Los Angeles Times

Deceptive sheen of ‘effective altruism’

- MICHAEL HILTZIK Hiltzik writes a blog on latimes.com. Follow him on Facebook or on Twitter @hiltzikm or email michael.hiltzik @latimes.com.

The most uplifting aspect of the Sam Bankman-Fried story was always that he guided his way to a putative cryptocurr­ency fortune of more than $16 billion by following a philosophy of charitable giving known as “effective altruism.”

Interviewe­rs were dazzled by Bankman-Fried’s account of the epiphany he experience­d over a lunch with Will MacAskill, around the time he was graduating from MIT.

A British philosophe­r, MacAskill advocated a version of effective altruism asserting that, if life’s purpose was to do good, then the moral imperative is to make as much money as one can, and then give it away. MacAskill compressed this viewpoint into the edict, “Earn to give.”

According to Bankman-Fried, the encounter inspired him to alter his postgradua­tion goal away from joining a nonprofit and toward going into finance, eventually founding what was one of the world’s leading cryptocurr­ency companies, FTX.

Adam Fisher, the author of a credulous profile of Bankman-Fried published in September by the venture firm Sequoia Capital, which invested in FTX, asked his subject how much money would be too much: “So, is five trillion all you could ever use to help the world?”

The denouement of this story is now well-known. Bankman-Fried’s crypto company has collapsed in a whirlwind, amid indication­s that it may have defrauded customers who deposited their funds with FTX to buy cryptocurr­encies. Billions of dollars are missing.

That points to the question of what the debacle says about effective altruism in principle and practice. The short answer is: nothing good.

FTX and effective altruism existed in a sort of symbiotic relationsh­ip. Bankman-Fried posed as a world-beating philanthro­pist. During an appearance in May before a House committee, he boasted about personally committing to “donating 99% of his wealth.” Among other philanthro­pic initiative­s, he testified, his company had launched the FTX Future Fund to invest in “ambitious projects aiming to improve humanity’s long-term prospects.”

Effective altruism institutio­ns that had depicted Bankman-Fried as a star donor — including the Future Fund — are now acknowledg­ing that they may not have the money to honor grants they had promised recipients. Some that had lionized Bankman-Fried have scrubbed their encomiums from their websites; Sequoia similarly removed Fisher’s lengthy piece from its website.

Yet the siren call of Bankman-Fried’s wealth blinded MacAskill and his colleagues to the void at the center of the cryptocurr­ency concept itself: It’s a field rife with fraud and chicanery and lacking any cogent case for its usefulness. That Bankman-Fried would exploit his image as a philanthro­pist to obscure the flaws in his enterprise seems almost predetermi­ned.

The entire Future Fund team resigned on Nov. 10. Around the same time, leaders of the movement have felt obligated to state outright that the precept of earning to give “in no way justifies fraud,” as MacAskill tweeted.

There’s nothing new under the sun when it comes to laundering wrongdoing through conspicuou­s displays of spiritual piety or good works. Consider the Gilded Age robber baron Daniel Drew, one of that era’s outstandin­g stock manipulato­rs and con men, who rarely missed a Sunday in church or was seen in public without a wellthumbe­d prayer book in hand.

To outsiders, reported a biographer, Drew appeared “modest and unassuming, a kindly, pious gentleman, reticent and humble to a fault.”

He founded Drew Theologica­l Seminary in Madison, N.J., with an ostentatio­us pledge of $500,000; its formal opening in 1867 was attended by “the largest group of Methodist intellectu­als and theologian­s ever assembled,” including nine bishops and four sectarian university presidents.

But when the time came for Drew to make good on the gift nine years later, he was bankrupt. He died in 1879, still owing $250,000 on his pledge, forcing the seminary into a panicky round of fundraisin­g to avoid extinction.

The institutio­n he founded lives on today as Drew University, with an associated theologica­l school, but it rather downplays how its namesake and original benefactor made his money.

Effective altruism in its modern guise originated in the work of philosophe­r Peter Singer, whose initial influence stemmed from his advocacy of animal rights and expanded into the view that we all have a moral imperative to prevent bad things from happening, if we can do so “without sacrificin­g anything nearly as important.”

Singer’s most famous thought experiment involved the imperative to save a drowning child, even if that meant muddying your clothes or even missing a crucial appointmen­t. His argument was that there was nothing fundamenta­lly different from saving that child and alleviatin­g the suffering of children in far-off lands, say by donating any funds you have beyond what’s needed for the sustenance of yourself and those depending on you.

Life is more complicate­d than that simple formulatio­n suggests, however. It raises infinite questions about how to prioritize problems to be solved, who we owe responsibi­lities to and how we factor in the source of our donations.

MacAskill has expanded on the bug he put in Bankman-Fried’s bonnet during that lunch by embracing what he calls “longtermis­m.” As he put it in a recent book, “What We Owe the Future,” the idea is that “positively influencin­g the future is a key moral imperative of our time.”

He concedes that the future, whether a generation ahead, or thousands or even a million years ahead, is “uncharted terrain” in which “we don’t know exactly what threats we will face or even exactly where we are trying to go.”

There’s a large component of hand-waving underlying the purported principles of effective altruism.

The Center for Effective Altruism, of which MacAskill is the chair, says it’s devoted to “using evidence and reason to figure out how to benefit others as much as possible.” Are there philanthro­pists anywhere on Earth who would cop to ignoring “evidence and reason” before deciding where to spend their money?

The “earning to give” camp overlooks that the accumulati­on of great wealth is seldom morally neutral.

The concentrat­ion of enormous wealth in ever fewer hands increases inequality because so much of millionair­es’ and billionair­es’ wealth has come at the expense of workers, customers, suppliers and communitie­s.

Jeff Bezos’ pledge to give away most of his $121-billion fortune during his lifetime, for example, obscures salient facts about how he acquired that fortune in part by underpayin­g the employees of Amazon.com and, as has been widely reported, subjecting them to inhuman and abusive working conditions. (Balzac’s line, often paraphrase­d as “behind every great fortune lies a great crime,” is relevant here.)

Then there’s the related question of whether we want a small cadre of rich people — the 1% of the global population that controls nearly half the world’s wealth — to distribute their wealth according to their own personal preference­s, as opposed to subjecting it to public, transparen­t judgments through government actions.

Among other issues, the rich tend to engage in charitable, tax-advantaged giving that reflects their own ideologica­l preference­s and personal interest, which may not reflect the public interest.

That’s why effective altruism, as a movement, tends to look like just another rationaliz­ation for the accumulati­on of wealth, in this case as the font of philanthro­pic efforts to benefit humanity into the limitless future.

There’s no reason to suppose that the promoters of effective altruism are anything but sincere in their conviction­s. As for the moneyed class that claims to believe in the movement, the jury is out. Interviewe­d via text messages by Kelsey Piper of Vox.com, Bankman-Fried seemed to acknowledg­e, as Piper put it, that “the ethics stuff ” was “mostly a front.”

“Yeah,” he replied. “I mean that’s not all of it but it’s a lot . ... It’s what reputation­s are made of, to some extent.”

Bankman-Fried rode that horse about as far as it could go before breaking down, and his trusting admirers saluted as he galloped past. MacAskill, for one, admits to being humiliated by the experience.

“Sam and FTX had a lot of goodwill — and some of that goodwill was the result of associatio­n with ideas I have spent my career promoting,” he tweeted in the aftermath. “If that goodwill laundered fraud, I am ashamed.”

But will he absorb the lesson that was already taught by Daniel Drew, Henry Ford, John D. Rockefelle­r and Andrew Carnegie among countless other financial barons — that the getting of money comes first, and the giving it away an afterthoug­ht? The lesson was there to be learned long before Sam Bankman-Fried came on the scene, and he ignored it at his own peril.

 ?? Ting Shen Bloomberg ?? FTX FOUNDER Sam Bankman-Fried touted a philosophy of acquiring wealth to do good. Then his crypto company collapsed, and billions of dollars are missing.
Ting Shen Bloomberg FTX FOUNDER Sam Bankman-Fried touted a philosophy of acquiring wealth to do good. Then his crypto company collapsed, and billions of dollars are missing.
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