Any decision involves alternative futures involving billions of people who haven’t been born yet. We have to consider their welfare.
This logic holds if it is an unassailable given that they will be born. If you remove that presupposition and make it optional, then these people can be counted as imaginary as jbash says. They become a real part of the future, and thus of reality, only once we decide they shall be. We might not. Maybe we opt for the alternative of just allowing the currently alive human beings to live forever, and decline to make more.
PS: Anyone know a technical term for the cognitive heuristic that results in treating hypothetical entities that don’t exist yet as real things with moral weight, just because we use the same neural circuitry to comprehend them, that we use to comprehend a real entity?
I don’t think this argument makes sense. Of course the people who will be born are “imaginary”. If I choose between marrying Jane and Judith, then any future children in either event are at present “imaginary”. That would not be a good excuse for marrying Jane, a psychopath with three previous convictions for child murder. More generally, any choice involves two or more different hypothetical (“imaginary”) outcomes, of which all but one will not happen. Obviously, we have to think “what would happen if I do X”? It would be silly to say that this question is unimportant, because “all the outcomes aren’t even real!” That doesn’t change if the outcomes involve different people coming into existence.
I think the technical term you’re looking for is “imagination”.
If they will come into existence later, they have moral weight now. If I may butcher the concept of time, they already exist in some sense, being part of the weave of spacetime. But if they will never exist, it is an error to leap to their defense—there are no rights being denied. Does that make more sense?
The point is whether they exist conditional on us taking a particular action. If we do X a set of people will exist. If we do Y, a different set of people will exist. There’s not usually a reason to privilege X vs. Y as being “what will happen if we do nothing”, making the people in X somehow less conditional. The argument is “if we do X, then these people will exist and their rights (or welfare or whatever) will be satisfied/violated and that would be good/bad to some degree; if we do Y then these other people will exist, etc., and that would be good/bad to some degree.” It’s a comparison of hypothetical goods and bads—that’s the definition of a moral choice! So saying, “all these good/bads are just hypothetical” is not very helpful. It’s as if someone said “shall we order Chinese or pizza” and you refused to answer, because you can’t taste the pizza right now.
This logic holds if it is an unassailable given that they will be born. If you remove that presupposition and make it optional, then these people can be counted as imaginary as jbash says. They become a real part of the future, and thus of reality, only once we decide they shall be. We might not. Maybe we opt for the alternative of just allowing the currently alive human beings to live forever, and decline to make more.
PS: Anyone know a technical term for the cognitive heuristic that results in treating hypothetical entities that don’t exist yet as real things with moral weight, just because we use the same neural circuitry to comprehend them, that we use to comprehend a real entity?
I don’t think this argument makes sense. Of course the people who will be born are “imaginary”. If I choose between marrying Jane and Judith, then any future children in either event are at present “imaginary”. That would not be a good excuse for marrying Jane, a psychopath with three previous convictions for child murder. More generally, any choice involves two or more different hypothetical (“imaginary”) outcomes, of which all but one will not happen. Obviously, we have to think “what would happen if I do X”? It would be silly to say that this question is unimportant, because “all the outcomes aren’t even real!” That doesn’t change if the outcomes involve different people coming into existence.
I think the technical term you’re looking for is “imagination”.
If they will come into existence later, they have moral weight now. If I may butcher the concept of time, they already exist in some sense, being part of the weave of spacetime. But if they will never exist, it is an error to leap to their defense—there are no rights being denied. Does that make more sense?
The point is whether they exist conditional on us taking a particular action. If we do X a set of people will exist. If we do Y, a different set of people will exist. There’s not usually a reason to privilege X vs. Y as being “what will happen if we do nothing”, making the people in X somehow less conditional. The argument is “if we do X, then these people will exist and their rights (or welfare or whatever) will be satisfied/violated and that would be good/bad to some degree; if we do Y then these other people will exist, etc., and that would be good/bad to some degree.” It’s a comparison of hypothetical goods and bads—that’s the definition of a moral choice! So saying, “all these good/bads are just hypothetical” is not very helpful. It’s as if someone said “shall we order Chinese or pizza” and you refused to answer, because you can’t taste the pizza right now.