Sorry, I hate it when people comment on something that has already been addressed.
FWIW, though, I had read the paper the day it was posted on the GPI fb page. At that time, I didn’t feel like my point about “there is no objective axiology” fit into your discussion.
I feel like even though you discuss views that are “purely deontic” instead of “axiological,” there are still some assumptions from the axiology-based framework that underly your conclusion about how to reason about such views. Specifically, when explaining why a view says that it would be wrong to create only Amy but not Bobby, you didn’t say anything that suggests understanding of “there is no objective axiology about creating new people/beings.”
That said, re-reading the sections you point to, I think it’s correct that I’d need to give some kind of answer to your dilemmas, and what I’m advocating for seems most relevant to this paragraph:
5.2.3. Intermediate wide views
Given the defects of permissive and restrictive views, we might seek an intermediate wide view: a wide view that is sometimes permissive and sometimes restrictive. Perhaps (for example) wide views should say that there’s something wrong with creating Amy and then later declining to create Bobby in Two-Shot Non-Identity if and only if you foresee at the time of creating Amy that you will later have the opportunity to create Bobby. Or perhaps our wide view should say that there’s something wrong with creating Amy and then later declining to create Bobby if and only if you intend at the time of creating Amy to later decline to create Bobby.
At the very least, I owe you an explanation of what I would say here.
I would indeed advocate for what you call the “intermediate wide view,” but I’d motivate this view a bit differently.
All else equal, IMO, the problem with creating Amy and then not creating Bobby is that these specific choices, in combination, and if it would have been low-effort to choose differently (or the other way around), indicate that you didn’t consider the interests of possible people/beings even to a minimum degree. Considering them to a minimum degree would mean being willing to at least take low-effort actions to ensure your choices aren’t objectionable from their perspective (the perspective of possible people/beings). Adding someone with +1 when you could’ve easily added someone else with +100 just seems careless. If Alice and Bobby sat behind a veil of ignorance, not knowing which of them will be created with +1 or +100 (if someone gets created at all), the one view they would never advocate for is “only create the +1 person.” If they favor anti-natalist views, they advocate for creating no one. If they favor totalist views, they’d advocate for creating both. If one favors anti-natalism and the other favors totalism, they might compromise on creating only the +100 person. So, most options here really are defensible, but you don’t want to do the one thing that shows you weren’t trying at all.
So, it would be bad to only create the +1 person, but it’s not “99 units bad” in some objective sense, so this is not always the dominant concern and seems less problematic if we dial up the degree of effort that’s needed to choose differently, or when there are externalities like “by creating Amy at +1 instead of Bob at +100, you create a lot of value for existing people.” I don’t remember if it was Parfit or Singer who first gave this example of delaying pregnancy for a short number of days (or maybe it was three months?) to avoid your future child suffering from a serious illness. There, it seems mainly objectionable not to wait because of how easy it would be to wait. (Quite a few people, when trying to have children, try for years, so a few months is not that significant.)
So, if you’re at age 20 and contemplate having a child at happiness level 1, knowing that 15 years later they’ll invent embryo-selection therapy to make new babies happier and guarantee happiness level 100, having only the child at 20 is a little selfish, but it’s not like “wait 15 years,” when you really want a child, is a low-effort accommodation. (Also, I personally think having children is under pretty much all circumstances “a little selfish,” at least in the sense of “you could spend your resources on EA instead.” But that’s okay. Lots of things people choose are a bit selfish.) I think it would be commendable to wait, but not mandatory. (And like Michael ST Jules points out, not waiting is the issue here; after that’s happened, it’s done, and when you contemplate having a second child 15 years later, it’s now a new decision and it no longer matters what you did earlier.)
And although intentions are often relevant to questions of blameworthiness, I’m doubtful whether they are ever relevant to questions of permissibility. Certainly, it would be a surprising downside of wide views if they were committed to that controversial claim.
The intentions are relevant here in the sense of: You should always act with the intention of at least taking low-effort ways to consider the interests of possible people/beings. It’s morally frivolous if someone has children on a whim, especially if that leads to them making worse choices for these children than they could otherwise have easily made. But it’s okay if the well-being of their future children was at least an important factor in their decision, even if it wasn’t the decisive factor. Basically, “if you bring a child into existence and it’s not the happiest child you could have, you better have a good reason for why you did things that way, but it’s conceivable for there to be good reasons, and then it’s okay.”
Sorry, I hate it when people comment on something that has already been addressed.
FWIW, though, I had read the paper the day it was posted on the GPI fb page. At that time, I didn’t feel like my point about “there is no objective axiology” fit into your discussion.
I feel like even though you discuss views that are “purely deontic” instead of “axiological,” there are still some assumptions from the axiology-based framework that underly your conclusion about how to reason about such views. Specifically, when explaining why a view says that it would be wrong to create only Amy but not Bobby, you didn’t say anything that suggests understanding of “there is no objective axiology about creating new people/beings.”
That said, re-reading the sections you point to, I think it’s correct that I’d need to give some kind of answer to your dilemmas, and what I’m advocating for seems most relevant to this paragraph:
At the very least, I owe you an explanation of what I would say here.
I would indeed advocate for what you call the “intermediate wide view,” but I’d motivate this view a bit differently.
All else equal, IMO, the problem with creating Amy and then not creating Bobby is that these specific choices, in combination, and if it would have been low-effort to choose differently (or the other way around), indicate that you didn’t consider the interests of possible people/beings even to a minimum degree. Considering them to a minimum degree would mean being willing to at least take low-effort actions to ensure your choices aren’t objectionable from their perspective (the perspective of possible people/beings). Adding someone with +1 when you could’ve easily added someone else with +100 just seems careless. If Alice and Bobby sat behind a veil of ignorance, not knowing which of them will be created with +1 or +100 (if someone gets created at all), the one view they would never advocate for is “only create the +1 person.” If they favor anti-natalist views, they advocate for creating no one. If they favor totalist views, they’d advocate for creating both. If one favors anti-natalism and the other favors totalism, they might compromise on creating only the +100 person. So, most options here really are defensible, but you don’t want to do the one thing that shows you weren’t trying at all.
So, it would be bad to only create the +1 person, but it’s not “99 units bad” in some objective sense, so this is not always the dominant concern and seems less problematic if we dial up the degree of effort that’s needed to choose differently, or when there are externalities like “by creating Amy at +1 instead of Bob at +100, you create a lot of value for existing people.” I don’t remember if it was Parfit or Singer who first gave this example of delaying pregnancy for a short number of days (or maybe it was three months?) to avoid your future child suffering from a serious illness. There, it seems mainly objectionable not to wait because of how easy it would be to wait. (Quite a few people, when trying to have children, try for years, so a few months is not that significant.)
So, if you’re at age 20 and contemplate having a child at happiness level 1, knowing that 15 years later they’ll invent embryo-selection therapy to make new babies happier and guarantee happiness level 100, having only the child at 20 is a little selfish, but it’s not like “wait 15 years,” when you really want a child, is a low-effort accommodation. (Also, I personally think having children is under pretty much all circumstances “a little selfish,” at least in the sense of “you could spend your resources on EA instead.” But that’s okay. Lots of things people choose are a bit selfish.) I think it would be commendable to wait, but not mandatory. (And like Michael ST Jules points out, not waiting is the issue here; after that’s happened, it’s done, and when you contemplate having a second child 15 years later, it’s now a new decision and it no longer matters what you did earlier.)
The intentions are relevant here in the sense of: You should always act with the intention of at least taking low-effort ways to consider the interests of possible people/beings. It’s morally frivolous if someone has children on a whim, especially if that leads to them making worse choices for these children than they could otherwise have easily made. But it’s okay if the well-being of their future children was at least an important factor in their decision, even if it wasn’t the decisive factor. Basically, “if you bring a child into existence and it’s not the happiest child you could have, you better have a good reason for why you did things that way, but it’s conceivable for there to be good reasons, and then it’s okay.”