I am wildly uneducated on this topic, but I don't know if the concept of "impersonally better" makes sense when extended as far as "it would be impersonally better if none of this ever existed." I guess I can buy that "impersonally better" might be intelligible if there is some subjective experience to ... experience it, but in a universe with no consciousness how could we say any state of affairs is better than another?
As for this question:
> What amount of pathos, pleasure, love, beauty, could justify the life and suffering of even one person who say, was raped and murdered in childhood?
I'm not really in the business of doing these sorts of utilitarian calculations, and I think this back-and-forth is a great example of why I don't think they lead anywhere useful. But it seems to me that you could make the same argument as Parfit above in reverse.
If someone led an essentially perfect life for 100 years, filled with all the things we all agree make life good, but then was subjected to 30 seconds of torture and then murdered, that's still a good life on net, and I think you'd be hard pressed to make a serious argument that those 30 seconds of intense suffering at the end are terrible enough to make that life not having been worth living.
So, by the same kind of induction that Parfit does above, it seems you could contrive a situation where the vast amount of universal conscious flourishing being experienced by, let's say, quadrillions or consciousnesses would "outweigh" the suffering of however many millions of apes it took to get there.
And even in the particular case of a horribly murdered child, is it universally true that no life ending in that manner could have been worth the suffering at the end? If a child lives ten wonderful years with loving parents, doing all the best things a child can do, but then dies horribly, can we be sure that life wasn't worth living? That it would be better on net had it never happened?
I'm not sure, and like I said, I don't typically go in for arguments that work on this basis. I'll admit that's probably partially because they feel distasteful, but I think there's also an intuition worth examining that those types of arguments don't really work, that they miss something critical about subjective experience when we try to sum up all the goods and bads of a life into some metric that can assign that life into a bucket of "worth living" or "not worth living."
As for this question:
> What amount of pathos, pleasure, love, beauty, could justify the life and suffering of even one person who say, was raped and murdered in childhood?
I'm not really in the business of doing these sorts of utilitarian calculations, and I think this back-and-forth is a great example of why I don't think they lead anywhere useful. But it seems to me that you could make the same argument as Parfit above in reverse.
If someone led an essentially perfect life for 100 years, filled with all the things we all agree make life good, but then was subjected to 30 seconds of torture and then murdered, that's still a good life on net, and I think you'd be hard pressed to make a serious argument that those 30 seconds of intense suffering at the end are terrible enough to make that life not having been worth living.
So, by the same kind of induction that Parfit does above, it seems you could contrive a situation where the vast amount of universal conscious flourishing being experienced by, let's say, quadrillions or consciousnesses would "outweigh" the suffering of however many millions of apes it took to get there.
And even in the particular case of a horribly murdered child, is it universally true that no life ending in that manner could have been worth the suffering at the end? If a child lives ten wonderful years with loving parents, doing all the best things a child can do, but then dies horribly, can we be sure that life wasn't worth living? That it would be better on net had it never happened?
I'm not sure, and like I said, I don't typically go in for arguments that work on this basis. I'll admit that's probably partially because they feel distasteful, but I think there's also an intuition worth examining that those types of arguments don't really work, that they miss something critical about subjective experience when we try to sum up all the goods and bads of a life into some metric that can assign that life into a bucket of "worth living" or "not worth living."
tl;dr - I'm not convinced, and I'm happy I exist.