I have assumed that our acts may have good or bad effects in the further future. Let us now examine this assumption. Consider first: . . . The Nuclear Technician: Some technician lazily chooses not to check some tank in which nuclear wastes are buried. As a result there is a catastrophe two centuries later. Leaked radiation kills and injures thousands of people. . . . We can plausibly assume that, whether or not this technician checks this tank, the same particular people would be born during the next two centuries. If he had chosen to check the tank, these same people would have later lived and escaped the catastrophe. Is it morally relevant that the people whom this technician harms do not yet exist when he makes his choice? I have assumed here that it is not. If we know that some choice either may or will harm future people, this is an objection to this choice even if the people harmed do not yet exist. (I am to blame if I leave a man-trap on my land, which ten years later maims a five-year-old child.) Consider next: . . . The Risky Policy: Suppose that, as a community, we have a choice between two energy policies. Both would be completely safe for at least two centuries, but one would have certain risks for the further future. If we choose the Risky Policy, the standard of living would be somewhat higher over the next two centuries. We do choose this policy. As a result there is a similar catastrophe two centuries later, which kills and injures thousands of people. . . . Unlike the Nuclear Technician’s choice, our choice between these policies affects who will be later born. This is not obvious but is on reflection clear. Our identity in fact depends partly on when we are conceived. This is so on both the main views about this subject. Consider some particular person, such as yourself. You are the nth child of your mother, and you were conceived at time t.
On Parfit’s Wide Dual Person-Affecting Principle
