It’s certainly a reply, but if this argument were sound, it would apply to everything in human cognition. Seems like it’s being applied selectively, such that all the repugnant conclusions are things we somehow cannot be sure of and therefore can’t endorse, but all the non-repugnant conclusions of the philosophy are things we are sure about and can endorse. It’s also a bit off, since in the first part he says the issue is definite knowledge, and the issue in the second part is that power corrupts. These are two separate replies, although both suffer from being selectively applied.
It’s certainly a reply, but if this argument were sound, it would apply to everything in human cognition. Seems like it’s being applied selectively, such that all the repugnant conclusions are things we somehow cannot be sure of and therefore can’t endorse, but all the non-repugnant conclusions of the philosophy are things we are sure about and can endorse. It’s also a bit off, since in the first part he says the issue is definite knowledge, and the issue in the second part is that power corrupts. These are two separate replies, although both suffer from being selectively applied.