What is *Strangers Drowning* by Larissa MacFarquhar about?

*Strangers Drowning* explores extreme altruism through real-life stories of individuals who dedicate their lives to helping others, often making drastic personal sacrifices. The book examines ethical dilemmas, moral philosophy, and societal skepticism toward "do-gooders," blending psychological insights with philosophical debates about selflessness versus human nature.

Who should read *Strangers Drowning*?

This book is ideal for readers interested in ethics, moral philosophy, psychology, or social behavior. It appeals to those curious about effective altruism, the psychology of self-sacrifice, and the tension between personal relationships and universal empathy.

Is *Strangers Drowning* worth reading?

Yes—it’s a critically acclaimed work praised for its deep storytelling and thought-provoking analysis. *The New Yorker*’s immersive profiles and MacFarquhar’s exploration of moral extremes make it essential for understanding ethical idealism and its complexities.

What are the main themes in *Strangers Drowning*?

Key themes include moral duty vs. emotional bonds, societal distrust of extreme altruists, and the psychological roots of self-sacrifice. The book critiques utilitarian ethics while questioning whether radical goodness is sustainable or inherently flawed.

Does *Strangers Drowning* discuss effective altruism?

While not explicitly focused on the modern effective altruism movement, the book profiles individuals whose lives align with its principles—prioritizing measurable impact and rational sacrifice over emotional motives. It highlights tensions between logic and compassion in ethical action.

What critiques does *Strangers Drowning* address about do-gooders?

MacFarquhar examines societal suspicions that extreme altruists are self-righteous or emotionally detached. She also explores psychological critiques, such as Anna Freud’s theory that do-gooders may subconsciously seek fulfillment through others’ needs.

How does Larissa MacFarquhar approach storytelling in the book?

MacFarquhar uses immersive, fable-like narratives developed through months of research. Her profiles delve into subjects’ motivations, blending journalism with philosophical inquiry to humanize their drastic choices.

Are there real-life examples of extreme altruism in *Strangers Drowning*?

Yes—examples include a couple adopting 22 children, activists protesting factory farming in animal costumes, and donors giving away most of their income. These stories illustrate the burdens and moral contradictions of radical selflessness.

Résumé de Leur vie pour la nôtre

Voyages aux confins de l'extrémité morale

Larissa MacFarquhar

3.91(2878 Reviews)

Vue d’ensemble du Résumé de Leur vie pour la nôtre

Dans « Strangers Drowning », la rédactrice du New Yorker Larissa MacFarquhar dresse le portrait d'altruistes extrêmes qui adoptent 22 enfants ou font don de leurs reins à des inconnus. Qu'est-ce qui pousse les gens à tout sacrifier pour les autres ? Une exploration provocante qui remet en question nos certitudes confortables sur la bonté et l'obligation morale.

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Chapitre 1

The Moral Sublime: Extraordinary Goodness in an Ordinary World

What does it mean to be truly good? Not just occasionally charitable or kind when convenient, but to organize your entire life around moral obligation? In "Strangers Drowning," Larissa MacFarquhar explores the lives of people who take goodness to its logical extreme-those who donate 50% of their income to charity, adopt twenty children, or establish leper colonies in remote wilderness. These extraordinary individuals live with a constant awareness that somewhere, someone is suffering, and they could help. The book has become required reading in ethics courses at universities worldwide, with figures like Bill Gates citing it as influential in shaping their philanthropic approach. Through intimate portraits of these moral extremists, MacFarquhar challenges us to examine our own moral boundaries and the discomfort we feel when confronted with those who refuse to accept them. As philosopher Peter Singer notes, "This book doesn't just make you think; it makes you question the very foundations of how you live."

Chapitre 2

The Discomfort of Extreme Goodness

Do-gooders-those who commit themselves wholly to moral goodness-inspire a peculiar mix of admiration and unease. Unlike ordinary volunteers or charity workers, these individuals live with such an overwhelming sense of duty that they repress natural impulses, spend little on themselves, and maintain rigid moral standards that make ordinary life seem haphazard and self-indulgent. Though less free in conventional terms due to their moral obligations, they possess greater control over their intentions and actions. Unlike heroes who respond spontaneously to immediate crises, do-gooders deliberately seek out suffering to address, making their goodness both admirable and somehow unsettling. Our ambivalence toward do-gooders isn't merely defensive. The term itself often carries negative connotations-suggesting meddling, priggishness, or self-righteousness. Benjamin Franklin abandoned his quest for moral perfection partly because he recognized it might make him "ridiculous" or "envied and hated." Beyond guilt and irritation at implicit judgment, our discomfort stems from profound uncertainty about how one should live. Is a saintly life good, or does it lack crucial human qualities? Should one care for strangers at family's expense? Philosopher Susan Wolf argues that a morally perfect person would be "an unappealing, alien creature" driven by duty rather than ordinary loves and delights. The do-gooder faces an inevitable conflict between family obligations and moral commitments to strangers. While most people consider caring for family the heart of morality, do-gooders question this assumption. They love their families but don't believe they inherently deserve better than others'. Religious traditions offer different approaches to this tension-Muslims must leave two-thirds of their estate to family; Jews must give between ten and twenty percent to charity. Gandhi believed pursuing goodness required forswearing exclusive loves, which Orwell found both repellent and admirable. What separates do-gooders from ordinary people is their perpetual wartime morality. In wartime, extreme selflessness becomes normal rather than eccentric. People readily leave families for causes, sacrifice for strangers, and expand their sense of duty beyond ordinary boundaries. For do-gooders, it is always wartime-they perpetually feel responsible for strangers as if they were compatriots, conscripted by duty to respond to urgent needs that others can comfortably ignore.

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Chapitre 3

The Nurse Who Refused to Choose Sides

Dorothy Granada, approaching eighty, begins a new chapter in Matagalpa, Nicaragua, training midwives in remote mountain settlements. From her quiet hillside home outside the noisy city, she organizes a program teaching traditional midwives to recognize dangerous pregnancies, monitor blood pressure, and handle domestic violence cases. The work reinvigorates her, combining her nursing skills with her lifelong commitment to helping others. Dorothy's journey reflects the tension between two approaches to helping: intimate one-on-one assistance versus world-changing activism. Beginning as a nurse, she shifted to political activism against poverty and nuclear weapons, before realizing she disliked the perpetually serious, joyless activists she'd become like. Half-Mexican, half-Filipina and raised in LA, Dorothy moved to Nicaragua during the height of the Contra-Sandinista conflict, seeking to work with Latina women who "never had five minutes to realize what sort of human being she could be." In Mulukuku, a dangerous frontier settlement, Dorothy established a women's health clinic in partnership with a local cooperative. Despite terrible conditions-bathing in creeks, fighting mosquitoes, and navigating nearly impassable roads-they built a cinder-block clinic providing birth control, prenatal care, and refuge for women escaping violent husbands. Dorothy insisted on treating everyone, including Contra fighters, believing healthcare could be a means of reconciliation. This principle saved her life when a former Contra leader she had treated prevented an attack on the clinic. Dorothy's early life was marked by violence and instability. Born to a Filipino immigrant father who later abandoned the family, she endured a chaotic childhood with an unstable mother, frequent moves, and abuse from her mother's boyfriends. Despite educational struggles, she found purpose in nursing and temporarily found refuge in the Episcopal church, though this led to further exploitation. After marrying Robert Cutler, a blue-blooded doctor, she tried conforming to middle-class life but eventually divorced and reconnected with her identity by working in a Mexican barrio. Her life transformed when she met Charles Gray, a former professor who had abandoned his comfortable life to live on what he called the World Equity Budget-approximately $1,200 per year, his calculation of a fair share of the world's wealth. Dorothy immediately adopted his lifestyle-quitting her job, selling her house, and learning to Dumpster-dive for necessities. Unlike Charles's puritanical approach, Dorothy saw their poverty not as moral purity but as justice, insisting on small pleasures like wine and coffee. After a 38-day fast against nuclear weapons that nearly killed her, Dorothy insisted it was her turn to set their agenda. Her decision to become a nurse in Nicaragua shocked her fellow activists, who criticized her for abandoning the "higher calling" of peace work. En route to Nicaragua, they were diverted to Guatemala to help protect women whose husbands had been disappeared by death squads. There, Dorothy witnessed horrific violence, including the murder of Rosario Godoy de Cuevas and her young son. Dorothy worked in the Mulukuku clinic for nearly twenty years before discovering that the cooperative had decided to transform it into a fee-charging private clinic-a betrayal of everything she'd worked for. At eighty-four, she continued working in Matagalpa, finding happiness in her daily service to women in need, though her political idealism had faded-she questioned what the revolution had accomplished if it merely created "another nation of consumers."

Chapitre 4

The Advocate for Those Who Cannot Speak

Aaron Pitkin devoted his life to improving chicken welfare based on utilitarian calculations: with over eight billion chickens killed yearly in America, he could alleviate more suffering through this cause than any other. He wasn't motivated by sentimentality but by the sheer scale of factory farm suffering, where chickens endure chronic pain in their brief six-week lives. He considered them "more brutally trodden on than even the most oppressed people." Aaron decided in high school that eating meat was wrong, but took six months to become vegetarian, guiltily eating bacon cheeseburgers until finally refusing to face a Christmas dinner with whole turkey and ham. Later, after visiting Farm Sanctuary, he learned about suffering in egg and dairy production and became vegan. In his youth, he was rebellious-into death metal, had long hair, kept a six-foot python named Snaky that slept in his bed, and frequently challenged authority. In college, Aaron committed to social justice, initially planning to become a doctor in developing countries. Reading Peter Singer's "Famine, Affluence, and Morality" transformed his worldview-he became extremely frugal, documenting every expense, dumpster-diving for food, and avoiding alcohol. A turning point came during a college exam when he stopped to save worms from being crushed on rainy paths, making him late. This experience shifted him from rigid principles to consequentialist ethics-what mattered was reducing suffering, not moral purity. Aaron's relationship with his girlfriend Jen became strained after moving in together-Aaron's extreme frugality created conflict. While Aaron reduced his spending to just $9,000 annually, Jen felt guilty about occasional small purchases despite her traumatic background of family abuse and homelessness. When Jen discovered Aaron had a trust fund and asked him to pay off her credit card debt, he refused, arguing the money was needed by starving people and animals in cages. He viewed his inheritance as "blood money" from his grandfathers' businesses that could only be redeemed by alleviating extreme suffering. After separating from Jen, Aaron became obsessed with time efficiency rather than just money. He created flowcharts and lists to maximize productivity, positioned his computer beside his bed for immediate access, experimented with minimal sleep, and worked while walking on a treadmill. He avoided socializing or reflection, considering guaranteed work output more valuable than the uncertain benefits of friendship or contemplation. Aaron's father Mike deteriorated in an assisted-living facility, eventually becoming unable to straighten his legs from lying in fetal position. After two failed attempts to disconnect his ventilator and twenty agonizing hours watching his father die without adequate pain relief, Aaron realized humans could suffer as helplessly as animals-trapped, immobile, without language to express their torment. Aaron's work at the animal-rights organization began achieving significant victories for chickens through both legislative and corporate channels. Major companies committed to humanely raised poultry, California passed laws mandating more space for egg-laying hens, and American meat consumption began declining yearly. With his professional success, Aaron felt his sense of guilt and debt easing. He found himself unexpectedly happy with his work, relationship with Leana (who shared his frugality and ethical principles), and purpose.

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Chapitre 5

The Moral Calculus of Obligation

How much do we owe to others? This question lies at the heart of the do-gooder's dilemma. In response to the 1971 East Pakistan genocide and famine, philosopher Peter Singer wrote his famous essay arguing that spending money on middle-class luxuries rather than famine relief was morally depraved. His "shallow pond" argument compared ignoring distant suffering to walking past a drowning child to avoid muddying one's clothes. This argument profoundly affected people like Aaron Pitkin, providing moral clarity despite its demanding implications. Singer's argument blurred the distinction between charity and rescue. Most people consider rescue (helping someone directly in front of you) a duty, while seeing charity (helping unseen distant people) as admirable but optional. To most humans, physical and emotional distance represents a profound moral fact that affects their sense of obligation, but Singer argued these differences carry no moral weight. As a utilitarian, Singer believes moral actions should maximize overall well-being rather than follow fixed rules. This approach radically demands impartiality between family and strangers and imposes potentially limitless obligations. Unlike rules-based morality where one can fulfill specific duties and then be free, utilitarianism requires constant optimization. William Godwin, perhaps the most extreme utilitarian, declared that even spending a shilling on personal desires made one "a delinquent"-a position so universally repellent that utilitarianism retreated toward moderation. To non-utilitarians, extreme moral demands seem evil because they violate duty to oneself. Bernard Williams argued that treating oneself as merely a tool for the general good resembles harvesting organs from kidnapped victims. He rejected the notion that morality always trumps other concerns, illustrating with his famous drowning scenario: a man who pauses to consider whether saving his wife rather than strangers is "permissible" has "one thought too many." Without selfish partiality to loved ones and places, we lose what gives human life meaning. Is there a limit to morality's demands? Equating basic duties like truth-telling with extreme self-sacrifice threatens to destroy the concept of duty itself. If every good act becomes required rather than praiseworthy, virtue disappears, leaving only duty and vice. While Singer's conclusions seem extreme today, the idea that nearly everyone falls morally short was once commonplace. Though the do-gooder's obligation to care for strangers seems unnatural, sacrifice itself is a human instinct. There's something sublime about giving to unknown strangers-if adopting "the point of view of the universe" is unnatural, so too is imagining God's perspective.

Chapitre 6

The Woman Who Gave Half Her Income

Julia Wise had always felt morally obligated to value strangers equally to herself, a conviction that seemed obvious to her but strange to everyone else. Though she could argue rationally for her beliefs, they weren't merely intellectual-they were intrinsic to her character since childhood. She became a social worker but realized her greatest impact came through donating most of her income to effective charities helping those in extreme poverty. Despite loving material comforts, she saw giving not as virtuous but as simple duty. Julia's moral principles created relationship challenges. After college, when her fiance Jeff bought her a candy apple, she broke down crying later that night, realizing the money could have bought life-saving bed nets. Jeff, who had begun considering charitable giving himself, also cried, wondering how they could build a life together with Julia seeing "malarial children everywhere." This crisis led them to create a financial system separating their money-Jeff would give 50% of his income while Julia gave 100% of hers, with strict personal allowances that couldn't be donated. Julia and Jeff meticulously tracked every purchase in spreadsheets, adjusting their system over time. Their giving fluctuated with circumstances-donating $28,309 in 2009 while spending $15,688 on themselves, giving $36,056 in 2010, nothing in 2011 while Julia attended social work school, and $49,933 in 2012 after moving in with Jeff's parents. Eventually they merged finances, committing to donate 50% of their joint pre-tax income, even after buying a house. By 2014, they were donating $127,556. After establishing their financial system, Julia and Jeff researched organizations to find the most effective charity-one that relieved the most suffering per dollar. Initially settling on Oxfam for its local workers and long-term development focus, they later discovered GiveWell, which evaluated charities based on effectiveness rather than overhead costs. They favored groups like the Against Malaria Foundation and Schistosomiasis Control Initiative, rejecting the notion they should help their local community first. Money went further abroad, and they questioned why strangers nearby deserved more help than those in Malawi. Writing checks lacked the moral glamour of becoming an aid worker in dangerous places. There was no soul-stirring excitement in constantly thinking about money. But they recognized that well-spent money meant years of life saved, while money spent badly meant years lost. Julia observed how society irrationally values certain lives as "infinitely precious" while ignoring preventable deaths elsewhere. Julia's compulsion to give began in childhood. When her mother sent a check marked "quail feeder" for her birthday, Julia donated it instead, comparing her behavior to addiction. Growing up in suburban Richmond, she initially put her allowance in church collection plates. After losing her religious faith at eleven, she briefly spent money on herself before learning about global poverty and resuming giving at thirteen. Though no longer religious, she sought community in Quaker meetings while dreaming of utopian communities where people shared resources and made sacrifices for others. Julia and Jeff rarely discussed their giving with others because it created awkwardness. People didn't want to feel judged for their financial choices. When Julia tried raising the topic, responses ranged from mockery to accusations of self-imposed misery. In moments of frustration, she felt like she was pulling a car from a mud pit while others merely commented or ignored the struggle. Their isolation ended when they discovered Giving What We Can, founded by Oxford moral philosopher Toby Ord. The organization required members to pledge at least 10% of their income to charity until retirement. Within a year of its 2009 founding, the group became the center of the effective-altruism movement, combining commitment to giving with rigorous research to identify charities that improved the most lives per dollar. Julia's greatest moral challenge came with motherhood. Having children in a First World country was environmentally damaging, and the resources required to raise them could save many lives elsewhere. Eventually, Julia decided to have a baby, partly comforted by Jeff's calculation that if their child donated 10% of its income, they would "break even" on their parental investment versus direct charitable giving. Unlike Peter Singer, who spent heavily on his mother's Alzheimer's care despite his theories, Julia maintained that if ten families or one family could be spared suffering through more cost-effective interventions, she would "go with the ten families every time," even if her own family suffered.

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Chapitre 7

The Family That Kept Growing

Sue and Hector Badeau ultimately adopted twenty children in addition to their two biological children. Sue's inspiration came from reading "The Family Nobody Wanted" as a child, while she and Hector originally planned for just four children total. Their family expanded as they kept encountering children who, due to age, disability, trauma or other factors, were unlikely to find homes. Hector came from a large family himself-the twelfth of sixteen children born to French-Canadian immigrants in Vermont. His father Philorum was a harsh, unloving father who forced his sons to fight each other and frequently beat both children and wife when drunk. By twelve, Hector had resolved to become a different kind of father-one who would spend time with his children and express love openly. After marrying in 1979, Sue and Hector bought a Christian bookstore where they created a space for homeless people. Their initial plan to have two biological children and adopt two quickly expanded. After their daughter Chelsea was born in 1980, they adopted Jose from El Salvador, had their son Isaac, then adopted Raj from India with cerebral palsy. Financial struggles led them to run a group home for delinquent boys in Vermont, where they witnessed the devastating effects of unstable foster care. Despite already having four children, Sue and Hector continued adopting. They added Joelle, a premature Black baby with fetal alcohol syndrome, and decided Sue should get her tubes tied to focus on their adoption mission. At an adoption conference in Albuquerque, they felt an immediate connection to four siblings-Abel (10), SueAnn (9), George (8), and Flory (6)-describing it as "instant love" for children who seemed already theirs but weren't with them. Sue thrived on the challenges of integrating new children into their family. She described the initial adjustment period as "almost like a high," finding purpose in arranging services and schools for each child. To manage their growing family, Sue created elaborate systems-color-coded charts for chores and activities, a prayer schedule, and a comprehensive Badeau Family Handbook outlining their values and rules. As media attention grew around their unusual family, the Badeaus faced both admiration and criticism. Some viewed them as saints, while others questioned their motives, suggesting they were publicity-seekers or had psychological issues with "collecting" children. The Badeaus spotted six teenage siblings in a publication called Los Ninos who were at risk of being permanently separated. Despite social workers' objections that Sue and Hector were too young and too white, and that Vermont wasn't suitable for six Black teenagers, they persisted. These siblings-JD, Fisher, Lilly, Renee, Trish, and David-had survived horrific abuse. When Lilly joined the family, she asked Sue how she could trust her. Sue explained their commitment was as serious as marriage vows-a promise not only to Lilly but to God that couldn't be broken regardless of circumstances. For Sue and Hector, chosen duties were as irrevocable as those from birth, unlike most people who distinguish between family obligations and voluntary commitments. Running an adoption agency confronted Sue and Hector daily with children needing homes. They adopted Alysia, a tiny Black girl with severe cerebral palsy who doctors said would never walk. Next came Dylan, a blind four-year-old white boy with brain damage from being shaken as a baby. Later, they adopted Wayne, a Chinese American boy with terminal Sanfilippo syndrome, followed by Adam, a six-year-old white boy with the same disease plus fetal alcohol syndrome. Despite their teachings and efforts, the family faced devastating cycles of crisis. Their adopted teenagers began having unplanned pregnancies-JD's girlfriend, then Lilly who quit college, followed by nearly every daughter despite contraceptive interventions. Fisher spiraled into crime, fathering multiple children with different women before imprisonment for domestic violence. The ultimate crisis came when Abel, 28, had a sexual relationship with his 16-year-old sister Alysia who had cerebral palsy. The family fractured over this betrayal, with Abel receiving an eight-year prison sentence. Sue fell into profound depression, sometimes believing her entire life mission had been a mistake. Slowly, she recovered by accepting her limited role in God's larger story-a small creature laying bricks in what might someday be a cathedral. The family's social circle had contracted over the years, but amid the struggles were undeniable successes: most of their children gathered for holidays year after year-a testament that for everything that had happened, they remained a family.

Chapitre 8

The Novelist's Case Against Extreme Goodness

Fiction presents some of the most powerful critiques of do-gooders. Consider Ralph Eldred in Hilary Mantel's "A Change of Climate," who stubbornly refuses to see evil in people while neglecting his own family to help damaged children. His belief in human perfectibility contrasts with his wife Anna's acceptance of imperfection. Ralph's rigid moral stance-"I will be good. That is all I have to do"-leads to tragedy when his missionary work in Johannesburg ends with violence and the loss of his infant son. Do-gooders are surprisingly rare in fiction, despite many writers being driven by moral rage. When virtuous characters do appear, they often reject the do-gooder label, like Doctor Rieux in Camus's "The Plague" who insists, "There's no question of heroism in all this. It consists in doing my job." Most fictional do-gooders are flawed-personally repellent, ineffective, weak, or ridiculous like Don Quixote or Mrs. Jellyby. Even George Eliot's Dorothea in "Middlemarch" is introduced as a "foundress of nothing." Fiction's implicit moral stance embraces human messiness and imperfection while distrusting abstraction and preaching. It prizes the complex and particular over the ideal, encouraging readers to love humans as they are rather than as they should be. This acceptance of the human condition-with all its suffering and limitations-stands against do-gooders who love ideas rather than actual people. Tolstoy's artistic journey exemplifies the tension between aestheticism and moralism. He condemned Shakespeare for moral agnosticism and for suggesting "one may be too good"-precisely the quality most novelists find essential to human wisdom. For Tolstoy, Shakespeare's world lacked moral certainty, promoting only moderation while viewing aspiration as ridiculous. He shockingly claimed that "Uncle Tom's Cabin" was superior to any Shakespeare play because it flowed from love of God and man. "Uncle Tom's Cabin" changed the world by spreading abolitionism from zealots to the American public. Yet James Baldwin condemned the book, arguing its sentimentality revealed "secret and violent inhumanity." For Baldwin, such simplistic morality does violence to human complexity. This represents the novel's anti-do-gooder ethos: complexity and ambiguity stand against sentimentality and moralizing.

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Chapitre 9

The Price and Promise of Extreme Goodness

What separates do-gooders from ordinary people is their lack of "innocence"-they cannot maintain the blindness that shields most people from the world's suffering. Do-gooders who last develop partial blindness to survive, but never completely. They live with the constant awareness that somewhere, someone is drowning, and they could help. Blake, an early Romantic poet, rejected the view that desire should be restrained, seeing it instead as "the very stuff of life." The text explains that do-gooders' strangeness stems from following self-imposed rules rather than community norms-they act from personal duty rather than external obligation. While sacrifice once seemed ordinary during wartime, modern life in wealthy countries rarely demands such sacrifice, making do-gooders seem extreme. What would happen if everyone thought like a do-gooder? The world would become unrecognizable. Yet without these "strange, hopeful, tough, idealistic, demanding" people, our world would be worse, as their "extravagant example" keeps life-sustaining qualities alive. They remind us that goodness isn't just about feeling good-it's about doing good, even when it's difficult, even when no one is watching, even when it requires sacrifice. Do-gooders challenge our comfortable assumptions about what we owe to others. They force us to confront the question: If I can save a life at minimal cost to myself, am I obligated to do so? Their lives stand as both inspiration and rebuke-showing what's possible while highlighting how far most of us fall short. In a world that celebrates moderation and balance, they remind us that some moral truths are absolute, some obligations cannot be negotiated away, and some drowning strangers must be saved.

★★★★★

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Thèmes clés du Résumé de Leur vie pour la nôtre

extreme altruism
moral obligation
utilitarian ethics
radical self-sacrifice
effective altruism

Meilleures citations du Résumé de Leur vie pour la nôtre

This book doesn't just make you think; it makes you question the very foundations of how you live.
Is a saintly life good, or does it lack crucial human qualities?
For do-gooders, it is always wartime.
Healthcare could be a means of reconciliation.
They love their families but don't believe they inherently deserve better than others'.

Personnages du Résumé de Leur vie pour la nôtre

Larissa MacFarquharAuthor and chronicler of extreme moral lives
Dorothy GranadaNurse and activist providing healthcare in Nicaragua
Charles GrayFormer professor living on a World Equity Budget
Robert CutlerDoctor and former husband of Dorothy Granada
Susan WolfPhilosopher who critiques the 'moral saint' ideal

À propos de l'auteur

Larissa MacFarquhar, rédactrice de renom au New Yorker et auteure de l'ouvrage non romanesque Strangers Drowning: Grappling with Impossible Idealism, Drastic Choices, and the Overpowering Urge to Help, est célèbre pour ses explorations incisives des extrêmes éthiques et de la motivation humaine.

Née à Londres en 1968 et élevée aux États-Unis, MacFarquhar a réalisé les portraits de figures telles que Barack Obama, Derek Parfit et Aaron Swartz au cours de sa carrière de plusieurs décennies au New Yorker, établissant sa réputation pour sa profondeur psychologique et sa rigueur narrative.

Son travail sur Strangers Drowning — une étude d'individus qui consacrent leur vie à l'altruisme radical — reflète sa fascination pour la philosophie morale et les normes sociétales, des thèmes qui font écho à son journalisme. Deux fois lauréate du Front Page Award, ses écrits ont été publiés dans les anthologies The Best American Political Writing et The Best American Food Writing.

Le livre, finaliste du Helen Bernstein Book Award for Excellence in Journalism, a été salué pour son mélange de narration empathique et d'enquête éthique rigoureuse, consolidant le statut de MacFarquhar comme l'une des voix de premier plan de la littérature non romanesque contemporaine.

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@Matt, YC alum

108

"Reading used to feel like a chore. Now it’s just part of my lifestyle."

@Erin, Investment Banking Associate , NYC

254

"Feels effortless compared to reading. I’ve finished 6 books this month already."

@djmikemoore

"BeFreed turned my guilty doomscrolling into something that feels productive and inspiring."

@Pitiful

4.5K

"BeFreed turned my commute into learning time. 20-min podcasts are perfect for finishing books I never had time for."

@SofiaP

"BeFreed replaced my podcast queue. Imagine Spotify for books — that’s it. 🙌"

@Jaded_Falcon

201

"It is great for me to learn something from the book without reading it."

@OojasSalunke

"The themed book list podcasts help me connect ideas across authors—like a guided audio journey."

@Leo, Law Student, UPenn

483

"Makes me feel smarter every time before going to work"

@Cashflowbubu

Decouvrez comment BeFreed est discute sur le web

Cree par des anciens de Columbia University a San Francisco

BeFreed rassemble une communauté mondiale d'esprits curieux

4.7

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Plus de 7,84 k notes sur l’app

BeFreed Community

"Instead of endless scrolling, I just hit play on BeFreed. It saves me so much time."

@Moemenn

"I never knew where to start with nonfiction—BeFreed’s book lists turned into podcasts gave me a clear path."

@Chloe, Solo founder, LA

117

"Perfect balance between learning and entertainment. Finished ‘Thinking, Fast and Slow’ on my commute this week."

@Raaaaaachelw

"Crazy how much I learned while walking the dog. BeFreed = small habits → big gains."

@Matt, YC alum

108

"Reading used to feel like a chore. Now it’s just part of my lifestyle."

@Erin, Investment Banking Associate , NYC

254

"Feels effortless compared to reading. I’ve finished 6 books this month already."

@djmikemoore

"BeFreed turned my guilty doomscrolling into something that feels productive and inspiring."

@Pitiful

4.5K

"BeFreed turned my commute into learning time. 20-min podcasts are perfect for finishing books I never had time for."

@SofiaP

"BeFreed replaced my podcast queue. Imagine Spotify for books — that’s it. 🙌"

@Jaded_Falcon

201

"It is great for me to learn something from the book without reading it."

@OojasSalunke

"The themed book list podcasts help me connect ideas across authors—like a guided audio journey."

@Leo, Law Student, UPenn

483

"Makes me feel smarter every time before going to work"

@Cashflowbubu

"Instead of endless scrolling, I just hit play on BeFreed. It saves me so much time."

@Moemenn

"I never knew where to start with nonfiction—BeFreed’s book lists turned into podcasts gave me a clear path."

@Chloe, Solo founder, LA

117

"Perfect balance between learning and entertainment. Finished ‘Thinking, Fast and Slow’ on my commute this week."

@Raaaaaachelw

"Crazy how much I learned while walking the dog. BeFreed = small habits → big gains."

@Matt, YC alum

108

"Reading used to feel like a chore. Now it’s just part of my lifestyle."

@Erin, Investment Banking Associate , NYC

254

"Feels effortless compared to reading. I’ve finished 6 books this month already."

@djmikemoore

"BeFreed turned my guilty doomscrolling into something that feels productive and inspiring."

@Pitiful

4.5K

"BeFreed turned my commute into learning time. 20-min podcasts are perfect for finishing books I never had time for."

@SofiaP

"BeFreed replaced my podcast queue. Imagine Spotify for books — that’s it. 🙌"

@Jaded_Falcon

201

"It is great for me to learn something from the book without reading it."

@OojasSalunke

"The themed book list podcasts help me connect ideas across authors—like a guided audio journey."

@Leo, Law Student, UPenn

483

"Makes me feel smarter every time before going to work"

@Cashflowbubu

"Instead of endless scrolling, I just hit play on BeFreed. It saves me so much time."

@Moemenn

"I never knew where to start with nonfiction—BeFreed’s book lists turned into podcasts gave me a clear path."

@Chloe, Solo founder, LA

117

"Perfect balance between learning and entertainment. Finished ‘Thinking, Fast and Slow’ on my commute this week."

@Raaaaaachelw

"Crazy how much I learned while walking the dog. BeFreed = small habits → big gains."

@Matt, YC alum

108

"Reading used to feel like a chore. Now it’s just part of my lifestyle."

@Erin, Investment Banking Associate , NYC

254

"Feels effortless compared to reading. I’ve finished 6 books this month already."

@djmikemoore

"BeFreed turned my guilty doomscrolling into something that feels productive and inspiring."

@Pitiful

4.5K

"BeFreed turned my commute into learning time. 20-min podcasts are perfect for finishing books I never had time for."

@SofiaP

"BeFreed replaced my podcast queue. Imagine Spotify for books — that’s it. 🙌"

@Jaded_Falcon

201

"It is great for me to learn something from the book without reading it."

@OojasSalunke

"The themed book list podcasts help me connect ideas across authors—like a guided audio journey."

@Leo, Law Student, UPenn

483

"Makes me feel smarter every time before going to work"

@Cashflowbubu

Decouvrez comment BeFreed est discute sur le web

Commencez votre parcours d'apprentissage, maintenant

Chapitre 6

Résumé de Leur vie pour la nôtre

Vue d’ensemble du Résumé de Leur vie pour la nôtre

Explorez le Résumé de Leur vie pour la nôtre selon différents styles d’apprentissage

The Moral Sublime: Extraordinary Goodness in an Ordinary World

The Discomfort of Extreme Goodness

Voyez chaque mot au fil de l'écoute

The Nurse Who Refused to Choose Sides

The Advocate for Those Who Cannot Speak

Profitez davantage du Résumé de Leur vie pour la nôtre

The Moral Calculus of Obligation

The Woman Who Gave Half Her Income

Voyez chaque mot au fil de l'écoute

The Family That Kept Growing

The Novelist's Case Against Extreme Goodness

Profitez davantage du Résumé de Leur vie pour la nôtre

The Price and Promise of Extreme Goodness

Vous êtes arrivé au bout du Résumé de Leur vie pour la nôtre

Thèmes clés du Résumé de Leur vie pour la nôtre

Meilleures citations du Résumé de Leur vie pour la nôtre

Personnages du Résumé de Leur vie pour la nôtre

À propos de l'auteur

Telecharger le resume de Leur vie pour la nôtre

Les utilisateurs ont aussi aimé

Questions fréquentes sur le Résumé de Leur vie pour la nôtre

What is Strangers Drowning by Larissa MacFarquhar about?

Who should read Strangers Drowning?

Is Strangers Drowning worth reading?

What are the main themes in Strangers Drowning?

Découvrir plus

BeFreed rassemble une communauté mondiale d'esprits curieux

BeFreed rassemble une communauté mondiale d'esprits curieux

Explorez le Résumé de Leur vie pour la nôtre selon différents styles d’apprentissage

The Moral Sublime: Extraordinary Goodness in an Ordinary World

The Discomfort of Extreme Goodness

Voyez chaque mot au fil de l'écoute

The Nurse Who Refused to Choose Sides

The Advocate for Those Who Cannot Speak

Profitez davantage du Résumé de Leur vie pour la nôtre

The Moral Calculus of Obligation

The Woman Who Gave Half Her Income

Voyez chaque mot au fil de l'écoute

The Family That Kept Growing

The Novelist's Case Against Extreme Goodness

Profitez davantage du Résumé de Leur vie pour la nôtre

The Price and Promise of Extreme Goodness

Vous êtes arrivé au bout du Résumé de Leur vie pour la nôtre

Les utilisateurs ont aussi aimé

Découvrir plus