The Ideals of Regretful Creatures

Humans who grow old become regretful creatures,

Haunted by past mistakes, our own personal leeches,

We dwell on what could have been, and what we should have done,

Our minds racing, constantly on the run.

We replay past conversations, and wonder what we could change,

We reflect on missed opportunities, and wish we could rearrange,

Our hearts heavy with what we could have achieved,

Our spirits dampened by what we never received.

But let us not forget, that regrets can be a gift,

A lesson learned, a paradigm shift,

For though we stumble, and sometimes we fall,

It’s through our mistakes, that we learn to stand tall.

So embrace your regrets, and let them be your guide,

For through your missteps, you’ll find the strength to stride,

And though we may be regretful creatures, we can still soar,

To new heights and ideals, like never before.

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Overpopulation: Myth or Possibility?

Ever since the Black Death in the 14th century, caused by the Bubonic plague, the growth in human population has been on a constant rise. And within the last century, these numbers have risen exponentially. Indeed, in 1927 the population on earth was estimated to be 2 billion. Less than 90 years later in 2016, we have a population of 7.4 billion and it’s continuing to grow.

There are several contributing factors that have led to this population explosion. The most significant being attributed to declining death rates. Thanks to modern medicine and technology, we’ve been able to overcome problems of widespread hunger and poverty. Fertility treatments and better medical facilities have led otherwise fatal diseases and defects to be recoverable. And today, we reap the benefits and comfort that these advances have provided us.

The question remains: Should we be concerned about overpopulation? Within the scientific community there is diverse opinion on both when and what amount the population will peak at before stabilization or decline. Scientific studies have ranges of time as early as 2050 to 2300 and beyond. Estimates for the peak of population hover between the 9-12 billion range. (1, 2)

However, many of these scientific studies don’t take into consideration the potential scientific breakthroughs that may occur over the next two centuries. What if, for instance, it becomes normal to live to be 150 or even 200 years old? Considering the existence of super-centenarians, we should remain open and optimistic to the idea of increased human longevity. This would push the figures well beyond what many of these studies conclude.

Likewise, it is also possible that science could revolutionize the resources we need to survive and flourish. We have a limitless supply of energy in the sun and it’s only a matter of time before we begin to harvest this energy efficiently. In addition, the continuous evolution of technology like 3d printers may have enormous effects in the way we manage our resources. These kinds of innovations could nearly negate overpopulation as a problem altogether.

Of course we should remain skeptical of such ideas. Regardless, it’ll be interesting to see how our population growth plays out over the next several decades and whether this growth becomes a major problem. If it does become a problem, what are the philosophical consequences? Will we need to enable policies that discourage people from having children? Would that be ethical?

The consequences of overpopulation are definitely reminiscent of those in dystopian fiction in many ways. And while this may be new territory for humans, overpopulation is nothing new for many animal species. When it does occurs to a species, it isn’t pretty. Nature has it’s own way of restoring order. One of two things tends to happen under these circumstances:

  1. There becomes an increase in their predators which naturally reduces the species.
  2. There becomes massive conflict over the remaining resources and there’s a major population crash.

Number one is common among several animals including snowshoe hares, deer and lemmings. If predators are not increased to keep the population low, number two becomes the inevitable result. Starvation and thirst becomes common, and eventually violent competition between their own species arises. However, some animals have learned to refrain from mating under such conditions thanks to their evolutionary pheromones. (1) Thus preventing conflict.

So how does this apply to us? Humans are apex predators, meaning we reside at the top of the food chain in which no other creatures prey. Therefore we would skip number one and go straight to number two. If humans weren’t to refrain from reproduction, we may escalate far beyond the violent skirmishes present in many animal species.

It’s important to note that many of these violent outcomes are only possible if we let overpopulation get out of hand in the first place. Nevertheless, overpopulation may still present problems including mass unemployment and a reduced quality of life for most people.

Whether or not overpopulation comes to fruition is yet to be seen, but the conversation needs to begin sooner rather than later. Someday, we may have to rethink our moral intuitions. For better or for worse.

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Ethics and Economic Justice

“The test of our progress is not whether we add more to the abundance of those who have much; it is whether we provide enough for those who have too little.” – Franklin D. Roosevelt

I have been reading David Parfit’s book Reasons and Persons the past couple of months and I must say, it’s been a wild ride. I recommend it to anyone that subscribes to utilitarian ethics and having their world views pushed to the limit. It may seem farfetched to some, but I suspect Parfit will go down as one of the greats in the history of philosophy.

The book covers a variety of loosely related topics, but I want to focus on the type of utilitarianism he concludes from his arguments: Prioritarianism. Prioritarianism holds that the goodness of an outcome is a function of overall well being (Utilitarianism) with extra weight given to worse off individuals. Let’s look at an example to sharpen the distinction between the two.

Imagine a two-person society: its only members are Jim and Pam. Jim has an extremely high level of well-being, is rich, and lives a blissful life. Pam, by contrast, has an extremely low level of well-being, is in extreme poverty, and lives a hellish life.

Now imagine that we have some free resources ($10,000 for example) that we may distribute to the members of this society as we see fit. Under normal utilitarian circumstances, the $10,000 will generate more well-being for Pam than it will for Jim. Thus giving the money to Pam would be the morally correct choice. However, let’s imagine slightly different circumstances.

Jim, for whatever reason, even though he is already filthy rich and very well-off, would gain just as much well-being by receiving the $10,000 as Pam would. Suddenly utilitarians don’t have a preference on who gets the money because both Jim and Pam’s well-being would increase the same. Prioritarianism on the other hand would give the money to Pam, because she is worse off than Jim.

Furthermore, prioritarianism doesn’t act just as a tie breaker for well-being, sometimes it favors priority over a small amount of well-being in order to emphasize compassion. So if Jim were to somehow gain more well-being from the money than Pam, Prioritarianism still wouldn’t necessarily favor him. It is important to note that the amount of well-being traded for priority is arbitrary, but in most cases we can rely on common sense. But why is that?

Well there is a good reason: There are diminishing returns on the value of goods and money. Would Jim be able to tell the difference between having 1 billion dollars and 1.00001 billion dollars? No, he wouldn’t have a clue. In fact there have even been studies, including a prominent one by Princeton University Researchers, that money doesn’t buy happiness after one earns $75000 a year.

It is estimated that it is around this point where money is no longer a primary concern in ones life. People can focus on health, relationships and leisure’s without the stress of paying the bills at the end of the month, which is a real fear for millions of Americans.

If you subscribe to prioritarianism ethics, a certain amount of wealth redistribution becomes fundamental to a healthy and moral society. In a society where Walmart’s Walton family (one of many examples) owns more wealth than the bottom 42 percent of Americans combined, millions of which are living in poverty and struggling to survive, can a rational person really argue that this disparity in wealth is ethical?

Welfare state capitalism may currently be the best economic model, but its inability to redistribute wealth fairly will continue to raise questions on how it can be improved. Economic justice isn’t about equality. It’s about removing the gross excess at the top to help prevent suffering for those at the bottom.

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