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

List of Animals That Have Passed the Mirror Test

When conducting the mirror test, scientists place a visual marking on an animal’s body, usually with scentless paints, dyes, or stickers. They then observe what happens when the marked animal is placed in front of a mirror. The researchers compare the animal’s reaction to other times when the animal saw itself in the mirror without any markings on its body.

Animals that pass the mirror test will typically adjust their positions so that they can get a better look at the new mark on their body, and may even touch it or try to remove it. They usually pay much more attention to the part of their body that bears a new marking.

Currently, nine non-human animal species pass the mirror test. Not all individuals of each species pass, but many do.

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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/

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

 

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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On Kidney stones, by Andres Gomez Emilsson

I’ve never had a kidney stone. Thank God. According to Quora responses to the question “How painful are kidney stones?” they are about as painful as it gets. They’re the most painful thing a person can experience naturally, leaving aside torture and violent body-dismembering events. Many say they often get to be “10/10 pain”. That’s clearly an ethical catastrophe given that 10% of people experience them at least once during their lifetime.

Someone described the experience of having a kidney stone as “indistinguishable from being stabbed with a white-hot-glowing knife that’s twisted into your insides non-stop for hours”.

I wonder whether from a compassionate (utilitarian/consequentialist) point of view, it would *really* pay off to have as a priority “adopt a life-style that minimizes the chances of kidney stones”.

It’s likely that the reason why we do not hear about this is because (1) trauma often leads to suppressed memories, (2) people don’t like sharing their most vulnerable moments, and (3) memory is state-dependent (you cannot easily recall the pain of kidney stones for the same reason you can’t recall the qualia of your LSD trip: you’ve lost a tether/handle/trigger for it, as it is an alien state-space on a wholly different scale of intensity than everyday life). If so, maybe that’s to our detriment. Perhaps it’s worth taking these reports *very* seriously, lest we become victims ourselves.

—Andres Gomez Emilsson