According to Paul (Transformative experience, 1st edn, Oxford University Press, 2014), transformative experiences pose a challenge to decision theory since their value cannot be anticipated. Building on Pettigrew’s (in: Lambert, Schwenkler (eds) Becoming someone new: essays on transformative experience, choice, and change, Oxford University Press, pp 100–121, 2020) redescription, this paper presents a new approach to how and when transformative decisions can nevertheless be made rationally. Thanks to fundamental higher-order facts that apply to any kind of experience, an agent always (...) at least knows the general shape of the utility space. This in combination with the knowledge about the non-transformative alternative in the choice set can enable rational decision-making despite the presence of a transformative experience. For example, this paper’s approach provides novel arguments for why gender transition (cf. McKinnon in Res Philosophica 92(2):419–440, 2015) or staying childfree (cf. Barnes in Philos Phenomenol Res 91(3):775–786, 2015) can be rational. (shrink)

When is it rational to undergo cognitive enhancement? In the case of what I’ll call massive cognitive enhancement, my answer is never. The reason is that one must base one’s decision to undergo massive cognitive enhancement on what I’ll call either phenomenal or non-phenomenal outcomes. If the former, the choice is not rational because massive cognitive enhancements are transformative and, I’ll argue with Paul (2015), transformative experiences cannot be chosen rationally. If the latter, the choice is not rational because it (...) ought to be based at least partly on phenomenal outcomes. This argument, however, leaves open the idea that it may nonetheless be rational to choose massive cognitive enhancement for others—for example, one’s children. The article explores this possibility, arguing that choosing enhancement for others can be rational or moral, but not both. (shrink)

Ignorance is said to be the most widely accepted explanation of what makes choices hard (Chang 2017). But despite its apparent popularity, the debate on hard choices has been dominated by tetrachotomist (e.g., “parity”) and vagueness views. In fact, there is no elaborate ignorance account of hard choices. This article closes this research gap. In so doing, it connects the debate on hard choices with that on transformative experiences (Paul 2014). More precisely, an option’s transformative character can prevent us from (...) epistemically accessing its expected value, promoting ignorance of how to rank the options. Methods of achieving an advance assessment of transformative experiences such as fine-graining, consulting testimony, and using higher-order facts can sometimes evade this epistemic blockade, but not always. Therefore, in cases where these methods fail, a choice can be hard because of our ignorance. The prominent hard choice between two careers could be such a case. (shrink)

In the last seven years, philosophers have discussed the topic of transformative experiences. In this paper, we contribute to a crucial issue that is currently under-researched: transformative experiences' influence on cognitive modelling. We argue that cognitive modelling can be operationalized as affective forecasting, and we compare transformative and non-transformative experiences with respect to the ability of affective forecasting. Our finding is that decision-makers’ performance in cognitively modelling transformative experiences does not systematically differ from decision-makers’ performance in cognitively modelling non-transformative experiences. (...) This claim stands in strict opposition to L.A. Paul’s main argument. (shrink)

L. A. Paul’s Transformative Experience makes the claim that many important life decisions are epistemically and personally transformative in a way that does not allow us to assign subjective values to their outcomes. As a result, we cannot use normative decision theory to make such decisions rationally, or when we modify it to do so, decision theory leads us to choose in a way that is in tension with our authenticity. This paper examines Paul’s version of decision theory, and whether (...) this version in fact admits of the challenge she wants to raise. I focus on her psychological realist view of utilities and beliefs and her notion of rational, authentic preferences as informed by imaginative acquaintance. I argue that Paul fails to engage critically with traditional accounts of decision theory and, on closer inspection, it is not clear that her version of decision theory entails a tension between rational and authentic choice. More importantly, I argue that if her contribution is instead to bring to light the importance of authenticity alongside rational decision-making, the definition she provides of authenticity in fact undermines her argument. (shrink)

Laurie Paul has recently argued that transformative experiences pose a problem for decision theory. According to Paul, agents facing transformative experiences do not possess the states required for decision theory to formulate its prescriptions. Agents facing transformative experiences are impoverished relative to their decision problems, and decision theory doesn’t know what to do with impoverished agents. Richard Pettigrew takes Paul’s challenge seriously. He grants that decision theory cannot handle decision problems involving transformative experiences. To deal with the problems posed by (...) transformative experiences, Pettigrew proposes two alterations to decision theory. The first alteration is meant to handle the problem posed by epistemically transformative experiences, and the second alteration is meant to handle the problem posed by personally transformative experiences. I argue that Pettigrew’s proposed alterations are untenable. Pettigrew’s novel decision theory faces both formal and philosophical problems. It is doubtful that Pettigrew can formulate the sort of decision theory he wants, and further doubtful that he should want such a decision theory in the first place. Moreover, the issues with Pettigrew’s proposed alterations help reveal issues with Paul’s initial challenge to decision theory. I suggest that transformative experiences should not be taken to pose a problem for decision theory, but should instead be taken to pose a topic for ethics. (shrink)

We develop a broader, more fine-grained taxonomy of forms of ‘transformative experience’ inspired by the work of L.A. Paul. Our vulnerability to such experiences arises, we argue, due to the vulnerability, dependence, and affliction intrinsic to the human condition. We use this trio to distinguish a variety of positively, negatively, and ambivalently valenced forms of epistemically and/or personally transformative experiences. Moreover, we argue that many transformative experiences can arise gradually and cumulatively, unfolding over the course of longer periods of time.