Conceptualizing suffering and pain

Pain can be described in neurological terms but cognitive awareness, interpretation, behavioral dispositions, as well as cultural and educational factors have a decisive influence on pain perception. Suffering is proposed to be defined as an unpleasant or even anguishing experience, severely affecting a person at a psychophysical and existential level. Pain and suffering are considered unpleasant. However, the provided definitions neither include the idea that pain and suffering can attack and even destroy the self nor the idea that they can constructively expand the self; both perspectives can be equally useful for managing pain and suffering, but they are not defining features of the same. Including the existential dimension in the definition of suffering highlights the relevance of suffering in life and its effect on one’s own attachment to the world (including personal management, or the cultural and social influences which shape it). An understanding of pain and suffering life experiences is proposed, meaning that they are considered aspects of a person’s life, and the self is the ever-changing sum of these (and other) experiences.

Source: https://peh-med.biomedcentral.com/articles/10.1186/s13010-017-0049-5

The emotional need of a “scenario completion” and the difference between a cook and a chef

The need of a “scenario completion”

“Fascinating concept that I came across in military/police psychology dealing with the unique challenges people face in situations of extreme stress/danger: scenario completion. Take the normal pattern completion that people do and put fear blinders on them so they only perceive one possible outcome and they mechanically go through the motions *even when the outcome is terrible* and there were obvious alternatives. This leads to things like officers shooting *after* a suspect has already surrendered, having overly focused on the possibility of needing to shoot them. It seems similar to target fixation where people under duress will steer a vehicle directly into an obstacle that they are clearly perceiving (looking directly at) and can’t seem to tear their gaze away from. Or like a self fulfilling prophecy where the details of the imagined bad scenario are so overwhelming, with so little mental space for anything else that the person behaves in accordance with that mental picture even though it is clearly the mental picture of the *un*desired outcome.

I often try to share the related concept of stress induced myopia. I think that even people not in life or death situations can get shades of this sort of blindness to alternatives. It is unsurprising when people make sleep a priority and take internet/screen fasts that they suddenly see that the things they were regarding as obviously necessary are optional. In discussion of trauma with people this often seems to be an element of relationships sadly enough. They perceive no alternative and so they resign themselves to slogging it out for a lifetime with a person they are very unexcited about. This is horrific for both people involved.”

Romeo Stevens

 

…and the opposite: how is Elon’s Software?

The difference between the way Elon thinks and the way most people think is kind of like the difference between a cook and a chef. […]

Musk calls this “reasoning from first principles.” I’ll let him explain:

I think generally people’s thinking process is too bound by convention or analogy to prior experiences. It’s rare that people try to think of something on a first principles basis. They’ll say, “We’ll do that because it’s always been done that way.” Or they’ll not do it because “Well, nobody’s ever done that, so it must not be good.” But that’s just a ridiculous way to think. You have to build up the reasoning from the ground up—“from the first principles” is the phrase that’s used in physics. You look at the fundamentals and construct your reasoning from that, and then you see if you have a conclusion that works or doesn’t work, and it may or may not be different from what people have done in the past.5

My favorite all-time quote might be Steve Jobs saying this:

When you grow up, you tend to get told the world is the way it is and your life is just to live your life inside the world. Try not to bash into the walls too much. Try to have a nice family life, have fun, save a little money. That’s a very limited life. Life can be much broader once you discover one simple fact. And that is: Everything around you that you call life was made up by people that were no smarter than you. And you can change it, you can influence it, you can build your own things that other people can use. Once you learn that, you’ll never be the same again.

[…]

Most people would have stuck with the Stanford program—because they had already told everyone about it and it would be weird to quit, because it was Stanford, because it was a more normal path, because it was safer, because the internet might be a fad, because what if he were 35 one day and was a failure with no money because he couldn’t get a good job without the right degree.

Musk quit the program after two days. The big macro arrow of his software came down on the right, saw that what he was embarking on wasn’t in the Goal Pool anymore, and he trusted his software—so he made a macro change.

He started Zip2 with his brother, an early cross between the concepts of the Yellow Pages and Google Maps. Four years later, they sold the company and Elon walked away with $22 million.

As a dotcom millionaire, the conventional wisdom was to settle down as a lifelong rich guy and either invest in other companies or start something new with other people’s money. But Musk’s goal formation center had other ideas. His Want box was bursting with ambitious startup ideas that he thought could have major impact on the world, and his Reality box, which now included $22 million, told him that he had a high chance of succeeding. Being leisurely on the sidelines was nowhere in his Want box and totally unnecessary according to his Reality box.

So he used his newfound wealth to start X.com in 1999, with the vision to build a full-service online financial institution. The internet was still young and the concept of storing your money in an online bank was totally inconceivable to most people, and Musk was advised by many that it was a crazy plan. But again, Musk trusted his software. What he knew about the internet told him that this was inside the Reality box—because his reasoning told him that when it came to the internet, the Reality box had grown much bigger than people appreciated—and that was all he needed to know to move forward. In the top part of his software, as his strategy-action-results-adjustments loop spun, X.com’s service changed, the team changed, the mission changed, even the name changed. By the time eBay bought it in 2002, the company was called PayPal and it was a money transfer service. Musk made $180 million.

source: https://waitbutwhy.com/2015/11/the-cook-and-the-chef-musks-secret-sauce.html

 

Bonus tip: about Tim Urban’s and Elon Musk’s idea of consciousness:

“One topic I disagreed with him on is the nature of consciousness. I think of consciousness as a smooth spectrum. To me, what we experience as consciousness is just what it feels like to be human-level intelligent. We’re smarter, and “more conscious” than an ape, who is more conscious than a chicken, etc. And an alien much smarter than us would be to us as we are to an ape (or an ant) in every way. We talked about this, and Musk seemed convinced that human-level consciousness is a black-and-white thing—that it’s like a switch that flips on at some point in the evolutionary process and that no other animals share. He doesn’t buy the “ants : humans :: humans : [a much smarter extra-terrestrial]” thing, believing that humans are weak computers and that something smarter than humans would just be a stronger computer, not something so beyond us we couldn’t even fathom its existence.”

Source: https://waitbutwhy.com/2015/05/elon-musk-the-worlds-raddest-man.html

The HHHHHMM (H5M2) Quality of Life Scale

“The HHHHHMM (H5M2) Quality of Life Scale provides guidelines for the assessment of a pet so that pet owners can maintain a rewarding relationship that nurtures the human–animal bond, while being confident that the pet is well enough to justify prolonging life. This Quality of Life Scale will relieve guilt feelings and engender the support of the veterinary team to actively help in the care and decision making for Pawspice patients. I feel that it is ethical to prolong a life worth living. On the other hand, I feel that it is not ethical to prolong death for our patients.”

What are the different types of elements that constitute reality in its most essential aspect?

“If we want to develop a sentience simulation project, that admits as many hypotheses and theories about sentience as possible, we will find that obviously in such an environment it will not be enough to represent the sentience alone, but surely we will have to include other types of substances that may be related to it. To give a very simple example, if we consider that sentience emerges from a wet biological animal material brain, and we want to represent a living frog that feels in our system, the simulation environment must support the representation, in one way or another, of at least two types of objects or concepts: material objects (such as the frog’s brain or whole body and the physical environment where it lives) and sentient objects (such as the frog’s experiences).

Because of this, when simulating sentience, elements that are not purely sentience should generally also be simulated; and if we want to have an environment that admits all possible hypotheses and theories about sentience, then to be very sure of leaving nothing out, it would be very interesting to be able to include as types of simulation objects all kinds of possible components of reality according to all kinds of paradigms, theories and beliefs.”

Read more

Opportunities for an astronomical reduction of suffering

This is a list of situations, projects or initiatives in which there could be an “astronomical” (huge) reduction in the amount of suffering compared to what currently exists or is expected. Many of these situations (but not necessarily all of them) involve a high risk in the sense that they are difficult projects whose probability of success is very low. In some cases, this may happen because they are projects that assume as certain some hypotheses for which there is little evidence, so we can consider them unlikely, although not impossible.

I insist that the only criterion to appear on this list is that the project or idea supposes an astronomical reduction of the suffering that we believe exists or will exist. The list can include both remote possibilities and speculative approaches as well as conventional and highly probable scenarios.

Read more

The “Eternal-Playlist” thought experiment

Privileged beings (students) of the privileged species (human) at privileged time (XXI c.) and privileged space (Germany) ranked only 30% of the recent experiences as “worth living”.

The “Eternal-Playlist” thought experiment, by Thomas Metzinger:

“At Johannes Gutenberg University in Mainz, we began a first series of small pilot studies with a group of advanced philosophy students. We chose a signal-contingent, externally cued form of experience sampling. One tech-savvy student programmed an SMS server in such a way that, for seven days, it sent ten signals a day at random points in time to the participants, whose cell phones would then briefly vibrate. The participants’ task was to decide whether the last moment before the conscious experience of the vibration was a moment they would take with them into life after death. For many, the result was surprising: the number of positive conscious moments per week varied between 0 and 36, with an average of 11.8 or almost 31 per cent of the phenomenological samples, while at 69 per cent a little more than two thirds of the moments were spontaneously ranked as not worth reliving. If you are cued externally, it seems, less than a third of such experiential samples would have a chance of entering your very own “eternal playlist”.
[…]
in a second study we dropped the afterlife assumption and the “eternity condition”, replacing them with the following question: “Would you like to relive the very last conscious moment in this life?” Interestingly, under this condition only a little over 28 per cent of life moments were ranked as positive, while just below 72 per cent were considered not worth reliving

Source:
https://www.blogs.uni-mainz.de/fb05philosophieengl/files/2013/07/Metzinger_Suffering_2017.pdf

The Sad Truth About Happiness Scales: Empirical Results

“We replicate nine key results from the happiness literature: the Easterlin Paradox, the ‘U-shaped’ relation between happiness and age, the happiness trade-off between inflation and unemployment, cross-country comparisons of happiness, the impact of the Moving to Opportunity program on happiness, the impact of marriage and children on happiness, the ‘paradox’ of declining female happiness, and the effect of disability on happiness. We show that none of the findings can be obtained relying only on nonparametric identification. The findings in the literature are highly dependent on one’s beliefs about the underlying distribution of happiness in society, or the social welfare function one chooses to adopt. Furthermore, any conclusions reached from these parametric approaches rely on the assumption that all individuals report their happiness in the same way. When the data permit, we test for equal reporting functions, conditional on the existence of a common cardinalization from the normal family. We reject this assumption in all cases in which we test it.”

Source: https://www.nber.org/papers/w24853

Are suffering and enjoyment measurable?

In Simon Knutsson‘s words:

That happiness and suffering are measurable, in principle, to the extent that is required to talk about the net balance among several individuals is highly controversial and widely rejected. That is, it is controversial that they are (in principle) measurable to the required degree in an objective, non-arbitrary, scientific way that does not involve value judgements on the part of the person doing the measurement. One could say “I assign number –10 to Ann’s suffering and +5 to Ben’s happiness, and then I add them together. These numbers are intertwined with my values, and others might assign different numbers depending on their values.” Although that might be the best we can do, it does not count as measurement in the objective sense that we are concerned with […].

Economist Yew-Kwang Ng says that the following statement is representative of the typical economics textbook view: “Today, no one really believes that we can actually measure utils.” He continues that the probably most widely used textbook says that “economists today generally reject the notion of a cardinal, measurable, utility.” For the kinds of claims discussed above, we would need utilities to be measurable on a strong kind of interpersonal cardinal scale (an interpersonally additive ratio scale), which is widely rejected by economists.
Ng adds that this skepticism about measurability is also “very common” among “sociologists and psychologists who study happiness.”

Some history is interesting here. The early utilitarians of the 19th century, such as John Stuart Mill and Henry Sidgwick, did not seem worried by interpersonal comparisons of utility. But as Bergström points out, “in the 20th century, things have changed a great deal. Now the dominant view — at least among economists — seems to be that interpersonal comparisons of utility are impossible or necessarily subjective and unscientific.”

Of course, there is not complete consensus on the matter; some believe that happiness and suffering (or utility) can be measured to the extent required to talk about the net balance or amounts among several individuals. Philosophers generally seem to be somewhat more optimistic than economists.

Source: https://foundational-research.org/measuring-happiness-and-suffering/

A compass that is perpetually “stuck on South”

“If someone offered you a pill that would make you permanently happy, you would be well advised to run fast and run far. Emotion is a compass that tells us what to do, and a compass that is perpetually stuck on north is worthless.” —Professor Daniel Gilbert. Department of Psychology, Harvard University

“Many millions of people in the contemporary world have a compass that is perpetually “stuck on South”. They are always unhappy and discontented. They endure chronic pain and/or depression. Some victims of severe anhedonia can’t even imagine what it’s like to be happy. A minor blessing is that not all of their days are quite as terrible as others. So in one sense, their emotional compass can point North as well as South: a motivational system of sorts still functions. But the whole of their lives is spent in an Antarctic wasteland of misery and despair.

At the other extreme, a small minority of people are blessed with a compass that seems perpetually “stuck on North”. In pathological cases, they may be manic. But sometimes they are in varying degrees just “hyperthymic” i.e. the hedonic set-point around which their lives oscillate is unusually high compared to the Darwinian norm. Hyperthymic well-being is chronic; yet it’s not uniform. Thus some days of hyperthymic life are even more wonderful than others; pursuing their favourite activities makes hyperthymics even happier than otherwise. So again, the hyperthymic emotional compass is bidirectional: its scale is different, but it works. The relevant contrast here lies in the way hyperthymics are animated by information-signalling gradients of well-being, whereas dysthymics, depressives and victims of chronic pain spend their lives struggling to minimise ill-being. Either way, affective gradients rule.” —David Pearce

Source: https://www.gradients.com/