How does the world view of a believer in physicalism differ from one of idealism?

Physicalism is the view that no “element of reality” (Einstein) is missing from the mathematical equations of physics – more strictly, tomorrow’s physics beyond the Standard Model plus GR.
Idealism is the view that reality is experiential.
Most physicalists aren’t idealists, and most idealists aren’t physicalists, but a small minority of researchers are both idealists and physicalists.

The intrinsic nature of quantum states is disputed. But if quantum mechanics is complete, and if the equations of physics describe fields of sentience rather than insentience, then physicalistic idealism is true. If so, there is no Hard Problem of consciousness as normally framed. Fields of insentience are destined to go the way of luminiferous aether. Formally, physical reality is described by the universal wavefunction. By contrast, consciousness is often said to be ill-defined. Yet if physicalistic idealism is true, then we already possess the mathematical apparatus of a theory of consciousness. All that’s hard is to “read off” the textures of experience from the solutions to the equations. The conjecture that relativistic QFT describes fields of sentience rather than insentience still leaves the mystery of why anything exists for the equations to describe: one big mystery rather than two. Yet even here, the superposition principle of QM hints at an answer.

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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

Ideology of Reproduction versus Non-Suffering and conservatism vs progressivism

“While every sensitive being fundamentally wishes to avoid suffering and experience happiness, curiously, human societies have almost never made non-suffering and happiness their founding values. Why? The ideology of reproduction has existed for 100,000 years, while the belief that the spirit survives the death of the body appears. We must reproduce so that a progeny can take care of our spirit after our death. The supreme value is reproduction, and therefore life. The strength of this discourse is such that the ideology of reproduction, which has forged most of our laws, has finally imposed itself through unconscious internalization, even today. To come out of it, to deconstruct this ideology is a condition for the flourishing of the values of non-suffering and happiness that appeared much later, only 2500 years ago, in India and Greece.”

From the Jean-Christophe Lurenbaum’s book: “Is “Being Born” in the Best Interest of the Child? – Ideology of Reproduction versus Non-Suffering

“A key to understanding what is behind conservatism and progressivism is that the former is pro-life or for “reproduction” in the broad sense, whilst the latter is for suffering-alleviation” — Robert Daoust

 

What does “more suffering than happiness” means?

In Magnus Vinding‘s [1] words [2]:

I think there is a problem with underspecified [in expressions] like “more suffering than happiness” […] For example, talking about “whether suffering or enjoyment is more common” (in this piece [3]) sounds rather descriptive, whereas saying that, or whether, “suffering predominates” (ibid.) will often have evaluative and/or moral connotations. The same is true of a term like welfare: it often has an evaluative/axiological meaning as opposed to a purely descriptive one (see e.g. sec. 1.1.1 here: https://tspace.library.utoronto.ca/bitstream/1807/92027/3/Mathison_Eric_201811_PhD_thesis.pdf [4]).

Indeed, the question as to “whether suffering predominates” can mean at least three very different things […]

For one, it may refer to a purely descriptive statement: there is a greater quantity of happiness than suffering, by some given measure. (And this, in turn, implies further questions concerning how one indeed measures happiness and suffering, in particular how one measures them against each other, and whether they are even commensurable, not just evaluatively but also in purely descriptive terms, cf. https://foundational-research.org/measuring-happiness-and-suffering/ [5] and https://animalstudiesrepository.org/animsent/vol1/iss7/18/ [6])

Second, it may mean something along evaluative lines such as “there is more positive value than negative value” in the existing happiness and suffering respectively. And this is a very different claim in that one can claim there is far more happiness than suffering in the world, by some given measure, yet still maintain that the disvalue of the suffering is far greater than the value of the happiness. Indeed, quite a number of philosophers and traditions in the East (cf. http://blogs.dickinson.edu/buddhistethics/files/2015/12/Breyer-Axiology-final.pdf [7]) and the West (including Epicurus and Schopenhauer) have defended views according to which the disvalue of suffering dominates that of happiness entirely; for recent defenses of such views, see Gloor: https://foundational-research.org/tranquilism/ [8] and Wolf: https://jwcwolf.public.iastate.edu/Papers/JUPE.HTM [9].

Third, one can think there is far more happiness than suffering in the world, even in evaluative terms, yet still think the suffering carries much greater moral/deontic significance; asymmetries of this kind have in fact been defended by quite a few prominent philosophers, including W. D Ross, cf. sec. 2.5 here: https://tspace.library.utoronto.ca/bitstream/1807/92027/3/Mathison_Eric_201811_PhD_thesis.pdf [10]

Beyond that, there are also issues concerning intra and inter-personal trade-offs: even if most lives in nature contain far more happiness than suffering (by some assumed measure), this would not mean that the happiness of some beings can ever outweigh the suffering of others, either in evaluative terms or deontic terms. Many ethicists accept intra-personal trade-offs while rejecting inter-personal ones (for instance Richard Ryder and Stevan Harnad, and to some extent Jamie Mayerfeld).

The perhaps most important question to ponder deeply, in my view, is whether we think any amount of happiness can morally outweigh the very worst of suffering. I have argued in the negative: https://magnusvinding.com/2018/09/03/the-principle-of-sympathy-for-intense-suffering/ [11] and so have philosophers Jamie Mayerfeld, Joseph Mendola, Ingemar Hedenius, and Ragnar Ohlsson, among others.

Just thought this was worth pointing out. Notions of “net negative” and “net positive” lives — as pertaining both to single individuals and (especially) to groups — require serious unpacking in terms of their meaning and assumed evaluative and moral implications.

 

Links and references

[1] https://magnusvinding.com/

[2] https://www.facebook.com/groups/suffering.in.nature/permalink/2727855270577587/

[3] http://www.zachgroff.com/2019/06/how-much-do-wild-animals-suffer.html

[4] https://tspace.library.utoronto.ca/bitstream/1807/92027/3/Mathison_Eric_201811_PhD_thesis.pdf

[5] https://foundational-research.org/measuring-happiness-and-suffering/

[6] https://animalstudiesrepository.org/animsent/vol1/iss7/18/

[7] http://blogs.dickinson.edu/buddhistethics/files/2015/12/Breyer-Axiology-final.pdf

[8] https://foundational-research.org/tranquilism/

[9] https://jwcwolf.public.iastate.edu/Papers/JUPE.HTM

[10] https://tspace.library.utoronto.ca/bitstream/1807/92027/3/Mathison_Eric_201811_PhD_thesis.pdf

[11] https://magnusvinding.com/2018/09/03/the-principle-of-sympathy-for-intense-suffering/

The case of Dax Cowart

“I was burned so severely and in so much pain that I did not want to live even in the early moments following the explosion. A man who heard my shouts for help came running down the road, I asked him for a gun. He said, ‘Why?’ I said, ‘Can’t you see I am a dead man? I am going to die anyway. I need to put myself out of this misery.’ In a very kind and compassionate caring way, he said, ‘I can’t do that.'”

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“We might give more weight to the judgments of those who have already been tortured, since their evaluations of the experiences are presumably more accurate. Unfortunately, here too people may forget the severity of their past suffering. This empathy gap often happens to me when I think back on my own past experiences of intense suffering, unable to conjure up feelings of how awful I felt at the time.” (Brian Tomasik)

“Sometimes people who suffer enormously do look back and judge that their suffering wasn’t worth it. Consider the case of Dax Cowart, who suffered so badly that he wished he had been killed, even in retrospect.”

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How to address the problem of sentience?

In the field of philosophical ideas we can not (easily) make predictions, but we can prove and demand that philosophical hypotheses should have:

  • Regarding the proposed subject:
    • Clarity
    • Internal coherence
    • Compatibility with the evidence (observations, experiences)
    • Explanatory capacity
    • Parsimony, in the sense of leaving out accessory or arbitrary elements
  • Regarding the author, the creation process, and its context:
    • Honesty
    • Impartiality
    • Skepticism
    • Recognize the intention
    • Recognize the motivation

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Asymmetries and compensations between pleasure and pain

There are two very related questions: “Is there a symmetry between suffering and enjoyment?” and “Can suffering be compensated with enjoyment?”

Investigating the way in which we respond to these questions is very relevant, since we may have biases or blindness that are encouraging to make bad decisions, such as the survivorship bias. By better understanding and evaluating suffering and enjoyment we can more easily minimize suffering and maximize enjoyment, as well as compensate for bad experiences, if such a thing were possible.

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