A quick response to the last few paragraphs of section 2.1.2, on Open Philanthropy’s view that making the value of saving a year of life depend on the well-being of the saved person would have “the intuitively unacceptable implication that saving lives in richer countries would, other things being equal, be more valuable on the grounds that such people are richer and so better off.”
The post comments that this “objection probably relates to a sense of fairness. It’s unfair to benefit someone simply because they are lucky enough to be better off. But OP (and others) tend to ignore fairness; the aim is just to do the most good.” On one reading of ‘fairness’ however—viz. as referring to justice in the distribution of well-being—fairness need not be in tension with doing the most good. On the contrary, fairness of this kind could be one of the factors that determines how good outcomes are.
For example, people with prioritarian, egalitarian, or desertist theories of the good might claim that benefitting someone who is badly off by giving her x units of extra lifetime well-being might contribute just as much to the good as benefitting someone who is already well off by giving her 2x units of extra lifetime well-being.
The post goes on to comment that a commitment to fairness would indicate “a tension in OP’s thinking. OP holds it is better, all things equal, to save someone in their 20s than in their 70s (I discuss this further in Section 2.2). Presumably, this is because the benefit to the younger person is greater. But, don’t happier people gain a greater benefit from an extra year of life than less happy people? If so, how can it be consistent to conclude we should account for quantity when assessing the value of saving lives, but not quality?”
However, far from being in tension with the claim that it better to save the 20 year old than the 70 year old, a commitment to fairness in the distributive justice sense would actually reinforce this claim. Someone (with a life worth living) who has lived to 70 has already accumulated 70 years worth of lifetime well-being, and so is much better off than someone who has only accumulated 20 years of lifetime well-being. Distributive justice in well-being would favour aiding the 20-year-old rather than the 70-year-old.
I’m not so sure what to say about 2., but I want to note in response to 1. that although the Property Rights Theory (PRT) that I propose does not require any intertheoretic comparisons of choiceworthiness, it nonetheless licences a certain kind of stakes sensitivity. PRT gives moral theories greater influence over the particular choice situations that matter most to them, and lesser influence over the particular choice situations that matter least to them.