Well, in some bizarre sense that’s true. I mean, if I’m being tortured right now, but nobody has any information from which the fact of that torture can be deduced (not even me) a utilitarian presumably concludes that this is not an event of moral significance. (It’s decidedly unclear in what sense it’s an event at all.)
Well, assuming the torture is artificially bounded to absolute impactlessness, then yes, it is irrelevant (in fact, it arguably doesn’t even exist). However, a good rationalist utilitarian will retroactively consider future effects of the torture, supposing it is not so bounded, and once the fact of the torture can then be deduced, it does retroactively become a morally significant event in a timeless perspective, if I understand the theory properly.
Well, assuming the torture is artificially bounded to absolute impactlessness, then yes, it is irrelevant (in fact, it arguably doesn’t even exist). However, a good rationalist utilitarian will retroactively consider future effects of the torture, supposing it is not so bounded, and once the fact of the torture can then be deduced, it does retroactively become a morally significant event in a timeless perspective, if I understand the theory properly.