Complicity and Antinatalism

We live in a complicit society. What does this mean? It means that the absolute majority of all consumers take neganthropic and neganimalic decisions that harm people and animals, even if there are good alternatives: We fly over a well-developed bus and train network instead of using bus and train. We drive the few hundred metres to the bakery by car instead of using our bicycles. Parents encourage their children to eat meat rather than explaining the ethical advantages of a vegetarian diet and setting an example. Parents celebrate when their children, who have just reached legal age, have passed the driving test. Instead of persuading them to protect the climate, they give their children money so that they can participate in the poisoning of the air we breathe as early as possible. We live in a complicit society because – in the information age – we are well informed about the consequences of our actions. If this is taken into account, it is clear that antinatalist moral theory has a pretty bad hand. Antinatist moral theory argues that life and death are unacceptable. The notion of the complicit society now points out that parents seem to have no problem leaving their children a destroyed and run-down world and encouraging their own offspring to destroy our environment. To the extent that this is the case, parents will also have no difficulty in exposing their children to the intolerability of existence by producing them. Which does not bode well for the ethical aspirations of antinatalism.