Directions for Well-Being Research

I am sharing here the answers I gave for a survey for the “Expert Consultation on the Future of Wellbeing Research.” (Christopher Barrington-Leigh-—currently at McGill University—is the Director of the World Wellbeing Panel.) Most of the questions involved ranking a list of options, followed by a textbox for explaining that ranking.

Which broad areas of policy matter most for wellbeing? Let me explain my top 6. (1) This is meant to say that we should be somewhat agnostic about what is important. Research can help identify things we didn't realize were so important. (2) Mental illness causes an enormous amount of suffering. In our paper "What Do People Want?" (Benjamin, Cooper, Heffetz, Kimball and Kundu), we find that social desirability leads people to understate how much they care about their mental health. After correcting for that, it ranks very high among things people care about. Ranking mental health so highly in this survey is also based on the sense that policy is neglecting mental health more than it is neglecting other things people care about deeply. Well-being research has the potential to help redress that imbalance in policy. (3) If AI and robots become better than humans at most things, there is a crisis of meaning coming down the road. We need to understand how people can have meaningful lives when how much humans are needed for production is less. As Keynes noted, the aristocrats of old do not present a good example of people having meaningful rich lives when they had a large amount of leisure. It should be possible to have meaningful, full lives with less anchoring in work, but it will be tricky. We need to figure it out. We don't know that AI and robots will be that good at doing most of the things humans do in the work world now, but we need to be prepared for that possibility. (4) Social science research gives a lot of evidence that social connection, community and belonging matter a lot. But policy tends to focus on "hard" indicators of how things are going. Well-being research that measures marginal rates of substitution among different aspects of well-being and corrects for scale-use heterogeneity has the potential to "harden up" indicators of things like social connection, community and belonging in the eyes of policymakers. (5) Policy in the US and in many other countries favors the interests of senior citizens over those of children. Well-being research might help highlight that imbalance—but only if we begin collecting more well-being data on children. Also, I think we'll learn a lot that collectively we don't realize is crucial for children's well-being. Most well-being data sets on well-being are for adults. This needs to be redressed. Based on what data exists, there is a big debate these days about whether the decline in youth happiness is due to things like the Like button in social media as Jonathan Haidt argues or rather due to children being deprived of play with other children unsupervised by adults, as Peter Gray's argues in "Restoring Childhood." (6) The two big problems with GDP, pressed into service as if it were a measure of national well-being are (a) that it does not take into account non-market goods like many I mentioned in (1-5), and (b) that it make no adjustment at all for inequality. A national well-being index opens up the opportunity to formally bring in considerations of inequality in a way grounded in modern welfare theory. (This is the current top research project for Dan Benjamin, Ori Heffect, Jiannan Zhou and me.) And because of the Weber-Fechner law, and evidenced by how income wants to come in logarithmically, even simple well-being measures seem to have curvature a logarithmic function, which implicitly looks like an inequality adjustment with inequality aversion of 1 for income, which is certainly closer to the truth than 0, by all evidence about the typical person's judgments about inequality. That is, no inequality aversion on a well-being response scale is like inequality aversion of 1 for a money-metric. Evidence of inequality aversion on the well-being response scale then says the inequality aversion for a money-metric is greater than 1. Much more research needs to be done on different ways of eliciting inequality aversion.

Which specific policies or measures matter most? (1) Almost everyone realizes now that even in the next 5-10 years, dealing with things like AI-enabled terrorism and AI-enabled hacking, and making sure AI's care about human well-being are crucial for keeping things from going to hell in a handbasket. It is also crucial that AI not only care about human well-being, but also that it has a deep and subtle understanding of human well-being anchored in high-quality well-being indexes that are continually improved. (Otherwise, as in Jack Williamson's novella "With Folded Hands" where AI concerns about human safety trumped other aspects of human well-being, AI might sacrifice broad human well-being for the sake of some aspects of well-being.) (2) Well-being indexes can identify low-hanging-fruit: low-cost policies that can do a lot to raise well-being. They can also help set right policy priorities among higher-cost policies. (3-4) One of the lowest-cost interventions that might greatly improve well-being is psychological training like the "Positive Intelligence" training (that my wife and I offer free for economists). See https://blog.supplysideliberal.com/post/2020/9/10/how-economists-can-enhance-their-scientific-creativity-impact-and-engagement and https://blog.supplysideliberal.com/post/2020/10/19/testimonials-for-positive-intelligence-1 . Then mental health beyond the reach of such training is important to fund more fully for the reasons I gave earlier. (5) Strong, noncorrupt institution and the rule of law are the foundation on which policy is based. (6) Poverty interferes greatly with well-being. Here, there is a crucial debate, which well-being research should inform: if AI helps government budgets enough that more help for the poor is in the cards, and assuming there are elements of both, should it be primarily in the form of universal basic income or primarily in the form of wage matching (for example, for every dollar someone earns, the government matches it with a dollar—the earned income tax credit on steroids). (7) Sugar consumption at the current level causes a huge amount of avoidable chronic health problems. Doing what it takes to shift the standard American diet and its counterpart in other rich countries decisively away from sugar would have huge benefits. People do care about health a lot! And there is the interesting well-being issue of helping people find food pleasure in other ways, both for the sake of the food pleasure itself (an aspect of well-being) and so that they are better able to avoid sugar.

What is the most important change needed to better integrate wellbeing evidence into policy-making? I have listed things more in the order they need to be done than in importance. They are all important for integrating well-being into policy making. (1) Right now, figuring out issues such as scale-use correction, aggregation across aspects of well-being and constructing social welfare measures from well-being measure (including interpersonal aggregation with attention to inequality) are crucial to persuade governments that the scientific community has prepared the way for individual and national well-being measures. (2) Then, we need panels of well-being data designed with the science in (1) and provide data helpful for high-quality causal applied micro estimates. To be specific, the well-being panel that tracks national well-being should have substantial resources for social scientists to propose additional questions to facilitate causal estimation, or to permit convincing arguments for causality that might fall somewhat short of what we ordinarily call "causal estimation." (3) Of course, in addition to data to aid in causal estimates in the well-being panel data infrastructure we also need to make the collection of well-being data standard for randomized controlled trials and other situations where there will be a "natural experiment." Once the scientific framework and data infrastructure are in place, the next step is to train all of the social scientists employed by governments in using that framework and data infrastructure, and in designing their own survey to fill gaps relative to practical policy issues they face. Finally, public understanding and demand will be crucially for getting well-being data and science to be pervasively used by governments.

What are the three most important unresolved research questions in wellbeing research? I am focusing my answer here on things I think are sorely underdone in the well-being literature. (1) We need researchers to collect a lot more calibration question data so scale-use correction is possible. This can matter a lot. For example, the income coefficient, which is used extensively for interpretation of results, becomes much smaller after scale-use correction. See https://www.nber.org/papers/w31728 . Without calibration question data, we can't know where it matters a lot—as in that case—and where it matters less. (2) By far the bulk of well-being research to date is correlational. There are many shining exceptions, but they are a small percentage of all the well-being research. (3) So far, much of the research on people not maximizing well-being has assumed that life satisfaction is the appropriate goal. But comprehensive well-being is much more than that. I believe that people often do not maximize their well-being, but that should be judged against their own values, and well-being data showing how well they are at maximizing what they themselves value—not by life satisfaction alone.

What are the most important sets of wellbeing data we need but do not yet have? (1) The desperate need is for panel data on wellbeing that includes panel data on calibration questions, so that changes over time can be corrected for changes in scale use. Very basic questions depend on it, such as what the Easterlin paradox looks like after correcting for changes in scale use. (2) We need data on well-being for at least older children that is comparable to well-being data for adults. If well-being data is used for policy, children will be neglected too much in policy if we are not collecting well-being data for them. (3) Well-being determinants could be very different in low and middle-income countries. Understanding well-being in low and middle income countries is crucial for development economics. (4) Well being data (including calibration questions) for RCT's immediately gets us strong causal evidence. (5) There is little doubt that time-use matters a lot of well-being. We need to understand time-use at work as well is in the rest of people's time. (6) Cross-checking results based on self-reports with administrative records can be very valuable. And of course, huge sample sizes can also be very valuable. (7) It is awkward, if not confounding, to try to understanding the short-run dynamics of felt happiness (or other well-being measures) by asking how happy someone feels every minute or so. Passive biometric measures of happiness would help us understand those dynamics. This matters if the claim Kimball and Willis's "Utility and Happiness" is approximately true: that felt happiness is the sum of baseline mood—the part of happiness based on determinants that can matter in the long run, though they also might vary in the short run—and elation—the part of happiness that is an impulse response to news about lifetime utility. Minute to minute dynamics of happiness could then tell us a lot about expected (=perceived) innnovations in information about lifetime utility.

What It Means When I Say 'I Believe in God as Much as a Nonsupernaturalist Can'

I often say that I believe in God as much as a Nonsupernaturalist can. I define nonsupernaturalism as making physicists the arbiters of what is. There are many nonsupernatural gods. First, there is the miracle of the existence of the universe itself, including the existence of consciousness. In my belief, this is the one miracle for all time. (I imagine the one miracle as impersonal. I am not a deist about the existence of the universe.) Because the laws of physics are within the universe, the existence of the universe itself cannot violate the laws of physics and so counts as nonsupernatural.

The laws of physics are one of the nonsupernatural gods. I personify the laws of physics as "Father Physics" to complement the traditional personification of "Mother Nature." In my view, Father Physics, through the vastness of the universe created by eternal inflation, with inflation biased toward patches with low entropy, gives rise to life. Abiogenesis, in my view, is so unlikely that life has arisen only once in the entire visible universe, but by the vastness of the universe has arisen innumerable times elsewhere in unreachable parts of the universe. (I believe the speed of light is a genuine limit. No faster-than-light travel or time travel.)

Given the extraordinary abiogenesis in our bit of the universe, Mother Nature has created us through evolution. Mother Nature is in many ways a cruel goddess. But through her relentless culling, she has honed many extraordinary species, of which we are not the least. Here is something to put your faith in: you are an extraordinary creature who is the product of a lineage that for billions of years, on all your ancestral lines, had every creature bear progeny. Though chance had a role every step along the way, that success was only in part due to transitory luck. Luck has also given durable capabilities aplenty, including depths that most of us have hardly begun to plumb.

Father Physics and Mother Nature are the gods we're from. The god within is the potential for wisdom you have in your own brain and the rest of your body. I call this god within your Sage, following Shirzad Chamine. Then there are the gods between: our love, human creativity, the judgments of women and men that hold our society together and hone the next generations.

Father Physics and Mother Nature are amoral. The god within and gods between that I mentioned so far are primarily good, but there are also evil gods and devils within. "... the line dividing good and evil cuts through the heart of every human being," as Aleksandr Solzhenitsyn wrote in the Gulag Archipelago. Following Shirzad Chamine, I call the everyday bad gods within "saboteurs." And fascism, totalitarian socialism, and many forms of populism are evil gods between.

Finally, there are the gods to come: each persons vision of the good—the good society, the good human being. In our culture, an important part of our collective picture of the good is encoded in images of heaven and in the virtues we attribute to Jesus and other revered figures. "What would Jesus do?" is very meaningful far beyond what the historical Jesus would do, because of this projection of the good onto Jesus. Similar projections occur for the Buddha, Lincoln, etc., more or less disciplined by historical facts depending on how many historical facts there are. That is many nonsupernatural gods. Some of the nonsupernatural gods deserve worship more than others. Though I'm not sure I understand "worship" in this context, I'm open to the possibility.

Overall, I see as an extremely important project the construction of powerful nonsupernatural religion. I am a Unitarian-Universalist, because that is a functioning agnostic religion that readily provides a home for nonsupernatural religion along with other religious beliefs. However, I do not consider it to have achieved *powerful* nonsupernatural religion.

One of the great contributors to developing nonsupernatural religion is Jordan Peterson. Though his X feed is, in my opinion, generally low quality and derivative, his books are excellent and a great start toward nonsupernatural religion. I honor him for contributing so much toward powerful nonsupernatural religion. Note that he resolutely refuses to say he believes in God, though often pressed on that point. He says that he "acts as if there were a God", which is entirely consistent with supernatural religion of the sort I am describing.

Note: I posted this first on X: https://x.com/mileskimball/status/2112945142294319386. If there are comments or reactions, I expect most of them to show up there.

The Quarter-Millenial of the United States of America

Note: I think “semiquincentennial” is a poor choice for the name of this anniversary. You can see my name for it.

I couldn’t let the United States bicentennial pass without writing a post. As I wrote what is below, I surprised myself with what was on my mind when I think about where the United States of America is 250 years after its founding. The image above that I had ChatGPT make expresses my overall positive attitude about the world today. In many ways, the world is a horrible place. But it used to be almost unimaginably worse. Let’s be grateful that things are as they are rather than the unimaginably worse situation people faced a few centuries ago.

The time in my life I most clearly remember being deeply moved by a speech was when my daughter Diana spoke about America as a young schoolchild. Today, I continue to be moved by the ideals of freedom and governments responsive to the desires of the people. I have been privileged in many ways, but hundreds of millions of others in our nation have also been privileged as I have: able to make my own choices for my life, living a life of wild abundance compared to anything before the last 150 years of history, and never having to go involuntarily to war.

One thing that is very hard for anyone to come by is to have everyone else treat you nicely. As I get older, I think more and more that many of the great and obvious evils in the world begin with small slights and nastinesses. People often remember vividly small bad things done to them when they were young, and sometimes when get enough power before having properly dealt with those feelings take their anger and resentment out on many others. This is especially true for ethnic hatreds. Why would you hate another group if every time you turn around members of that group are doing another nice thing for you and none do you wrong? Even if someone else had a story of how horrible that group was, you might make inquiries to find out the truth of the matter.

Based on the belief that slights and disrespect of others are corrosive, I think it is a good sign that we now have both anti-bullying efforts for children and a growing appreciation of neurodiversity along with other forms of diversity. On the negative side, many who have championed good treatment of other groups have shown enormous disrespect toward the many adults in America who do not have a college education. No one likes being looked down on. Having large numbers of the college-educated look down on those who are not college-educated has had political consequences. It is important to collectively listen to, and try to understand everyone.

Sometimes bad treatment goes beyond small slights. One of the greatest evils in this country that mostly well-intentioned people perpetrate is to try to keep additional people from living in their neighborhood. Anticonstruction attitudes are, in practice, anti-human attitudes—or at least anti-freedom attitudes, because they reduce people’s freedom to live where they want to live.

At this Quarter-Millenial, we stand at the cusp of a new age of the world. I won’t repeat here the little bit I said about that in “The Age of AI,” but as people wonder about AI consciousness, let me point to Eric Schwitzgebel’s philosophical argument in The Weirdness of the World, that human collectives such as the United States of America may have their own consciousness already. After all, it is a standard view that human consciousness arises from the interactions of quarks, leptons, force particles and the like. Then why can’t the interactions of human beings results in distinct emergent consciousnesses? (That can apply to the “Invisible Hand as well. See section B here.) If so, this birthday for the United States of America could be the. birthday for a conscious entity. If so, it has my thanks.

The Age of AI

Image made with the help of ChatGPT

It has been 14 years since my first blog post: What is a Supply-Side Liberal? I have written an anniversary post every year since:

  1. A Year in the Life of a Supply-Side Liberal

  2. Three Revolutions

  3. Beacons

  4. Why I Blog

  5. My Objective Function

  6. A Barycentric Autobiography

  7. Crafting Simple, Accurate Messages about Complex Problems

  8. On Human Potential

  9. Pandemic Passage: My Past 12 Months in Blogging

  10. Everything is Changing

  11. A Lull

  12. A Snail’s Pace

  13. Holding Pattern

My blogging continues at a slower pace; in addition to my more immediate duties as a professor, husband, father and grandfather, a key part of my research has heated up: my work with Dan Benjamin, Ori Heffetz, Kristen Cooper, Jiannan Zhou, Tushar Kundu and Hannah Solheim toward developing the principles for national well-being indexes that can stand as coequals with GDP and thereby help create a world where what matters most to people matters most to rulers.

More and more, I wonder if the rulers “creating a world where matters most to people matters most to rulers” refers to will be artificial intelligences. In that case, developing comprehensive measures of well-being will be a key part of AI alignment: it is not enough to make AIs care about human welfare. They also need to have a very sophisticated, comprehensive and open-ended concept of human welfare, lest they foster certain human values while crushing others. Jack Williamson’s classic science fiction story “With Folded Hands”—which he later expanded into the novel The Humanoids—is a warning about this. He tells the story of a future where the robots advance human safety at the expense of many other human values.

Like many others, I have been thinking about AI a lot in the past year. I have avidly read news and commentary about AI. I have worried about unaligned AI. I have made sure I was invested heavily in the stock market on the view that AI will lift the economy as a whole, but for large-cap have invested in an equally-weighted fund, which has no theoretical attraction for me, but is simply a way to bet on AI while also betting that the Magnificent Seven (Nvidia, Alphabet, Apple, Microsoft, Amazon, Tesla, Meta) don’t have good enough moats to avoid facing fierce competition in the future, so that their valuations will leak out to other firms, deflating them in relative terms. I have used AI for the first time to help write exams (especially the false answers in multiple choice exams). I have used songs I created with the help of Suno AI to help students remember key ideas in my Intermediate Macroeconomics class. I have used ChatGPT as a tutor to help me learn about three-dimensional and higher-dimensional geometry. And I have experimented with using AI for blog posts. I know I haven’t gotten things down yet. I have tried to represent interesting dialogues I have had with ChatGPT, but ChatGPT is naturally quite long-winded. Nevertheless, here are the posts I have done in the last year using ChatGPT—most of them based on dialogues I had with ChatGPT simply out of curiosity that I then copy-pasted:

The one full post I wrote this past year without involving AI was

I don’t know how many people share this impression, but subjectively speaking, I feel I was in the same technological era from when I was born in 1960 all the way up to 2022. Then, since November 30, 2022, when ChatGPT was released into the wild, it seems everything has been changing with incredible rapidity. We are going into a period in which human-AI teams will beat humans. What is beyond that is hard to foresee with any clarity.

So, to preserve one’s own competitive position, my advice is to experiment with AI and act like a fan, even if you aren’t. And to the extent their are dangers from AI, it will be those who have been doing that experimentation who will be best equipped to cope with those dangers (though those who won’t touch AI will help in warning of the dangers). We are living inside the fabled Chinese curse: “May you live in interesting times.”