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Here is chapter 18 of the 
voluntarist handbook, section 

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titled, the utilitarian case for
voluntourism by Danny Duchamp, 

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no position. 
But volunteerism is defensible 

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from a utilitarian perspective. 
Even if I convince you of this 

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you might respond that. 
You are not a utilitarian. 

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So this does not convince you of
voluntourism. 

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However you needn't be a 
utilitarian to be persuaded by 

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utilitarian. 
Givens utilitarianism is the 

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proposition that you should do 
whatever maximizes utility or 

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the Fulfillment of human values.
You may not think that maximally

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fulfilling human values is 
always the right thing to do. 

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But you probably do care about 
human values, at least a little.

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So it's still worth taking 
utilitarian analysis into 

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account, or perhaps. 
You are a utilitarian that works

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too. 
Volunteerism is the proposition 

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that interactions in which both 
parties consent, trade Games. 

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Etc. 
Are universally preferable to 

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interactions in which one party 
coerces. 

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The other violence theft Etc. 
I could plausibly. 

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Establish the utilitarian 
justification for voluntourism 

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simply by referring to the 
billions lifted out of poverty. 

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Through voluntary trade, over 
the past couple of centuries 

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since 1820 GDP per Capital 
worldwide has increased 15 fold 

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the percentage of people living 
in extreme poverty less than a 

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dollar and ninety cents a day. 
Inflation-adjusted has fallen 

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from over 90 percent to under 10
percent and the average person 

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has access to a variety of food 
entertainment and technology. 

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That even Kings under previous 
economic systems, couldn't dream

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of the utilitarian benefits of 
voluntary, trade are. 

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So gargantuan that no honest 
utilitarian could enter. 

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Pain, any alternative. 
However, this argument doesn't 

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make clear. 
Why we can attribute the 

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triumphs of capitalism to 
voluntourism. 

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More importantly it misses the 
deeper philosophical connection 

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between voluntarism and 
utilitarianism to resolve those 

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issues. 
Let us begin from the 

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perspective of a utilitarian. 
The problem with utilitarian 

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analysis is that some values are
mutually exclusive. 

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If I eat an apple, you can't eat
it too. 

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My value for Apple eating is 
fulfilled. 

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And yours is not, we therefore 
must determine who values it 

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more. 
Sometimes this may be 

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intuitively obvious. 
We probably agree that if I'm 

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dying of hunger. 
Well, you aren't even sure if 

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you'll finish the Apple, then I 
value it more than you in other 

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situations. 
It isn't so obvious. 

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If neither of us is starving in 
both of us like apples, then who

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values it more. 
It's hard to say. 

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Why is it so obvious in? 
In the extreme case perhaps 

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because we know I would be 
willing to sacrifice more. 

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If the Apple were on a high 
Branch, I'd be willing to climb 

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up to get it. 
If the Apple were for sale, I'd 

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be willing to pay more, this 
understanding drawn from the 

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extreme case gives us a way of 
estimating who value something 

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more when it isn't. 
So obvious namely, if I would be

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willing to pay more for 
something in effort money or 

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anything else, then I value it 
more. 

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Fortunately this system is 
largely self arranging. 

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If one of us currently possesses
the apple and the other values 

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at more, the latter can buy it 
from the former. 

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Not only does this mean, the 
buyer is better off, the seller 

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must be too. 
If the buyer did not value the 

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Apple more than the money, he 
would not have bought if the 

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seller did not value the money 
more than the apple. 

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He would not have sold. 
It is only largely self 

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arranging because while people 
are generally incentivize To act

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in accordance with it. 
There is one exception coercion.

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I might not want to buy the 
Apple from you, if I can simply 

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take it by force. 
My values are still fulfilled. 

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I must have valued the Apple 
more than the effort of taking 

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it from you, but yours are not. 
You must have valued the Apple 

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more than the nothing you got in
return, or you would have just 

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given it to me. 
We are back to the problem of 

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determining whose values are 
more important. 

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In fact, it's worse than that. 
That if I try to take something 

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from you, you will resist 
imposing costs on both of us in 

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the form of property damage and 
bodily harm. 

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In addition to the cost of 
security, you may incur to 

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prevent future acts of coercion.
It's not just that voluntary 

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acts potential raise total 
utility and coercive acts have 

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no, such tendency coercive acts 
actually tend to decrease total 

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utility. 
Thus, voluntourism gives us a 

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method of determining who gets 
what, in a way that maximizes 

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total utility. 
If someone appropriates some 

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unknown piece of property from 
nature, leave him be. 

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He has just increased his 
utility, if he trades that 

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property with One else, leave 
them be. 

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They have both just increased 
their utility. 

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If however, he steals her 
damages, the property of someone

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else stop him. 
He has just reduced total 

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utility. 
If we apply these principles of 

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private ownership and voluntary 
exchange, consistently, we must 

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apply them to capital goods 
which are Goods used to produce 

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other Goods, tools, machines 
companies, Etc. 

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If these Goods could be seized 
at any moment, then you would 

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have little reason to produce. 
M. 

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Conversely, if you can reliably 
maintain ownership of capital 

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goods, you have a profit 
incentive to produce them, and 

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sell their output to the world. 
This is how capitalism the 

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private ownership of capital 
goods. 

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Achieve the unprecedented living
standards, we discussed at the 

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beginning. 
This isn't to say that the world

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we live in now operates entirely
on a voluntary basis theft fraud

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murder and assault still happen 
regularly. 

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In war victimless crime laws and
an endless list of other 

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government. 
Actions all violate people's 

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consent every day. 
Our reasoning tells us that each

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of these actions should be 
expected to reduce. 

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The total fulfillment of human 
values. 

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At least to the extent that you 
care about human values. 

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You should attempt to prevent 
these coercive actions. 

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In other words, at least to the 
extent that you are a 

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utilitarian, you should be a 
volunteer. 

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First.