Skip to main content
Log in

Sleeping beauty and the dynamics of de se beliefs

  • ORIGINAL PAPER
  • Published:
Philosophical Studies Aims and scope Submit manuscript

Abstract

This paper examines three accounts of the sleeping beauty case: an account proposed by Adam Elga, an account proposed by David Lewis, and a third account defended in this paper. It provides two reasons for preferring the third account. First, this account does a good job of capturing the temporal continuity of our beliefs, while the accounts favored by Elga and Lewis do not. Second, Elga’s and Lewis’ treatments of the sleeping beauty case lead to highly counterintuitive consequences. The proposed account also leads to counterintuitive consequences, but they’re not as bad as those of Elga’s account, and no worse than those of Lewis’ account.

This is a preview of subscription content, log in via an institution to check access.

Access this article

Price excludes VAT (USA)
Tax calculation will be finalised during checkout.

Instant access to the full article PDF.

Institutional subscriptions

Similar content being viewed by others

Notes

  1. Lewis himself calls them properties.

  2. Lewis (1979, p. 149).

  3. Arntzenius (2003), Halpern (2004) and Hitchcock (2004) have noted this problem with extending standard conditionalization to de se beliefs.

  4. For a sampling of this literature, see Elga (2000), Lewis (2001), Arntzenius (2002), Dorr (2002), Arntzenius (2003), Halpern (2004) and Hitchcock (2004). The article by Halpern is especially relevant to this paper, as he defends an account similar to the account defended here. As a result, much of what he says, such as his treatment of betting arguments, reflection, etc., applies to my account as well.

  5. Throughout the paper I’ll ignore the complications that arise when we consider uncountably infinite numbers of worlds, and which we need measure theory to properly address.

  6. See Howson and Urbach (1993) for a description of Jeffrey conditionalization.

  7. For example, see Earman (1992) and Howson and Urbach (1993) on the problem of old evidence, Strevens (2004) on inductive frameworks, Maher (2005) on the confirmation relation, Lewis (1980) and Hall (1994) on the relation between credence and chance, and Bartha and Hitchcock (1998) on the Doomsday Argument. Worries about the use of hypothetical initial credence functions of various kinds, and the pros and cons of adopting them, are discussed extensively in these references.

  8. There can be exceptions to this if there are centered worlds that (i) you have a non-zero prior in, (ii) are subjectively identical to your current state of perfectly remembering your past evidence, and (iii) are located at worlds which you had previously eliminated.

  9. In a similar manner, hp-conditionalization can deal with cases such as the Shangri-la case given by Arntzenius (2003).

  10. In an intermediate draft of this paper, in an attempt to make things easier to follow, I replaced this rule with a simpler rule which divides the credence assigned to a world equally among the remaining doxastic alternatives at that world, instead of in proportion to their priors. I find this rule less natural than the one given here.

  11. On a natural picture of evidence the only belief changes on which old and new alternatives pick out the same centered world are the trivial belief changes that leave one with the same alternatives. (See footnote 11.) It’s not clear that such belief changes are possible for subjects who have a sense of time passing.

  12. It may be helpful to see explicitly how one would go about imposing this constraint on priors. Doing this requires some decisions about one’s background assumptions, and I’ll work with the following simple model: a subject’s evidence is their subjective state, so the centered worlds compatible with a subject’s evidence are those centered on individuals in the subject’s subjective state. Let the subjective state sets S i be sets containing all of the centered worlds centered on a possible individual in a given subjective state.

    To check whether your priors satisfy the constraint, do the following, for every possible belief change. Let the subjective state of the subject before the belief change be S i , and the subjective state of the subject after the belief change be S j . Use your criteria for continuity to determine whether any of the centered worlds in S i (the alternatives compatible with your evidence before the belief change) would be continuous with any of the centered worlds in S j (the alternatives compatible with your evidence after the belief change), if you were to undergo such a belief change. Then take the centered worlds in S i that are potentially continuous with centered worlds in S j , and make sure that the priors assigned to these S i centered worlds are such that the ratios between them are the same as the ratios between their S j successors.

  13. What about the ratios of priors between worlds? We don't need to put constraints on these because worlds don't get replaced by temporal successors, so the ratios between their priors are static.

  14. Her prior in A and B does tell us some uninteresting things about her priors in A(9:01) and B(9:01), of course. Since the priors of worlds are equal to the sum of the priors of the centered worlds at that world, we know that hp(A) ≥ hp(A(9:00))  +  hp(A(9:01)), for example.

  15. See Lewis (1980).

  16. Elga (2004) proposes that subjectively indistinguishable alternatives at the same world should have the same credences. Assuming that one’s current evidence includes one’s current subjective state, it follows that all of one’s alternatives are subjectively indistinguishable, and Elga’s Indifference Principle becomes the claim that alternatives at the same world should have the same credences.

  17. See Lewis (2001) and Dorr (2002).

  18. Though see Hall (2004) and Meacham (2005) for proposals regarding admissibility.

  19. Recall that given compartmentalized conditionalization, the Continuity Principle requires that the ratio of priors between new alternatives at each world be the same as the ratio of priors between any old alternatives at that world that they’re continuous with. If you adopt Elga’s Indifference Principle, then your credences in alternatives at a world will be the same, and thus so will your priors. If your priors in alternatives at a world are always the same, the ratio of priors between alternatives at a world will always be 1:1, and the Continuity Principle will be satisfied.

  20. To see this note that if we adopt compartmentalized conditionalization and Elga’s Indifference Principle all of our alternatives will satisfy the priors constraint that the Continuity Principle requires of only continuous alternatives.

  21. For valuable comments and discussion, I'd like to thank Frank Arntzenius, Maya Eddon, Adam Elga, Hilary Greaves, John Hawthorne, David Manley, Tim Maudlin, Adam Sennet, Ted Sider, Jonathon Weisberg and an anonymous referee. In particular, I owe much to Tim Maudlin, whose comments on Elga's account and the manyworlds interpretation of quantum mechanics inspired my interest in these issues, and David Manley, for raising the black and white room case. Finally, I owe a special thanks to Frank Arntzenius, Maya Eddon, and John Hawthorne for comments on several of drafts of this paper.

References

  • Arntzenius, F. (2002) Reflections on sleeping beauty. Analysis, 62: 53–61

    Article  Google Scholar 

  • Arntzenius, F. (2003). Self-locating beliefs, reflection, conditionalization and Dutch books. Journal of Philosophy, 100: 356–370

    Google Scholar 

  • Bartha, P., & Hitchcock, C. (1999). No one knows the date or the hour: An unorthodox application of Rev. Bayes’ Theorem. Philosophy of Science (Proceedings), S339–S353

  • Dorr, C. (2002). Sleeping beauty: In defense of Elga. Analysis, 62: 292–296

    Article  Google Scholar 

  • Earman, J. (1992). Bayes or bust: A critical examination of Bayesian confirmation theory, MIT Press

  • Elga, A. (2000). Self-locating belief and the sleeping beauty problem. Analysis, 60: 143–147

    Article  Google Scholar 

  • Elga, A. (2004). Defeating Dr. Evil with self-locating belief. Philosophy and Phenomenological Research, 69: 383–396

    Google Scholar 

  • Hall, N. (1994). Correcting the guide to objective chance. Mind, 103: 505–517

    Article  Google Scholar 

  • Hall, N. (2004). Two mistakes about credence and chance. Australasian Journal of Philosophy, 82, 93–111

    Article  Google Scholar 

  • Halpern, J. (2004). Sleeping beauty reconsidered: Conditioning and reflection in asynchronous systems. Proceedings of the Twentieth Conference on Uncertainty in AI, 226–234.

  • Hitchcock, C. (2004). Beauty and the bets. Synthese, 139: 405–420

    Article  Google Scholar 

  • Howson, C., & Urbach, P. (1993). Scientific reasoning: The Bayesian approach, I. 2nd ed., Open Court Publishing Company

  • Lewis, D. (1979). Attitudes de dicto and de se. The Philosophical Review, 88: 513–543

    Article  Google Scholar 

  • Lewis, D. (1980). A subjectivist’s guide to objective chance. Studies in Inductive Logic and Probability, Vol. 2, University of California Press

  • Lewis, D. (2001). Sleeping beauty: Reply to Elga. Analysis, 61: 171–176

    Article  Google Scholar 

  • Maher, P. (2005). The concept of inductive probability. Erkenntnis, forthcoming.

  • Meacham, C. (2005). Three proposals for a theory of chance. Philosophical Perspectives, 19: 281–307

    Article  Google Scholar 

  • Strevens, M. (2004). Bayesian confirmation theory: Inductive logic, or mere inductive framework? Synthese, 141: 365–379

    Article  Google Scholar 

Download references

Author information

Authors and Affiliations

Authors

Corresponding author

Correspondence to Christopher J. G. Meacham.

Appendices

Appendix

The many brains argument

For simplicity, assume that there are only two worlds under consideration, one normal world and one brain-duplicating world; it’s easy to see how the result generalizes to multiple worlds. Let S be the stable world, and D be the duplicating world.

Consider the alternatives focused on the original (non-brain) individual at the S and D worlds. As time changes you will replace these alternatives with new alternatives at those worlds, centered on the same individual and a later time. (At the D world, of course, you will also be replacing old brain-centered alternatives with their temporal successors, as well as adding entirely new brain alternatives.) The new non-brain alternatives and the old non-brain alternatives they replaced satisfy the three conditions of Elga’s Continuity Principle. We saw in the “Continuity” section that given centered conditionalization, the Continuity Principle requires that the ratios of priors between new and old continuous alternatives be the same. So the ratio of your priors in the non-brain alternatives at the D and S worlds at a time will be constant. That is, if we let \({\hbox {pr}}_{S_t}\) and \({\hbox {pr}}_{D_t}\) be your priors in the non-brain alternatives at the D and S worlds at t, the Continuity Principle entails that \(\forall t \left(\frac{{\hbox {pr}}_{D_t}}{{\hbox {pr}}_{S_t}}=k\right)\), for some constant k.

Elga’s Indifference Principle entails that one’s credences in alternatives at a world be the same, and thus (given centered conditionalization) that one’s priors in alternatives at a world be the same. So one’s prior in the brain alternatives centered on world D and time t will be the same as your prior in the non-brain alternative centered on world D and time t, \({\hbox {pr}}_{D_t}\).

Now, let \(N_{W_t}\) be the number of alternatives you have at time t that are centered on a world W, and let cr t (W) be your credence at t in W. Assume the brains are created one at a time, and choose temporal units and a temporal origin such that (a) \(N_{D_0}=N_{S_0} = 1,\) and (b) \(N_{D_t}=t+1.\) Since you only ever have one alternative centered on S, ∀t (\((N_{S_t}=1)\).

Centered conditionalization and the above then entail that:

$$\begin{aligned} {\hbox {cr}}_t (D) &=& \frac{N_{D_{t}} \cdot {\hbox {pr}}_{D_t}}{N_{D_{t}} \cdot {\hbox {pr}}_{D_t} + N_{S_{t}} \cdot {\hbox {pr}}_{S_t} }\\ &=&\frac{N_{D_{t}} \cdot {\hbox {pr}}_{D_{t}}}{N_{D_{t}} \cdot {\hbox {pr}}_{D_{t}} + N_{S_{t}} \cdot \frac {{\hbox {pr}}_{D_{t}}} {k} }\\ &=&\frac{N_{D_{t}}}{N_{D_{t}} + \frac {N_{S_{t}}} {k}}\\ &=&\frac{t+1}{t+1 + \frac {1}{ k} }. \end{aligned}$$

Thus:

$$\begin{aligned} \lim_{t\to\infty} \left(\hbox {cr}_t (D) \right)=\lim_{t\to\infty} \left(\frac{t+1}{t + 1 + \frac{1}{k}} \right)=1. \end{aligned}$$

The sadistic scientists argument

Again, for simplicity assume that there are only two worlds under consideration, one normal world and one brain-duplicating-and-destroying world. Let S be the stable world, and D be the duplicating-and-destroying world.

As before, let \(N_{W_t}\) be the number of alternatives you have at time t that are centered on a world W, and let cr t (W) be your credence at t in W. Choose temporal units and a temporal origin such that if t < 0 or t > n, then \(N_{D_t}\) = 1, and if 0 ≤ t ≤ n, then \(N_{D_t}\) = (n + 1) − t. (So n is the number of brains that will be created in D at time t = 0, and one of these brains will be destroyed every unit of time thereafter.)

As before, let \({\hbox {pr}}_{S_t}\) and \({\hbox {pr}}_{D_t}\) be your priors in the non-brain alternatives at the D and S worlds at t. Now consider the alternatives focused on the original (non-brain) individual at the S and D worlds. As time changes you will replace these alternatives with new alternatives at those worlds, centered on the same individual and a later time. (At the D world, of course, you will also be replacing old brain-centered alternatives with their temporal continuants, as well as adding entirely new brain alternatives.) The new non-brain alternatives and the old non-brain alternatives they replaced satisfy the conditions of Lewis’ Continuity Principle until time t = 0, when the brains are created. So the continuity principle entails that for t < 0, \(\left(\frac{{\hbox {pr}}_{D_t}}{{\hbox {pr}}_{S_t}}=k\right)\), for some constant k. The conditions also hold after the brains are created, so the continuity principle entails that for t ≥ 0, \(\left(\frac{{\hbox {pr}}_{D_t}}{{\hbox {pr}}_{S_t}}=l\right)\), for some constant l.

Elga’s Indifference Principle entails that one’s credences in alternatives at a world be the same, and thus (given centered conditionalization) that one’s priors in alternatives at a world be the same. So one’s prior in the brain alternatives at D at t will be the same as your prior in the non-brain alternative at D, \({\hbox {pr}}_{D_t}\). The No-Increase Principle entails that your credence in D shouldn’t change when the new brains are created at t = 0. This, centered conditionalization and the above entail that l = k / (n + 1).

Centered conditionalization and the above then entail that:

$$\begin{aligned} {\hbox {cr}}_{t=n} (D) &=& \frac{N_{D_{n}} \cdot {\hbox {pr}}_{D_{n}}}{N_{D_{n}} \cdot {\hbox {pr}}_{D_{n}} + N_{S_{n}} \cdot {\hbox {pr}}_{S_n }}\\ &=&\frac{N_{D_{n}} \cdot {\hbox {pr}}_{D_{n}}}{N_{D_{n}} \cdot {\hbox {pr}}_{D_{n}} + N_{S_{n}} \cdot {{\hbox {pr}}_{D_{n}} \cdot (n+1) / k} }\\ &=&\frac{{\hbox {pr}}_{D_{n}}}{{\hbox {pr}}_{D_{n}} + {{\hbox {pr}}_{D_{n}} \cdot (n+1) / k} }\\ &=&\frac{1}{1 + {(n+1) / k}}. \end{aligned}$$

Thus:

$$\begin{aligned} \lim_{n\to\infty} \left({\hbox {cr}}_{t=n} (D) \right)= \lim_{n\to\infty} \left(\frac{1}{1 + \frac{n+1}{k}} \right)=0. \end{aligned}$$

Rights and permissions

Reprints and permissions

About this article

Cite this article

Meacham, C.J.G. Sleeping beauty and the dynamics of de se beliefs. Philos Stud 138, 245–269 (2008). https://doi.org/10.1007/s11098-006-9036-1

Download citation

  • Received:

  • Accepted:

  • Published:

  • Issue Date:

  • DOI: https://doi.org/10.1007/s11098-006-9036-1

Keywords

Navigation