I consider an old problem for preference satisfaction theories of wellbeing: that they have trouble answering questions about interpersonal comparisons, such as whether I am better off than you are, or whether a particular policy benefits me more than it benefits you. I argue that a similar problem arises for intrapersonal comparisons in cases of transformative experience. I survey possible solutions to the problem, and point out some subtle disanalogies between the problem involving interpersonal (...) class='Hi'>comparisons and the problem involving transformative experience. (shrink)

An important objection to preference-satisfaction theories of well-being is that these theories cannot make sense of interpersonal comparisons of well-being. A tradition dating back to Harsanyi () attempts to respond to this objection by appeal to so-called extended preferences: very roughly, preferences over situations whose description includes agents’ preferences. This paper examines the prospects for defending the preference-satisfaction theory via this extended preferences program. We argue that making conceptual sense of extended preferences is less problematic than others have (...) supposed, but that even so extended preferences do not provide a promising way for the preference satisfaction theorist to make interpersonal well-being comparisons. Our main objection takes the form of a trilemma: depending on how the theory based on extended preferences is developed, either the result will be inconsistent with ordinary preference-satisfaction theory, or it will fail to recover sufficiently rich interpersonal well-being comparisons, or it will take on a number of other arguably odd and undesirable commitments. (shrink)

The main question of this paper is how people may agree in their interpersonal comparisons of wellbeing. These comparisons are important in social ethics and for policy purposes. The paper firstly examines grounds for convergence in easy cases. Then comes a more difficult case of low convergence in order to explore a way to increase it. For this, concepts from the empirical subjective well-being literature are used: life satisfaction and vignettes. Ideas of John Harsanyi and Serge (...) Kolm thereby receive a new look. (shrink)

Utilitarianism, as well as many other political and moral doctrines, presupposes that the problem of interpersonal utility comparisons can be solved. Otto Neurath gave a comparatively early (1912) and explicit statement of this problem, and he suggested that it cannot be solved. This may still be the dominant view. It is argued that recent attempts to solve the problem (by e.g. Schick, Rescher, Harsanyi, Brandt, Jeffrey, Arrow, and Hare) are unsatisfactory, but that the oldest suggestion - i.e. the (...) method of minimal units or just-noticeable differences - is acceptable from the point of view of utilitarianism. (shrink)

Utilitarianism, as well as many other political and moral doctrines, presupposes that the problem of interpersonal utility comparisons can be solved. Otto Neurath gave a comparatively early (1912) and explicit statement of this problem, and he suggested that it cannot be solved. This may still be the dominant view. It is argued that recent attempts to solve the problem (by e.g. Schick, Rescher, Harsanyi, Brandt, Jeffrey, Arrow, and Hare) are unsatisfactory, but that the oldest suggestion - i.e. the (...) method of minimal units or just-noticeable differences - is acceptable from the point of view of utilitarianism. (shrink)

According to a popular strategy amongst economists and philosophers, in order to solve the problem of interpersonal utility comparisons, we have to look at how ordinary people make such comparisons in everyday life. The most recent attempt to develop this strategy has been put forward by Goldman in his “Simulation and Interpersonal Utility” (Ethics 4:709–726, 1995). Goldman claims, first, that ordinary people make interpersonal comparisons by simulation and, second, that simulation is reliable for making (...) interpersonal comparisons. In this paper, I focus on Goldman’s latter claim. After updating Goldman’s account of how ordinary people make interpersonal comparisons in the light of Goldman’s newest formulation of his simulation theory of mental ascription (Goldman, Simulating Minds. Oxford University Press, Oxford, 2006), I develop and assess Goldman’s arguments in favour of the reliability of simulation for interpersonal comparisons. I argue that, under certain conditions, there may be room for a scientifically acceptable solution to the problem of interpersonal utility comparisons. (shrink)

Until quite recently, it has appeared that eleutheric-conjectural libertarianism (ECL) could not avoid some degree of, very broad, interpersonal utility comparisons (IUCs). And this has been objected to by some of its libertarian critics, notably economists and propertarians. Indeed, this aspect does make the theory less compatible with economics than the rest of the theory and it is thereby a significant problem. This is because one of the main problems that ECL is intended to solve is how an (...) abstract theory of liberty can be compatible with the pro-free-market conclusions of many economists. Being more compatible with economics should make ECL theory more comprehensive, comprehensible, and cogent. (shrink)

According to the orthodox view, it is impossible to know how different people's preferences compare in terms of strength and whether they are interpersonally comparable at all. Against the orthodox view, Donald Davidson (1986, 2004) argues that the interpersonal comparability of preferences is a necessary condition for the correct interpretation of other people's behaviour. In this paper I claim that, as originally stated, Davidson's argument does not succeed because it is vulnerable to several objections, including Barry Stroud's (1968) objection (...) against all transcendental arguments of a 'strong' kind. However, I argue that Davidson's strategy can still achieve results of anti-sceptical significance. If we reformulate Davidson's argument as a 'modest' transcendental argument and if we embrace an 'internal' account of epistemic justification, it is in fact possible to have at least justified beliefs about how different people's preferences compare in terms of strength and about their interpersonal comparability. (shrink)

Hausman has recently provided an argument against identifying well-being with preference-satisfaction. I will focus on two of his premises. Hausman’s arguments for the first, I will suggest, fail. If the third premise is correct, I shall then argue, it can be used to undermine other plausible conceptions of the good.

I examine the once popular claim according to which interpersonal comparisons of welfare are necessary for social choice. I side with current social choice theorists in emphasizing that, on a narrow construal, this necessity claim is refuted beyond appeal. However, I depart from the opinion presently prevailing in social choice theory in highlighting that on a broader construal, this claim proves not only compatible with, but even comforted by, the current state of the field. I submit that all (...) in all, the most accurate philosophical assessment consists not in flatly rejecting this necessity claim, but in accepting it in a suitably revised form. (shrink)

Most moral and political theories require us to make interpersonal comparisons of welfare. This poses a challenge to the popular view that welfare consists in the satisfaction of preferences or des...

On the orthodox view in economics, interpersonal comparisons of utility are not empirically meaningful, and "hence" impossible. To reassess this view, this paper draws on the parallels between the problem of interpersonal comparisons of utility and the problem of translation of linguistic meaning, as explored by Quine. I discuss several cases of what the empirical evidence for interpersonal comparisonsof utility might be and show that, even on the strongest of these, interpersonal comparisons are (...) empirically underdetermined and, if we also deny any appropriate truth of the matter, indeterminate. However, the underdetermination can be broken non-arbitrarily (though not purely empirically) if (i) we assign normative significance to certain states of affairs or (ii) we posit a fixed connection between certain empirically observable proxies and utility. I conclude that, even if interpersonal comparisons are not empirically meaningful, they are not in principle impossible. (shrink)

In this volume a diverse group of economists, philosophers, political scientists, and psychologists address the problems, principles, and practices involved in comparing the well-being of different individuals. A series of questions lie at the heart of this investigation: What is the relevant concept of well-being for the purposes of comparison? How could the comparisons be carried out for policy purposes? How are such comparisons made now? How do the difficulties involved in these comparisons affect the status of (...) utilitarian theories? This collection constitutes the most advanced and comprehensive treatment of one of the cardinal issues in social theory. (shrink)

In this volume a diverse group of economists, philosophers, political scientists, and psychologists address the problems, principles, and practices involved in comparing the well-being of different individuals. A series of questions lie at the heart of this investigation: What is the relevant concept of well-being for the purposes of comparison? How could the comparisons be carried out for policy purposes? How are such comparisons made now? How do the difficulties involved in these comparisons affect the status of (...) utilitarian theories? This collection constitutes the most advanced and comprehensive treatment of one of the cardinal issues in social theory. (shrink)

This paper is about the role of interpersonal comparisons in Harsanyi's aggregation theorem. Harsanyi interpreted his theorem to show that a broadly utilitarian theory of distribution must be true even if there are no interpersonal comparisons of well-being. How is this possible? The orthodox view is that it is not. Some argue that the interpersonal comparability of well-being is hidden in Harsanyi's premises. Others argue that it is a surprising conclusion of Harsanyi's theorem, which is (...) not presupposed by any one of the premises. I argue instead that Harsanyi was right: his theorem and its weighted-utilitarian conclusion do not require interpersonal comparisons of well-being. The key to making sense of this possibility is to treat Harsanyi's weights as dimensional constants rather than dimensionless numbers. (shrink)

Introduction Ethical climate in medical contexts is referred to the organizational environment consisting of medical staff interpersonal relationships regarding patient care. This element affects staff behavior in an organization. The investigation and comparison of the effects of the interventions promoting ethical climate are among important nursing challenges that should be considered by researchers. The present study was conducted to compare the effect of nurses’ ethical decision-making skills and interpersonal communication training on their ethical climate. Materials and methods This (...) experimental study was performed on 90 nurses working in the general teaching hospitals of Mashhad, Iran. The sampling process was conducted in two stages. Nurses were divided into three groups: intervention 1, intervention 2 and control group. The intervention was separate 12-h workshops for each of the intervention groups. The ethical climate questionnaire by Victor and Cullen was used to assess the score of ethical climate in the three groups both at the beginning and 4 weeks after the workshop. The data were analyzed in Statistical Package for Social Sciences software using descriptive statistics, analysis of variance, Kruskal–Wallis, paired sample t-test, Wilcoxon test, and post hoc Tukey’s test. Ethical considerations were as follows: The study design was approved by the Research Ethics Committee of Mashhad University of Medical Sciences. Informed consent was obtained from all subjects, and they were ensured about the confidentiality terms. Results The mean scores of the ethical climate test at the first stage were obtained as 66.0 ± 5.5, 67.8 ± 6.9, and 67.7 ± 7.2 in the ethical decision-making, interpersonal communication, and control groups, respectively. Accordingly, the three groups were not significantly different in terms of this variable. However, after the intervention, a significant difference was observed among the three groups regarding the mean scores of the ethical climate test In this regard, the calculated mean scores in the ethical decision-making, interpersonal communication, and control groups were 99.3 ± 6.3, 90.4 ± 7.7, and 67.4 ± 7.9, respectively. Conclusion Training workshops about ethical decision-making skills and interpersonal communication on the ethical professional climate of nurses was effective. Nonetheless, the effect of ethical decision-making skill training was found to be higher than interpersonal communication skill training. Therefore, it is recommended that nursing managers hold training workshops to improve the ethical climate for nurses. (shrink)

ABSTRACT According to comparativism, comparative confidence is more fundamental than absolute confidence. In two recent AJP papers, Stefánsson has argued that comparativism is capable of explaining interpersonal confidence comparisons. In this paper, I will argue that Stefansson’s proposed explanation is inadequate; that we have good reasons to think that comparativism cannot handle interpersonal comparisons; and that the best explanation of interpersonal comparisons requires thinking about confidence in a fundamentally different way than that which comparativists (...) propose: specifically, we should think of confidence as a dimensionless quantity. (shrink)

To evaluate the overall good/welfare of any action, policy or institutional choice we need some way of comparing the benefits and losses to those affected: we need to make interpersonal comparisons of the good/welfare. Yet sceptics have worried either: that such comparisons are impossible as they involve an impossible introspection across individuals, getting ‘into their minds’; that they are indeterminate as individual-level information is compatible with a range of welfare numbers; or that they are metaphysically mysterious as (...) they assume the existence either of a social mind or of absolute levels of welfare when no such things exist. This article argues that such scepticism can potentially be addressed if we view the problem of interpersonal comparisons as fundamentally an epistemic problem – that is, as a problem of forming justified beliefs about the overall good based on evidence of the individual good. (shrink)

This paper presents the experimental results of a “Transcontinental Ultimatum Game” implemented between India and France. We use a standard ultimatum game, but in one treatment Indian subjects made offers to French subjects (ItoF treatment) and, in another treatment, French subjects made offers to Indian subjects (FtoI treatment). We observed that FtoI treatment bargaining mostly ended up with unequal splits of money in favor of French, while nearly equal splits were the most frequent outcome in ItoF treatment interactions. The experimental (...) results are organized through a standard social reference model, modified for taking into account the different marginal value of money for bargainers. In our model bargaining is driven by relative standings comparisons between players, occurring in terms of real earnings (that is monetary earnings corrected for a purchasing power factor) obtained in the game. The norm of equity behind the equalization of real earnings is called local equity norm, and contrasted to a global equity norm which would encompass the wealth of players beyond the game. According to what we observed, no beyond-game concern seems to be relevantly endorsed by subjects. (shrink)

This article argues that there is a natural solution to carry out interpersonal comparisons of utility when the theory of gambles is supplemented with a group operation of joint receipts. If so, three types of people can exist, and the two types having multiplicative representations of joint receipt have, in contrast to most utility theories, absolute scales of utility. This makes possible, at least in principle, meaningful interpersonal comparisons of utility with desirable properties, thus resolving a (...) long standing philosophical problem and having potentially important implications in economics. Two behavioral criteria are given for the three classes of people. At this point the relative class sizes are unknown. (shrink)

Many ethical theories, including in particular consequentialist moral the ories, require comparisons of the amount of good possessed or received by different people. In the case of some goods, such as monetary income, wealth, education, or health, such comparisons are relatively unproblematic. Even in the case of such goods there may be serious empirical measurement problems, but there appear to be no difficulties in principle. Thus Cooter and Rappoport maintained that there was no serious difficulty of making (...) class='Hi'>interpersonal utility comparisons for an earlier generation of economists who regarded utility as an index of “material welfare.”. (shrink)

Interpersonal Needs Questionnaire is a self-report measure of perceived burdensomeness and thwarted belongingness with five versions in recent studies. There are five versions of INQ. But results from studies using different versions are quite different. Current suicide behavior among teenagers has attracted much attention. But which version is more suitable for teenage samples is still uncertain. It is important to compare the potential differences in different versions of INQ to identify the most psychometrically available version to predict teenagers' acquired (...) capability for suicide and provide them with timely help to reduce teenagers' suicide rates. This study compared the construct validity, internal consistency, validity, and average test information of each version in the sample of teenagers. Results showed the 10-item version provided the most average test information in both thwarted belongingness subscale and perceived burdensomeness subscale, and the INQ-10 is more suitable for teenage samples. (shrink)

’Tis vain to talk of adding quantities which after the addition will continue to be as distinct as they were before; one man’s happiness will never be another man’s happiness: a gain to one man is no gain to another: you might as well pretend to add 20 apples to 20 pears.

An important challenge to color objectivists, who hold that statements concerning color are made true or false by objective facts, is the argument from interpersonal variation in where normal observers locate the unique hues. Recently, an attractive objectivist response to the argument has been proposed that draws on the semantics of gradable adjectives and which does not require defending the idea that there is a single correct location for each of the unique hues Noûs 50: 3–40),. In ), I (...) argued that the recent objectivist response doesn’t apply to comparative occurrences of color adjectives, so a revised, comparative, version of the argument from interpersonal variation remains a powerful objection to certain types of objectivism. In this paper, I address several unsatisfactory objectivist replies to the comparative version of the argument from interpersonal variation, and offer what I think is a more plausible objectivist reply to the comparative argument from interpersonal variation. (shrink)

A major problem for interpersonal aggregation is how to compare utility across individuals; a major problem for decision-making under normative uncertainty is the formally analogous problem of how to compare choice-worthiness across theories. We introduce and study a class of methods, which we call statistical normalization methods, for making interpersonal comparisons of utility and intertheoretic comparisons of choice-worthiness. We argue against the statistical normalization methods that have been proposed in the literature. We argue, instead, in favor (...) of normalization of variance: we claim that this is the account that most plausibly gives all individuals or theories ‘equal say’. To this end, we provide two proofs that variance normalization has desirable properties that all other normalization methods lack, though we also show how different assumptions could lead one to axiomatize alternative statistical normalization methods. (shrink)

This paper is about the relevance, to the definition of freedom, of values or goods other than freedom. In this respect,its subject matter is not at all new. However, I do believe that new light can be thrown on the nature of this relationship by paying more attention to another relationship – one which exists within the concept of freedom itself. There are two senses in which we can be said to possess freedom. Firstly, there is the sense in which (...) we can be said to be free to do a certain particular thing. Secondly,there is the sense in which we can be said to possess a certain ‘amount’,‘degree’ or ‘quantity’ of freedom, in some overall sense. 1 I believe that most recent accounts of the relationship between freedom and other goods are inconsistent, because they see those other goods as affecting the truth value of claims about freedom in the second sense, but not in the first. (shrink)

When judging what is fair, how do we decide how much weight to assign to the conflicting interests of different classes of people? This subject has received some attention in a utilitarian context, but has been largely neglected in the case of egalitarian societies of the kind studied by John Rawls. My Game Theory and the Social Contract considers the problem for a toy society with only two citizens. This paper examines the theoretical difficulties in extending the discussion to societies (...) with more than two citizens. (shrink)

This paper is about the relevance, to the definition of freedom, of values or goods other than freedom. In this respect,its subject matter is not at all new. However, I do believe that new light can be thrown on the nature of this relationship by paying more attention to another relationship – one which exists within the concept of freedom itself. There are two senses in which we can be said to possess freedom. Firstly, there is the sense in which (...) we can be said to be free to do a certain particular thing. Secondly,there is the sense in which we can be said to possess a certain ‘amount’,‘degree’ or ‘quantity’ of freedom, in some overall sense.1 I believe that most recent accounts of the relationship between freedom and other goods are inconsistent, because they see those other goods as affecting the truth value of claims about freedom in the second sense, but not in the first. (shrink)

When social scientists began employing evolutionary game theory (EGT) in their disciplines, the question arose what the appropriate interpretation of the formal EGT framework would be. Social scientists have given different answer, of which I distinguish three basic kinds. I then proceed to uncover the conceptual tension between the formal framework of EGT, its application in the social sciences, and these three interpretations. First, I argue that EGT under the biological interpretation has a limited application in the social sciences, chiefly (...) because strategy replication often cannot be sensibly interpreted as strategy bearer reproduction in this domain. Second, I show that alternative replication mechanisms imply interpersonal comparability of strategy payoffs. Giving a meaningful interpretation to such comparisons is not an easy task for many social situations, and thus limits the applicability of EGT in this domain. Third, I argue that giving a new interpretation both to strategy replication and selection solves the issue of interpersonal comparability, but at the costs of making the new interpretation incompatible with natural selection interpretations of EGT. To the extent that social scientists seek such a natural selection interpretation, they face a dilemma: either face the challenge that interpersonal comparisons pose, or give up on the natural selection interpretation. By identifying these tensions, my analysis pleas for greater awareness of the specific purposes of EGT modelling in the social sciences, and for greater sensitivity to the underlying microstructure on which the evolutionary dynamics and other EGT solution concepts supervene. (shrink)

Suppose it is possible to make approximate interpersonal comparisons of welfare gains and losses. Thus, if w\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$w$$\end{document}, x\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$x$$\end{document}, y\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$y$$\end{document} and z\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$z$$\end{document} are personal states, then it is sometimes possible to say “The welfare gain of the state change w⇝x\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} (...) \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$w\leadsto x$$\end{document} is greater than the welfare gain of the state change y⇝z\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$y\leadsto z$$\end{document}”. We can represent this by the formula “⪰\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\succeq $$\end{document}”, where \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$$$\end{document} is a difference preorder: an incomplete preorder on the space of all possible personal state changes. A social state change is a bundle of personal state changes. A social difference preorder is an incomplete preorder on the space of social state changes, which satisfies Pareto and Anonymity axioms. We characterize a family of SDPs which are roughly utilitarian in nature. We also apply the model to redistributive taxation. (shrink)

Several philosophers have argued that interpersonal comparisons of utility are problematic or even impossible, and that this poses a problem for the thesis that pleasure is a legitimate, measurable quantity. This, in turn, is thought to pose a problem of some kind for a variety of normative ethical and axiological theories. Perhaps it is supposed to show that utilitarianism or hedonism is false, or is supposed to show that there is no genuine hedonic calculus, or that any view (...) that presupposes that pleasure and pain are morally relevant is false or untenable. Its proponents begin by noticing that interpersonal comparisons of pleasure and pain are impossible in some relevant sense. This impossibility has been exploited by different philosophers for different purposes. It is clear, however, that a great many ethical theories rely in some way on the thesis that pleasure is measurable, and that its incoherence therefore threatens a great many theories in ethics. The purpose of this paper is to survey several of the most interesting versions of this argument; then to explain several attempts to respond to the problem, and to explain why each attempt fails; then to present, explain, and defend the correct solution to the problem. (shrink)