I’m suspicious of the implied claim that the ‘change in sustained happiness over time’ term is so large in the relevant utility calculation that it dominates other terminal values.
No—liking sugar crashes would cause me to have more sugar crashes, and I’m not nearly as productive during sugar crashes as otherwise. So if I evaluated the new situation with my current utility function, I would find increased happiness (which is good), and very decreased productivity (which is more bad than the happiness is good). So, to clarify, liking sugar crashes would be significantly worse than what I have now, because I value other things than pleasure.
I kinda suspect that you would have the same position—modifying other sentiences’ utility functions in order to maximize happiness, but evaluating changes to your own utility function with your current utility function. One of the more obvious problems with this asymmetry is that if we had the power to rewire each other’s brain, we would be in conflict—each would, in essence, be hostile to the other, even though we would consider our intentions benevolent.
However, I’m unsatisfied with the ‘evaluate your proposed change to someone’s utility function with their CEV’d current utility function’, because quite a bit is relying on the ‘CEV’ bit. Let’s say that someone was a heroin addict, and I could rewire them to remove their heroin addiction (so that it’s the least-convenient-possible-world, let’s say that I can remove the physical and mental withdrawal as well). I’m pretty sure that their current utility function (which is super-duper time discounted—one of the things heroin does) would significantly oppose the change, but I’m not willing to stop here, because it’s obviously a good thing for them.
So the question becomes ‘what should I actually do to their current utility function to CEV it, so I can evaluate the new utility function with it.’ Well, first I’ll strip the actual cognitive biases (including the super-time-discounting caused by the heroin) -- then I’ll give it as much computing power as possible so that it can reasonably determine the respective utility and probability of different world-states if I change the utility function to remove the heroin addiction. If I could do this, I would be comfortable with applying this solution generally.
If someone’s bias-free utility function running on an awesome supercomputer determined that the utility of you changing their utility function in the way you intend was negative, would you still think it was the right thing to do? Or should we consider changing someone’s utility function without their predicted consent only desirable to the extent that their current utility function is biases and has limited computing power? (Neglecting, of course, effects upon other sentiences that the modification would cause.)
I can’t figure out an answer to any of those questions without having a way to decide which utility function is better.
This seems to be a problem, because I don’t see how it’s even possible.
I’m suspicious of the implied claim that the ‘change in sustained happiness over time’ term is so large in the relevant utility calculation that it dominates other terminal values.
No—liking sugar crashes would cause me to have more sugar crashes, and I’m not nearly as productive during sugar crashes as otherwise. So if I evaluated the new situation with my current utility function, I would find increased happiness (which is good), and very decreased productivity (which is more bad than the happiness is good). So, to clarify, liking sugar crashes would be significantly worse than what I have now, because I value other things than pleasure.
I kinda suspect that you would have the same position—modifying other sentiences’ utility functions in order to maximize happiness, but evaluating changes to your own utility function with your current utility function. One of the more obvious problems with this asymmetry is that if we had the power to rewire each other’s brain, we would be in conflict—each would, in essence, be hostile to the other, even though we would consider our intentions benevolent.
However, I’m unsatisfied with the ‘evaluate your proposed change to someone’s utility function with their CEV’d current utility function’, because quite a bit is relying on the ‘CEV’ bit. Let’s say that someone was a heroin addict, and I could rewire them to remove their heroin addiction (so that it’s the least-convenient-possible-world, let’s say that I can remove the physical and mental withdrawal as well). I’m pretty sure that their current utility function (which is super-duper time discounted—one of the things heroin does) would significantly oppose the change, but I’m not willing to stop here, because it’s obviously a good thing for them.
So the question becomes ‘what should I actually do to their current utility function to CEV it, so I can evaluate the new utility function with it.’ Well, first I’ll strip the actual cognitive biases (including the super-time-discounting caused by the heroin) -- then I’ll give it as much computing power as possible so that it can reasonably determine the respective utility and probability of different world-states if I change the utility function to remove the heroin addiction. If I could do this, I would be comfortable with applying this solution generally.
If someone’s bias-free utility function running on an awesome supercomputer determined that the utility of you changing their utility function in the way you intend was negative, would you still think it was the right thing to do? Or should we consider changing someone’s utility function without their predicted consent only desirable to the extent that their current utility function is biases and has limited computing power? (Neglecting, of course, effects upon other sentiences that the modification would cause.)
I can’t figure out an answer to any of those questions without having a way to decide which utility function is better. This seems to be a problem, because I don’t see how it’s even possible.
Can you taboo ‘better’?