“My point was comparing pains and pleasures that could be generated with similar amount of resources. Do you think they balance out for human decision making?”
I think with current tech it’s cheaper and easier to wirehead to increase pain (i.e. torture) than to increase pleasure or reduce pain. This makes sense biologically, since organisms won’t go looking for ways to wirehead to maximize their own pain, evolution doesn’t need to ‘hide the keys’ as much as with pleasure or pain relief (where the organism would actively seek out easy means of subverting the behavioral functions of the hedonic system). Thus when powerful addictive drugs are available, such as alcohol, human populations evolve increased resistance over time. The sex systems evolve to make masturbation less rewarding than reproductive sex under ancestral conditions, desire for play/curiosity is limited by boredom, delicious foods become less pleasant when full or the foods are not later associated with nutritional sensors in the stomach, etc.
I don’t think this is true with fine control over the nervous system (or a digital version) to adjust felt intensity and behavioral reinforcement. I think with that sort of full access one could easily increase the intensity (and ease of activation) of pleasures/mood such that one would trade them off against the most intense pains at ~parity per second, and attempts at subjective comparison when or after experiencing both would put them at ~parity.
People will willingly undergo very painful jobs and undertakings for money, physical pleasures, love, status, childbirth, altruism, meaning, etc. Unless you have a different standard for the ‘boxes’ than used in subjective comparison with rich experience of the things to be compared I think we just haggling over the price re intensity.
We know the felt caliber and behavioral influence of such things can vary greatly. It would be possible to alter nociception and pain receptors to amp up or damp down any particular pain. This could even involve adding a new sense, e.g. someone with congenital deafness could be given the ability to hear (installing new nerves and neurons), and hear painful sounds, with artificially set intensity of pain. Likewise one could add a new sense (or dial one up) to enable stronger pleasures. I think that both the new pains and new pleasures would ‘count’ to the same degree (and if you’re going to dismiss the pleasures as ‘wireheading’ then you should dismiss the pains too).
″ For example, I’d strongly disagree to create a box of pleasure and a box of pain, do you think my preference would go away after extrapolation?”
You trade off pain and pleasure in your own life, are you saying that the standard would be different for the boxes than for yourself?
What are you using as the examples to represent the boxes, and have you experienced them? (As discussed in my link above, people often use weaksauce examples in such comparison.)
We could certainly make agents for whom pleasure and pain would use equal resources per util. The question is if human preferences today (or extrapolated) would sympathize with such agents to the point of giving them the universe. Their decision-making could look very inhuman to us. If we value such agents with a discount factor, we’re back at square one.
That’s what the congenital deafness discussion was about.
You have preferences over pain and pleasure intensities that you haven’t experienced, or new durations of experiences you know. Otherwise you wouldn’t have anything to worry about re torture, since you haven’t experienced it.
Pain asymbolia is a condition in which pain is perceived, but with an absence of the suffering that is normally associated with the pain experience. Individuals with pain asymbolia still identify the stimulus as painful but do not display the behavioral or affective reactions that usually accompany pain; no sense of threat and/or danger is precipitated by pain.
Suppose you currently had pain asymbolia. Would that mean you wouldn’t object to pain and suffering in non-asymbolics? What if you personally had only happened to experience extremely mild discomfort while having lots of great positive experiences? What about for yourself? If you knew you were going to get a cure for your pain asymbolia tomorrow would you object to subsequent torture as intrinsically bad?
We can go through similar stories for major depression and positive mood.
Seems it’s the character of the experience that matters.
Likewise, if you’ve never experienced skiing, chocolate, favorite films, sex, victory in sports, and similar things that doesn’t mean you should act as though they have no moral value. This also holds true for enhanced experiences and experiences your brain currently is unable to have, like the case of congenital deafness followed by a procedure to grant hearing and listening to music.
Music and chocolate are known to be mostly safe. I guess I’m more cautious about new self-modifications that can change my decisions massively, including decisions about more self-modifications. It seems like if I’m not careful, you can devise a sequence that will turn me into a paperclipper. That’s why I discount such agents for now, until I understand better what CEV means.
“My point was comparing pains and pleasures that could be generated with similar amount of resources. Do you think they balance out for human decision making?”
I think with current tech it’s cheaper and easier to wirehead to increase pain (i.e. torture) than to increase pleasure or reduce pain. This makes sense biologically, since organisms won’t go looking for ways to wirehead to maximize their own pain, evolution doesn’t need to ‘hide the keys’ as much as with pleasure or pain relief (where the organism would actively seek out easy means of subverting the behavioral functions of the hedonic system). Thus when powerful addictive drugs are available, such as alcohol, human populations evolve increased resistance over time. The sex systems evolve to make masturbation less rewarding than reproductive sex under ancestral conditions, desire for play/curiosity is limited by boredom, delicious foods become less pleasant when full or the foods are not later associated with nutritional sensors in the stomach, etc.
I don’t think this is true with fine control over the nervous system (or a digital version) to adjust felt intensity and behavioral reinforcement. I think with that sort of full access one could easily increase the intensity (and ease of activation) of pleasures/mood such that one would trade them off against the most intense pains at ~parity per second, and attempts at subjective comparison when or after experiencing both would put them at ~parity.
People will willingly undergo very painful jobs and undertakings for money, physical pleasures, love, status, childbirth, altruism, meaning, etc. Unless you have a different standard for the ‘boxes’ than used in subjective comparison with rich experience of the things to be compared I think we just haggling over the price re intensity.
We know the felt caliber and behavioral influence of such things can vary greatly. It would be possible to alter nociception and pain receptors to amp up or damp down any particular pain. This could even involve adding a new sense, e.g. someone with congenital deafness could be given the ability to hear (installing new nerves and neurons), and hear painful sounds, with artificially set intensity of pain. Likewise one could add a new sense (or dial one up) to enable stronger pleasures. I think that both the new pains and new pleasures would ‘count’ to the same degree (and if you’re going to dismiss the pleasures as ‘wireheading’ then you should dismiss the pains too).
″ For example, I’d strongly disagree to create a box of pleasure and a box of pain, do you think my preference would go away after extrapolation?”
You trade off pain and pleasure in your own life, are you saying that the standard would be different for the boxes than for yourself?
What are you using as the examples to represent the boxes, and have you experienced them? (As discussed in my link above, people often use weaksauce examples in such comparison.)
We could certainly make agents for whom pleasure and pain would use equal resources per util. The question is if human preferences today (or extrapolated) would sympathize with such agents to the point of giving them the universe. Their decision-making could look very inhuman to us. If we value such agents with a discount factor, we’re back at square one.
That’s what the congenital deafness discussion was about.
You have preferences over pain and pleasure intensities that you haven’t experienced, or new durations of experiences you know. Otherwise you wouldn’t have anything to worry about re torture, since you haven’t experienced it.
Consider people with pain asymbolia:
Suppose you currently had pain asymbolia. Would that mean you wouldn’t object to pain and suffering in non-asymbolics? What if you personally had only happened to experience extremely mild discomfort while having lots of great positive experiences? What about for yourself? If you knew you were going to get a cure for your pain asymbolia tomorrow would you object to subsequent torture as intrinsically bad?
We can go through similar stories for major depression and positive mood.
Seems it’s the character of the experience that matters.
Likewise, if you’ve never experienced skiing, chocolate, favorite films, sex, victory in sports, and similar things that doesn’t mean you should act as though they have no moral value. This also holds true for enhanced experiences and experiences your brain currently is unable to have, like the case of congenital deafness followed by a procedure to grant hearing and listening to music.
Music and chocolate are known to be mostly safe. I guess I’m more cautious about new self-modifications that can change my decisions massively, including decisions about more self-modifications. It seems like if I’m not careful, you can devise a sequence that will turn me into a paperclipper. That’s why I discount such agents for now, until I understand better what CEV means.