Rivka Weinberg

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609 appearances 1 recordings 1 series first heard Feb 2016 last heard Feb 2016

Rivka Weinberg’s voice in public audio — every appearance, attributed to the second.

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New Books in Philosophy · Rivka Weinberg, “The Risk of a Lifetime: How, When, and Why Procreation May be Permissible” (Oxford UP, 2016) · 3 Feb 2016 podcast

And so it's not like you have to forego all sexual intercourse in order not to have a child.

And so we can interfere with our gamut releasing systems, we can cut them off entirely and

Um, I think that control is enough to say that the fact that we didn't ask for it doesn't just get us off the hook in terms of being responsible.

The same way that if I walked into my house, let's say, and I saw some TNT sitting in my living room, I can't just walk away and say, Well, I didn't ask anybody to put it there.

I mean I now have to take care of it and not allow it to blow up the

Yes, and one of the unanswered burden that you impose upon your children is that they have to be, you know, uh parentally responsible for whatever happens with their gametes.

Sorry to jump in for a second.

Almost never.

So the idea the you know the non identity problem is based on it it ba is uh based on this idea that as long as your life is worth living, it's just

you know, th is nothing wrong with having with making you live it and the o and the only way for you to have been born is for the things to have is

And so one so all the decisions that precede your conception are necessary for your existence.

And the easy way to understand this is to think about a fourteen year old girl who's decides, oh, maybe she should go ahead and have a baby and somebody convinces her, Well, that wouldn't be good for the child.

Why don't you wait until you're twenty five?

But of course, by the time she's twenty five, she's gonna have a different child.

Uh because it'll be a different egg and a different sperm and because sperm lead very short lives.

even small things that we do, minor decisions that aff affect timeline and even minor changes in the timeline change the identity of who's going to be born so that

uh it appears that everybody's uh whoever exists their existence is contingent on m most of the decisions that preceded their existence, including the decisions that seem to have a negative impact on them, like having the fourteen like having a fourteen year old or a fifteen year old for a mother.

You know, that's bad for you, but what would be the other choice?

You wouldn't exist at all, which of course would not be bad, um, for anybody.

But uh that has been used surpr it surprises me the

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