Thank you! Great to see that you’re considering some of these questions and thanks for linking to your general election manifesto. I agree with the broad theme that, since some/many farms do abide by your standards (even when you’re not looking) and may not have done otherwise, millions of animals have better lives as a result. But for every farm found to be falling short during an undercover investigation, I imagine there are also many more getting away with it, which is what prompted my questions about compliance rates—hopefully we’ll be able to get better estimates as a result of the review into your assessment and monitoring process.
JBentham
Karma: 294
Hi Emma, thanks for your work. It was encouraging to see the plight of chickens being featured so prominently by the RSPCA at the beginning of the year. Some questions:
How do you respond to accusations of “humane washing”, and do you think your standards are the best they could be? For instance, your standards allow for pigs to be gassed in slaughterhouses despite the RSPCA having called for a ban on the gassing of pigs in 2018 and expressed concern about chickens being exposed to highly aversive levels of carbon dioxide?
There has also been a lot of coverage recently (some of it driven by the concerns of your President, the broadcaster Chris Packham) about the atrocious welfare standards on UK salmon farms, including the high prevalence of sea lice infestation and high mortality rates. Yet, in a submission to a Parliamentary committee, you said that 100% of salmon production in the UK is RSPCA-certified, meaning that as a September 2023 report found, RSPCA-certified farms with mortality rates of up to 74 percent can carry the label.
Even though your standards are clearly better for farmed animals, how confident are you that farms are actually adhering to them? A number of investigations over the years have found poor welfare for animals at RSCPA-assured farms. I see that your scheme involves pre-announced inspections unless there has been a complaint, in which case unannounced inspections may occur. Would you be willing to move to unannounced inspections across the board? We now have CCTV cameras in slaughterhouses in the UK (though it has led to some improvement, the degree to which the footage is being monitored is in question) - would you support mandatory CCTV on RSPCA-certified farms too?
How many farms have been RSCPA-certified over the years and how many have you removed from the scheme due to poor welfare practices?
How do you balance engagement with industry with ensuring that your standards are as stringent as possible? I see that the egg industry has recently complained about your proposed new standards (around natural lighting and verandas) for egg-laying hens.
I see that you have an email campaign encouraging supermarkets to adopt the Better Chicken Commitment. How combative are you willing to be if they don’t?
Do you see the Better Chicken Commitment as complementary to your existing scheme? Are there any major differences between your own scheme and the Commitment? As your website notes, only 1.2% of chicken produced in the UK is RSCPA-assured, so if retailers and suppliers follow through on the Commitment do you envisage that this percentage will rise?
The RSPCA has tremendous respect and therefore has social and political capital. What would you say to people who think you should use some of that capital to more forcefully argue that people should drastically reduce or eliminate their consumption of animal products, particularly chickens, turkeys, eggs, fishes and pigs?
What are some of the major pledges on farmed animal welfare that you’d like to see from political parties ahead of this year’s UK general election?
Thank you for this post. I agree that utilitarians and EAs in general should keep common-sense morality in mind, on consequentialist grounds.
One difficulty with this is that it’s not always clear what common-sense morality prescribes. It’s likely but not at all certain that public opinion would endorse the mission in Saving Private Ryan in the real world, for instance.
You also mention the atomic bombings of Hiroshima and Nagasaki as an example of wartime consequentialism (which you’re contrasting with common-sense morality), but a majority of Americans endorse the bombings, and a lot of the people who oppose the bombings do so not because they think the ends never justify the means but because they disagree on whether Japan would have surrendered in the counterfactual.
Finally, to draw on another wartime Spielberg film, it’s interesting that common-sense morality considers Oskar Schindler a hero. He worked in a role that many would consider ethically dubious and accumulated enough wealth (“I could have got more out… If I’d made more money”) and influence to save more than 1,000 lives.
All of this is to say that we shouldn’t caricature common-sense morality and overstate its differences with utilitarianism. As Sidgwick recognised more than a century ago, they are more similar than some utilitarians and common-sense proponents think.
I don’t think that this is a problem, unless the concern is that this undermines support for reproductive freedoms. But in the real world, all things are not equal, and we can defend the legalisation of abortion without having to deny that the well-being of potential beings matters.
Not all utilitarians are hedonists or totalists, which is why you’ll get different answers to the question. Personally, I agree with the reasoning you presented and would save the baby (all things being equal).
I notice that on your Distributions page, you have distributions pencilled in for the Democratic Republic of the Congo up to 2025. Are these distributions contingent on additional funding? If not, which countries would you be most likely to expand your distributions to in 2024 and 2025 if your funding gap is closed? Thanks!
Being “agnostic” in all situations is itself a dogmatic position. It’s like claiming to be “agnostic” on every epistemic claim or belief. Sure, you can be, but some beliefs might be much more likely than others. I continue to consider the possibility that pleasure is not the only good; I just find it extremely unlikely. That could change.
I do not think biological and psychological “reasons” are actually reasons, but you’re right that this gets us into a separate meta-ethical discussion. Thank you for the discussion!
It wasn’t clear which aspect of Catholic dogma you were referring to. Catholic claims about ethics seem to crucially depend on a bunch of empirical claims that they make. Even so, I view such claims as just a subset of claims about ethics that depend on our intuitions.
As above, these conflicting intuitions can only be resolved through a process of reflection. I am glad that you support such a process. You seem disappointed that the result of this process has, for me, led to utilitarianism. This is not a “premature closing of this process” any more than your pluralist stance is a premature closing of this process. What we are both doing is going back and forth saying “please reflect harder”. I have sprinkled some reading recommendations throughout to facilitate this.
The post does not mention whether we have reasons to hold certain things dear. It actually rejects such a framing altogether, claiming that the idea that we “should” (in a reason-implying sense) hold certain things dear doesn’t make sense. This is tantamount to nihilism, in my view. The first two points, meanwhile, are psychological rather than normative claims. As Sidgwick stated, the point of philosophy is not to tell people what they do think, but what they ought to think.
I am always very happy to examine the plural goods that some say they value, but which I do not, and see whether convergence is possible.
Catholics make empirical claims about the natural world. Logical and moral truths do not fit into that category, so I disagree with the comparison.
The parent post makes no case whatsoever for caring about the things we value! All it does is assert that we ought to value everything that we already care emotionally about. Why should we act on everything we care emotionally about? How do we know that everything we care about is worth acting on? More humility may be required in all quarters!
Don’t worry, I still aim to maximise the well-being of all sentient beings because I think the very nature of pleasure gives me strong reason to want to increase it and that there are no other facts about the universe which give me similar reasons for action. The table in front of me certainly doesn’t. “Virtues” and “rights” are man-made fictions, not facts. Conscious experiences in general seem like a better bet, but the ‘redness’ of an object also doesn’t give me reason to act. It is only valenced experiences which do. Hypothetically, though, were I to reject utilitarianism, I would by default become a nihilist precisely because I am humble about our ability to know things! I might still care about the suffering of sentient beings, but my caring about something is not a reason to act on it. Parfit is very good on this.
I don’t consider the intuitions of adherents to competing moral theories to be strong evidence against the detailed, painstaking process of reflection that I and other utilitarians have been through. I also think that utilitarianism best accommodates and explains our common-sense moral intuitions, as Sidgwick argued in detail. Therefore, there is not as much disagreement between the broad mass of people and utilitarians as there might seem to be at first glance. Those who have invented ‘rights’ and ‘virtues’ out of thin air have much more serious disagreements with common-sense morality, which is a problem for them.
If most people thought that an object can simultaneously be red and green all over, their intuitions here wouldn’t be strong evidence against the fact that this is self-evidently absurd. For many centuries, Europeans rejected the idea that you could work with negative numbers. In cultures where negative numbers were being used, I don’t think this disagreement would have been good evidence against the self-evidence of negative numbers being useful in mathematics.
I fully accept that others can say similar things to me. That is fine. To use the example from your other post, you can say that it’s self-evident that Alice should take the morphine; I will say that it would be self-evidently wrong of Alice to deprive Bob of such a special experience. All utilitarians can do is trust that, in time, reason will prevail. Pinker and Singer have both written about this. This is why we have been ahead of our time, while Kant’s views, for example, on various object-level issues are recognised as having been horribly wrong.
It is certainly conceivable that I am “under the pernicious influence of utilitarianism”, in which case I would by default become a nihilist and abandon any attempt to reduce the suffering of sentient beings.
Thank you for the reply. As in mathematics and logic, rational intuition is ultimately my yardstick for determining the truth of a proposition. I think it self-evident that the good of any one individual is of no more importance than the good of any other and that a greater good should be preferred to a lesser good. As for what that good is, everything comes down to pleasure on reflection. The objections to this view fall prey to numerous biases (scope insensitivity, status quo bias), depend on knee-jerk emotional reactions, or rest on misunderstandings of the theory (for example, attacking naive as opposed to sophisticated utilitarianism). Some are even concerned with the practicality of the theory, which has no bearing on its truth.
There is no consensus in part because philosophers are under great pressure to publish. If Henry Sidgwick had figured most things out in his great 19th Century treatise The Methods of Ethics (the best book on ethics ever written, even according to many non-utilitarians), then that would rather spoil the fun. If you are interested in a painstaking attempt by a utilitarian to consider the alternatives, then have a read. It is extremely dense, but that is what’s required. A good companion is the volume published nine years ago by Singer and Lazari-Radek.Hurting other sentient beings is the antithesis of utilitarianism, as you know. Mr Bankman-Fried’s alleged actions should serve as a warning against naive utilitarianism and are a reminder that commonly accepted negative duties should almost always be followed (on utilitarian grounds). We don’t know whether these alleged actions were the product of his philosophical beliefs, or whether it had more to do with the pernicious influence of money and power. Regardless, that he went down such a career path in the first place was the result of his philosophical beliefs and we should therefore take some responsibility as a community.
But I’m far more concerned about avoiding the (in)actions of virtually everyone in recent history, who fail to do anything about the plight of hundreds of billions of sentient beings (human and non-human) or who actively exacerbate their suffering. Most of these people are under the pernicious influence of “common-sense morality”, which tells them that they have few positive duties toward others. Others think that being or feeling “virtuous” is sufficient. A few are recognised as evildoers for violating the admirable negative duties of common-sense morality that most at least accept. Such evildoers have almost always subscribed to profoundly anti-utilitarian ideologies, whether it be fascism, Stalinism, racism or nationalism.
As you anticipate, I don’t find this very compelling because I’m a moral realist. It’s true that people can have preferences that run counter to hedonism, but I think those preferences are irrational. For example, someone might have a preference to sit and count blades of grass even though it doesn’t make her happy. I think her friends should do everything they can (within reason) to persuade her to see a movie she’d enjoy.
I also already feel “comfortable investing in [my] own happiness and the happiness of [my] loved ones at the same time” because I know that it reduces burnout and that I wasn’t born a perfect utilitarian and that needs to be taken into consideration.
I don’t think I find this a particularly difficult dilemma or a compelling objection to value monism. If everything is as you stipulate, then Bob should definitely take the morphine. If I were in Alice’s position, I would hope that I wouldn’t try to deprive Bob of such a special experience in order to experience a bit less pain.
I do not think it has any compelling limitations.
I disagreed with this because good, sophisticated consequentialists should follow those rules on consequentialist grounds.
Thank you! I hope utilitarians and Christians can cooperate more on our points of agreement. An evangelical Christian friend of mine who’s a Young Earth Creationist surprised me when he expressed sympathy for utilitarianism. The catch being that he doesn’t care about the welfare of non-human animals. (On that note, I’d argue that the first statement of utilitarianism, and one which referenced all sentient beings, was made by the Buddhist philosopher Santideva in the 8th Century).
Thanks for your response. It seems we disagree on much less than I had initially assumed. My response was mostly intended for someone who has prematurely become a nihilist (as apparently happened to one of Carlsmith’s friends), whereas you remain committed to doing the most good. And I was mainly addressing the last flavour of objection you mention.
I respectfully disagree. Firstly, that is by no means the last word on infinite ethics (see papers by Manheim and Sandberg, and a more recent paper out of the Global Priorities Institute). Prematurely abandoning utilitarianism because of infinites is a bit like (obviously the analogy is not perfect) abandoning the general theory of relativity because it can’t deal with infinities.
Secondly, we should act as if we are in a finite world: it would be seen as terribly callous of someone not to have relieved the suffering of others if it turned out we were in a finite universe all along. It is telling that virtually no one has substantively changed their actions as a result of infinite ethics. This is sensible and prudent.
Thirdly, in an infinite world, we should understand that utilitarianism is not about maximising some abstract utility function or number in the sky, but about improving the conscious experiences of sentient beings. Infinities don’t change the fact that I can reduce the suffering of the person in front of me, or the sentient being on the other side of the world, or the fact that this is good for them. And there are good practical, utilitarian reasons not to spend one’s time focusing on other potential worlds.
That’s a pretty impressive and thorough piece of research, regardless of whether you agree with the conclusions. I think one of its central points — that x-risk/longtermism has always been a core part of the movement — is correct. Some recent critiques have overemphasised the degree to which EA has shifted toward these areas in the last few years. It was always, if not front and centre, ‘hiding in plain sight’. And there was criticism of EA for focusing on x-risk from very early on (though it was mostly drowned out by criticisms of EA’s global health work, which now seems less controversial along with some of the farmed animal welfare work being done).
If someone disagrees empirically with estimates of existential risk, or holds a person-affecting view of population ethics, the idea that it is a front for longtermism is a legitimate criticism to make of EA. Even more resources could be directed toward global health if it wasn’t for these other cause areas. A bit less reasonably, people who hold non-utilitarian beliefs might even suspect that EA was just a way of rebranding ‘total utilitarianism’ (with the ‘total’ part becoming slowly more prominent over time).
At the same time, EAs still do a lot in the global health space (where a majority of EA funding is still directed), so the movement is in a sense being condemned because it has actually noticed these problems (see the Copenhagen Interpretation of Ethics).
This isn’t to say that the paper itself is criticising EA (it seems to be more of a qualitative study of the movement).
For what it’s worth, my impression is that the reason it’s not regularly administered is because doctors think it slightly increases the risk of complications for the mother (e.g. bleeding) and would make the procedure slightly more expensive and time-consuming. That, plus the assumption that the drugs given to the mother during the procedure are sufficient. Also, there have been efforts by pro-life lawmakers to draw attention to fetal pain, though this is probably a tactic to increase anti-abortion sentiment in general.
From this 2015 Washington Post article:
”Fetuses are routinely sedated during surgery, for reasons beyond the fear that the operation might cause them pain. Anesthetics stop a fetus from kicking around, making the operation safer. And though a fetus might not be conscious of pain, its body can respond to pain and stress in ways that interfere with its recovery. Painkillers alleviate that problem. That can happen directly or indirectly. During fetal surgery, women typically receive general anesthesia or sedation, making them unconscious or semi-conscious and pain-free. These drugs pass through the placenta to affect the fetus. For more involved operations, doctors inject extra painkillers directly into the fetus...
For as long as the fetus is alive during the abortion, it will experience some anesthetic effects depending on what drugs the mother receives. But would indirect anesthesia suffice to provide the “adequate relief” from pain that HB 479 demands? Just to make sure, Olszewski would prefer that fetuses are anesthetized directly during an abortion. He says that doctors can readily learn how to use an ultrasound-guided needle to deliver a cheap dose of painkillers to the fetus.”