Time and (objective or subjective) continuity are emergent notions. The more basic notion they emerge from is memory. (Eliezer, you read this idea in Barbour’s book, and you seemed to like it when you wrote about that book.)
Considering this: yes, caring about the well-being of “agents that have memories of formerly being me” is incoherent. It is just as incoherent as caring about the well-being of “agents mostly consisting of atoms that currently reside in my body”. But in typical cases, both of these lead to the same well known and evolutionarily useful heuristics.
I don’t think any of the above implies that “thread of subjective experience” is a ridiculous thing, or that you can turn into being Britney Spears. Continuity being an emergent phenomenon does not mean that it is a nonexistent one.
Time and (objective or subjective) continuity are emergent notions. The more basic notion they emerge from is memory. (Eliezer, you read this idea in Barbour’s book, and you seemed to like it when you wrote about that book.)
Considering this: yes, caring about the well-being of “agents that have memories of formerly being me” is incoherent. It is just as incoherent as caring about the well-being of “agents mostly consisting of atoms that currently reside in my body”. But in typical cases, both of these lead to the same well known and evolutionarily useful heuristics.
I don’t think any of the above implies that “thread of subjective experience” is a ridiculous thing, or that you can turn into being Britney Spears. Continuity being an emergent phenomenon does not mean that it is a nonexistent one.