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It was the second time Johansson found herself in the middle of a casting controversy after appearing in 2017’s ‘Ghost in the Shell’ in a role originally conceived as a Japanese character.

By contrast, people are much less likely to place diminishing returns on reducing suffering – at least 17 insofar as the disvalue of extreme suffering, or the suffering in lives that on the whole do not seem worth living, is concerned. Most people would say that no matter the size of a (finite) population of suffering beings, adding more suffering beings would always remain equally bad.

It should be noted that incorporating diminishing returns to things of positive value into a normative theory is difficult to do in ways that do not seem unsatisfyingly arbitrary. However, perhaps the need to fit all one’s moral intuitions into an overarching theory based solely on intuitively appealing axioms simply cannot be fulfilled. Some have pointed out that human moral intuitions are complex , which makes it non-obvious that one's normative views must follow directly from just a couple of simple and elegant principles.

Views that incorporate this intuition: Next to being a plausible (partial) explanation why people reject the Repugnant Conclusion, diminishing returns to happiness and other values might explain the appeal of average versions of consequentialism and the fact that most people do not consider it morally important to fill the entire universe with happy beings. 18

We introduced four separate motivating intuitions for suffering-focused ethics. Endorsing one or several of these intuitions as a guiding principle can ground concern for suffering as the main focus of someone’s morality, while leaving room for other things to value. In addition to the intuitions discussed above, some people’s focus on reducing suffering may also derive from a suffering-focused disposition or temperament when they contemplate the value of lives and outcomes in practice: Quantifying suffering and happiness can be done in several different ways, and people’s judgments may differ even if they use the same methods for their assessment. When doing rough, impressionistic aggregations, some people – who we can call “suffering-focused” – tend to conclude that various lives and outcomes are overall bad, while others tend to conclude that they are overall good. 19

It should be noted that pointing out strongly held intuitions or principles does not yet yield a comprehensively specified goal or moral system. For instance, some of the views discussed above may be tricky to formalize in satisfying ways. 20

Most people have intuitions about many things, including selfish interests, altruism, our personal (moral?) self-image, game-theoretic considerations or cultural community norms. Deciding which of these we want to reflectively endorse and to what extent, and then bringing all of this together into a coherent goal that ranks not just situations we are culturally or evolutionarily familiar with, but all possible world states, 21 is indeed challenging.

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