Just wanted to copy MacAskill’s comment here so people don’t have to click through:
Though I was deeply troubled by the poor meater problem for some time, I’ve come to the conclusion that it isn’t that bad (for utilitarians—I think it’s much worse for non-consequentialists, though I’m not sure).
The basic idea is as follows. If I save the life of someone in the developing world, almost all the benefit I produce is through compounding effects: I speed up technological progress by a tiny margin, giving us a little bit more time at the end of civilisation, when there are far more people. This benefit dwarfs the benefit to the individual whose life I’ve saved (as Bostrom argues in the first half of Astronomical Waste). Now, I also increase the amount of animal suffering, because the person whose life I’ve saved consumes meat, and I speed up development of the country, which means that the country starts factory farming sooner. However, we should expect (or, at least, I expect) factory farming to disappear within the next few centuries, as cheaper and tastier meat substitutes are developed. So the increase in animal suffering doesn’t compound in the same way: whereas the benefits of saving a life continue until the humanity race (or its descendants) dies out, the harm of increasing meat consumption ends only after a few centuries (when we move beyond farming).
So let’s say the benefit to the person from having their live saved is N. The magnitude of the harm from increasing factory farming might be a bit more than N: maybe −10N. But the benefit from speeding up technological progress is vastly greater than that: 1000N, or something. So it’s still a good thing to save someone’s life in the developing world. (Though of course, if you take the arguments about x-risk seriously, then alleviating global poverty is dwarfed by existential risk mitigation).
Just wanted to copy MacAskill’s comment here so people don’t have to click through: