In June, I wrote a post arguing that future generations might find our generation especially morally loathsome, even if we don't ourselves feel like we are morally that bad. (By "we" I mean typical highly educated, middle-class people in Western democracies.) We might be committing morally grievous wrongs -- atrocities on par with the wrong that we now see in race-based slavery or the Holocaust or bloody wars of conquest -- without (most of us) recognizing how morally terrible we're being.

In Facebook discussion, Kian MW pointed me to a fascinating article by Evan G. Williams, which makes a similar point and adds the further thought, bound to be attractive to many philosophers, that the proper response to such a concern is to hire lots of philosophers.

Okay, hiring lots of philosophers isn't the only remedy Williams suggests, and he doesn't phrase his recommendation in quite that way. What he says with that we need to dedicate substantial societal resources to (1) identifying our moral wrongdoing and to (2) creating social structures to implement major changes in light of those moral discoveries. Identifying our moral wrongdoing will require progress, Williams says, both in moral theory and in related applied fields. (For example, progress in animal ethics requires progress both in moral theory and in relevant parts of biology.) Williams' call for dedicating substantial resources toward making progress in moral theory seems like a call for society to hire many more philosophers, though I suppose there are a variety of ways that he could disavow that implication if he cared to do so.

The annual U.S. military budget is about $700 billion. Suppose that President Trump and his allies in Congress, inspired by Williams' article, decided to divert 2% of U.S military spending toward identifying our society's moral wrongdoing, with half of that 2% going to ethicists and the other half to other relevant disciplines. Assuming that the annual cost of employing a philosopher is $150,000 (about half salary, about half benefits and indirect costs), the resulting $7 billion could hire about 50,000 ethicists.

[With 50,000 more ethicists, these empty chairs could be filled!]

Two percent of the military budget seems like a small expenditure to substantially reduce the risk that we unwittingly perpetrate the moral equivalent of institutionalized slavery or the Holocaust, don't you think? A B2 bomber costs about $1-$2 billion. The U.S. government might want to consider a few bomber-for-philosopher swaps.

I write this partly in jest of course, but also partly seriously. If society invested more in moral philosophy -- and it needn't be a whole lot more, compared to the size of military budgets -- and if society took the results of that investment seriously, giving its philosophers prestige, attention, and policy influence, we might be morally far better off as a people.

We might. But I also think about the ancient Athenians, the ancient Chinese, and the early 20th-century Germans. Despite the flourishing of philosophy in these times and places, the cultures did not appear to avoid moral catastrophe: The ancient Athenians were slave-owners who engaged in military conquest and genocide (perhaps even more than their neighbors, if we're grading on a curve), the flourishing of philosophy in ancient China coincided with the moral catastrophe of the period of the Warring States, and the Germans perpetrated the Holocaust and helped initiate World War II (with some of the greatest philosophers, including Heidegger and Frege, on the nationalistic, anti-Semitic, political right).

Now maybe these societies would have produced even worse moral catastrophes if philosophers had not also been flourishing in them, but I see no particular reason to think so. If there's a correlation between the flourishing of philosophy and the perpetration of social evil, the relationship appears to be, if anything, positive. This observation fits with my general concerns about the not-very-moral behavior of professional ethicists and philosophers' apparent skill at post-hoc rationalization.

I'm not sure how skeptical to be. I hesitate to suggest that a massive infusion of social capital into philosophical ethics couldn't have a large positive impact on the moral choices we as a society make. It might be truly awesome and transformative, if done in the right way. But what would be the right way?

[photo credit: Bryan Van Norden]