Equal consideration of interests
Morality requires giving equal consideration to the interests of all affected, regardless of race, sex or species. Whatever can suffer has interests, and whatever has interests must be counted.
The Twentieth Century to Today · 1946 –
彼得·辛格 · Peter Albert David Singer
Animal liberation, the drowning child and global poverty, effective altruism: he carried utilitarianism from the lecture hall to the street and the wallet, the most influential and most controversial applied ethicist alive.
If it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally, to do it.
Source: Famine, Affluence, and Morality (1972)
Singer was born in Melbourne to Jewish parents who had fled Vienna; three of his grandparents died in Nazi camps. He studied law, history and philosophy at Melbourne and went to Oxford in 1969 to work under the utilitarian R. M. Hare, writing his B.Phil. thesis on civil disobedience. At Oxford he met a vegetarian graduate student and asked why he did not eat meat; the conversation changed his life, and in 1973 he published 'Animal Liberation' in the New York Review of Books, expanded into a book in 1975.
Animal Liberation argues that the interests of any being that can suffer deserve equal consideration, and that disregarding suffering merely because of species is 'speciesism', logically parallel to racism and sexism. The book exposed factory farming and animal experimentation and became the bible of the animal rights movement, though he himself speaks of interests, not rights. 'Famine, Affluence, and Morality' (1972) gave the drowning child argument: if you pass a pond and see a child drowning, you are obliged to wade in at the cost of your clothes; distance and numbers do not change that obligation, so the affluent are obliged to give most of their wealth to relieve distant poverty.
Practical Ethics (1979) treated abortion, euthanasia, animals, poverty and the environment systematically. His view that parents and doctors may in some cases choose to let severely disabled newborns die led protesters to shut down his lectures in Germany and Austria, and his appointment as professor of bioethics at Princeton in 1999 provoked demonstrations. His position is consistent: what matters is sentience and interests, not membership of the species 'human'. From 1977 he taught at Monash University, where he founded the Centre for Human Bioethics.
The Life You Can Save (2009) and The Most Good You Can Do (2015) drove the effective altruism movement: use evidence and reason to find where each dollar does the most good and give away a substantial share of income; he gives away forty per cent of his own. He and his wife have been vegetarian for decades, he has stood for the Australian Greens, and on winning the Berggruen Prize in 2021 he gave away the entire million dollars. He still teaches at Princeton and Melbourne and hosts a podcast, one of the few philosophers who have turned arguments directly into social movements.
Morality requires giving equal consideration to the interests of all affected, regardless of race, sex or species. Whatever can suffer has interests, and whatever has interests must be counted.
To discount a being's suffering merely because it is not human is a prejudice with the same structure as racism. Factory farming is that prejudice institutionalised.
If it is wrong not to save a drowning child at the cost of muddy shoes, it is equally wrong not to give money to save a distant child. Distance makes no moral difference.
The doctrine of the sanctity of human life should give way to the quality of life and the interests of those concerned. This led him to support euthanasia and into fierce controversy over newborns.
Doing good is not enough; do the most good: compare charities by evidence and give where the most lives are saved. This is utilitarianism become a social movement.
He turned Bentham's 'the question is, can they suffer?' into the banner of the animal liberation movement, and extended 'everybody to count for one' to all sentient beings.
His utilitarianism descends directly from Mill and Sidgwick, but he applies it to practice far more relentlessly than they did: poverty, animals, euthanasia, effective altruism.
Friends and interlocutors at Oxford; late in life, in The Point of View of the Universe, he accepted Parfit's objective reasons and moved from preference to hedonistic utilitarianism.