Impediments to Effective Altruism: Charity As a Taste-Based Decision
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Philanthropy: the Power of Giving UGS 303
Philanthropy: The Power of Giving UGS 303 Spring 2018 Professor: Pamela Paxton Class Meetings: Mondays and Wednesdays 12:00-1:00, Friday discussion sections Classroom: CLA 1.106 Office Hours: Wednesdays 1:00-2:00 or by appointment Office: CLA 3.738 Office Phone: (512) 232-6323 Email: [email protected] To give away money is an easy matter in any man’s power. But to decide to whom to give it, and how large and when, and for what purpose and how, is neither in every man’s power nor an easy matter. Hence it is that such excellence is rare, praiseworthy and noble. --Aristotle, Ethics, 360 BC Course Description: Who gives? Who volunteers? Does it matter? This course will cover the scope and diversity of the nonprofit sector, as well as individual patterns of giving and volunteering. Further, although billions of dollars are distributed by individuals and charitable foundations each year, only some charitable programs are effective. Thus, a portion of the course will focus on providing students with the tools and skills to evaluate charitable programs for effectiveness. Based on their own evaluations, students will have the opportunity to distribute significant funds (provided through The Philanthropy Lab and individual donors) to charitable organizations. Students will be placed into groups that will research, discuss, and debate charities, with the whole class determining the ultimate distribution of the funds. Course Materials: Peter Singer. 2009. The Life You Can Save. New York: Random House. Available at University Co- op. Other course readings available through Canvas. Course Requirements and Grading: Class Participation (10%) As in all college courses, students should come to class having read and thought about the assigned readings. -
Givedirectly
GiveDirectly GiveDirectly provides unconditional cash transfers using cell phone technology to some of the world’s poorest people, as well as refugees, urban youth, and disaster victims. They also are currently running a historic Universal Basic Income initiative, delivering a basic income to 20,000+ people in Kenya in a 12-year study. United States (USD) Donate to GiveDirectly Please select your country & currency. Donations are tax-deductible in the country selected. Founded in Moved Delivered cash to 88% of donations sent to families 2009 US$140M 130K in poverty families Other ways to donate We recommend that gifts up to $1,000 be made online by credit card. If you are giving more than $1,000, please consider one of these alternatives. Check Bank Transfer Donor Advised Fund Cryptocurrencies Stocks or Shares Bequests Corporate Matching Program The problem: traditional methods of international giving are complex — and often inefficient Often, donors give money to a charity, which then passes along the funds to partners at the local level. This makes it difficult for donors to determine how their money will be used and whether it will reach its intended recipients. Additionally, charities often provide interventions that may not be what the recipients actually need to improve their lives. Such an approach can treat recipients as passive beneficiaries rather than knowledgeable and empowered shapers of their own lives. The solution: unconditional cash transfers Most poverty relief initiatives require complicated infrastructure, and alleviate the symptoms of poverty rather than striking at the source. By contrast, unconditional cash transfers are straightforward, providing funds to some of the poorest people in the world so that they can buy the essentials they need to set themselves up for future success. -
Whether and Where to Give1 (Forthcoming in Philosophy and Public Affairs)
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by St Andrews Research Repository 1 Whether and Where to Give1 (Forthcoming in Philosophy and Public Affairs) Theron Pummer University of St Andrews 1. The Ethics of Giving and Effective Altruism The ethics of giving has traditionally focused on whether, and how much, to give to charities helping people in extreme poverty.2 In more recent years, the discussion has increasingly focused on where to give, spurred by an appreciation of the substantial differences in cost- effectiveness between charities. According to a commonly cited example, $40,000 can be used either to help 1 blind person by training a seeing-eye dog in the United States or to help 2,000 blind people by providing surgeries reversing the effects of trachoma in Africa.3 Effective altruists recommend that we give large sums to charity, but by far their more central message is that we give effectively, i.e., to whatever charities would do the most good per dollar donated.4 In this paper, I’ll assume that it’s not wrong not to give bigger, but will explore to what extent it may well nonetheless be wrong not to give better. The main claim I’ll argue for here is that in many cases it would be wrong of you to give a sum of money to charities that do less good than others you could have given to instead, even if 1 I am extremely grateful to Derek Parfit, Roger Crisp, Jeff McMahan, and Peter Singer for extremely helpful feedback and encouragement. -
Against 'Effective Altruism'
Against ‘Effective Altruism’ Alice Crary Effective Altruism (EA) is a programme for rationalising for the most part adopt the attitude that they have no charitable giving, positioning individuals to do the ‘most serious critics and that sceptics ought to be content with good’ per expenditure of money or time. It was first for- their ongoing attempts to fine-tune their practice. mulated – by two Oxford philosophers just over a decade It is a posture belied by the existence of formidable ago–as an application of the moral theory consequential- critical resources both inside and outside the philosoph- ism, and from the outset one of its distinctions within ical tradition in which EA originates. In light of the undis- the philanthropic world was expansion of the class of puted impact of EA, and its success in attracting idealistic charity-recipients to include non-human animals. EA young people, it is important to forcefully make the case has been the target of a fair bit of grumbling, and even that it owes its success primarily not to the – question- some mockery, from activists and critics on the left, who able – value of its moral theory but to its compatibility associate consequentialism with depoliticising tenden- with political and economic institutions responsible for cies of welfarism. But EA has mostly gotten a pass, with some of the very harms it addresses. The sincere ded- many detractors concluding that, however misguided, its ication of many individual adherents notwithstanding, efforts to get bankers, tech entrepreneurs and the like to reflection on EA reveals a straightforward example of give away their money cost-effectively does no serious moral corruption. -
A Global Approach to Ethics
A Global Approach to Ethics PETER SINGER Born in Melbourne, Australia, in 1946, and educated at the University of Melbourne and at Oxford University, he has taught at Oxford, La Trobe, and Monash Universities. Since 1999 he has been Ira W. DeCamp Professor of Bioethics in the University Center for Human Values at Princeton University. From 2005 he has also held the part-time position of Laureate Professor at the University of Melbourne, in the Centre for Applied Philosophy and Public Ethics. Peter Singer first became recognized internationally after the publication of Animal Liberation in 1975. Subsequently, he has written many books including: Practical Ethics; The Expanding Circle; How Are We to Live?; The Ethics of What We Eat (with Jim Mason); and most recently, The Life You Can Save. A NEw wORLD poration to pay to clean it up, and compensate when the United those affected. If that is a fair principle—that States and For most of the eons of human existence, people the polluter should pay, that those who cause the living only short distances apart might as well, problem are responsible for fixing it—then the de- Australia refused for all the difference they made to each other’s veloped nations should be paying the costs of to sign the Kyoto lives, have been living in separate worlds. A river, global warming. They are not only the biggest Protocol, they a mountain range, a stretch of forest or desert, a polluters now, they have been for the past cen- were making other sea—those were enough to cut people off from tury or more. -
Dana Pāramī (The Perfection of Giving)
Dana Pāramī (The Perfection of Giving) Miss Notnargorn Thongputtamon Research Scholar, Department of Philosophy and Religion, Faculty of Arts, Banaras Hindu University, Varanasi, India [email protected] Received Dec 14,2018; Revised Mar 4, 2019; Accepted May 29, 2019 ABSTRACT Every religion in the world likes to teach that charity is important. This is the case with Buddhism also. The Buddha describes the three central practices as Dana (generosity), Sila (morality) and Bhavana (meditation). Bhikkhu Bodhi writes, “the practice of giving is universally recognized as one of the most basic human virtues”, and Susan Elbaum Jootle confirms that it is a basis of merit or wholesome kamma and when practiced in itself, it leads ultimately to liberation from the cycle of repeated existence”. Buddhists do not seek publicity for charity. But it is the practice of the vehicle of great enlightenment (mahābodhiyāna) to improve their skillfulness in accumulating the requisites for enlightenment. We now undertake a detailed explanation of the Dana Pāramī. Keywords: Dana (generosity), Bhavana (meditation), Sila (morality) 48 The Journal of The International Buddhist Studies College What are the Pāramis? For the meaning of the Pāramīs, the Brahmajāla Sutta explains that they are the noble qualities such as giving and etc., accompanied by compassion and skillful means, untainted by craving and conceit views (Bhikkhu Bodhi, 2007). Traleg Kyabgon Rinpoche renders “pāramīs” into English as “transcendent action”. He understands “transcendent action” in the sense of non-egocentric action. He says: “Transcendental” does not refer to some external reality, but rather to the way in which we conduct our lives and perceive the world – either in an egocentric way or non-egocentric way. -
Ethics Matter: a Conversation with Peter Singer
Ethics Matter: A Conversation with Peter Singer http://www.carnegiecouncil.org/resources/transcripts/0435.html/:pf_print... Ethics Matter: A Conversation with Peter Singer Peter Singer , Julia Taylor Kennedy October 6, 2011 Introduction Remarks Questions and Answers Introduction JULIA KENNEDY: I'm Julia Taylor Kennedy, program officer here at the Council. I wanted to also welcome everyone who's watching our webcast today. Peter Singer I'm looking forward to a really great town hall discussion. We've had a lot of great back-and-forths in our first couple of these, and so we're looking forward to hearing your insights and questions in the second half of today's program. When we here at the Carnegie Council drew up our wish list of scholars to bring as part of this series Ethics Matter, philosopher Peter Singer sat at the very top. I could spend this entire session telling you about his extensive publishing and lecturing career. But I do want to give him a chance to speak, so instead here are a few highlights. He was educated at the University of Melbourne and the University of Oxford. He is Julia Taylor Kennedy currently on faculty at Princeton University and the University of Melbourne and has taught many other places. He became well known internationally after publishing Animal Liberation in 1975, which has been called "the Bible of the animal rights movement." He has since published widely in every form of media, both mass and niche. He has published in the Carnegie Council's Journal of Ethics & International Affairs and has spoken here in the past. -
QUESTION 32 the Works of Mercy (Almsgiving)
QUESTION 32 The Works of Mercy (Almsgiving) We next have to consider almsgiving or the works of mercy. And on this topic there are ten questions: (1) Is almsgiving or doing a work of mercy (eleemosynae largitio) an act of charity? (2) How are the works of mercy divided? (3) Which are the most important works of mercy, the spiritual or corporal? (4) Do the corporal works of mercy have a spiritual effect? (5) Does doing the works of mercy fall under a precept? (6) Should a corporal work of mercy be done from resources that are necessary for one to live on? (7) Should a corporal work of mercy be done from resources that have been unjustly acquired? (8) Whose role is it to do the works of mercy? (9) To whom should the works of mercy be done? (10) How should the works of mercy be done? Article 1 Is almsgiving or doing a work of mercy an act of charity? It seems that almsgiving or doing a work of mercy (dare eleemosynam), is not an act of charity: Objection 1: An act of charity cannot exist in the absence of charity. But almsgiving can exist in the absence of charity—this according to 1 Corinthians 13:3 (“If I should distribute all my goods to feed the poor ... but do not have charity ...”). Therefore, almsgiving or doing a work of mercy is not an act of charity. Objection 2: The works of mercy (eleemosyna) are numbered among the acts of satisfaction—this according to Daniel 4:24 (“Redeem your sins with alms, and your iniquities with works of mercy for the poor”). -
The Treasure of Generosity South Bay to Educate the Community and Foster the Spirit of Dana—A Spirit That Recognizes and Manifests the Interdependent Nature of Being
The Treasure of Generosity This booklet has been published by Insight Meditation The Treasure of Generosity South Bay to educate the community and foster the spirit of dana—a spirit that recognizes and manifests the interdependent nature of being. The primary “If people knew, as I know, the results of giving and intent of this booklet is to encourage the cultivation sharing, they would not eat a meal without sharing it, and practice of dana. IMSB, like most religious and nor would they allow the taint of stinginess or meanness charitable organizations, depends upon donations to to overtake their minds.” sustain its operations. We encourage you to experience —The Buddha, Ittivutakkha 26 the treasures of generosity by giving in ways that retain Generosity is commonly defined as the act of freely the spirit of dana. giving or sharing what we have. The giving of money and material objects, the sharing of time, effort, and presence, and the sharing of teachings all are expressions of generosity. Generosity is at the heart of the Buddha’s teachings. In Buddhist traditions, the act of generosity is called dana, in the ancient Pali language. The inner disposition toward being generous is the less well-known Pali term, caga. The underlying spirit of dana, which began as townspeople offered support to monks and nuns on alms rounds, carries on to this day. Today, our own spiritual practices provide us with the opportunity to explore the rich relationship between dana and caga while pointing us toward a healthy manifestation of non-attachment, non-aversion, and interdependence. -
Donors Vastly Underestimate Differences in Charities' Effectiveness
Judgment and Decision Making, Vol. 15, No. 4, July 2020, pp. 509–516 Donors vastly underestimate differences in charities’ effectiveness Lucius Caviola∗† Stefan Schubert‡† Elliot Teperman David Moss§ Spencer Greenberg Nadira S. Faber¶ ‡ Abstract Some charities are much more cost-effective than other charities, which means that they can save many more lives with the same amount of money. Yet most donations do not go to the most effective charities. Why is that? We hypothesized that part of the reason is that people underestimate how much more effective the most effective charities are compared with the average charity. Thus, they do not know how much more good they could do if they donated to the most effective charities. We studied this hypothesis using samples of the general population, students, experts, and effective altruists in five studies. We found that lay people estimated that among charities helping the global poor, the most effective charities are 1.5 times more effective than the average charity (Studies 1 and 2). Effective altruists, in contrast, estimated the difference to be factor 50 (Study 3) and experts estimated the factor to be 100 (Study 4). We found that participants donated more to the most effective charity, and less to an average charity, when informed about the large difference in cost-effectiveness (Study 5). In conclusion, misconceptions about the difference in effectiveness between charities is thus likely one reason, among many, why people donate ineffectively. Keywords: cost-effectiveness, charitable giving, effective altruism, prosocial behavior, helping 1 Introduction interested behavior: e.g., people more frequently choose the most effective option when investing (for their own benefit) People donate large sums to charity every year. -
The Definition of Effective Altruism
OUP CORRECTED PROOF – FINAL, 19/08/19, SPi 1 The Definition of Effective Altruism William MacAskill There are many problems in the world today. Over 750 million people live on less than $1.90 per day (at purchasing power parity).1 Around 6 million children die each year of easily preventable causes such as malaria, diarrhea, or pneumonia.2 Climate change is set to wreak environmental havoc and cost the economy tril- lions of dollars.3 A third of women worldwide have suffered from sexual or other physical violence in their lives.4 More than 3,000 nuclear warheads are in high-alert ready-to-launch status around the globe.5 Bacteria are becoming antibiotic- resistant.6 Partisanship is increasing, and democracy may be in decline.7 Given that the world has so many problems, and that these problems are so severe, surely we have a responsibility to do something about them. But what? There are countless problems that we could be addressing, and many different ways of addressing each of those problems. Moreover, our resources are scarce, so as individuals and even as a globe we can’t solve all these problems at once. So we must make decisions about how to allocate the resources we have. But on what basis should we make such decisions? The effective altruism movement has pioneered one approach. Those in this movement try to figure out, of all the different uses of our resources, which uses will do the most good, impartially considered. This movement is gathering con- siderable steam. There are now thousands of people around the world who have chosen -
Testing for Altruism and Social Pressure in Charitable Giving∗
Testing for Altruism and Social Pressure in Charitable Giving∗ Stefano DellaVigna John A. List Ulrike Malmendier UC Berkeley and NBER UChicagoandNBER UC Berkeley and NBER This version: May 25, 2011 Abstract Every year, 90 percent of Americans give money to charities. Is such generosity necessar- ily welfare enhancing for the giver? We present a theoretical framework that distinguishes two types of motivation: individuals like to give, e.g., due to altruism or warm glow, and individuals would rather not give but dislike saying no, e.g., due to social pressure. We design a door-to-door fund-raiser in which some households are informed about the exact time of solicitation with a flyer on their door-knobs. Thus, they can seek or avoid the fund- raiser. We find that the flyer reduces the share of households opening the door by 9 to 25 percent and, if the flyer allows checking a ‘Do Not Disturb’ box, reduces giving by 28 to 42 percent. The latter decrease is concentrated among donations smaller than $10. These findings suggest that social pressure is an important determinant of door-to-door giving. Combiningdatafromthisandacomplementaryfield experiment, we structurally estimate the model. The estimated social pressure cost of saying no to a solicitor is $356 for an in-state charity and $137 for an out-of-state charity. Our welfare calculations suggest that our door-to-door fund-raising campaigns on average lower utility of the potential donors. ∗We thank the editor, four referees, Saurabh Bhargava, David Card, Gary Charness, Constanca Esteves- Sorenson, Bryan Graham, Zachary Grossman, Lawrence Katz, Patrick Kline, Stephan Meier, Klaus Schmidt, Bruce Shearer, Joel Sobel, Daniel Sturm and the audiences at the Chicago Booth School of Business, Columbia University, Harvard University, HBS, University of Amsterdam, University of Arizona, Tucson, UC Berkeley, USC (Marshall School), UT Dallas, University of Rotterdam, University of Zurich, Washington University (St.