Assuming you have the singular “you” in mind, no, I do not think I am not running a motte and bailey. I said above that if you accept the assumptions, I think using the ranges as (provisional, highly uncertain) moral weights is pretty reasonable, but I also think it’s reasonable to reject the assumptions. I do think it is true that some people have (mis)interpreted the report and made stronger claims than is warranted, but the report is also full of caveats and (I think) states its assumptions and results clearly.
The report:
Instead, we’re usually comparing either improving animal welfare (welfare reforms) or preventing animals from coming into existence (diet change → reduction in production levels) with improving human welfare or saving human lives.
Yes, the report is intended to guide decision-making in this way. It is not intended to provide a be-all-end-all estimate. The results still need to be interpreted in the context of the assumptions (which are clearly stated up front). I would take it as one input when making decisions, not the only input.
The post’s response to the heading “So you’re saying that one person = ~three chickens?” is, no, that’s just the year to year of life comparison, chickens have shorter lives than humans so the life-to-life comparison is more like 1⁄16. Absolutely insane.
No, that is not the post’s response to that heading. It also says: “No. We’re estimating the relative peak intensities of different animals’ valenced states at a given time. So, if a given animal has a welfare range of 0.5 (and we assume that welfare ranges are symmetrical around the neutral point), that means something like, ‘The best and worst experiences that this animal can have are half as intense as the best and worst experiences that a human can have’ [...]” There is a difference between comparing the most positive/negative valenced states an animal can achieve and their moral worth.
The report says that somehow, people should still mostly accept Rethinking Priotities’ conclusions even if they disagree with the assumptions:
“I don’t share this project’s assumptions. Can’t I just ignore the results?” We don’t think so. First, if unitarianism is false, then it would be reasonable to discount our estimates by some factor or other. However, the alternative—hierarchicalism, according to which some kinds of welfare matter more than others or some individuals’ welfare matters more than others’ welfare—is very hard to defend.
I think I disagree with your characterization, but it depends a bit on what you mean by “mostly”. The report makes a weaker claim, that if you don’t accept the premises, you shouldn’t totally ignore the conclusions (as opposed to “mostly accepting” the conclusions). The idea is that even if you don’t accept hedonism, it would be weird if capacity for positively/negatively valenced experiences didn’t matter at all when determining moral weights. That seems reasonable to me and I don’t really see the issue?
So if you factor in life span (taking 2 months for a drone) and do the ⅔ reduction for not accepting hedonism, you get a median of 1 human life = ~20K bee lives, given the report’s other assumptions. That’s 3 OOMs more than what Richard Kennaway wrote above.
In response to someone commenting in part:
saving human lives is net positive
The post author’s reply is:
This is a very interesting result; thanks for sharing it. I’ve heard of others reaching the same conclusion, though I haven’t seen their models. If you’re willing, I’d love to see the calculations. But no pressure at all.
I am not sure what you are trying to say here, could you clarify?
Assuming you have the singular “you” in mind, no, I do not think I am not running a motte and bailey. I said above that if you accept the assumptions, I think using the ranges as (provisional, highly uncertain) moral weights is pretty reasonable, but I also think it’s reasonable to reject the assumptions. I do think it is true that some people have (mis)interpreted the report and made stronger claims than is warranted, but the report is also full of caveats and (I think) states its assumptions and results clearly.
Yes, the report is intended to guide decision-making in this way. It is not intended to provide a be-all-end-all estimate. The results still need to be interpreted in the context of the assumptions (which are clearly stated up front). I would take it as one input when making decisions, not the only input.
No, that is not the post’s response to that heading. It also says: “No. We’re estimating the relative peak intensities of different animals’ valenced states at a given time. So, if a given animal has a welfare range of 0.5 (and we assume that welfare ranges are symmetrical around the neutral point), that means something like, ‘The best and worst experiences that this animal can have are half as intense as the best and worst experiences that a human can have’ [...]” There is a difference between comparing the most positive/negative valenced states an animal can achieve and their moral worth.
I think I disagree with your characterization, but it depends a bit on what you mean by “mostly”. The report makes a weaker claim, that if you don’t accept the premises, you shouldn’t totally ignore the conclusions (as opposed to “mostly accepting” the conclusions). The idea is that even if you don’t accept hedonism, it would be weird if capacity for positively/negatively valenced experiences didn’t matter at all when determining moral weights. That seems reasonable to me and I don’t really see the issue?
So if you factor in life span (taking 2 months for a drone) and do the ⅔ reduction for not accepting hedonism, you get a median of 1 human life = ~20K bee lives, given the report’s other assumptions. That’s 3 OOMs more than what Richard Kennaway wrote above.
I am not sure what you are trying to say here, could you clarify?