As Election Day approaches, the prospect of actually filling out my absentee ballot and mailing it to the city clerk becomes more and more dreadful. After this year-and-a-half-long nightmare of an election, the point is fast approaching for me to stop griping about the state of the election and choose the person who I believe is most fit to serve as President of the United States for the next four years. The problem is that I believe the only two plausible candidates are both thoroughly unfit for the job.

I will spare you my litany of complaints against each candidate and quickly sum up the reasons I will not be voting for either one. Donald Trump is an immoral man who has neither the temperament nor the mental capacity to serve as Commander-in-Chief. Hillary Clinton, on the other hand, has quite a track record of making big decisions in a variety of situations, but her foreign policy experience indicates that the consequences of her judgments are quite often disastrous. But at the same time, I don’t think either candidate is so terrible that I feel compelled to cast a vote for their opponent. So at the end of the day, I am left with the options of either voting for a third-party candidate or writing in one of the many people I think is more qualified than the two major-party candidates.

But in our two-party political system, such a decision is bound to be open to questioning. One objection many political commentators raise is that no matter how unsavory the options may be, it is necessary to vote for the "lesser of two evils." Trump and Clinton supporters both employ this argument and each side wants us to understand that the other candidate is obviously the greater evil. This argument gives great moral significance to the act of voting, for if one abstains from voting for the lesser evil, then he or she is culpable for the consequences should the greater evil be elected.

But this argument against voting third-party is rather short on substantive moral reasoning. It employs a consequentialist definition of morality, which basically means the moral worth of a decision is determined only by looking forward to the consequences of the action. For example, if a vote for Trump will result in an increase of economic inequality, his voters can be held morally responsible for this consequence of their vote. The problem with applying such reasoning to an election is that we cannot be certain about the actual consequences of voting for either candidate. I have a feeling that a Trump presidency would be more disastrous than a Clinton presidency, but this is no more than a feeling, for it could very well turn out to be the other way around. Whatever may happen after Election Day, there is no way to read backwards from an imagined future state to supply us with a moral imperative on how to vote in the present.

Another objection I have encountered is the more practical argument that by voting third-party I will "throw away" my vote and shirk my democratic duty to choose between the given options. In one sense this objection is more convincing, for there is certainly no chance that whoever I vote for will be the next president. But this fact does not justify the conclusion that such a vote is wasted. It may very well be the case that I do not want my vote to count for either candidate and that I would like my objections to be registered in this way. A vote for a candidate with long odds does not indicate naiveté, but is rather a conscious decision to abstain from voting for one of two unacceptable candidates. Doing so does not entail a rejection of our nation’s democratic principles, but only involves a considered judgment regarding the fitness of these particular candidates to serve as our nation’s president.

So to those of you who, like me, are not satisfied with the given options, I offer you this advice. These two objections, the one moral and the other practical, are not good reasons for you to betray your conscience and vote for a candidate who you find morally or politically unacceptable. Refusing the options given to you is not a retreat from the hard realities of politics to the moral high ground, but is a morally defensible action that is perfectly consistent with your duties as an American citizen. If you are also repulsed by the thought of voting for Clinton or Trump, I urge you to vote for whoever best fits your idea of a good president, even if that person is your favorite professor or family dog. You may not be voting for the next president, but that doesn’t make your participation in the election any less valuable.