A group experience takes place on a lower level of consciousness than the experience of an individual. This is due to the fact that, when many people gather together to share one common emotion, the total psyche emerging from the group is below the level of the individual psyche. If it is a very large group, the collective psyche will be more like the psyche of an animal, which is the reason why the ethical attitude of large organizations is always doubtful. The psychology of a large crowd inevitably sinks to the level of mob psychology. If, therefore, I have a so-called collective experience as a member of a group, it takes place on a lower level of consciousness than if I had the experience by myself alone.
When we make ethical judgments, we must go beyond a personal or sectional point of view and take into account the interests of all those affected, unless we have sound ethical grounds for doing otherwise. This means that we weigh interests, considered simply as interests and not as my interests, or the interests of people of European descent, or of people with IQs higher than 100. This provides us with a basic principle of equality: the principle of equal consideration of interests. The essence of the principle of equal consideration of interests is that we give equal weight in our moral deliberations to the like interests of all those affected by our actions. This means that if only X and Y would be affected by a possible act, and if X stands to lose more than Y stands to gain, it is better not to do the act. We cannot, if we accept the principle of equal consideration of interests, say that doing the act is better, despite the facts described, because we are more concerned about Y than we are about X. What the principle really amounts to is: an interest is an interest, whoever's interest it may be.
Practical Ethics
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When we make ethical judgments, we must go beyond a personal or sectional point of view and take into account the interests of all those affected, unless we have sound ethical grounds for doing otherwise. This means that we weigh interests, considered simply as interests and not as my interests, or the interests of people of European descent, or of people with IQs higher than 100. This provides us with a basic principle of equality: the principle of equal consideration of interests. The essence of the principle of equal consideration of interests is that we give equal weight in our moral deliberations to the like interests of all those affected by our actions. This means that if only X and Y would be affected by a possible act, and if X stands to lose more than Y stands to gain, it is better not to do the act. We cannot, if we accept the principle of equal consideration of interests, say that doing the act is better, despite the facts described, because we are more concerned about Y than we are about X. What the principle really amounts to is: an interest is an interest, whoever's interest it may be.
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The merely conscious being does not have a preference for continued life. Perhaps while having a pleasurable experience it has a preference for that experience to continue, or while having a painful experience it has a preference for that experience to end, but it will not have any preferences for the long-term future, and the desires it has do not survive periods of sleep or temporary unconsciousness, because unlike a self-aware being, it has no conception of its own future existence after a period of sleep. Thus if we are concerned only about the thwarting of preferences, for a merely conscious being, painless killing and administering an anesthetic seem to be equivalent. Killing does not thwart any more desires than putting the being to sleep. The being will be able to continue to satisfy its preferences after it awakes, but from the being's subjective perspective it is as if a new being, with new preferences, came into existence.
Morality does not come to this mortal world from some imaginary paradise. It rises from the neurons of mortal humans.
It is a ridiculous thing for a man not to fly from his own badness, which is indeed possible, but to fly from other men's badness, which is impossible.
He that doth not as other men do, but endeavoureth that which ought to be done, shall thereby rather incur peril than preservation; for whoso laboureth to be sincerely perfect and good shall necessarily perish, living among men that are generally evil.