I have been thinking about the principle of intergenerational equity for some time. Perhaps that is why a recent Washington Post article by Kwame Anthony Appiah, a philosopher at Princeton University speaks to me so much. He asks a simple a question with many answers–some of which are challenging in the level of shame they should provoke in most people. The question is “What will future generations condemn us for?” Many people comfort themselves in thinking that the cumulative effects of small and random good acts will lead some divine authority to judge them mercifully in a supposed afterlife but what of the small, deliberate acts of complicity either by silence or participation with what our children will justly judge to be horrendous and immoral systems that we failed to overthrow in the scope of our age. Appiah establishes the criteria to highlight some candidate practices:
First, people have already heard the arguments against the practice. The case against slavery didn’t emerge in a blinding moment of moral clarity, for instance; it had been around for centuries.
Second, defenders of the custom tend not to offer moral counterarguments but instead invoke tradition, human nature or necessity. (As in, “We’ve always had slaves, and how could we grow cotton without them?”)
And third, supporters engage in what one might call strategic ignorance, avoiding truths that might force them to face the evils in which they’re complicit. Those who ate the sugar or wore the cotton that the slaves grew simply didn’t think about what made those goods possible. That’s why abolitionists sought to direct attention toward the conditions of the Middle Passage, through detailed illustrations of slave ships and horrifying stories of the suffering below decks.
Using these criteria he proceeds to highlight four practices that will mostly gain us some ignoble attention from our descendants: our prison system, our institutionalized and isolated elders, our degradation of the environment, and our our abuse of animals through mass production of meat. This is why I love philosophy and philosophers–always holding the mirror up and reminding us how far we fall short of the life we profess to being in pursuit of. Throughout the second half of his article Professor Appiah clearly outlines how these practices should offend our “egalitarian sensibilities” and will offend our children’s more learned sensibilities but it is early on in his article using the examples of slavery, women’s suffrage and homosexuality that he indicates just how long the arc of moral revolutions are.
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