This is brilliant; I have one nitpicky question:
If the main reason a small amount of torture is much worse than we might naively expect is that even small amounts of torture leave lasting, severe psychological damage, should we expect the disutility of torture to level off after a few (days/months/years)?
In other words, is there much difference between torturing one person for half an hour followed by weeks of moderate pain for that person and torturing one person for the same amount of weeks? The kind of difference that would justify denying, say, hundreds of people a fun weekend where they all learn to waterski?
My intuition is that a long period of torture is worse than death, and I can understand why even a short period of torture would be almost as bad as death, but I'm not sure how to measure how much worse than death a very long period of torture can get.
Incidentally, are there other "primary" moral goods/bads in naturalist metaethics besides fun, pain, torture, and life/death?
...If the main reason a small amount of torture is much worse than we might naively expect is that even small amounts of torture leave lasting, severe psychological damage, should we expect the disutility of torture to level off after a few (days/months/years)?
In other words, is there much difference between torturing one person for half an hour followed by weeks of moderate pain for that person and torturing one person for the same amount of weeks? The kind of difference that would justify denying, say, hundreds of people a fun weekend where they all learn
Most of the usual thought experiments that justify expected utilitarialism trade off fun for fun, or suffering for suffering. Here's a situation which mixes the two. You are offered to press a button that will select a random person (not you) and torture them for a month. In return the machine will make N people who are not suffering right now have X fun each. The fun will be of the positive variety, not saving any creatures from pain.
1) How large would X and N have to be for you to accept the offer?
2) If you say X or N must be very large, does this prove that you measure torture and fun using in effect different scales, and therefore are a deontologist rather than a utilitarian?