[xpe]

>> There’s a difference between Jacques Cousteau building a janky submarine rig for himself vs. Creating a business model of selling tickets to random strangers on that janky submarine.

> There is definitely a difference, but it doesn’t really matter philosophically speaking.

I'm unconvinced. The phrase "philosophically speaking" is very vague. Which philosoph(y/ies)?

> If people want to take huge risks, then so be it.

You didn't say who is affected by said risks. Only the person taking the huge risk? What about externalities? "Huge" risks would include an existential threat to an individual and thus anyone who knows or depends on them.

> Whether they build the sub themselves or pay and give that responsibility to a proxy, it is still up to them to make their own risk assessment.

Sounds like we're in the domains of legal and/or moral philosophy. The phrase "up to them" suggests a responsibility, a kind of normative claim. Perhaps a responsibility to make wise decisions? Perhaps a responsibility that cannot be transferred or delegated?

Using the phrase "philosophically speaking" invites these kinds of questions, particularly when the underlying philosophy is unsaid and its reasoning unclear.

[brutusborn]

I admit I didn’t put much effort into that comment. I meant ‘philosophically’ as opposed to legally.

Fundamentally every risky decision is up to the individual. Even trusting the regulator is a decision (I don’t trust some regulators in my country because they have a bad record for competence, so I avoid/minimise using things that they regulate). Therefore the final ‘responsibility’ for your safety is always personal, unless you were forced on board, or lied to about the construction.

Legally it’s anyone’s guess who is responsible, that depends on the polity involved and the political philosophy it uses (libertarianism or authoritarianism being the 2 extremes).

I think we should protect those who truly cannot judge (children and mentally handicapped) but in this case it was grown men taking a risk for the chance of a reward. I hope they are found alive and well but I think they had every right to go aboard.

[xpe]

> Fundamentally every risky decision is up to the individual. Even trusting the regulator is a decision (...). Therefore the final ‘responsibility’ for your safety is always personal, unless you were forced on board, or lied to about the construction.

It seems you are trying to say something along the lines of:

A. In cases where an individual has the freedom to make decisions (i.e. not coerced or manipulated)

B. The individual bears moral responsibility for the consequences of those decisions

To what degree did I convey what you were hoping to convey?

This is an flawed argument for at least two reasons:

1. The consequences flow from many people's actions. Figuring out credit and blame is a hard project in philosophy, even theoretically. In practice, it can often be impossible.

2. Humans have imperfect abilities to predict consequences

Point A does not always hold -- not even most of the time. Individual conscious awareness and volitional control is limited. We are largely driven by subconscious and non-volitional parts of our brains. Not to mention by environmental constraints.

[brutusborn]

I think A and B convey it pretty well.

I'm not sure I understand your criticism. In this case, for (1) who else but the individuals decided to go on the expedition? Where is the lack of freedom? And what is the relevance of 2? Are you saying people are not responsible for their actions because they don't have perfect prediction power? Doesn't it follow that no-one is responsible for anything?

[xpe]

Regarding your last two questions: I don’t care for the binary framing. By framing these prescriptive questions as a matter of degree, we can get a lot further. I’d ask it this way:

To what degree is it reasonable to hold people to prescriptive standards given the presence of imperfect conscious awareness, limited volition, and constrained rationality?

When one keep these realities things in mind, it can challenge us to better talk about what we mean wrt accountability.

Some might suggest that “the buck stops” where free will begins. Such a statement requires a lot of unpacking.

I don’t have room to unpack even a small fraction of the ideas in play here. So I think I’ll end with a few things.

1. In the United States popular culture (for example) there is an assumed but unexamined belief in conscious free will. This does not hold up to philosophical nor scientific scrutiny.

2. Unfortunately, simplistic moral claims have a tendency to shift our thinking away from good analysis towards judgmentalism. Many people here on HN know how to reason under uncertainty wrt debugging or attack trees. That same level of rigor needs to be used when analyzing human behavior and ethics.

3. When I say accountability, I think analyzing it in a consequentialist way might be the most useful.

For example, if someone drives particularly dangerously and puts others at risk, some interventions are justified. The calculus can be very complicated, and some of the key data may not be known with sufficient confidence. But I do think there are core principles that apply. I would say the dangerous driver might “deserve” a license suspension, for example, not because they had the free will to do otherwise, but because of the consequences.

There are lots of interesting ways to understand dangerous driver scenarios.

A. Take the exact same person and compare their behavior while seated in 150 hp vehicle as compared to a 400 hp vehicle. The latter environment provides more temptation and more opportunity for dangerous driving. Is an individual who opts for the quicker car thus morally culpable to some degree? Or does does it depend upon their levelheadedness and driving skills?

B. In some sense, our entire infrastructure in history that led up to incentivizing automobiles is a huge factor in predicting behavior patterns, vehicle and pedestrian accidents and deaths, inefficient land use, and more. How much blame should we “dole out” particular individuals over the course of history that led us here?

C. In some situations, it could be argued that driving is immoral, particularly when you have other options for transportation. This is kind of a raw deal for the individual who had nothing to do with how we got stuck in such a situation. But it also demonstrates that some people may hold individuals morally responsible even though one person are only a tiny part of the situation. This highlights how individualism run amok and unscientific views of free will can sometimes sabotage comprehensive rational thinking about ethics. To speak very loosely when I see an accident on the road, it is easy to point to the proximate causes such as a distracted driver or worn out tires. But we must not overlook the deeper systemic causal factors. If we want to progress as a society, we need to solve problems, not scapegoat.

## My Take

An unexpected benefit of dispensing with free will is that judgmentalism doesn’t get in the way of solving problems.

In this view, we justly lock up criminals not because they could’ve done otherwise. We lock them up for the exact opposite reason: their brains and bodies make the unacceptable behavior a predictable pattern at some level.

[brutusborn]

I respect the detail you give your answers, but I feel like they are avoiding the essence of the questions I posed.

I didn’t mean to frame them as a binary, I interpreted your premises as binary and just wanted to better understand them.

You say it’s a matter of degree, but I fail to see to what degree you think the individual is ‘responsible.’ You are happy to lock up a criminal because ‘their brain and bodies’ make a predictably bad behaviour, so it seems like you do think the individual is ‘responsible.’ In the same way I think we should allow people’s ‘brain and body’ to put themselves in harms way if it doesn’t predictably harm anyone else, thus we essentially hold them ‘responsible.’ I don’t think this is ‘judgementalism’ but rather just the best way to approach a complex situation (as you have shown). I cannot see any good alternatives.

At some point all this complexity needs to be discarded and we need to make a decision either way. We could write tomes about how complex this all is, but it doesn’t change the simplicity of how those intangible arguments become a tangible policy.

Fundamentally everything is a binary when it comes to behaviour, you either take a risk or you don’t. The complexity is fun to unpack but doesn’t fundamentally matter to what our behaviour is. In this case I think our behaviour should be to allow people to make risky personal decisions and accept the consequences for those decisions. It is unworkable to think society can or should hold everyone’s hand all the time.

[xpe]

> Fundamentally everything is a binary when it comes to behaviour, you either take a risk or you don’t.

You can apply binary categorization if you want, but that’s not what’s happening with the human body acting in the universe. Human actions have many degrees of freedom.

As one example, consider a cop deciding on how to respond to a vehicle stop. There are conservatively dozens of ways in which his response might vary. Does he call in for backup? How does he characterize the situation? How does approach the vehicle? What does he say to the driver? Does he place a hand on his gun? Does he draw a weapon?

As another example, consider a manager breaking some bad news to her employee. The possibilities for the human interaction are vast.

Why is it important to you to frame human actions or risk-taking as binary? Is it necessary for your argument? I struggle to see how.

But I’m also struggling to make sense of the moral philosophy you are outlining.

[xpe]

Sorry if I didn’t answer your questions, I’ll try again. There’s a chance that I’m not answering the questions in a way you like because I frame the questions differently.

> You are happy to lock up a criminal because ‘their brain and bodies’ make a predictably bad behaviour, so it seems like you do think the individual is ‘responsible.’

I suppose we need to unpack various meaning(s) of “responsible” then.

To clarify, I don’t hold a person ‘responsible’ in the way most people do; e.g. many people will suggest someone deserves a punishment because they had the freedom to do otherwise. I reject the idea that people have conscious free will. The universe just unfolds; individual decisions flow from the laws of the universe.

To clarify my argument: incarceration is just when the other options don’t work; i.e. the consequences are undesirable.

So, for example, if it were possible to take a dangerous person and guarantee that they would not be in an environment or situation where they would be a danger again, I don’t see the point of judging or punishing them based solely on some (mistaken) notion that they could’ve done anything differently.

That said, punishment may be just to the extent that it dissuades future lawbreaking.

Yes, there are consequences to one’s actions, especially in a society that strives for mutual respect and the rule of law. I think this is what you mean by ‘responsibility’?

I don’t care for how many people use ‘responsibility’.

(1) Too often such a meaning is so skewed towards individualism that it almost by definition rules out exploring collective action or systematic failures.

(2) It is easy to find the last proximate thing that “went wrong” and hold the person who did it “responsible”. But what about the more significant factors?

In so many cases, I think people expect people to be ‘responsible’ in ways that defy statistics. We need to stop “blaming” individuals and instead focus on solving problems.

Look at the number of car crashes. Are we really going blame the individuals? It seems awfully predictable that this many people are going to die. I touched on this issue in my above comment. It is much smarter to treat this as a system. Singling out particular people doesn’t solve the problem.

Another example. The phrase “don’t drink and drive” is good advice, but if you look at the number of times that drunk people get behind the wheel, it is clear that we can’t rely on individual responsibility to get the job done. Hence social movements for designated drivers, rules for people who serve alcohol, and more.

Judgmentalism is tricky to pin down. I try to distinguish an assessment from a judgment; an assessment is about facts whereas a judgment is about values. So when I talk about judgmentalism, I’m talking about this tendency of people to look at other people’s mistakes, and say/think “they should have known better and acted differently”.

I think I understand your perspective. Just to check: what is your stance on seatbelt laws and why?

I think it is in society’s interest to dissuade people from doing idiotic things. Of course, there is value in individual freedom too.

How often do completely victimless crimes occur?. The person who doesn’t wear their seatbelt ends up going to the hospital. That requires money and resources. Due to insurance and/or public funding, that person is not going to pay the full cost of that visit. Even if they paid the full cost, it still would have an effect on other people wanting to use the service around the same time.

> In this case I think our behaviour should be to allow people to make risky personal decisions and accept the consequences for those decisions.

Except that society likes having people around that are, well, alive, unmaimed, etc. for many reasons — for intrinsic value and also to contribute to society.

I’m not sure I have a comprehensive theory about the morality protecting people from themselves. But e.g. we know that humans are susceptible to alcoholism, so we try some things. I don’t think anyone thinks it is ethical to just let someone drink themselves to death — at least not until all other feasible options have been exhausted. Defining feasibility is not obvious. At some point we might say that the alcoholic’s life is not worth saving given the treatment cost.

> It is unworkable to think society can or should hold everyone’s hand all the time.

Loaded language again.

This is obvious but narrow. I grant that we don’t have unlimited money to do everything that we might want. But that has no bearing on what we should do with the money we have.

So I would ask you specify a principle that guides you.

When it comes to ethics, many thinkers define one or more or the following: principles, objectives, or ideal future states.

Most sensible ethical systems care about human flourishing and reducing human suffering. To those ends, there is nothing intrinsically wrong with getting help from a friend or a government. Whether or not social programs make sense is a calculation not a statement of first principles.

We should not put individualism on a pedestal. Nor should we put conformity on a pedestal. Human flourishing cannot be maximized by single-mindedly pursuing one narrow -ism.