I've been thinking a lot recently about differences of kind versus differences of degree. Perhaps it has to do with a clicker game I've been playing recently, Mine Defense. In the game, you start off by clicking a mine, ostensibly mining gold from it with each click. As you progress, you gain options that allow you to click many times more efficiently, then ways to earn gold automatically over time, and ultimately to earn more of the ways that earn gold automatically over time, eventually reaching points of absurdity. Meanwhile, you also start to earn other types of income, and ways to earn those types more efficiently. (If you're looking for a clicker game recommendation, this is not it. It's not a particularly enjoyable genre, and this isn't the best of its kind. If you press me for a recommendation, I'd say to play Universal Paperclips (it relates to paperclip maximizers) but, really, I'd steer you toward other, more enjoyable genres.)
I've also been spending a lot of time around my siblings this week because Anh has come into town. I only see her relatively rarely, so I always end up interacting with them quite a bit while she's in town. (My siblings are 12, 15, & 25 years of age. I'm 37.) Being around children forces me to think in ways that are helpful for them to understand. I have to be able to process and talk in simpler language, and to break down concepts into their constituent parts. This process in turn helps me to clarify my understanding of things. (One of the best ways that you can force yourself to really learn a topic is to attempt to teach that topic to another person. It really brings into clarity the parts that were previously fuzzy to you.)
In one hand, I hold three apples. In another, I hold five. The contents of each hand are different, but they are differences of degree, not of kind. I could just modify the quantity of apples in one hand to get it to match the other, because the contents are of the same kind.
Compare this to a different situation. Now I have three apples in one hand, but five oranges in the other. This is a difference of kind, not degree, because no matter how I alter the contents of one hand numerically, I won't be able to make the contents of each hand match.
But not all such examples are obvious. In my work at Animal Charity Evaluators, I often had to contend with critics that thought that their methods of helping animals was fundamentally different from the methods that ACE recommended. They would claim that ACE is utilitarian, that you can't help a class of persons by promoting harm to them. Rape is wrong, they would say. Passing a law that forces rapists to bring a pillow with them to comfort their victims is an immoral strategy because the thing that is wrong is the rape itself; lessening the impact of the rape is inappropriate. Similarly, causing chickens to be tortured and killed is wrong. Passing laws that increase the amount of space they have to live in or that limit the ability of farmers to cut their beaks off is an immoral strategy, because you're then focusing on the wrong thing. Their argument is that there is a difference in kind, not degree, between what they are trying to do (outlaw harming of animals) and what we are trying to do (reduce the harm that animals suffer), and so it doesn't matter how effectively we achieve our goals, they're still insufficient for the goals they care about.
I think they are wrong. I think that, for all practical purposes, it is a difference of degree. I think that it matters how efficiently you go about these things. I think that you can get from where we are to a world where people are far more kind by traveling a road of reducing suffering at each step.
Think back to that example with apples in one hand and oranges in the other. Their building blocks are the same at some level. The molecules in each are different, perhaps, and maybe even the atoms, but the subatomic particles are basically identical. Rearrange them, change the quantity, and, all of a sudden, three apples become five oranges. At this level, the differences between them is of degree, not of kind.
My brother watches Naruto, an anime where all kinds of fantastical ninja have powers beyond belief. Some breathe fire; others control dirt. (I don't actually recommend it to anyone, but if you watch or read through it anyway, then you should definitely read the rational fiction fanfic The Waves Arisen, which requires knowledge of the series. If you insist on watching the anime, I recommend Naruto Kai, which removes the filler episodes.) In this world, one of the concepts used is a large golem strong enough to withstand a flurry of elements pushed against him. Imagine a tall golem of mud, with its feet planted to the ground as a torrential rain of water rushes horizontally against it, attempting to knock it down. The jounin behind this golem struggles to keep it upright. As parts of the golem's legs get pushed behind it from the water, he brings more mud to replace the front of the leg, in a never-ending cycle of renewal just to keep the golem standing.
At first, there seems to be a difference of kind between how we, as humans, stand in a light wind, and how this golem stands in his torrent of rain. But cells die; skin is renewed. When we stand in a breeze, this is what is happening in reality. Scent is the detection of molecules that drift from objects; humans have scent, too, and these are the parts of the body that drift from us, eroding naturally, but even faster from the wind that blasts our bodies. We are, in a very real sense, like that golem: renewing our body each moment as parts of us get constantly pushed away.
Consequentialism certainly seems different in kind from deontology. And it is, from a philosopher's point of view. But there are certain areas where the differences seem closer to a difference in degree, as strange as that may seem at first. I'm still thinking through how to make this argument, but the basic idea involves a non-philosopher deontologist thinking that harm is bad, and yet still preferring a choice that results in less harm than in a choice with more harm. Numbers matter, even for deontologists. Maybe to the point where moral choices converge when using real world data? More on this later.
An ethics-oriented weblog celebrating effective altruism, philosophy, and other beliefs Eric holds. Also: a place to post random thoughts.
Showing posts with label vegetarianism. Show all posts
Showing posts with label vegetarianism. Show all posts
18 April, 2019
12 November, 2018
Great Harms
If I had to figure out the greatest harm I'd ever caused in my life, my initial thought would be from my first 23 years of life when I ate meat every single day. Cumulatively, this likely caused the direct suffering of several animals.
But I get strange looks for saying so. "Eric," my well-meaning adjudicator may say, "the animal is already dead by the time you eat it. How can buying one hamburger have any causal effect on how many cows die?"
It's true that it is unlikely that my purchasing a single hamburger from a restaurant will cause more animals to die. But that chance is not zero. Let's say that the restaurant buys hamburgers in lots of 100. Each week, they purchase as many lots as they expect to sell. This week, they purchased 10 lots, expecting to sell between 901 and 1000 hamburgers. They ended up selling 957; had I not eaten there that week, they would have instead sold 956. This is a clear example where my purchase affected nothing in terms of how many lots they buy each week.
But 1% of the time, I will be the purchase that goes over some threshold. In this naive example, let's say they sold 1000 burgers without me, and I was purchaser number 1001. In this case, in order to sell to me, they will need to purchase an additional lot of 100 hamburgers. In other words, 1 out of every 100 times that I buy a hamburger, it will cause the restaurant to purchase an additional lot of 100 hamburgers. On average, buying one hamburger causes one additional hamburger to be purchased by the store.
Of course, this simplified description isn't exactly what happens. Lots are bigger than this, and the threshold number of sales that causes them to purchase an additional lot is far less than the last hamburger they have for sale. Buying hamburger #957 may in fact be the trigger that causes them to keep 1100 hamburgers on hand rather than 1000. And we still have to consider who they're buying from; one additional lot may not necessarily cause the upstream company to then buy more meat -- you have to do a similar calculation there, and repeat up the chain until you get to the farmer who makes the choice of whether or not an additional cow should be raised and killed. And there's additional concerns of giving the restaurant some miniscule more buying power by making a small hamburger purchase, and elasticity also comes into play if you're really trying to figure out the truth. But, in the end, the math still works out the same. For every burger I eat, I cause approximately one burger worth of harm down the chain.
So, although it is unlikely that any individual meat purchase made on my behalf in my first 23 years caused any additional animals to die, it's probably the case that I was the threshold buyer at least a few times, causing many more lots to be purchased. In terms of expected value, I definitely caused a lot of harm.
That's a lot of suffering. But maybe not as much as I've caused from wasting energy. Sure, having the a/c on constantly doesn't seem like it could cause any great harm. But, in combination with every other wasteful American, the massive power waste has hastened us to a potential major climate change scenario. It's not likely that my actions caused any of what may potentially occur, but there is still a small chance that the overriding factor was me. To calculate expected value, I need to multiply this exceedingly small percentage by whatever harm comes about due to climate change. If it isn't more than moderately bad, then maybe this is not a big deal, since I'm multiplying by such a very, very small percentage. But if catastrophic climate change occurs, with massive amounts of suffering on par with the wildest predictions of video games or movies, then even my very small percentage will end up being the single largest contribution of harm that I've ever done in my life.
"But, Eric," my adjudicator exclaims, "how can you think of expected value calculations when you yourself have caused such direct harm so many times in your life!" If I'm judging the greatest harm I've caused in my life, then the adjudicator is correct: I shouldn't be too quick to dismiss direct harms.
As a young child, between ages 8 and 12, I would play games with my friends. In the course of physical play, I acted as a storyteller, allowing me to pause actions and rearrange conditions at will. So even though everyone used long thick staffs we found in the woods to hit each other as hard as we could, only I had the ability to escape injury by modifying the battle verbally. Those rocks that I threw as hard as I could: is there any word better suited to describe my actions than bully? It was consensual, but it was also direct physical harm to fellow children.
What about when I was mowing a yard, oblivious to my surroundings, only to suddenly see a squirt of blood -- a rabbit, dying in front of me, suffering due to my carelessness. Through the crying and terror I felt for making such a horrible mistake, I nevertheless was able enough to grab a shovel and end the poor creature's misery. Unintended harm is still harm, is it not?
In an early relationship at fifteen years old, feeling trapped, with anger for how I perceived my life to be ruined, I turned violent with my partner. What a stupid idiot I was back then for making such a choice. But I did. A part of me wants to clarify: it's nothing like what you see on tv. I never was violent enough to leave a mark. I never beat up, or slapped, or used some implement to cause harm. But I was emotionally abusive, and I used physical force to overpower. Just because abusers on tv appear worse does not make what I did okay. I was a stupid child.
In a few relationships after that, I was less harsh, but still not anywhere near being a nice guy. It took several years before I got over this terrible habit of my youth. Slowly, I learned to be better, but the learning came at the expense of those I dated between the ages of 15 and 23.
Later, as an adult, I learned how to have positive, happy relationships. Occasionally, I still caused harm, but not of a violent type. One partner's father died. She had always spoke of him negatively, without love. I took her at her word, so when I had an existing trip planned and he passed away, it did not occur to me that I should have canceled the trip to be there for her. Instead, I left her alone. Another partner told me in advance what was acceptable and what was not, and mentioned that she had low willpower, so I should only do what was acceptable, even if in the moment she said otherwise. Later, in the moment, she said otherwise, and my willpower broke just as surely as hers did. Afterward, she considered it a violation, because she had verbally set boundaries in advance that both of us had broken. Shared causation of harm doesn't negate the harm that is caused.
But, of all these harms, the greatest of all is due to a utility monster. Years ago, I had a partner who did not mesh well with me at all. The relationship was terrible, in the sense that what each of us wanted did not match at all with what each of us was willing to give. I've had partners that were worse matches, but those were short flings. For some reason this partner and I committed to one another for a period of two years even while neither of us really wanted to be with each other. At the time, it had been over a decade since I had last been violent with a partner. I was past that, I thought. But this relationship grated and pushed and irritated and escalated until, during four occasions throughout those two years, I overpowered my partner. It was especially bad because I knew better by then; I'd had plenty of good relationships since the last time this had happened. It was especially bad because it happened four times in total; I should have ended the relationship immediately upon it happening the first time. It was especially bad because the actual events were minor in comparison to the things I had done when I was much younger; each event, though undeniably a case of physical overpowering, was compared in my mind to the much worse events I committed before age 23, and so I wrongly excused them as not as big a deal.
But none of the above is why I now consider it my greatest harm. Instead, it is the fact that this particular person was especially affected by my actions. She ended up taking these events and magnifying them to the point where the harms negatively affected her life in major ways even ten years after they occurred. She has PTSD. She is unable to work. She has bouts of depression and has suicidal ideations stemming directly from the incidents that occurred ten years earlier with me. What seemed like a relatively minor example of overpowering to me was, to her, an event so intense that entire swaths of her current life revolve around memories of these abuses.
What I did to her was unacceptable. It was abusive and wrong. I should not have held her down in the way that I did, even though the alternative would have been to allow her to scratch me. I should not have stayed in a relationship with her for two years, knowing that this kind of thing was happening, even though it only came to a head every six months or so. I do not excuse any of it today, even though, at the time, I think I was trying to excuse it by contrasting how minor the events seemed compared to the actions I took when I was much younger.
In the end, it doesn't matter how 'terrible' what I did was, when judged by an outside observer. Rather, what matters is the level of suffering I inflicted by doing so. And in this particular case, the amount of suffering is overwhelming. Regardless of my intent, the harm suffered by her was (and still is) undeniably intense. Her everyday life is much, much worse than it would have been had she not been in a relationship with me. The only good to come out of it has been the lesson it taught me: to never allow any situation to even get close to a point where harm could occur again. I honestly believe that over the past decade, I've become a much better, kinder, and more fair person directly because of the experience I had with her.
Maybe it's just moral luck that the other people in my life that I harmed were strong enough to bounce back and lead happy lives. But when I evaluate the greatest harm I've caused in my life, I cannot help but to think of this one person, who suffers even today, ten years after the fact, from things I am now far removed from.
Expected value calculations just don't work in the face of utility monsters. My greatest harm is determined more by the person that was harmed than by the actions I used to cause the harm in the first place. This makes me feel conflicted, but, most of all, I just feel shitty.
But I get strange looks for saying so. "Eric," my well-meaning adjudicator may say, "the animal is already dead by the time you eat it. How can buying one hamburger have any causal effect on how many cows die?"
It's true that it is unlikely that my purchasing a single hamburger from a restaurant will cause more animals to die. But that chance is not zero. Let's say that the restaurant buys hamburgers in lots of 100. Each week, they purchase as many lots as they expect to sell. This week, they purchased 10 lots, expecting to sell between 901 and 1000 hamburgers. They ended up selling 957; had I not eaten there that week, they would have instead sold 956. This is a clear example where my purchase affected nothing in terms of how many lots they buy each week.
But 1% of the time, I will be the purchase that goes over some threshold. In this naive example, let's say they sold 1000 burgers without me, and I was purchaser number 1001. In this case, in order to sell to me, they will need to purchase an additional lot of 100 hamburgers. In other words, 1 out of every 100 times that I buy a hamburger, it will cause the restaurant to purchase an additional lot of 100 hamburgers. On average, buying one hamburger causes one additional hamburger to be purchased by the store.
Of course, this simplified description isn't exactly what happens. Lots are bigger than this, and the threshold number of sales that causes them to purchase an additional lot is far less than the last hamburger they have for sale. Buying hamburger #957 may in fact be the trigger that causes them to keep 1100 hamburgers on hand rather than 1000. And we still have to consider who they're buying from; one additional lot may not necessarily cause the upstream company to then buy more meat -- you have to do a similar calculation there, and repeat up the chain until you get to the farmer who makes the choice of whether or not an additional cow should be raised and killed. And there's additional concerns of giving the restaurant some miniscule more buying power by making a small hamburger purchase, and elasticity also comes into play if you're really trying to figure out the truth. But, in the end, the math still works out the same. For every burger I eat, I cause approximately one burger worth of harm down the chain.
So, although it is unlikely that any individual meat purchase made on my behalf in my first 23 years caused any additional animals to die, it's probably the case that I was the threshold buyer at least a few times, causing many more lots to be purchased. In terms of expected value, I definitely caused a lot of harm.
That's a lot of suffering. But maybe not as much as I've caused from wasting energy. Sure, having the a/c on constantly doesn't seem like it could cause any great harm. But, in combination with every other wasteful American, the massive power waste has hastened us to a potential major climate change scenario. It's not likely that my actions caused any of what may potentially occur, but there is still a small chance that the overriding factor was me. To calculate expected value, I need to multiply this exceedingly small percentage by whatever harm comes about due to climate change. If it isn't more than moderately bad, then maybe this is not a big deal, since I'm multiplying by such a very, very small percentage. But if catastrophic climate change occurs, with massive amounts of suffering on par with the wildest predictions of video games or movies, then even my very small percentage will end up being the single largest contribution of harm that I've ever done in my life.
"But, Eric," my adjudicator exclaims, "how can you think of expected value calculations when you yourself have caused such direct harm so many times in your life!" If I'm judging the greatest harm I've caused in my life, then the adjudicator is correct: I shouldn't be too quick to dismiss direct harms.
As a young child, between ages 8 and 12, I would play games with my friends. In the course of physical play, I acted as a storyteller, allowing me to pause actions and rearrange conditions at will. So even though everyone used long thick staffs we found in the woods to hit each other as hard as we could, only I had the ability to escape injury by modifying the battle verbally. Those rocks that I threw as hard as I could: is there any word better suited to describe my actions than bully? It was consensual, but it was also direct physical harm to fellow children.
What about when I was mowing a yard, oblivious to my surroundings, only to suddenly see a squirt of blood -- a rabbit, dying in front of me, suffering due to my carelessness. Through the crying and terror I felt for making such a horrible mistake, I nevertheless was able enough to grab a shovel and end the poor creature's misery. Unintended harm is still harm, is it not?
In an early relationship at fifteen years old, feeling trapped, with anger for how I perceived my life to be ruined, I turned violent with my partner. What a stupid idiot I was back then for making such a choice. But I did. A part of me wants to clarify: it's nothing like what you see on tv. I never was violent enough to leave a mark. I never beat up, or slapped, or used some implement to cause harm. But I was emotionally abusive, and I used physical force to overpower. Just because abusers on tv appear worse does not make what I did okay. I was a stupid child.
In a few relationships after that, I was less harsh, but still not anywhere near being a nice guy. It took several years before I got over this terrible habit of my youth. Slowly, I learned to be better, but the learning came at the expense of those I dated between the ages of 15 and 23.
Later, as an adult, I learned how to have positive, happy relationships. Occasionally, I still caused harm, but not of a violent type. One partner's father died. She had always spoke of him negatively, without love. I took her at her word, so when I had an existing trip planned and he passed away, it did not occur to me that I should have canceled the trip to be there for her. Instead, I left her alone. Another partner told me in advance what was acceptable and what was not, and mentioned that she had low willpower, so I should only do what was acceptable, even if in the moment she said otherwise. Later, in the moment, she said otherwise, and my willpower broke just as surely as hers did. Afterward, she considered it a violation, because she had verbally set boundaries in advance that both of us had broken. Shared causation of harm doesn't negate the harm that is caused.
But, of all these harms, the greatest of all is due to a utility monster. Years ago, I had a partner who did not mesh well with me at all. The relationship was terrible, in the sense that what each of us wanted did not match at all with what each of us was willing to give. I've had partners that were worse matches, but those were short flings. For some reason this partner and I committed to one another for a period of two years even while neither of us really wanted to be with each other. At the time, it had been over a decade since I had last been violent with a partner. I was past that, I thought. But this relationship grated and pushed and irritated and escalated until, during four occasions throughout those two years, I overpowered my partner. It was especially bad because I knew better by then; I'd had plenty of good relationships since the last time this had happened. It was especially bad because it happened four times in total; I should have ended the relationship immediately upon it happening the first time. It was especially bad because the actual events were minor in comparison to the things I had done when I was much younger; each event, though undeniably a case of physical overpowering, was compared in my mind to the much worse events I committed before age 23, and so I wrongly excused them as not as big a deal.
But none of the above is why I now consider it my greatest harm. Instead, it is the fact that this particular person was especially affected by my actions. She ended up taking these events and magnifying them to the point where the harms negatively affected her life in major ways even ten years after they occurred. She has PTSD. She is unable to work. She has bouts of depression and has suicidal ideations stemming directly from the incidents that occurred ten years earlier with me. What seemed like a relatively minor example of overpowering to me was, to her, an event so intense that entire swaths of her current life revolve around memories of these abuses.
What I did to her was unacceptable. It was abusive and wrong. I should not have held her down in the way that I did, even though the alternative would have been to allow her to scratch me. I should not have stayed in a relationship with her for two years, knowing that this kind of thing was happening, even though it only came to a head every six months or so. I do not excuse any of it today, even though, at the time, I think I was trying to excuse it by contrasting how minor the events seemed compared to the actions I took when I was much younger.
In the end, it doesn't matter how 'terrible' what I did was, when judged by an outside observer. Rather, what matters is the level of suffering I inflicted by doing so. And in this particular case, the amount of suffering is overwhelming. Regardless of my intent, the harm suffered by her was (and still is) undeniably intense. Her everyday life is much, much worse than it would have been had she not been in a relationship with me. The only good to come out of it has been the lesson it taught me: to never allow any situation to even get close to a point where harm could occur again. I honestly believe that over the past decade, I've become a much better, kinder, and more fair person directly because of the experience I had with her.
Maybe it's just moral luck that the other people in my life that I harmed were strong enough to bounce back and lead happy lives. But when I evaluate the greatest harm I've caused in my life, I cannot help but to think of this one person, who suffers even today, ten years after the fact, from things I am now far removed from.
Expected value calculations just don't work in the face of utility monsters. My greatest harm is determined more by the person that was harmed than by the actions I used to cause the harm in the first place. This makes me feel conflicted, but, most of all, I just feel shitty.
Labels:
life,
philosophy,
vegetarianism
15 March, 2018
Animal Charity Evaluators Introduces the Recommended Charity Quiz
This entry was originally posted on Effective-Altruism.com. It is reposted here for reference only.
The following post was published on the Animal Charity Evaluators blog earlier this month. We've just released a new recommended charity quiz that allows users to enter in their specific preferences and outputs the best animal charities that correspond to those values. We believe that this is especially appropriate for effective animal advocacy charities, as there may be a higher level of variance depending on initial values than there would be with human-based charity comparisons.
When it comes to reaching out to non-EA audiences, we believe that using quizzes like this may allow us to connect more closely with existing animal advocates who are as-yet unfamiliar with EA ideas like focusing on just the "best" charity. We also want to be wary of relying too closely on expected value calculations, since the cost effectiveness estimates we use are approximations, fail to resolve uncertainty, and are subject to bias, even though we do think they are useful for intervention reports and charity evaluations. For these reasons, we believe that this new recommended charity quiz is both appropriate and useful.
The remainder of this post is copied verbatim from the ACE blog, authored by ACE Research Associate Jamie Spurgeon.
We are excited to announce the launch of our recommended charity quiz. This quiz will allow you to discover charities that match your interests and values, determined by some of the distinguishing features of our recommended charities.
At ACE we are always looking for new ways to engage with our community and help donors connect with the most effective charities. To this end, we recently released an update to our charity comparison chart and now you can use the quiz to receive a personalized recommendation of the three charities that best align with your goals and interests. While we think that reading our reviews is the best way to fully understand why we recommend our Top and Standout Charities, we recognize that reading all of our reviews may take more time than some readers have to invest. The charity quiz can help you to quickly identify charities that you may be particularly interested in, giving you more time to explore those organizations in depth.
The following information is for those more interested in further explanations of the factors explored in the quiz. In general, the quiz aims to capture individual preferences about charity features that aren’t clearly good or bad. By measuring the relative importance individuals place on each of these features, we can identify charities that closely align with those preferences.
How important is a strong track record of success?
This factor is directly related to Criterion 4 in our comprehensive charity review process. Among the charities we evaluate, there is a large disparity in the strength of their track records, and this is an important consideration for some donors. A charity’s track record encompasses at least three factors: (i) the length of time that the charity has been achieving successes, (ii) the number of successes they’ve achieved, and (iii) the magnitude of effect those successes have had in creating change for animals.
The quiz question aims to determine how important the overall effect of these factors are to you, relative to the other traits that make for a promising charity. If you are a potential donor, charities with strong track records may seem to be a safer option as they appear more likely to achieve future successes similar to those seen in the past. However, some donors may not feel that track record is necessarily a strong indicator of future success, or they may simply prefer to support younger charities that could be working in a particularly promising area in which it is possible they will have an even larger impact if successful.
Do you prefer to support more established advocacy methods with a lower risk of failure, or would you like to support advocacy that is less established but may have a potentially larger impact?
There are other aspects of charities’ work beyond track record that affect the balance between risk (the chance of future success), and reward (the magnitude of that success). If we recommend a charity that we perceive to be higher risk, then it is often because we feel their potential reward is higher, so these two individual factors tend to remain relatively in balance across all of our charities.
For example, a charity working in regions where the animal advocacy movement is less developed, such as parts of South America, may be considered higher risk but also higher reward. They may find several advantages to their work:
- Wages may be lower, allowing them to achieve more with their budget
- Proven methods from countries with more established animal advocacy movements can be re-used (e.g., using corporate outreach campaigns to secure cage-free commitments for egg laying hens)
- Interventions such as investigations may have a higher impact, as they are less saturated in number1
However, there are unknown factors involved with work in some South American countries that may make it less tractable than it initially appears:
- The public attitudes towards vegan advocacy may be less favorable, or other unknown cultural differences may affect individuals’ receptivity to advocacy messaging
- The different legal situation may prohibit the success of some interventions (such as investigations and corporate outreach)
- The political climate may affect the likelihood that legal advocacy work will be successful
Other examples of charities that might be considered higher risk/higher reward include charities that work on longer-term goals and those that are focusing efforts on highly neglected groups of animals (such as fish). This quiz question aims to capture each donor’s preference for higher vs lower risk/reward.
Do you prefer to donate to charities with smaller budgets, or larger budgets?
During our charity evaluations, we have two main criteria in which we consider a charity’s budget—Criterion 1, which concerns the amount of room for more funding that a charity has, and Criterion 3, which concerns the cost effectiveness of the charity’s programs. As it is objectively better for a charity to have both a higher room for more funding and a higher cost effectiveness, these are not especially useful metrics for determining a preference that our audience may have. However, the absolute size of a charity’s budget often comes with advantages and disadvantages, and the charities we recommend span a large range in this regard. For example, donations to smaller charities will have a greater effect on that charity than a similar donation to a charity with a much larger budget. Additionally, smaller charities are more likely to be working in novel areas. On the other hand, charities that have a larger budget may be able to achieve things that smaller charities can’t, such as influencing large food producers in a corporate outreach campaign.
How important is it for a charity’s work to support the animal advocacy movement as a whole?
While most of our recommended charities work to directly cause change for animals, there are some that also (or sometimes solely) work to support the movement as a whole. This includes conducting and publishing research, either in collaboration with other charities or through evaluating their own programs. It also includes charities that take on a more organizational role, providing support to and helping coordinate the efforts of other charities in order to create a greater impact. Charities that are not as supportive of the movement, however, may be less so because they are working in particularly niche or neglected areas, and this may be of particular interest to some donors. Some donors may also simply prefer to support charities that work more directly to create change for animals.
Which types of animal advocacy do you want to support?
To measure donors’ preferences for particular interventions, we have divided up the types of animal advocacy interventions into three main groups: traditional advocacy, institutional advocacy, and innovative advocacy.2 Traditional advocacy includes interventions that have been commonly used by the movement for more than 10 years and often aim to create individual changes in attitudes or behavior—such as the adoption of veganism. These interventions include leafleting, protesting, and undercover investigations, among many others. Institutional advocacy includes any interventions that target institutions—from large international corporate food producers to smaller institutions such as schools and hospitals. Finally, innovative advocacy encompasses more novel areas of advocacy—including the development of cultured and plant-based meat, securing legal rights for animals, and conducting or facilitating research into wild animal suffering. These tend to be more ambitious approaches that have large potential for change, but that also have more uncertainty surrounding whether their end goals will be achieved.
Putting it all together
We have given each of our recommended charities featured in the quiz a subjective score for each topic that is covered by a question or a particular response. As you go through and specify your preferences, the quiz uses your responses to weight the scores given to each charity. It then recommends the three charities that most closely align with the preferences you indicated. Expressing a strong preference for a particular question puts a higher weight on that factor when calculating your matches.
If you have any further questions, please leave a comment here or submit a feedback form at the end of the quiz. Don’t forget to share your results!
- We expect that the U.S. is reaching a point where the large number of investigations released means that future investigations are likely to start to have diminishing returns.
- It’s difficult to divide interventions into distinct categories, as often those categories will overlap. For example, while protesting and undercover investigations are examples of established advocacy interventions, they are both also used to support institutional campaigns. However, as multiple answers can be selected for this question, we hope this won’t significantly skew our quiz results.
30 November, 2017
[LINK] AMA by Animal Charity Evaluators on Reddit
This entry was originally posted on Effective-Altruism.com. It is reposted here for reference only.
Animal Charity Evaluators is currently doing an Ask Me Anything session on the /r/vegan subreddit. If you have any questions about ACE's 2017 charity recommendations, this would be an ideal place to directly ask the researchers at ACE.
Even if you come across this link after the AMA concludes, you may find the discussion there useful.
Animal Charity Evaluators is currently doing an Ask Me Anything session on the /r/vegan subreddit. If you have any questions about ACE's 2017 charity recommendations, this would be an ideal place to directly ask the researchers at ACE.
Even if you come across this link after the AMA concludes, you may find the discussion there useful.
13 October, 2017
On Violence
My value system strongly prefers a lack of suffering. To that end, I try to practice nonviolence.
But it wasn't always this way. Here are a few examples from when I was a child:
In the past seven years, there has only been one experience where I've exhibited a threat of violence. I've worried about and replayed the issue in my head multiple times, wondering if I did the right thing, and whether I would do the same if I encountered the situation again.
It was five years ago. A young teenage cousin of mine kept bullying both myself and those around me. It was small stuff, repeated endlessly. Stealing my phone when I wasn't looking so he could play games. Then the following week stealing my laptop. He'd do the same to his other cousins, taking their balls or other toys when no adults were looking. My reaction was always relatively meek. Eventually, he escalated. One day, at a birthday party of our cousin, he started threatening to destroy a board game piece, so that we would stop playing that game and instead play some other game with him. I explained to him that destroying the game was unacceptable behavior, but he doubled down, saying I wouldn't do anything to him even if he did it.
A part of me is proud of this moment. In the past, this behavior would have made me angry. But I realized in that moment that I was finally at the point where I could look at situations like this coolly. I thought for a second, then said: "If you attempt to destroy this board game, I will physically restrain you." He grabbed the piece from the table and started to break it — but I grabbed and held him before he could do so. I was gentle, but firm. His impression of me as someone meek evaporated that day, and he never treated me or my siblings that way in my presence again.
On the one hand, it was just a board game piece. It would have easily been replaced. Was it justified for me to react in the way I had? It did help to teach him not to bully his cousins in front of me. But I was in my thirties; he was barely a teenager. I'm honestly not sure if I acted completely appropriately.
Regardless, I am sure that I acted without anger. It feels good to know that I can honestly call myself a non-violent person now. I'm proud that seven years are about to pass where I have been completely free of violence.
But it wasn't always this way. Here are a few examples from when I was a child:
- When I was young, I would play games with my friends where we would act out battles as fighters and wizards. We used long hardwood sticks as our swords and small rocks as our spells. It only count as a hit in our play if it also hit in real life. I always hit hard.
- I practiced several martial arts in my youth, with the most emphasis on tae kwon do.
- Both in school and at home, if I did something particularly considered wrong, I would receive corporal punishment. This included 'spankings' by a paddle and by a switch, as well as one case where I was thrown through a door.
- We had a hill of dirt that the neighborhood kids would play upon. Whoever could stay at the top would be king of the hill; everyone else lost. The violence ratcheted up in this game to the point where one person rushed the hill with a literal fire axe. He won that day.
- Even the practical jokes that my dumb friends played were particularly violent. Whereas some kids might wait for a mark to fall asleep and then paint their face, or put whipped cream on their hand and tickle their forehead, the joke favored by my friends was to take a sharp knife and aim it directly above a sleeping person's eyeball, then wait for them to wake up and see it looming above them.
- On one occasion, I was in the restroom and could hear others coming to rush the door. My assumption was the the joke du jour would be them opening the restroom door unexpectedly while I was inside, so I reacted by buttressing the door shut with my bare hands. Instead, their chosen joke was to pierce the door with a longsword. It went both through the door and the palm of my hand. The emergency room visit that day was not fun.
It would have been good if I had matured away from violence, but, instead, I became an adult that viewed violence as not that big of a deal. I became a bully. I was violent with friends, with family, and in my relationships. I am not proud of what I did.
Over time, I slowly grew past violence. At first, it was a selfish change; I wanted more out of my life and I intellectually realized that refraining from violence was the best way to get what I wanted. It is somewhat surreal to read those past journal entries from a time where I avoided violence completely even while still being philosophically okay with the concept of using violence.
Eventually, as I became more philosophically literate, I began to change how I thought about violence. Over the course of a decade and a half, I went from being happily violent to being philosophically committed to nonviolence. It's a change of which I am both exceedingly proud and terribly embarrassed.
It's been seven years since I last exhibited violence out of anger. In the past seven years, I've only once exhibited threats of violence for what I felt was a justified reason.
I thought it might be helpful to list here some of the outbursts I experienced while I was still in the transition phase, in case it may help others who are also trying to curb what violent tendencies they may have.
- At one point, I could feel myself getting angry. I felt it was important to lash out at an object rather than a person, so I punched through a window with my bare hands. It hurt. From my perspective at the time, this was an example of me holding back and being responsible by not harming another living being; but from the perspective of today, it just feels like a terribly violent moment during the period where I was actively trying not to be violent.
- Another time, as I felt myself becoming especially angry, I decided to upend a cup of water rather than do anything actually damaging. To my mind at the time, I thought this to be a good escape valve; now I feel especially bad for the person that I got wet.
Eventually, I was able to curb these impulses entirely. I attribute the change mostly to the use of the "fake it 'til you make it" method, where I made myself be less violent for so long and so often that eventually I just wasn't violent anymore. It also helped to physically put myself into the shoes of those who are less advantaged — I did the food stamp challenge for a few weeks (while sleeping in a warm bed each night), I experienced a life of homelessness on the streets for a couple of weeks (while eating lavish dinners each night), and I went on trips to underprivileged areas to meet and interview real people and write about them in charity magazines and blogs.
Philosophical aside:
Today, I self-identify as a political pacifist, not because I think violence never works, but because I am doubtful that it has worked at the state level in any historical war. (I can imagine what a just war might look like, possibly with varelse, where extreme violence might be warranted, but I'm not sure that even WWII would qualify as a just war.) I am also vegetarian. I consider both pacifism and veganism to be closely related to the philosophy of nonviolence, which I endorse mainly because I desire suffering to be bad, and violence tends to create suffering.
By early 2011, I had finally become the nonviolent person that I had decided to philosophically become over ten years earlier. It amazes me that it took so long. It also embarrasses me to realize just how difficult it is to self-modify even behaviors that one is philosophically set against.Today, I self-identify as a political pacifist, not because I think violence never works, but because I am doubtful that it has worked at the state level in any historical war. (I can imagine what a just war might look like, possibly with varelse, where extreme violence might be warranted, but I'm not sure that even WWII would qualify as a just war.) I am also vegetarian. I consider both pacifism and veganism to be closely related to the philosophy of nonviolence, which I endorse mainly because I desire suffering to be bad, and violence tends to create suffering.
In the past seven years, there has only been one experience where I've exhibited a threat of violence. I've worried about and replayed the issue in my head multiple times, wondering if I did the right thing, and whether I would do the same if I encountered the situation again.
It was five years ago. A young teenage cousin of mine kept bullying both myself and those around me. It was small stuff, repeated endlessly. Stealing my phone when I wasn't looking so he could play games. Then the following week stealing my laptop. He'd do the same to his other cousins, taking their balls or other toys when no adults were looking. My reaction was always relatively meek. Eventually, he escalated. One day, at a birthday party of our cousin, he started threatening to destroy a board game piece, so that we would stop playing that game and instead play some other game with him. I explained to him that destroying the game was unacceptable behavior, but he doubled down, saying I wouldn't do anything to him even if he did it.
A part of me is proud of this moment. In the past, this behavior would have made me angry. But I realized in that moment that I was finally at the point where I could look at situations like this coolly. I thought for a second, then said: "If you attempt to destroy this board game, I will physically restrain you." He grabbed the piece from the table and started to break it — but I grabbed and held him before he could do so. I was gentle, but firm. His impression of me as someone meek evaporated that day, and he never treated me or my siblings that way in my presence again.
On the one hand, it was just a board game piece. It would have easily been replaced. Was it justified for me to react in the way I had? It did help to teach him not to bully his cousins in front of me. But I was in my thirties; he was barely a teenager. I'm honestly not sure if I acted completely appropriately.
Regardless, I am sure that I acted without anger. It feels good to know that I can honestly call myself a non-violent person now. I'm proud that seven years are about to pass where I have been completely free of violence.
Labels:
life,
philosophy,
vegetarianism
12 December, 2015
Charitable Contributions
For most of my life, I've been fairly selfish, at least when it comes to charity. For my first 21 years of life or so, I'm not sure if I ever gave to charity. Had I been asked about it, I might have said that it was a nice thing to do, akin to helping someone cross the street, but to give any substantial amount would be something only a sucker would do.
Thankfully, my undergrad really woke me up to ideas about fairness, equality, charity, and many other concepts that previously weren't fully formed in my mind. Thinking back, I was stunted in my philosophical growth before college, even though I was a fairly successful autodidact when it came to mathematics. I owe a lot to Spring Hill College, not because they taught me math or science, but because they taught me to grow as a person. (Interestingly, my reason for going to them was the math/science stuff -- I had no interest in philosophical growth before attending.)
One way in which I grew was to realize the importance of charity and to better understand my place in the world economy. It wasn't long before my career path switched to the non-profit industry in 2008. By 2011, I joined the then-burgeoning effective altruism movement. In 2013, I started working directly for effective altruism organizations. Today, in 2015, I split my time between charitable work for EA orgs and earning to give.
But cognitive dissonance is a thing, and I've always been a bit slow at keeping up with my ideals. For example, I can remember thinking that eating meat was wrong for years before I made the switch to vegetarianism. And despite the above timeline, I think it may have been 2010 before I made my first $100+ donation to charity. It was 2012 before I gave above 1% of income. I didn't take the Giving What We Can pledge until the very end of 2014.
So my actual donations have lagged 2-3 years behind my thoughts about what I should be giving to charity. I don't feel too bad about this; progression is powerful, even when it is slow, because it can build upon itself. I'd much rather slowly grow than to burn out quickly. I learned this lesson firsthand when I tried working 60-80 hour weeks for months on end. Some people can do it, but I got so tired of it after two years that at this point I'm completely unwilling to work over 45 hours, almost regardless of circumstance -- and my norm is closer to a 30 hour workweek.
So I really didn't want to make the same mistake when it came to charitable contributions. In 2012, I made a plan to work up to 10% of income, try it out for a while, then ramp up to 15%. I made a public commitment on Twitter that I'd donate 10% by 2014 and 15% by 2016.
But the more I worked and interacted around effective altruists, the more I thought I was moving too slowly. In 2013, I went ahead and just tried to hit what was then my end goal of 15%. I ended up donating 14.6% that year, and I honestly couldn't feel the loss at all. So in 2014, when I took the GWWC pledge, I set my sights higher and pledged 25%, ultimately giving 25.7% that year. Amazingly, I still couldn't feel it. So at the beginning of 2015, I decided to just give more and see what happens.
It's now the end of 2015 and I'm on track to hit 35% of income in donations -- but this time, I can feel it. There have been multiple times throughout the year when I've had to restrict my buying choices because of money I'd donated. To be fair, this probably happened at lower giving levels, too, but it was never something promoted to conscious thought. Previously, I'd just acted as though my income was lower than it actually was, and I never felt any pain from the donations I gave. But this year, I could feel it.
So, as I move into 2016, I have a decision to make. Somewhere between 25% and 35% is a level of donations where I can give easily with no harm to myself. Should I attempt to find that level and stay there indefinitely? Or should I challenge myself and actually try to give more, even if it causes me some pain? Some people might claim that it isn't even 'real' charity unless it harms me to give it. Others might claim that the small amount of discomfort I feel when I give 35% is worth the help that money brings to poorer persons. But I am ever cognizant of the time I once burnt out on working too much, and I really don't want to do that with my donations. I think that, given my akrasia, I should aim to do as much as I can without feeling discomfort consciously, but to not pass that threshold. Maybe this means I am not as good at being an effective altruist as others in the community, but given my past life experience I honestly feel that this is the best I'll be able to do in terms of earning-to-give for the near future.
So, for the first time since becoming an effective altruist, I plan on reducing my donations in 2016 to somewhere between 25% and 28% of income. I'll reevaluate in December 2016 to see how this plan turns out.
Thankfully, my undergrad really woke me up to ideas about fairness, equality, charity, and many other concepts that previously weren't fully formed in my mind. Thinking back, I was stunted in my philosophical growth before college, even though I was a fairly successful autodidact when it came to mathematics. I owe a lot to Spring Hill College, not because they taught me math or science, but because they taught me to grow as a person. (Interestingly, my reason for going to them was the math/science stuff -- I had no interest in philosophical growth before attending.)
One way in which I grew was to realize the importance of charity and to better understand my place in the world economy. It wasn't long before my career path switched to the non-profit industry in 2008. By 2011, I joined the then-burgeoning effective altruism movement. In 2013, I started working directly for effective altruism organizations. Today, in 2015, I split my time between charitable work for EA orgs and earning to give.
But cognitive dissonance is a thing, and I've always been a bit slow at keeping up with my ideals. For example, I can remember thinking that eating meat was wrong for years before I made the switch to vegetarianism. And despite the above timeline, I think it may have been 2010 before I made my first $100+ donation to charity. It was 2012 before I gave above 1% of income. I didn't take the Giving What We Can pledge until the very end of 2014.
So my actual donations have lagged 2-3 years behind my thoughts about what I should be giving to charity. I don't feel too bad about this; progression is powerful, even when it is slow, because it can build upon itself. I'd much rather slowly grow than to burn out quickly. I learned this lesson firsthand when I tried working 60-80 hour weeks for months on end. Some people can do it, but I got so tired of it after two years that at this point I'm completely unwilling to work over 45 hours, almost regardless of circumstance -- and my norm is closer to a 30 hour workweek.
So I really didn't want to make the same mistake when it came to charitable contributions. In 2012, I made a plan to work up to 10% of income, try it out for a while, then ramp up to 15%. I made a public commitment on Twitter that I'd donate 10% by 2014 and 15% by 2016.
But the more I worked and interacted around effective altruists, the more I thought I was moving too slowly. In 2013, I went ahead and just tried to hit what was then my end goal of 15%. I ended up donating 14.6% that year, and I honestly couldn't feel the loss at all. So in 2014, when I took the GWWC pledge, I set my sights higher and pledged 25%, ultimately giving 25.7% that year. Amazingly, I still couldn't feel it. So at the beginning of 2015, I decided to just give more and see what happens.
It's now the end of 2015 and I'm on track to hit 35% of income in donations -- but this time, I can feel it. There have been multiple times throughout the year when I've had to restrict my buying choices because of money I'd donated. To be fair, this probably happened at lower giving levels, too, but it was never something promoted to conscious thought. Previously, I'd just acted as though my income was lower than it actually was, and I never felt any pain from the donations I gave. But this year, I could feel it.
So, as I move into 2016, I have a decision to make. Somewhere between 25% and 35% is a level of donations where I can give easily with no harm to myself. Should I attempt to find that level and stay there indefinitely? Or should I challenge myself and actually try to give more, even if it causes me some pain? Some people might claim that it isn't even 'real' charity unless it harms me to give it. Others might claim that the small amount of discomfort I feel when I give 35% is worth the help that money brings to poorer persons. But I am ever cognizant of the time I once burnt out on working too much, and I really don't want to do that with my donations. I think that, given my akrasia, I should aim to do as much as I can without feeling discomfort consciously, but to not pass that threshold. Maybe this means I am not as good at being an effective altruist as others in the community, but given my past life experience I honestly feel that this is the best I'll be able to do in terms of earning-to-give for the near future.
So, for the first time since becoming an effective altruist, I plan on reducing my donations in 2016 to somewhere between 25% and 28% of income. I'll reevaluate in December 2016 to see how this plan turns out.
Labels:
effective altruism,
life,
nonprofit,
philosophy,
vegetarianism
26 August, 2015
Animal Advocacy at EA Global
This entry was originally posted on the AnimalCharityEvaluators.org blog. It is reposted here for reference only.
Recently, I went to EA Global at Google HQ; it was the first of three EA Global conferences held across the world, the last of which is taking place this weekend at Oxford University.
EA Global is all about effective altruism, the movement upon which Animal Charity Evaluators was originally founded. Effective altruists use evidence and reason to determine the best ways to improve our world, including causes as varied as poverty reduction, global health improvements, existential risk mitigation, and, of course, reducing animal suffering.
Not everyone at the conference was working on animal advocacy, but it was well represented by both speakers and attendees. Several people at the conference had lively discussions on the merits of helping animals as compared to other high-value impact opportunities. Many attendees have dedicated their lives to effectively making the world the best it can be, and quite a few of them ended up deciding that the best way to do this was to help animals. A full third of EAs are veg*n, and many EAs consider animal advocacy to be a major pillar of the EA movement.
Among fellow animal advocates, it’s rare to see arguments about where animal suffering ranks among competing causes. Generally animal advocates already agree that saving animals now is the priority, and so discussion is less philosophical and more action-oriented. But at EA Global, everyone was waxing philosophical on animal issues.
In his talk, Jeff Sebo pointed out that if we value future animals similarly to animals living in the present, then future non-human animals might very well be the top priority, since we have every reason to expect that they will outnumber humans by several orders of magnitude on into the future. This is especially true if we terraform planets, since plant-only ecosystems aren’t possible without extensive robotic interventions. For an idea of just how mind-bogglingly big these numbers can get, listen to Nick Bostrom’s talk on astronomical stakes.
Andrew Critch made the excellent observation that human existential risk is especially important for animal welfare, since if humans go extinct, then we can expect wild animal suffering to continue for another 4 billion years or so. If one’s goal is to minimize animal suffering, one plausible method might be to ensure that humans don’t go extinct, since nature isn’t likely to give us a second shot at creating a species that shares our morality.
Nick Cooney highlighted an amazing statistic of 2 cents per animal spared by using corporate outreach, and claimed that the cost per animal spared would go even lower by reusing the same techniques with other companies. This statistic was repeated several times during the conference, usually with skepticism on how it could possibly be that cheap. For reference, ACE’s latest estimate is $0.21 per animal spared, which is still much cheaper than human causes.
Several EA Global attendees expressed concern about the level of evidence the animal advocacy community has so far compiled on which interventions work best. This criticism is one that we should take seriously, and thankfully we have people in the community working on this issue right now. This is the true power that the effective altruism community brings to the animal advocacy movement: a level of scientific and philosophical rigor aimed toward ensuring we accomplish the most good as effectively as possible, alongside the funding to back it up.
It’s time for the greater animal advocacy community to learn more about effective altruism. The final leg of EA Global is happening in Oxford this weekend (August 28-30), but you don’t have to travel to England to be a part of event. There are EAGx events happening across the globe where you can meet up with local EAs and experience the online version of the conference in a group setting, or you can check out the livestream to live out the conference from the comfort of your home.
Take the time to see what EA Global has to offer, since it not only has the capacity to grow the animal welfare movement by bringing in newcomers to the cause, but also to help us identify ways that we can improve how we approach our goal of reducing animal suffering. Plus, you might learn a little bit more about how we can best improve our world among other cause areas.
Animal Advocacy | EA Global Conference - August 1, 2015 from CyperusMedia.com on Vimeo. Jacy Anthis, Jeff Sebo, and Nick Cooney talk animal advocacy at EA Global: Google HQ.
Recently, I went to EA Global at Google HQ; it was the first of three EA Global conferences held across the world, the last of which is taking place this weekend at Oxford University.
EA Global is all about effective altruism, the movement upon which Animal Charity Evaluators was originally founded. Effective altruists use evidence and reason to determine the best ways to improve our world, including causes as varied as poverty reduction, global health improvements, existential risk mitigation, and, of course, reducing animal suffering.
Amazing numbers from @NickCooney2 on what it costs to save an animal life - 5 cents in this example #EAGlobal pic.twitter.com/fd2kg63n1l— Spooky Weathers (@sctwea) August 1, 2015
Not everyone at the conference was working on animal advocacy, but it was well represented by both speakers and attendees. Several people at the conference had lively discussions on the merits of helping animals as compared to other high-value impact opportunities. Many attendees have dedicated their lives to effectively making the world the best it can be, and quite a few of them ended up deciding that the best way to do this was to help animals. A full third of EAs are veg*n, and many EAs consider animal advocacy to be a major pillar of the EA movement.
Among fellow animal advocates, it’s rare to see arguments about where animal suffering ranks among competing causes. Generally animal advocates already agree that saving animals now is the priority, and so discussion is less philosophical and more action-oriented. But at EA Global, everyone was waxing philosophical on animal issues.
In his talk, Jeff Sebo pointed out that if we value future animals similarly to animals living in the present, then future non-human animals might very well be the top priority, since we have every reason to expect that they will outnumber humans by several orders of magnitude on into the future. This is especially true if we terraform planets, since plant-only ecosystems aren’t possible without extensive robotic interventions. For an idea of just how mind-bogglingly big these numbers can get, listen to Nick Bostrom’s talk on astronomical stakes.
Andrew Critch made the excellent observation that human existential risk is especially important for animal welfare, since if humans go extinct, then we can expect wild animal suffering to continue for another 4 billion years or so. If one’s goal is to minimize animal suffering, one plausible method might be to ensure that humans don’t go extinct, since nature isn’t likely to give us a second shot at creating a species that shares our morality.
Nick Cooney highlighted an amazing statistic of 2 cents per animal spared by using corporate outreach, and claimed that the cost per animal spared would go even lower by reusing the same techniques with other companies. This statistic was repeated several times during the conference, usually with skepticism on how it could possibly be that cheap. For reference, ACE’s latest estimate is $0.21 per animal spared, which is still much cheaper than human causes.
Several EA Global attendees expressed concern about the level of evidence the animal advocacy community has so far compiled on which interventions work best. This criticism is one that we should take seriously, and thankfully we have people in the community working on this issue right now. This is the true power that the effective altruism community brings to the animal advocacy movement: a level of scientific and philosophical rigor aimed toward ensuring we accomplish the most good as effectively as possible, alongside the funding to back it up.
It’s time for the greater animal advocacy community to learn more about effective altruism. The final leg of EA Global is happening in Oxford this weekend (August 28-30), but you don’t have to travel to England to be a part of event. There are EAGx events happening across the globe where you can meet up with local EAs and experience the online version of the conference in a group setting, or you can check out the livestream to live out the conference from the comfort of your home.
Take the time to see what EA Global has to offer, since it not only has the capacity to grow the animal welfare movement by bringing in newcomers to the cause, but also to help us identify ways that we can improve how we approach our goal of reducing animal suffering. Plus, you might learn a little bit more about how we can best improve our world among other cause areas.
Animal Advocacy | EA Global Conference - August 1, 2015 from CyperusMedia.com on Vimeo. Jacy Anthis, Jeff Sebo, and Nick Cooney talk animal advocacy at EA Global: Google HQ.
08 April, 2014
ACE Interviews: Matt Ball
This entry was originally posted on the AnimalCharityEvaluators.org blog. It is reposted here for reference only.
You can read the full interview on the Conversations and Interviews section of our site.
ACE Interviews: Matt Ball
This blog post is a part of our ACE Interviews series where ACE conducts interviews with activist leaders, charity representatives, influential funders, academic researchers, and other experts. Our interviews touch on several aspects of animal advocacy and serve as an outside view that helps showcase issues that we might otherwise miss on our own.
We’re kicking off our ACE Interview series with an interview of Matt Ball, who co-founded and served as executive director of Vegan Outreach for over twenty years. Our interview with Matt covers several topics related to utilitarianism, leafleting, research, and popularity. Here are a few highlights from the interview:
5. What role do you think research will play in the future of animal advocacy?
I obviously hate to say it, but I think research will not play as significant a role in the future of animal advocacy as it could or should. This is not just because of the difficulty of getting honest, statistically-significant, meaningful, long-term, prescriptive data. Rather, it is because there are relatively few individuals who are truly motivated by maximum impact.
You will always be able to raise orders of magnitude more money for dogs and cats than for unseen billions of factory-farmed birds. You will always be able to raise more far money from tragedies and high-profile cases of cruelty than for grassroots education. You will always be able to get more people interested in short-term campaigns than leafleting and teaching. You will always excite far more vegans by praising veganism rather than discussing effective first-step advocacy to new people.
This is just human nature. And we hurt animals when we ignore human nature.
Research results – regardless of if they are honest, relevant, scalable, significant, and universal – may shuffle the relatively few dollars from a handful of strict utilitarians, but they won’t change human nature. If we want to do our absolute best for the animals, we have to work with people where they are – members and the public alike – rather from where we want them to be.
11. If you were to start over in your advocacy career, what are two or three things that you would do differently?
I wrote two books (The Animal Activist's Handbook and The Accidental Activist) and only covered some of this!
1. Be very careful with what you believe and choose to present to the public. There aren't many honest sources of information, and, as humans, we're quick to believe what we want to believe, and dismiss anything else.
It would have been hard for me to learn this 25 years ago, because I was the epitome of this problem. I was singularly concerned with defending myself / my veganism, rather than actually pursuing effective advocacy to help animals. I believed, and parroted, everything and anything that seemed remotely pro-veg or anti-meat.
Unfortunately, this continues today, with many vegans focused on what makes them feel justified and/or popular with other vegans. For example, Ginny Messina, RD, checks studies promoted by various animal advocacy groups. When she actually reads the anti-red-meat papers (this one, for example), some of these studies also say eating chicken is health-neutral or even beneficial! Think about that – animal advocates promoting studies that show eating chickens is beneficial, just because the study showed negative consequences for red meat.
2. Realize we are going to win. It won't come about from some vegans demanding others go vegan. Rather, we will create the new world we desire through continued constructive and realistic outreach that helps more people take the first steps to help animals. And then the next steps. And to maintain those changes.
Change is occurring and will continue to occur through outreach that is psychologically sound, based in the real world, and integrated into our capitalist society. And then we build methodically on every step and change the world piece by piece.
14 August, 2013
Humane League Labs
This entry was originally posted on the AnimalCharityEvaluators.org blog. It is reposted here for reference only.
One of our top two rated organizations, The Humane League, has recently introduced Humane League Labs, an initiative aimed at original research on veg*n advocacy effectiveness.
We’re very excited to see The Humane League expand into this space. Although our current recommendation for them is solely due to their direct veg*n advocacy work, we feel that effectiveness research combined with direct advocacy is potentially more effective.
We look forward to collaborating with The Humane League as their new project matures. At the moment, we are already in the design phase of our Humane Education Study, in which we will be working directly with The Humane League and other organizations on determining the effectiveness of humane education presentations.
Open discussion on studies performed by Humane League Labs are encouraged in our forum, such as the recent discussion on their leafleting study. We will be providing updates as these studies complete.
It is very encouraging to see groups taking an active interest in research, and we encourage all readers to keep an eye on Humane League Labs to learn about effective advocacy tactics.
09 July, 2013
Jack
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Jack at home. |
We first met six months ago. He was friendly and cute; inquisitive and demanding. By our third meeting, he had me give him my full attention, playing with toys and petting him continuously. Soon afterward, when I became his housemate, I would feed him twice a day and sometimes share a bed with him. We interacted daily -- him by purring, me by talking. We had become not just housemates, but close friends. Family.
This morning, he woke me up by jumping atop me, and then curling up against my head. I stroked his fur before even opening my eyes. Two hours later, while at work, I received news: Jack had died.
It was a wholly unexpected death. He was at the vet getting his teeth cleaned. He never woke from the anesthesia.
A sudden death like this is especially upsetting. He was only six years old. Far too young. I already feel the lack of him in my life, and I only just got the news an hour ago.
![]() |
Jack loved attention. |
It is harder, of course, for those who knew him longer than I. I was only the latest in an ever growing family who cared for him. Katherine is distraught. Many others have already expressed their deep sympathies. But I'm worried most about Jasper.
Jasper has been by Jack's side for years. They have not been apart for more than 24 hours in years. They have been constantly in each other's presence for 364 days each year since 2008. But Jasper is a cat, and so does not know English. He cannot view the body. I do not know how to explain to him that his adoptive brother has died.
This is a sad day for me. More so for Katherine. But for Jasper, it will be mostly confusing, I think. Which is a sad situation all its own.
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Jack in the box. |
And to Jack, whose consciousness has now passed, let me say that I am sorry your life has ended. Death is the most terrible of all evils. We must do what we can to combat this foe, and in your name I will take a small step by donating $250 to Vegan Outreach, one of the two most effective charities listed on Effective Animal Activism that help to avert the unnecessary suffering and death of non-human animals like Jack. According to the best research we have, this should help to alleviate between 15 and 25,000 years of nonhuman animal suffering. I trust Peter Hurford's estimate the most, which says that my $250 donation should result in approximately 17,280 total years of suffering averted.
In the meantime, I must comfort Katherine and try to get across what has happened to Jasper. This is not a fun day.

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Jack and Jasper wishing me a happy birthday earlier this month. |


Labels:
effective altruism,
family,
life,
nonprofit,
vegetarianism
09 October, 2012
My Sense of Ethics
Perhaps the most interesting conversation I have when meeting new people is when they start to ask me about my ethical views. It generally comes up pretty early on when I meet people, as so many of the things that set me apart have a basis in my morality. I don't do this on purpose; it just naturally turns out this way.
I'm vegetarian (largely vegan), so if they happen to see me when I'm eating or otherwise ordering food, this is an early entry point into the ethics discussion. But far more often are the oft-asked questions: "what do you do?" or "what are you into?", both of which go straight into a description of optimal philanthropy. In either case, it isn't long before they start asking me why I speak so strangely when it comes to ethical issues.
If you haven't had the ethics conversation with me in person (or if you knew me before I fully fleshed out my views), then it would help to explain what I'm talking about. A typical exchange might go something like this:
And this is where the vast majority of people will try to find a polite way of ending the conversation.
My moral anti-realism stance has caused countless numbers of otherwise rational competent people to think I'm nuts. To many educated (but not philosophical) people, moral anti-realism is just code for nihilism. Hell, even among anti-realist philosophers, the specter of nihilism informs many of their arguments. (Mackie, Blackburn, Timmons, Joyce, and even Rawls all endorse moral anti-realism while doing their damnedest to be dishonest about it, just to stay as far away from nihilism as they can.) So I guess it's understandable if the average new acquaintance I make will also make the same mistake.
I'm vegetarian (largely vegan), so if they happen to see me when I'm eating or otherwise ordering food, this is an early entry point into the ethics discussion. But far more often are the oft-asked questions: "what do you do?" or "what are you into?", both of which go straight into a description of optimal philanthropy. In either case, it isn't long before they start asking me why I speak so strangely when it comes to ethical issues.
If you haven't had the ethics conversation with me in person (or if you knew me before I fully fleshed out my views), then it would help to explain what I'm talking about. A typical exchange might go something like this:
New acquaintance: "So what kind of stuff are you into?"
Eric: "My main interest at the moment is in optimal philanthropy. I strongly prefer a world where charitable contributions get distributed rationally, so I do what I can to try and help determine which organizations have aims that make sense."
New acquaintance: "Oh, I get it. So you're into figuring out which charities are better than others. I've heard of that."
Eric: "I wouldn't put it exactly like that, but yes, I think you have the basic idea."
New acquaintance: "How would you put it?"
Eric: "I just wouldn't use the word 'better'; that's all. I mean, obviously some charities are indeed better at accomplishing their goals, but that doesn't make them better in the moral sense of the word."
New acquaintance: "Surely if they're better at accomplishing Good, then they're better morally speaking."
Eric: "For moral realists, yes; but I'm not a moral realist."
And this is where the vast majority of people will try to find a polite way of ending the conversation.
My moral anti-realism stance has caused countless numbers of otherwise rational competent people to think I'm nuts. To many educated (but not philosophical) people, moral anti-realism is just code for nihilism. Hell, even among anti-realist philosophers, the specter of nihilism informs many of their arguments. (Mackie, Blackburn, Timmons, Joyce, and even Rawls all endorse moral anti-realism while doing their damnedest to be dishonest about it, just to stay as far away from nihilism as they can.) So I guess it's understandable if the average new acquaintance I make will also make the same mistake.
Labels:
effective altruism,
philosophy,
skepticism,
vegetarianism
31 March, 2012
The Insidiousness of Fat-Shaming Vegans
The Physicians Committee for Responsible Medicine (PCRM) has once again decided to use a prejudicial and misleading advertisement to support their message.
Needless to say, vegans come in all shapes and sizes, and to suggest otherwise amounts to little more than an outright lie. Furthermore, the fat-shaming involved in this commercial is completely and utterly inappropriate. It is morally impermissible to treat a segment of society so cruelly when the majority of that population cannot help being the size that they are.
Yet what bothers me most about PCRM's attitude is that they are an organization dedicated to getting people to eat more healthily, and they strongly endorse a vegetarian lifestyle. It pisses me off to have a group so ignorant about why fat-shaming is bad actively support my position on ethical eating. Stuff like this really undermines the cause, much like Mike Daisey's recent This American Life fabrications which set back the cause of workers' rights in Apple's Foxconn factories.
If the ad focused instead on a $10 fee to allow you to sit next to a white, while others had the misfortune of sitting next to blacks, I'm sure that PCRM's advertising department would have realized how inappropriate the ad was. Unfortunately, the last bastions of prideful overt prejudice include fat prejudice, which society seems to not even notice. Contrary to popular belief, dieting does not work for most overweight individuals. This means that, for these people, being fat is no more attributable to their choices than being black is. (Of course, for a dedicated individual, dieting does work; but most dieters react to diets by gaining back more weight than they had before they started dieting.)
Further exacerbating the PCRM's ad is the fact that they did the same exact thing only three months earlier. Their "abs and thighs on cheese" ads were particularly vile, and sparked the ire of several fat-positive members of the vegan community. Yet somehow they managed to avoid learning how terrible such ads are and instead just repeated their mistake. Really, we all should have realized that they weren't going to learn a lesson back then; after all, they started their fat-shaming anti-cheese campaign immediately after Daiya, a vegan cheese brand, made a similar fat-shaming mistake just a couple of week earlier. (At least Daiya apologized for their mistake.)
At this point, I think I have just completely lost all respect for PCRM. They clearly are not going to stop this campaign of hatred, as evidenced in their most recent blog post. Although I expressed my dissatisfaction with them over this issue via twitter, facebook, and email, I don't believe it will do any good. Some people are just willing to throw other groups under the bus in order to get their issue heard by a wider audience.
But if you disagree, feel free to express your own opinion by tweeting @PCRM, posting on facebook.com/Doctors.Care, or calling/e-mailing their media contact, Vaishali Honawar, at 202-527-7339.
You can also read other bloggers' opinions on this issue, including Veggie Mightee!, The Thinking Vegan, and Vegansaurus, among others. [EDIT: The Vegan RD, a member of PCRM's board, has now resigned over this issue.]
(Note: Nofollow tags were used on all links pointing to PCRM's sites.)
Needless to say, vegans come in all shapes and sizes, and to suggest otherwise amounts to little more than an outright lie. Furthermore, the fat-shaming involved in this commercial is completely and utterly inappropriate. It is morally impermissible to treat a segment of society so cruelly when the majority of that population cannot help being the size that they are.
Yet what bothers me most about PCRM's attitude is that they are an organization dedicated to getting people to eat more healthily, and they strongly endorse a vegetarian lifestyle. It pisses me off to have a group so ignorant about why fat-shaming is bad actively support my position on ethical eating. Stuff like this really undermines the cause, much like Mike Daisey's recent This American Life fabrications which set back the cause of workers' rights in Apple's Foxconn factories.
If the ad focused instead on a $10 fee to allow you to sit next to a white, while others had the misfortune of sitting next to blacks, I'm sure that PCRM's advertising department would have realized how inappropriate the ad was. Unfortunately, the last bastions of prideful overt prejudice include fat prejudice, which society seems to not even notice. Contrary to popular belief, dieting does not work for most overweight individuals. This means that, for these people, being fat is no more attributable to their choices than being black is. (Of course, for a dedicated individual, dieting does work; but most dieters react to diets by gaining back more weight than they had before they started dieting.)
Further exacerbating the PCRM's ad is the fact that they did the same exact thing only three months earlier. Their "abs and thighs on cheese" ads were particularly vile, and sparked the ire of several fat-positive members of the vegan community. Yet somehow they managed to avoid learning how terrible such ads are and instead just repeated their mistake. Really, we all should have realized that they weren't going to learn a lesson back then; after all, they started their fat-shaming anti-cheese campaign immediately after Daiya, a vegan cheese brand, made a similar fat-shaming mistake just a couple of week earlier. (At least Daiya apologized for their mistake.)
At this point, I think I have just completely lost all respect for PCRM. They clearly are not going to stop this campaign of hatred, as evidenced in their most recent blog post. Although I expressed my dissatisfaction with them over this issue via twitter, facebook, and email, I don't believe it will do any good. Some people are just willing to throw other groups under the bus in order to get their issue heard by a wider audience.
But if you disagree, feel free to express your own opinion by tweeting @PCRM, posting on facebook.com/Doctors.Care, or calling/e-mailing their media contact, Vaishali Honawar, at 202-527-7339.
You can also read other bloggers' opinions on this issue, including Veggie Mightee!, The Thinking Vegan, and Vegansaurus, among others. [EDIT: The Vegan RD, a member of PCRM's board, has now resigned over this issue.]
(Note: Nofollow tags were used on all links pointing to PCRM's sites.)
Labels:
haes,
social media,
vegetarianism
Location:
Erwin, TN, USA
24 September, 2008
Eating Out to End Child Hunger
As many of you probably already know, my day job is as the webmaster of strength.org, a nonprofit dedicated to ensuring that no child should ever have to grow up hungry. Well, one of our initiatives, the Great American Dine Out, is going on right now all across the country. Simply by going out to eat at one of the four thousand participating restaurants this week (through Sunday, 28 Sept), you can help end child hunger.
So today I went out to eat at the M Street Bar & Grill with three of my coworkers. It was great. If you're ever in DC, I heartily recommend that you stop by. I've even added it to my custom google map of great places to eat in DC (for vegetarians).
But I of course realize that most of you aren't in DC, and perhaps even fewer are vegetarians. So instead, I want to give you guys links so you can find out which restaurants in your area are participating in the Great American Dine Out. So click on the major metropolitan area you live in to see a list, or type in your zip code here to find participating restaurants near you. And eat out every day this week—remember, it's for the kids!
Labels:
nonprofit,
vegetarianism
10 September, 2008
The Rabbit
I did not take a picture. I will not take a picture. Yet I feel like I cannot go on without showing a picture. So here is a picture I found on the internet.
My lawn is small. Too small to bother with, really. But the grass was getting long, and weeds were taking over, and Rosina asked me to cut it. So I did.
The lawn mower is a simple machine, powered not by gas but by gears alone. Yet as I plow through the yard, the blades turn swiftly -- far more swift than I imagined possible.
I am oblivious to the world as I mow. A song rages through my head and thoughts on the Large Hadron Collider consume my attention. So it is with surprise when I notice a rabbit jumping away from my feet, mere centimeters from where I had just cut down the grass.
That rabbit could have died, I thought. It almost died by my hand. The thought was sobering. I immediately stopped mowing. The song in my mind stopped playing. The LHC took a back seat to the close call I had just made.
That's when I noticed the rabbit's mate.
She lay behind me, almost invisible in the grasses. I had hurt her. I had damaged her. Not with my blades, but by rolling over her with the wheel of my lawn-mower.
For a split moment, I thought of how lucky she was to have missed my blades. But then I realized it was worse than I'd imagined. One of her eyes was red. She was bleeding internally.
My heart stopped, just as the rabbit vainly tried to jump away, with the entire left side of her body fully paralyzed. She pushed herself in circles, again and again, as I watched helplessly. This is my fault, I told myself.
Through carelessness, I had caused such unnecessary pain and suffering. Through pointless singing and idle physics wonderings that I've no business to think of while handling such dangerous blades.
She was dying, but slowly. Ever so slowly. Blood started seeping from one ear, though the blood in her eye lay locked behind the cornea. I had to kill her now. I had to, to end the suffering.
Rosina directed me to the only instrument of death in the house: a small shovel. I took it.
Carefully, I carried the poor rabbit to the woods beside the house. There, in the shelter of trees, I apologized for the seventh time to the rabbit before me. And I raised the shovel, ready to strike. I wanted to do it one blow.
But I could not even attempt it.
I stood there, shovel in hand, yet could not strike. I could not bear to kill her.
Softly, I returned to Rosina, and asked if she could do it. I asked if she could deal the blow that the poor rabbit needed so dearly. But Rosina, true to form, insisted that she could not. It was up to me. It was up to me, or else the rabbit would die a horrible death of slow agony.
So I returned to the rabbit, knowing I would blog this immediately afterward. Knowing that if I so chose, I could bring my camera to take a picture. But I did not. I could not.
Instead, I cut off her head, then crushed her skull.
)c':
Labels:
life,
philosophy,
vegetarianism
15 April, 2008
Vegetarianism Issues, The Crazy Dude, and a Published Secret
"A #2 with a coke, please; but, if you could, hold the meat and add extra lettuce and tomatoes."
"You mean you don't want the meat?"
"That's right. I'm vegetarian."
"Would you like to get the vegetarian sandwich meal instead?"
"No, I don't particularly like whole grain bread, nor do I enjoy the particular type of veggie-burger you serve here. I'd really just like the sandwich made the same way you make all #2 sandwiches, except don't put meat on it, and add extra lettuce and tomatoes."
"So instead of fries, you want the apple and side-salad, right?"
"No, I'm not a health freak; I'm a vegetarian. There's a difference. Just make the same kind of meal you would make for any meat-eater, except don't include the meat. That means I want the same greasy fries you serve to everyone else."
"Okay."
--five minutes later--
"Hi, I just ordered a #2 without the meat, but when I got my order, it had meat on it."
"You want your money back? You already opened it."
"No, I don't want my money back. I just want to get what I ordered initially. I was supposed to get a #2 without meat, but with added lettuce and tomatoes, but instead what I was given had meat in it. You did get the extra lettuce and tomatoes thing correct, though."
"Okay, don't worry; we'll get it taken care of."
--five minutes later--
"Hi, I'm sorry to be such a bother, but the replacement meal you just gave me is on a whole-wheat bun. I wanted a #2."
"Yeah, with no meat, right?"
"Yes, with no meat. But I didn't want the vegetarian sandwich--I wanted the #2 sandwich, but with no meat."
"Okay, we'll get this fixed for you. Don't worry."
--five minutes later--
"Excuse me, but I overheard the troubles you've been having getting your order fixed up correctly."
"Yeah, it's okay, though. I'm used to it."
"Well, I just wanted to let you know that they do it on purpose. I'm a regular here, and every day they find someone to pick on and deliberately get their order wrong over and over."
"Are you serious?"
"Yeah, they think it's funny as hell. But I'm going to show them. Next time I order, when they get it right, I'll tell them they got it wrong, and if they get it wrong, I'll just eat what they give me. It's the perfect plan, you see."
"... Yes, that sounds like a good plan. ... Uh, thanks for letting me in on it. But I really should finish eating now. I'm in a bit of a hurry."
"Yes, yes."
--30 second pause--
"You know, you could start out this perfect plan by giving them back your half finished food and saying they got it wrong again. I mean, I know they got it right this time, but it'll really get them back if you tell them it's wrong."
"Um..., no, ... no, thank you. I think you'll do quite fine by yourself when you order your food tomorrow. After all, if I do that today, it might warn them of your perfect plan for tomorrow, and that wouldn't be good."
"You're right! We can't let them know about my plan. Hey, you're a pretty smart guy. Maybe you can come eat here tomorrow with me and we can fool them together--that'll really get them!"
"I appreciate the offer, but I really do have to go, and I won't be available tomorrow. Thanks for letting me in on your plan, though. I'll keep it a secret."
"Yes, yes, keep it a secret. Don't tell anybody! If they find out, who knows what could happen! You promise you'll keep it a secret?"
"I won't tell anyone but my diary, at least not until after tomorrow."
"Good."
"You mean you don't want the meat?"
"That's right. I'm vegetarian."
"Would you like to get the vegetarian sandwich meal instead?"
"No, I don't particularly like whole grain bread, nor do I enjoy the particular type of veggie-burger you serve here. I'd really just like the sandwich made the same way you make all #2 sandwiches, except don't put meat on it, and add extra lettuce and tomatoes."
"So instead of fries, you want the apple and side-salad, right?"
"No, I'm not a health freak; I'm a vegetarian. There's a difference. Just make the same kind of meal you would make for any meat-eater, except don't include the meat. That means I want the same greasy fries you serve to everyone else."
"Okay."
--five minutes later--
"Hi, I just ordered a #2 without the meat, but when I got my order, it had meat on it."
"You want your money back? You already opened it."
"No, I don't want my money back. I just want to get what I ordered initially. I was supposed to get a #2 without meat, but with added lettuce and tomatoes, but instead what I was given had meat in it. You did get the extra lettuce and tomatoes thing correct, though."
"Okay, don't worry; we'll get it taken care of."
--five minutes later--
"Hi, I'm sorry to be such a bother, but the replacement meal you just gave me is on a whole-wheat bun. I wanted a #2."
"Yeah, with no meat, right?"
"Yes, with no meat. But I didn't want the vegetarian sandwich--I wanted the #2 sandwich, but with no meat."
"Okay, we'll get this fixed for you. Don't worry."
--five minutes later--
"Excuse me, but I overheard the troubles you've been having getting your order fixed up correctly."
"Yeah, it's okay, though. I'm used to it."
"Well, I just wanted to let you know that they do it on purpose. I'm a regular here, and every day they find someone to pick on and deliberately get their order wrong over and over."
"Are you serious?"
"Yeah, they think it's funny as hell. But I'm going to show them. Next time I order, when they get it right, I'll tell them they got it wrong, and if they get it wrong, I'll just eat what they give me. It's the perfect plan, you see."
"... Yes, that sounds like a good plan. ... Uh, thanks for letting me in on it. But I really should finish eating now. I'm in a bit of a hurry."
"Yes, yes."
--30 second pause--
"You know, you could start out this perfect plan by giving them back your half finished food and saying they got it wrong again. I mean, I know they got it right this time, but it'll really get them back if you tell them it's wrong."
"Um..., no, ... no, thank you. I think you'll do quite fine by yourself when you order your food tomorrow. After all, if I do that today, it might warn them of your perfect plan for tomorrow, and that wouldn't be good."
"You're right! We can't let them know about my plan. Hey, you're a pretty smart guy. Maybe you can come eat here tomorrow with me and we can fool them together--that'll really get them!"
"I appreciate the offer, but I really do have to go, and I won't be available tomorrow. Thanks for letting me in on your plan, though. I'll keep it a secret."
"Yes, yes, keep it a secret. Don't tell anybody! If they find out, who knows what could happen! You promise you'll keep it a secret?"
"I won't tell anyone but my diary, at least not until after tomorrow."
"Good."
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