The Nonlinear Library EA - The Subject in Subjective Time: A New Approach to Aggregating Wellbeing (paper draft) by Devin Kalish
Sep 17, 2024
01:13:23
Welcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: The Subject in Subjective Time: A New Approach to Aggregating Wellbeing (paper draft), published by Devin Kalish on September 17, 2024 on The Effective Altruism Forum.
What follows is a lightly edited version of the thesis I wrote for my Bioethics MA program. I'm hoping to do more with this in the future, including seeking publication and/or expanding it into a dissertation or short book. In its current state, I feel like it is in pretty rough shape. I hope it is useful and interesting for people as puzzled by this very niche philosophical worry as me, but I'm also looking for feedback on how I can improve it.
There's no guarantee I will take it, or even do anything further with this piece, but I would still appreciate the feedback. I may or may not interact much in the comments section.
I. Introduction:
Duration is an essential component of many theories of wellbeing. While there are theories of wellbeing that are sufficiently discretized that time isn't so obviously relevant to them, like achievements, it is hard to deny that time matters to some parts of a moral patient's wellbeing. A five-minute headache is better than an hour-long headache, all else held equal. A love that lasts for decades provides more meaning to a life than one that last years or months, all else held equal.
The fulfillment of a desire you have had for years matters more than the fulfillment of a desire you have merely had for minutes, all else held equal. However, in our day to day lives we encounter time in two ways, objectively and subjectively. What do we do when the two disagree?
This problem reached my attention years ago when I was reflecting on the relationship between my own theoretical leaning, utilitarianism, and the idea of aggregating interests. Aggregation between lives is known for its counterintuitive implications and the rich discourse around this, but I am uncomfortable with aggregation within lives as well.
Some of this is because I feel the problems of interpersonal aggregation remain in the intrapersonal case, but there was also a problem I hadn't seen any academic discussion of at the time - objective time seemed to map the objective span of wellbeing if you plot each moment of wellbeing out to aggregate, but it is subjective time we actually care about.
Aggregation of these objective moments gives a good explanation of our normal intuitions about time and wellbeing, but it fails to explain our intuitions about time whenever these senses of it come apart. As I will attempt to motivate later, the intuition that it is subjective time that matters is very strong in cases where the two substantially differ.
Indeed, although the distinction rarely appears in papers at all, the main way I have seen it brought up (for instance in "The Ethics of Artificial Intelligence[1]" by Nick Bostrom and Eliezer Yudkowsky) is merely to notice there is a difference, and to effectively just state that it is subjective time, of course, that we should care about.
I have very rarely run into a treatment dedicated to the "why", the closest I have seen is the writing of Jason Schukraft[2], with his justification for why it is subjective time that matters for Rethink Priorities' "Moral Weights" project.
His justification is similar to an answer I have heard in some form several times from defenders: We measure other values of consciousness subjectively, such as happiness and suffering, why shouldn't we measure time subjectively as well? I believe without more elaboration, this explanation has the downside that it both gives no attention to the idea that time matters because it tells us "how much" of an experience there actually is, and has the downside that it seems irrelevant to any theory of
wellbeing other than hedonism.
It also, crucially, fails to engage with the question of what exactly subje...
What follows is a lightly edited version of the thesis I wrote for my Bioethics MA program. I'm hoping to do more with this in the future, including seeking publication and/or expanding it into a dissertation or short book. In its current state, I feel like it is in pretty rough shape. I hope it is useful and interesting for people as puzzled by this very niche philosophical worry as me, but I'm also looking for feedback on how I can improve it.
There's no guarantee I will take it, or even do anything further with this piece, but I would still appreciate the feedback. I may or may not interact much in the comments section.
I. Introduction:
Duration is an essential component of many theories of wellbeing. While there are theories of wellbeing that are sufficiently discretized that time isn't so obviously relevant to them, like achievements, it is hard to deny that time matters to some parts of a moral patient's wellbeing. A five-minute headache is better than an hour-long headache, all else held equal. A love that lasts for decades provides more meaning to a life than one that last years or months, all else held equal.
The fulfillment of a desire you have had for years matters more than the fulfillment of a desire you have merely had for minutes, all else held equal. However, in our day to day lives we encounter time in two ways, objectively and subjectively. What do we do when the two disagree?
This problem reached my attention years ago when I was reflecting on the relationship between my own theoretical leaning, utilitarianism, and the idea of aggregating interests. Aggregation between lives is known for its counterintuitive implications and the rich discourse around this, but I am uncomfortable with aggregation within lives as well.
Some of this is because I feel the problems of interpersonal aggregation remain in the intrapersonal case, but there was also a problem I hadn't seen any academic discussion of at the time - objective time seemed to map the objective span of wellbeing if you plot each moment of wellbeing out to aggregate, but it is subjective time we actually care about.
Aggregation of these objective moments gives a good explanation of our normal intuitions about time and wellbeing, but it fails to explain our intuitions about time whenever these senses of it come apart. As I will attempt to motivate later, the intuition that it is subjective time that matters is very strong in cases where the two substantially differ.
Indeed, although the distinction rarely appears in papers at all, the main way I have seen it brought up (for instance in "The Ethics of Artificial Intelligence[1]" by Nick Bostrom and Eliezer Yudkowsky) is merely to notice there is a difference, and to effectively just state that it is subjective time, of course, that we should care about.
I have very rarely run into a treatment dedicated to the "why", the closest I have seen is the writing of Jason Schukraft[2], with his justification for why it is subjective time that matters for Rethink Priorities' "Moral Weights" project.
His justification is similar to an answer I have heard in some form several times from defenders: We measure other values of consciousness subjectively, such as happiness and suffering, why shouldn't we measure time subjectively as well? I believe without more elaboration, this explanation has the downside that it both gives no attention to the idea that time matters because it tells us "how much" of an experience there actually is, and has the downside that it seems irrelevant to any theory of
wellbeing other than hedonism.
It also, crucially, fails to engage with the question of what exactly subje...