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Scarce Goods and Rationalization

photograph of crowded waiting room

A friend of mine recently posted on Facebook asking for insight into “the ethics of (1) getting vaccinated as quickly as possible for the common good and (2) not using privilege to be vaccinated ahead of vulnerable people.”

Many responded with arguments along the lines of, “by getting a vaccine you are contributing to herd immunity, so it is a good thing to do.” Others linked to this New York Times ethics column in which Dr. Appiah argues that the advantage of easy management means that people should get vaccines when they can get them (and not worry too much about whether others might need them more), and further that by getting the vaccine “you are contributing not just to your own well-being but to the health of the community.”

Another friend recently mentioned in a group chat how she was able to get a vaccine that, technically, she did not yet legally qualify for (since Florida is only officially vaccinating K-12 educators, and not college instructors). I demurred, saying it’s important as healthy youngish people to wait our turn, and a third friend argued that even if you are not the ideal person to get the vaccine, you should still get it if you can since more vaccines are better than fewer and you can help protect others by getting vaccinated.

Assessing the Arguments

The Herd Immunity Argument — The thing that unites all these replies is the thought that by getting the vaccine you are helping to protect others. But in these cases, that is probably wrong. I want to be clear. I am not denying that more people being vaccinated contributes to herd immunity. What I am denying is that my friends getting a vaccine contributes to more people being vaccinated.

Right now the vaccines are a scarce good. If I do not get a vaccine, someone else will get that particular injection. As such, in getting a vaccine I have not actually done anything to increase the percentage of the population that is vaccinated, I have simply made sure that I, rather than someone else, am part of that vaccinated percentage.

The Waste Rejoinder — Some commenters on Facebook mentioned that some vaccines go to waste. But for the most part the vaccine distribution process has sorted itself out. While a good number of vaccines were being wasted in January, we are now in mid-March and the number wasted is utterly tiny in comparison to the number used. The odds that if you do not get a vaccine that the vaccine will end up in the trash is extraordinarily small.

So sure, if you happen to be in a situation where the alternative to not getting a vaccine is throwing it away, then get the vaccine. But unless you know that to be the alternative, you should not think that in getting the vaccine you are heroically contributing to solving the problem.

Speed of Distribution — While no one in the threads mentioned this argument, there is something that could be said for skipping the line. Even if someone else would have gotten that same vaccine, it’s possible it would have taken longer for the vaccine to get in someone’s arm. Now, it’s true that at this point the states are not sitting on nearly as large a vaccine stockpile as they were originally. But it is still the case that some vaccines, while they are not being wasted, are taking longer than ideal to end up in someone’ arm. Indeed, this seems to be happening where I am in Tallahassee.

But the problem is, this was not the situation either of my friends were in. Sure, this situation might be more common than the wasted vaccine situation. But it will still be rare (and indeed, markets are such that this waste usually does not last very long; soon after that article about Tallahassee was published demand at the site increased).

The Lesson

Now, I don’t want to argue that it is wrong to get the vaccine if you have the chance to do so. Probably sometimes it’s right and sometimes it’s wrong. As is often the case, it all depends on the details.

Instead, I want to suggest that we need to be careful to not convince ourselves that our selfish acts serve an altruistic motive. I think it’s probably ok to be somewhat selfish. It’s reasonable to care more about saving your own life than  the lives of a stranger (even Aquinas agreed as much). But I think when you are prioritizing your own good over the good of others, it’s important to recognize that that is what you are doing.

So if I get the vaccine perhaps that is ok. But I should recognize that if I get the vaccine someone else will not. I should also recognize that since I am young and healthy, that other person probably would have gotten more value from the protection than I did. The question, as far as altruism goes, is how do I compare to the average person getting a vaccine these days? Am I younger than the average person who would get the vaccine instead of me? Then probably it is better that the other person gets it. Am I healthier than the average person who would get the vaccine instead of me? Then probably it is better that the other person gets it.

The thing is, we have strong biases in favor of rationalizing our own selfish acts. Thus, we often look for reasons to think doing the thing we want is also good in general. This is a very dangerous tendency. People often accept really bad arguments, if those really bad arguments help them think well of their own selfish activity. This should scare us, and make us all a little more self-critical about our moral reasoning anytime we come up with plausible reasons for thinking the thing we want to do is also the best thing for the world as a whole. Remember, we all have a tendency to think that way, even when the act is merely selfish.

Where Should Your Money Go?

Photo of five boxes of girl scout cookies

We’ve all experienced pitches for donations that tugged on our heartstrings.  During certain times of the year, when you walk into a supermarket, you can’t help encountering smiling, toothless young girl scouts pleading with you to buy cookies.  On other occasions, you may run into firefighters who encourage you to put money into a boot to support the local fire department. On yet other occasions, you may be asked by a cashier at the department store if you’d like to donate to the Make-a-Wish foundation or the Special Olympics. I’m sure that all of us have, at one time or another, capitulated to these requests.  Are we right to do so?

To be sure, a lot of good comes from charitable giving.  The Make-a-Wish foundation makes lots of suffering children happy every year.  The Girl Scouts provide valuable, formative experiences for young women. The good that firefighters do is quite obvious. If we are assessing the consequences of our donations to these causes, there is no doubt that our giving brings about something positive.

What’s more, donating to these causes makes us feel good because we observe firsthand the good that is done for our communities.  These are people who, in many cases, we know. At the very least, these causes are closely related to people and institutions that we care about.  Caring is an important component of moral motivation. What’s more, when we actually see the good that is being done with the money we’ve given, we might be more likely to give to good causes again in the future.

One question we can ask, however, is whether our money should be going to promote a modest amount of good when the same amount of money could, instead, be spent preventing a significant amount of harm.  Consider, for example, that delicious box of thin mints that you bought from an adorable girl scout. Recently the price of girl scout cookies went up from around $4.00 to around $5.00.  On its website, the Girl Scouts proudly advertises that, “100 percent of the money stays local! That means you’re not only supporting girls’ success, but the success of your community too—sweet!”  Individual troupes have the option to donate the money earned by individual camps back to the troupe or to donate it to another worthy cause. The values that The Girl Scouts are trying to instill in young members are laudable.  Scouts are being taught the importance of good decision-making, goal setting, money management, people skills, and business ethics. If The Girl Scouts as an organization is effective in its endeavors, young girls develop crucial virtues and, ideally they spread those virtues to other members of society as they develop into citizens, professionals, and parents.  But is it a good thing that the money you donate is staying local?

If we are reflective about our charitable giving practices, one important question we must ask ourselves is whether it is better to spend money doing good or preventing harm.  We aren’t preventing harm when we choose to buy a box of Girl Scout cookies, though we are doing good. On the other hand, another way that we could spend that same discretionary five dollars is to donate to, for example, a cause like the Against Malaria Foundation.  Malaria is a preventable and treatable disease, but in impoverished nations, it is a deadly and destructive one.  Ninety percent of malaria cases take place in sub-Saharan Africa. Even when people afflicted with malaria don’t die from the disease, it can have significant effects on the body, including severe cognitive impairment.  A $2.50 donation to the Against Malaria Foundation provides a insecticidal bed net that can help prevent two at-risk Africans from contracting Malaria for up to a year. This means that the $5.00 we spent on buying a box of thin mints could prevent four people from being infected with malaria for a year.

One proposal we might consider is the following: as a general rule, we should focus our charitable giving on reducing and eliminating harms first.  Harms should be, as far as is possible, ranked in terms of severity. Once we have dealt with the most significant harms, we can then move on to the harms that are less significant. Only when we have dealt with all of these harms can we finally move on to charitable causes that seek to provide benefits rather than to reduce harms.  This kind of strategy is predicated on the idea that, in our charitable giving, we should strive to do the most good we can do, which means that we should seek to donate our discretionary funds as effectively as possible. This is a strategy endorsed by a growing group that calls themselves effective altruists.  Effective altruism is a movement that maintains that charitable giving should be motivated not merely by fellow-feeling (though empathy is, of course, not discouraged), but instead by the results of careful inquiry and evidence collection on the subject of where the money could really do the most good.

This is a rational, evidence-based approach.  On the other hand, some argue that important features of moral behavior and the development of virtuous character are missing when the issue is approached in this way.  One lesson we can take from care ethics, for example, is that morality is a matter of developing relationships of care with others. This involves putting ourselves in a position to understand the people involved and be receptive to their needs.  This is a practice that involves more than brute calculations. It involves really getting to know others. It may follow from this view that we are in a better position to care for the local Girl Scout than the malaria ridden person oversees. The care ethicist wouldn’t argue that we shouldn’t help those who are struggling in distant countries, however, they would argue that morality can’t simply be reduced to math.    

Good people can all agree that charitable donation is important. We all need to ask ourselves which set of moral considerations should guide our decision making.  Is a decision fully moral if it relies on rationality alone? Do we need to be emotionally invested in the causes to which we commit our resources?

Evaluating the Ethics of Paid Organ Donation

A photo of surgery within the operating room

Actress and singer Selena Gomez recently posted to her Instagram account that she received a kidney transplant because of her lupus; the transplanted kidney was donated to her by a close friend. For people facing kidney failure, transplantation of a healthy kidney from a living donor often presents a much better option than the alternative of dialysis. According to the Beth Israel Deaconess Medical Center, dialysis can only replace 10 percent of the work performed by a functioning kidney. On average, patients who received kidney transplants lived longer than those who remained on dialysis. The kidney donor also does not face significantly increased health risks from donating a kidney. There are the expected risks of going through a major surgery, as well as some increased risk of kidney failure, but there is no evidence that donating a kidney decreases life expectancy.

Continue reading “Evaluating the Ethics of Paid Organ Donation”

Peter Singer and the Ethics of Effective Altruism

In the first part of this two-part series, we explored the views of Princeton bioethicist Peter Singer and whether they count as “eugenics.” Although his possibly eugenicist views are what drew protestors to Singer’s recent talk at the University of Victoria, Singer wasn’t there to discuss bioethics. Instead, he had been invited by the Effective Altruism club, and the event included a screening of Singer’s 2013 TED talk on Effective Altruism.

Continue reading “Peter Singer and the Ethics of Effective Altruism”

Demographics, Refugees, and Immigration: What of the Expanding Moral Circle?

Anxieties over changing demographics, immigration, and refugees have been a key theme in Western politics over the past couple of years. A central flashpoint in the political debates leading up to the Brexit vote was a controversial poster from the “Leave” Campaign, depicting a line of Syrian refugees. In the United States, reports of racist taunting and vandalism have increased since the recent election. France will vote in presidential elections in 2017, and the National Front’s candidate Marine Le Pen is projected to have a strong showing. The National Front has also been associated primarily with its opposition to immigration, specifically immigration from Islamic countries. More generally, political sentiments that reject multiculturalism and cosmopolitanism, in favor of nationalism and isolationism, have grown in popularity in both the United States and Western Europe.

Continue reading “Demographics, Refugees, and Immigration: What of the Expanding Moral Circle?”