Author: Elliott Earnshaw

  • The New Normal: Existential Risk and Utmost Reward

    The New Normal: Existential Risk and Utmost Reward

    Elliott Earnshaw reflects on the future of humanity and the challenges we will face in the future.

    We walk along a path cut into the edge of a cliff. It goes up. But as the path goes up it narrows. With each step, the road behind us crumbles. There is no turning back. There are only two possibilities; we make it to the top, or we plunge to our deaths. This is the new normal.

    Australian philosopher Toby Ord has coined the phrase “the precipice” to describe our current age of existential risk. His new book investigates the probability of humanity’s survival and how we can safeguard our future. This article draws from Ord’s ideas and takes a look at the existential risks we face and how we can use technology to “make it to the top”.

    Thus far in human history, we have stumbled many times but walked on relatively unscathed. Technological advancements have made our lives better than any of our ancestors could have imagined. Globally, life expectancy at birth has increased from roughly 29 years for most of human history, to 73 years in 2019. As recently as 1800, no country in the world had a life expectancy above 40. Less than 10 percent of people today live in extreme poverty, compared to over 90 per cent two centuries ago. The global child mortality rate is more than 10 times lower than in the past. There is good reason to believe that technology can continue to solve most, if not all, major problems we face as a species.

    However, technology can also create even greater problems. Problems such as nuclear war, engineered pandemics, environmental catastrophe, climate change and unaligned artificial intelligence. As American sociobiologist E.O. Wilson said, ‘we have palaeolithic emotions, medieval institutions and god-like technologies.’ This has never been truer than it is today. It is these god-like technologies which pose an existential risk to humanity. We are the makers of our own destiny, and potentially the makers of our own demise. We owe ourselves a duty to be aware of these risks and educate others so that collectively we may diminish them.

    Perhaps the most obvious existential threat comes from nuclear war. Some fifteen thousand nuclear weapons are scattered around the world in the hands of 9 often opposing states. Whilst the claim that we have enough nuclear weapons to destroy the world many times over is inaccurate; we could certainly destroy the world as we know it. And there have been numerous times in history where we have come close. According to William J. Perry, former US Secretary of Defence and nuclear weapons expert, the main threat comes from false alarms in times of heightened tension.

    For example, at midnight on 25 October 1962, a guard at Deluth Airbase spotted a figure trying to climb the fence into the base. Believing this may be an attempt of sabotage preceding a nuclear strike, the guard activated the sabotage alarm but hit the wrong switch and instead set off an alarm which signified an incoming nuclear attack. This automatically set off similar alarms at other bases. In an instant, nuclear-armed F-106A’s were ordered into the air “fully believing that a nuclear war was starting”. As it turned out, the intruder was a bear. Fortunately, the error was realised and the planes stood down. Several similar close calls occurred all throughout the cold war.

    Control of nuclear weapons is also scarily unconstrained. Perry explains in his 2020 book ‘The Button’ that currently, the US President has unrestrained authority to launch nuclear weapons. The US does not have a ‘no first strike policy’. Meaning they can launch a nuclear attack without any threat from another nation in a completely non-retaliatory context. It takes less than ten minutes to do so and once launched, nuclear-armed ballistic missiles cannot be recalled.

    Both the US and Russia continue to invest trillions in new nuclear weapons and false alarms and cyberattacks presenting false warnings of attack are very real possibilities.  The cumulative result of these factors is a trigger-happy system that makes it far too likely to accidentally stumble our way into nuclear war.

    And the threat only seems to be getting worse over time. Technological progress is making nuclear weapons more accessible for more entities, increasing the risk of nuclear technology entering the hands of ideological and omnicidal groups. Nuclear terrorism is one of the reasons Perry believes that ‘the likelihood of a nuclear catastrophe is greater today than during the cold war, and the public is completely unaware of the danger.’

    This sentiment is reflected by the doomsday clock which is now at 100 seconds to midnight; the closest it has been since being founded in 1947. This represents the closest we have ever been to the end of the world. The world’s experts agree that our existence is at its most vulnerable point in human history.  Put simply, we have developed the power to destroy ourselves without the wisdom to ensure we don’t.

    Biotechnology poses another major threat to humanity. Scientists can already create and genetically modify pathogens in labs. It is already possible to engineer pathogens to be highly contagious, lethal, and largely undetectable.  It is easy to imagine a pathogen which has a 100 percent fatality rate, is transmittable through the air, can survive outside of a host for 2 months and cannot be detected until death. It would only take one such ‘designer virus’ to, accidentally or otherwise, escape the lab to drastically disrupt world order.

    The high population density, interconnectedness and globalisation of the modern world further contribute to the potency of a pandemic. It could quickly take hold, potentially killing billions of people and destroying civilisations which have taken thousands of years to build. COVID-19 has caused immense global disruption yet is relatively harmless compared with many such genetically modified viruses.

    As with nuclear weapons, biotechnology and information about pathogens are becoming progressively more accessible to backyard scientists. For example, the entire DNA sequence of polio is available for download off the internet. As more people gain access to techniques of gene editing, the chance of an engineered pathogen being used with omnicidal intent increases. Certain sensitive information pertaining to biological weapons could be leaked from the lab. In the wrong hands, this could be used for biological terrorism and have truly devastating consequences.

    Likewise, anthropogenic climate change poses a significant threat to humanity. Carbon dioxide levels in the atmosphere have risen from about 280 parts per million prior to the industrial revolution to 412 in 2019, the Earth’s climate has warmed 1 Degree Celsius, and sea levels have risen 23 centimetres. The future consequences of anthropogenic climate change are expected to be existentially significant. Whilst climate change won’t kill us all, it may contribute to something which does.

    Artificial intelligence has the potential to revolutionise the world in the most spectacularly positive ways. As machines begin to think for themselves, form their own autonomy and gain more control of virtual and physical tasks, we will be able to solve countless problems in ways we never thought possible. When 300 top researchers in machine learning were asked in 2016 when an AI system would be ‘able to accomplish every task better than human workers’, on average they estimated a 50 percent chance of this happening by 2061. Such a system is referred to as strong AI or artificial general intelligence (AGI).

    However, AGI without objectives clearly aligned with those of the human population may develop its own ambitions. It may look to seize control of the world. There are concerns about AI entrenching social discrimination, producing mass unemployment, supporting oppressive surveillance, or even disobeying human commands and redirecting its own reward function toward the ultimate goal of its survival, at the expense of ours. Physical robots are not necessary for this either. Absolute control can be achieved through manipulation using words and ideas, all hidden from us until it is too late. A generally intelligent machine could make us humans work for it without us ever realising.

    Oxford philosopher Nick Bostrom’s vulnerable world hypothesis compares human creativity to pulling balls out of a giant urn of inventions, each ball representing a possible technological discovery. Some balls are lightly coloured; they pose little harm: the invention of the mobile phone, the electric car or Wi-Fi. Some balls are darker; agent orange or landmines come to mind. Then there are black balls. To pull out a black ball would spell the end of humanity. Fortunately, we are yet to find one.

    But often when we reach into the urn, we do not know what coloured ball we will grasp. And when we take a ball, we cannot put it back in the urn. Technology never retreats. This is to say that we face existential risks from things which we have not even yet contemplated. The scope of such threats increases the further we travel up the path along the cliff.

    We exist in a precarious position. With an ever-expanding array of existential risks, the future may look bleak. But technology also provides the possibility to improve our lives in ways previously unimagined. We have the ability to overcome the challenges we face. If we play our cards right, we can make our way to the top and avoid falling. Our actions determine the fate of the trillions of people to come, whose very existence lies in the balance.

    We need to proceed with caution and educate people about the risks we face. We must unite and use our collective wisdom to solve the problems which we have created. The new normal is one of immense technological opportunity but it is also one of grave danger.

    Adapted from an essay entered in the Professor Ian Jack Essay Prize.

    Image: Elliott Earnshaw

  • Ethnocentrism in Charity and the Rise of Effective Altruism

    Ethnocentrism in Charity and the Rise of Effective Altruism

    Elliott Earnshaw reflects on ethnocentrism in charities and how we can all make the step towards effective altruism.

    There are many ways in which we can make a difference in the world. One of the most common and straightforward ways to do so is to make donations to charity. 

    Recently, the likes of the ALS Ice Bucket Challenge, #nomakeupselfie, #MeToo, the Notre Dame Cathedral, Australian Drought Relief, Celeste Barber’s bushfire fundraiser and even Israel Folau’s legal expenses have taken advantage of a new wave of online fundraising platforms and social media campaigns. Facebook Fundraiser, GoFundMe, mycause and countless other organisations have made it easier than ever before for people to donate and receive public recognition for it. 

    The proportion of these donations made from a desire to good in the world compared to the proportion made from a desire to signal virtue is up for debate. Regardless of one’s motivations for contributing to charity, it is still incredibly heart-warming to see such movements demonstrating the generosity of so many people. But when giving to charity, we must ask ourselves, what ‘good’ is this money going to do in the world? We must ask ourselves, is there a way to be using our money that could do more ‘good’?

    Herein, I will be assuming that something is ‘good’ if it increases the aggregate well-being of conscious creatures in the world. In other words, the best possibility is the one which reduces suffering in the world by the greatest amount. For simplicity’s sake, I will focus on human beings. 

    Thus, the best charities to donate to will be the ones which provide the most cost-effective benefit to the wellbeing of the population. 

    However, when we look at the philanthropic movements which have gained the most traction and support, it seems many of them are comparably ineffective at achieving this objective. I believe that there is a clear bias toward supporting issues which impact ‘WEIRD’ (Western Educated Industrialised Rich and Democratic) nations.

    Western-Centrism, ethnocentrism, eurocentrism, parochialism or even potentially nationalism, whatever you want to describe it as, this insular view of philanthropy does not do us any good. It is an inefficient way of allocating scarce resources. 

    Take, for instance, the fundraising effort after the Notre Dame Cathedral burned down. Over A$1 billion was raised 10 days. One billion dollars. To rebuild a cathedral. 

    To put this into context, the Against Malaria Foundation can distribute an insecticide-treated malaria net for only US$2. Malaria currently kills between 400,000 and 600,000 people per year. GiveWell, an organisation which evaluates the cost-effectiveness of various charities, estimates that it costs just US$7,000 to avert the painful death of a child under-5 via the AMF. Some estimates have put that figure closer to US$3500.

    Such figures are not precise and should not be taken literally as they are much more sophisticated than I have indicated. But cost per death averted is also only one of many metrics which doesn’t take into account the aversion of suffering associated with non-fatal malaria, disability-adjusted life years (DALY’s) or the associated economic benefits and other long-term consequences of preventing malaria. 

    The Notre Dame Foundation raised $1 billion in 10 days. The Against Malaria Foundation, which is commonly regarded as the most cost-effective charity for saving lives, has raised a total of US$243 million since its inception. One can only imagine where we would be in the fight against malaria if these figures had been the other way around. When you do the math based on GiveWell’s estimations, it shows that had the $1 billion been given to the Against Malaria Foundation, it is possible to have saved the lives of somewhere between 140,000 and 250,000 children. 

    Another example of ethnocentrism in charity relates to helping the blind. For approximately $40,000 you can provide a blind person in Australia with a fully trained guide dog. This is a good thing to do, but at the same time, $25 can fully restore sight to a person in a developing country via the Fred Hollows Foundation. Are you better off providing one guide dog for a person in a ‘WEIRD’ nation, or restoring sight to 1600 people in a developing nation?

    In a similar vein, the Australian bushfire relief fundraiser raised well over A$500 million for various charities in a matter of weeks. The ‘Black Summer’ bushfires were horrific and a truly terrible natural disaster. Every life lost is a tragedy. But even in the worst bushfire crisis the country has ever seen, only 34 lives were lost. There are, of course, many other horrible consequences. But consider that in the same 5-month period, around 1,290,000 children died from undernutrition. This is over 36,000 times more people than died in the same-time period during the bushfire crisis, and this is happening all year round, every year.

    Helen Keller International, which provides vitamin supplementation to prevent child malnutrition in sub-Saharan Africa and is one of GiveWell’s ‘top charities’, raised a total of $83m in 2018, $55m of which was government grants. In just weeks, the bushfire appeal raised over $500m. The net altruistic effectiveness of the bushfire appeal is further diminished by funding from the NSW and federal governments to the value of $1 billion and $2 billion respectively for bushfire recovery. 

    Giving money to the NSW RFS to purchase equipment and improve facilities is not in the same league as feeding starving children in Africa.

    Even Australia’s most trusted charities such as the Royal Flying Doctor Service, the Cancer Council or the Heart Foundation do not appear in any of the lists of highly effective charities. 

    This is not to take away from these issues or to say that they are not doing good in the world. Significant issues exist in WEIRD nations which must be dealt with in their own right. And you are indeed much better off donating to even a relatively ineffective charity than you are spending it on gambling or luxury goods. But realistically, giving money to the Notre Dame Foundation to rebuild a church is not equally as good as supporting deworming initiativesand providing safe drinking water in Sub-Saharan Africa. Insular altruism is not real altruism. 

    Yet we, myself included, are still incredibly willing to donate to ineffective western charities at the expense of truly impactful ones. This view may seem harsh, but every dollar donated to the bushfire appeal was a dollar that could have been and wasn’t donated to Save the Children

    According to the Australia Charities Report, international charities received just 1.1% of revenue from donations made by Australians in 2017. I think it is thus quite clear that there is an ethnocentric bias in charitable giving. 

    Peter Singer’s thought experiment ‘The Drowning Child and the Expanding Circle’ explains the paradoxical treatment we give to those who are ‘near’ to us, compared to those who are ‘far away’. Singer’s analogy shows how, by virtue of us not giving away almost all of our wealth, we are all essentially standing by a shallow pond, watching yet another child drown because we don’t want to get our clothes wet.

    I do not believe that such philanthropic parochialism is necessarily evidence of xenophobic, racist or chauvinistic intent. It is a perfectly understandable behaviour. It is simply human nature to be more concerned about the things which we encounter every day. We live in a highly developed nation and are thus more likely to focus on issues which impact people similar to us. Likewise, as self-serving creatures, we are more likely to help causes which will benefit us in some way.

    We are all influenced by the desire to jump on the bandwagon of a social media movement. We are also all conditioned by hegemonic structures around us to view those which are different to us, such as those living in the developing world, as “the Other”. 

    But this is a behaviour founded in ignorance. And it is harmful. If we believe that all human lives have equal value, then it simply follows that it is entirely illogical and even unethical to donate to the rebuilding of Notre Dame, or the Bushfire appeal. The opportunity cost of doing so is quite literally the lives of human beings. 

    I have no doubt that I am considerably less good than I could be, and that I donate far less than I should. It is virtually impossible to be ethically consistent when it comes to altruism and deciding where to spend our time and money. We all have our own selfish desires and we must balance this with the often-competing desire to alleviate the unnecessary suffering of others. But the inevitability of the disparity in our commitment toward these two issues should not stop us from doing everything we can to lessen this disparity and alleviate more suffering. I strongly believe we can all overcome our implicit ethnic biases and do more good in the world. 

    Currently, Australians give on average just 0.42% of their incomes (in tax-deductible giving) to charity. What percentage of income should we donate? Where do we draw the line? That is up to you decide.

    It is unrealistic to suggest that we should never buy any “wants” again so as to donate as much as possible to charity, even though we all know this would be a good thing to do. But this doesn’t mean we shouldn’t sacrifice some of our “wants” in order to donate more to charity. And if we are going to give more to charity, we may as well give to the charities which make the biggest difference. 

    In a world where over 820 million people (one in nine) suffer from chronic undernourishment, hunger is a cause of 3.1 million child deaths annually and more than 1.5 million people die per year from vaccine-preventable diseases, we simply cannot afford to allocate resources in a manner that does not do the most good.

    I am not saying that charity can cure all of these complex and multifaceted problems. But it sure can go a long way towards treating them. In my opinion, the best approach to charity lies within ‘Effective Altruism’, which uses reason and evidence to determine the most cost-effective ways to benefit others. We need to think beyond our implicit biases and give to the causes which really need our help. I believe that this is the path towards doing the greatest good for the greatest number. And if this isn’t something we can all strive for, then I don’t know what is.

    You can find out more at:

    Effective Altruism

    The Life You Can Save

    GiveWell

    ImpactMatters

    80,000 Hours



    Images: Pexels