The ethics of randomized computation in the multiverse

lukeprog

From David Deutsch's The Beginning of Infinity:

Take a powerful computer and set each bit randomly to 0 or 1 using a quantum randomizer. (That means that 0 and 1 occur in histories of equal measure.) At that point all possible contents of the computer’s memory exist in the multiverse. So there are necessarily histories present in which the computer contains an AI program – indeed, all possible AI programs in all possible states, up to the size that the computer’s memory can hold. Some of them are fairly accurate representations of you, living in a virtual-reality environment crudely resembling your actual environment. (Present-day computers do not have enough memory to simulate a realistic environment accurately, but, as I said in Chapter 7, I am sure that they have more than enough to simulate a person.) There are also people in every possible state of suffering. So my question is: is it wrong to switch the computer on, setting it executing all those programs simultaneously in different histories? Is it, in fact, the worst crime ever committed? Or is it merely inadvisable, because the combined measure of all the histories containing suffering is very tiny? Or is it innocent and trivial?

I'm not so sure we have the computing power to "simulate a person," but suppose we did. (Perhaps we will soon.) How would you respond to this worry?

From David Deutsch's The Beginning of Infinity:

Take a powerful computer and set each bit randomly to 0 or 1 using a quantum randomizer. (That means that 0 and 1 occur in histories of equal measure.) At that point all possible contents of the computer’s memory exist in the multiverse. So there are necessarily histories present in which the computer contains an AI program – indeed, all possible AI programs in all possible states, up to the size that the computer’s memory can hold. Some of them are fairly accurate representations of you, living in a virtual-reality environment crudely resembling your actual environment. (Present-day computers do not have enough memory to simulate a realistic environment accurately, but, as I said in Chapter 7, I am sure that they have more than enough to simulate a person.) There are also people in every possible state of suffering. So my question is: is it wrong to switch the computer on, setting it executing all those programs simultaneously in different histories? Is it, in fact, the worst crime ever committed? Or is it merely inadvisable, because the combined measure of all the histories containing suffering is very tiny? Or is it innocent and trivial?

I'm not so sure we have the computing power to "simulate a person," but suppose we did. (Perhaps we will soon.) How would you respond to this worry?

In this construction every configuration of ones and zeros have equal amplitude, yes. However, most of them are nonsensical; the sum of the measures of meaningful worlds are very very close to zero.

Meanwhile, the sum of measures in this scenario where you exist is, well, 1.

That you see each of the nonsensical numbers with equally low probability doesn't matter. If you roll a d1000 and get 687, the chance of that was the same as 1; you still wouldn't expect to get 1. In the same way, you wouldn't expect to get any particular configuration, but you're effectively summing over all the nonsensical ones, and that sum is pretty close to 1.

The part I don't get is why we should care if we observe the person suffering or not.

This conversation is confusing me; possibly this comment will help us understand each other.

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The ethics of randomized computation in the multiverse

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The ethics of randomized computation in the multiverse

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