people integrate clean energy into their worldview, intensity against climate science will fade and intensity behind reforms will increase.

Y’all know I’m not exactly a glass-half-full kind of guy, but I really think the death of the climate bill is a “darkest before the dawn” kind of moment. The larger forces of history are moving in the right direction. There’s only so long America’s peculiar, dysfunctional political system can resist.

I’m not quite so optimistic, not because of the persuasive power of right-wing politics but because of the peculiarities of climate change and the inherent difficulties in seeing climate change as a moral issue. I think it is a serious moral issue, but it requires a substantial re-conceptualization of ethics to see it as such.

I will have more to say about this over the next few days.

The Folk are Not Utilitarians

Monday, October 4th, 2010

Via Ben Goldacre:

Loran Nordgren and Mary McDonnell wanted to see whether our perception of the severity of a crime was affected by the number of people affected. 60 students were given a vignette to read about a case of fraud, where either 3 people or 30 people were defrauded by a financial advisor, but all the other information in the story was kept the same.

In an ideal world, you’d imagine that someone who harmed more people would deserve a harsher treatment. Participants were asked to evaluate the severity of the crime, and recommend a punishment: even though fewer people were affected, participants who read the story with only 3 victims rated the crime as more serious than those who read the exact same story, but with 30 victims.

And more than that, they acted on this view: out of a maximum sentence of 10 years, people who heard the 3 victim story recommended an average prison term one year longer than the 30 victim people. Another study, where a food processing company knowingly poisoned its customers to avoid bankruptcy, gave similar results. […]

[T]hey then go on to examine the actual sentences given in a representative sample of 136 real world court cases, to people who were found guilty of exactly these kinds of crimes, but with different numbers of victims, to see what impact the victim-count had.

The results were extremely depressing. These were cases where people from corporations had been found guilty of negligently exposing members of the public to toxic substances such as asbestos, lead paint, or toxic mould, and their victims had all suffered significantly. They were all from 2000 to 2009, they were all jury trials, and the researchers’ hypothesis was correct: people who harm larger numbers of people get significantly lower punitive damages than people who harm smaller number of people. Juries punish people less harshly when they harm more people.

I’m not sure what explains this result. Perhaps a crime against a small number suggests an intention to harm, whereas a crime against many is perceived more like negligence.

But I think it is more likely that we find it easier to empathize with one or two people than empathize with a large group.

This is what the authors suggest. We feel more sympathy toward identifiable individuals than for abstract individuals. In fact subjects gave richer descriptions of the victims in the small number cases; and in the large number cases, giving subjects a photo of the victims seemed to eliminate the effect.

This helps to confirm that if, as moral theorists, we are interested in describing human nature, the ethics of care gives us a better handle on human motivation than impartialist theories like utilitarianism or deontology.

Animal Suffering

Sunday, September 26th, 2010

From Jeff McMahan on the NY Times Opinionator Blog

Viewed from a distance, the natural world often presents a vista of sublime, majestic placidity. Yet beneath the foliage and hidden from the distant eye, a vast, unceasing slaughter rages. Wherever there is animal life, predators are stalking, chasing, capturing, killing, and devouring their prey. Agonized suffering and violent death are ubiquitous and continuous. […]

The continuous, incalculable suffering of animals is also an important though largely neglected element in the traditional theological “problem of evil” ─ the problem of reconciling the existence of evil with the existence of a benevolent, omnipotent god. The suffering of animals is particularly challenging because it is not amenable to the familiar palliative explanations of human suffering. Animals are assumed not to have free will and thus to be unable either to choose evil or deserve to suffer it. Neither are they assumed to have immortal souls; hence there can be no expectation that they will be compensated for their suffering in a celestial afterlife. Nor do they appear to be conspicuously elevated or ennobled by the final suffering they endure in a predator’s jaws. Theologians have had enough trouble explaining to their human flocks why a loving god permits them to suffer; but their labors will not be over even if they are finally able to justify the ways of God to man. For God must answer to animals as well.

Theists have never had an answer to the problem of human evil. I doubt they have an answer to animal suffering either.

McMahan speculates that humans might do better than “God.”

But ought we to go further?  Suppose that we could arrange the gradual extinction of carnivorous species, replacing them with new herbivorous ones.  Or suppose that we could intervene genetically, so that currently carnivorous species would gradually evolve into herbivorous ones, thereby fulfilling Isaiah’s prophecy.  If we could bring about the end of predation by one or the other of these means at little cost to ourselves, ought we to do it?

As McMahan points out, intentionally inducing the elimination of entire species is itself a moral wrong. (Almost as bad as just allowing them to go extinct in order to make sure oil men profit.)

But in the end McMahan’s proposal is silly. It is hard enough to get human beings to care about the suffering of other humans. That is apparently about all the morality we can handle, and our lack of moral capacity is threatening our own existence.  There may be some possible world in which animal suffering carries the same moral weight as human suffering. But it is not close to this world.

But God doesn’t have the same limitations. God’s moral capacity is not limited.

So why animal suffering?