That leaves me curious as to what extraneous information a non-consequentialist sneaks into the utility function’s domain. The world’s state and the history of that state strike me as all there is.
Ok, but it seems to me that a virtue theorist must believe that information about virtue is a part of information about the state of the world. So does the consequentialist deny that all this virtue information is real information—information that can “pay rent” by generating correct anticipation of future experiences?
Odd, a few hours ago I thought I knew what a consequentialist was. But now I can’t seem to understand the concept regardless of whether I accept or reject Wei_Dai’s claim.
That leaves me curious as to what extraneous information a non-consequentialist sneaks into the utility function’s domain. The world’s state and the history of that state strike me as all there is.
I think non-consequentialists as Wei Dai uses the term don’t use utility functions.
Ah, yes. That works. Thanks.
They could focus on different information. A consequentialist discards information about virtue, a virtue theorist discards consequences.
Ok, but it seems to me that a virtue theorist must believe that information about virtue is a part of information about the state of the world. So does the consequentialist deny that all this virtue information is real information—information that can “pay rent” by generating correct anticipation of future experiences?
Odd, a few hours ago I thought I knew what a consequentialist was. But now I can’t seem to understand the concept regardless of whether I accept or reject Wei_Dai’s claim.