Category Archives: 1

Satisfying preferences by creating them

Sarkology points out that the intuition against it being a good thing to create new lives may be this:

…You are supposed to help people by satisfying their (already fixed and existent) preferences. Not by modifying those preferences to meet reality. Or God forbid, invent those preference ex nihilo.

Could this intuition be correct?

Suppose someone else invents a preference somehow. Lets say they enjoy an evening with a loved one in the presence of the scent of roses, and thus begin a lifelong fondness for that smell. Can you help the person by satisfying this new preference?

If not, you could never help anyone. All preferences are created somehow. So let’s take the usual view that you can help by satisfying preferences others have invented.

What about the person who created the preference? Did he do right or wrong in creating it?

If he did neither right nor wrong, then I could also do neither right or wrong by creating a preference. Then could I do good by fulfilling it? I can’t see why it should matter whether these two acts are done by different people or the same one. If I can do good this way, then why can’t I do good by doing both of these things at once, creating a preference in a situation which also causes it to be fulfilled? If I can do good that way, then the above intuition is wrong.

It could be incorrect to fulfil preferences ‘by’ creating them if creating them is a bad enough act to make up for the good got by fulfilling them. Which would entail that the world would be a better place had many satisfied and happy people not been born, and that having babies is generally a very bad thing to do. I think these things are far more unintuitive than the above intuition being wrong. What do you think?

rose

Image by ღLitle fleaღ via Flickr

Compare the unconceived – don’t unchain them

People often criticise me of thinking of potential people as Steven Landsburg describes without necessarily endorsing:

…like prisoners being held in a sort of limbo, unable to break through into the world of the living. If they have rights, then surely we are required to help some of them escape.

Such people seem to believe this position is required for considering creating good lives an activity with positive value. It is not required, and I don’t think of potential people like that. My position is closer to this:

Benefit and harm are comparative notions. If something benefits you, it makes your life better than it would have been, and if something harms you it makes your life worse than it would have been. To determine whether some event benefits or harms you, we have to compare the goodness of your life as it is, given the event, with the goodness it would otherwise have had. The comparison is between your whole life as it is and your whole life as it would have been. We do not have to make the comparison time by time, comparing each particular time in one life with the same time in the other life.

That is John Broome explaining why death harms people even if they hold that all benefit and harm consists of pleasure and pain, which are things that can’t happen when you are dead. The same goes for potential people.

Yes, you can’t do much to a person who doesn’t exist. They don’t somehow suffer imaginary pains. If someone doesn’t exist in any possible worlds I agree they can’t be helped or harmed at all.  What makes it possible to affect a potential person is that there are some worlds where they do exist. It is in the comparison between these worlds and the ones where they don’t exist where I say there is a benefit to them in having one over the other. The benefit of existing consists of the usual things that we hold to benefit a person when they exist; bananas, status, silly conversations, etc. The cost of not existing relative to existing consists of failing to have those benefits, which only exist in the world where the person exists. The cost does not consist of anything that happens in the world where the person doesn’t exist. They don’t have any hypothetical sorrow, boredom or emptiness at missing out. If they did have such things and they mattered somehow, that would be another entirely separate cost.

Often it sounds crazy that a non-existent person could ‘suffer’ a cost because you are thinking of pleasures and pains (or whatever you take to be good or bad) themselves, not of a comparison between these things in different worlds. Non-existent people seem quite capable of not having pleasures or pains, not having fulfilled preferences, not having worthwhile lives, of not having anything at all, of not even having a capacity to have. Existent people are quite capable of having pleasures (and pains) and all that other stuff. If you compare the two of them, is it really so implausible that one has more pleasure than the other?

‘Potential people’ makes people think of non-existing people, but for potential people to matter morally, it’s crucial that they do exist in some worlds (in the future) and not in others. It may be better to think of them as semi-existing people.

I take it that the next counterargument is something like ‘you can’t compare two quantities when one of them is not zero, but just isn’t there. What’s bigger, 3 or … ?’ But you decide what quantities you are comparing. You can choose a quantity that doesn’t have a value in one world if you want. Similarly I could claim all the situations you are happy to compare are not comparable. Getting one hundred dollars would not benefit you, because ‘you without a hundred dollars’ just won’t be around in the world where you get paid. On the other hand if you wanted to compare benefits to Amanda across worlds where she may or may not exist, you could compare ‘how much pleasure is had by Amanda’, and the answer would be zero in worlds where she doesn’t exist. Something makes you prefer an algorithm like ‘find Amanda and see how much pleasure she has got’, where you can just fail at the finding Amanda bit and get confused. The real question is why you would want this latter comparison. I can see why you might be agnostic, waiting for more evidence of which is the  true comparison of importance or something, but I don’t recall hearing any argument for leaping to the non-comparable comparison.

Orange juice 2

Image via Wikipedia

In other cases it is intuitive to compare quantities that have values, even when relevant entities differ between worlds. Would you say I have no more orange juice in my cup if I have a cup full of orange juice than if I don’t have a cup or orange juice? I won’t, because I really just wanted the orange juice. And if you do, I won’t come around to have orange juice with you.

I have talked about this a bit before, but not explained in much detail. I’ll try again if someone tells me why they actually believe the comparison between a good life and not existing should come out neutral or with some non-answer such as ‘undefined’. Or at least points me to where whichever philosophers have best explained this.

Advice to aspiring undergraduates

Katla ungratefully believes her undergraduate studies could have been better, and that those of many of her acquaintances could too. Even without them being something other than undergraduate studies. She demands I let her warn future students. Here is her advice.

***

Consider far away universities. The task of choosing may be significantly more difficult if you open up the competition to places not in your home state, but it will probably be worth it.

There is no particular reason the best university will be in your city or nation, but it seems many people use such borders as the bound for what to consider.

Don’t worry much about where your friends are going. If you are normal enough to have friends by the time you are leaving for college they are probably easily replaceable. Your brain probably says they are not, but it is lying. That’s how friendship works. It is harder to replace your family, but families don’t seem to be that easy to lose track of even when people devote a lot of attention to it.

If you are moving away from everyone you know, this is a good time to review your personality.

Don’t use the apparent altruism of a course or degree as a strong sign of its usefulness for the world. Apparently altruistic courses are the ones  concerned with climate change or poverty or species extinctions or social stigma or genocide or so on. Many people are apparently altruistic as an excuse for not doing difficult courses, and the coursework will be designed accordingly. Part of designing coursework for people who aren’t up to difficult courses is understanding that they do not need tools for solving important problems in the world, but rather for getting a job at all.

Also, courses about problems such as climate change or third world development naturally will not include much material on how to solve these problems, as they have not been solved. Instead you and your ‘altruistic’ acquaintances will probably have to discuss how to solve them yourselves, or if your teacher recognises that you are not up to this, to learn to describe how difficult and complex they are. On the upside, solving the problems will be easy because you are probably too ignorant to constrain them much. On the downside, your solutions will not improve the world.

If you have some particular ambition, for instance to be a lawyer, find a lawyer or several and see what they are actually doing and if it is at all related to your imaginary career. Ask them what kinds of experience or degrees or talents will be useful rather than listening solely to the advice of people who are not successful at anything remotely similar to what you want to do, such as probably your teachers and parents. Hardly anyone seems to do this, so maybe there is some large downside Katja is missing, but then wouldn’t someone have mentioned it in the comments?

Ask a prospective university to put you in contact with students who study what you are considering studying. Ask them what they do, what they enjoy and loathe, and what particular second thoughts they are having about the whole thing.

How prestigious a university you go to matters a lot for many things. If you have any ambitions about things that fit this category, or think you might one day, don’t go for a less prestigious one because it’s closer to your mother’s cooking or has a better bar. This is common knowledge, but surprisingly not among high school students in many places.

Course descriptions tend to describe courses in the most optimistic light possible, or even more optimistically. If you are just starting university, your interpretation of course descriptions will probably add further shades of optimism. Try to imagine the worst course that could be semi-plausibly described in a given way. The real course is probably somewhere in the middle.

The fact that everyone else is partying hard every night probably doesn’t mean that doing so is much healthier than you thought. Some of your friends will be noticeably worse for wear by the end.

In case you actually want to learn things, it is not clear whether university will help or hinder this on average. There seems to be a lot of variation between people. If you are unsure whether having someone talk at you for hours at a time while you struggle to write down what they said ten seconds previously helps you learn, sit in on some lectures before you sign up. Doing so is usually free.

If you are ambitious and/or idealistic, and like being so, realise that university seems to often destroy these characteristics. Or perhaps that’s just the adult world. Anyway, be wary of accidentally picking up the impression that ambition and idealism are arrogant naivete inappropriate to the subjective, intellectually impenetrable real world, in which a person as small as yourself should be eternally grateful if someone finds them worthy of pushing papers. Unless you see good evidence for it of course, or would find it useful for enjoying your career in paper pushing.

How thoroughly do you research your dreams?

Eliezer Yudkowsky:

Have I ever remarked on how completely ridiculous it is to ask high school students to decide what they want to do with the rest of their lives and give them nearly no support in doing so?

Support like, say, spending a day apiece watching twenty different jobs and then another week at their top three choices, with salary charts and projections and probabilities of graduating that subject given their test scores? The more so considering this is a central allocation question for the entire economy?

I’ve been meaning to remark how surprised I am that not even the students themselves seem interested in researching such things, or to even think of it. Similarly for their families. It’s not expensive to phone a few people who are doing your dreamed of career, and I expect many would be happy to talk or show you the ropes. Even if high school students aren’t that strategic or farsighted, I would expect a given one to have at least one e.g. great aunt who would think to say ‘Stop! This is a really important decision! Maybe you should research it beyond your ridiculously naive imaginings and a the stereotyped impression your lay-parents have given you!”.

It would make sense for not many people to do this entering college because they didn’t have much idea what they wanted to do yet, but it doesn’t look like people do it later either. And even if you are entering college without knowing what you want to do later, it would probably make sense to at least contact some current students doing your proposed degree and find out something about what that is like. I did neither of these things, I’m not sure why. So far I’m confident the latter would have helped. I don’t know of anyone else doing much research, but maybe they just don’t talk about it. What’s going on?

Why death for oneself, suffering for others?

Doctors in a study preferred treatments with more chance of death over those with more chance of suffering for themselves more often than for their patients. Robin hypothesises*:

Avoiding death is a primary goal of medicine. Avoiding side effects of treatment is a secondary goal.  So it makes sense that in a far mode doctors emphasize avoiding death, but in nearer mode avoiding side effects matters more

An alternative hypothesis*: the vividness of death doesn’t increase as much as that of suffering in near mode because it is relatively hard to imagine in detail. It basically consists of you not being there, which is pretty nonspecific with regards to other details, and the details you can picture are not ones you have ever experienced or anticipate experiencing. Suffering on the other hand is a very familiar experience with details generally considered too vividly memorable. Particularly when the suffering is of a specific kind, such as the chronic diarrhea used in the study. I expect most people can picture chronic diarrhea in much more horrible detail than they can ceasing to exist.

How to tell between these hypotheses? I expect advisors make the same kinds of trade offs for themselves and others in situations where avoiding death and avoiding injury both seems like secondary goals, for instance in sports coaching and military tactics.

*Based on construal level theory – the idea that we think differently about things that are near and far from us. See more about how we think differently here. See also the potential relevance of this to cryonics, procrastination and euphemisms.