What proportion of people working in population ethics have experienced some kind of prolonged significant suffering themselves, e.g. destitution, 3rd degree burns on a large proportion of the body? What proportion of people working in population ethics have spoken to and listened to the views of people who have experienced extreme suffering in order to try and mitigate their own experiential gap? How does this impact their conclusions?
I am concerned that the views of people who have experience significant suffering are very under-represented and this results in a bias in many areas of society, including population ethics.
What proportion of people working in population ethics have experienced some kind of prolonged significant suffering themselves, e.g. destitution, 3rd degree burns on a large proportion of the body? What proportion of people working in population ethics have spoken to and listened to the views of people who have experienced extreme suffering in order to try and mitigate their own experiential gap? How does this impact their conclusions?
I am concerned that the views of people who have experience significant suffering are very under-represented and this results in a bias in many areas of society, including population ethics.