Alex, a vegetarian, is glad to eat the vegetable soup at a restaurant because he mistakenly believes it is made with vegetable broth. Actually, it is made with beef broth. If Alex knew the truth, he would be disgusted. He is mistakenly glad to eat the soup. (This is true regardless of whether he ever finds out the truth.)
Martin is glad to be married. However, he mistakenly believes that his wife is sexually faithful, when in fact, she has been having sex with his business partner for many years. Martin values sexual fidelity such that if he knew the truth, he would be devastated to the degree that he would not be glad to be married. Martin is mistakenly glad to be married.
Emily is glad to have been given a diamond ring, because she believes it came from an ethical source. In fact, the diamond comes from a source that causes significant suffering to innocent people. If she knew the truth, she would be horrified and insulted at receiving the gift. She is mistakenly glad to receive the diamond.
Joyce is glad to have a son. However, she mistakenly believes her son is not murdering people and eating them. In fact, he is murdering people and eating them. If she knew this, she would regret having a son. Joyce is mistakenly glad to have a child.
The most common response people give upon hearing about philanthropic antinatalism is to ask why we haven't killed ourselves (yet). The second most common, in my estimate, is what I call the "imaginary survey justification" - to assert that most people would be expected to report that they are glad to be alive (imaginary survey), therefore it is a good thing that they are alive, therefore it is a good thing to make new people.
I find this justification problematic not only because the empirical data are imaginary, but because it fails to address the phenomenon of being mistakenly glad. Just as ordinary "gladness" is subject to being mistaken if it is the product of incorrect beliefs, "gladness to be alive" is similarly problematic and subject to factual error. But is there any reason to be particularly worried about this in the context of "gladness to be alive"? Here are a few:
- From an evolutionary standpoint, it would be incredibly dangerous to "allow" one's organism to realize that life is not a great deal. We should expect human brains to embrace beliefs that promote gladness to be alive (and other survival-promoting mental states) regardless of their truth.
- A high percentage of the world's population is religious. I would suspect many people would subscribe to the statement, "I am happy to be alive because God created me and has a special plan for my life." Thus, many people's primary reason for being glad to be alive is patently false.
- Many people believe in an afterlife. Same issue.
- A high percentage of the world's population lacks the capability for the kind of abstract thinking necessary to consider the question and all the prior beliefs one's purported gladness may be based on.
- The phenomenon of "meaningfulness" (commonly spoken of in the context of gladness-to-be-alive) seems to be a function of a specific kind of self-deception.
Similarly, more Americans than Europeans or South Americans seem happy to participate in their economic system, despite inequality, because they believe either (a) they have a "fair chance" at one day having high material wealth and status, or (b) they think there is a high probability of their one day having high status and material wealth. If it is merely procedural fairness (that is, reason (a)) that motivates them, they are only mistaken in this belief if the economic system is in fact unfair. However, if (b) is the reason - the belief that personal success is statistically likely - this is necessarily mistaken, because only a small percentage of people will achieve high status and material wealth, making the majority belief of personal future wealth demonstrably incorrect.
Exploiting other people's false beliefs in a way that harms them is, ya know, fraud.