If one accepts Eliezer Yudkowsky’s view on consciousness, the complexity of suffering in particular is largely irrelevant. The claim “qualia requires reflectivity” implies all qualia require reflectivity. This includes qualia like “what is the color red like?” and “how do smooth and rough surfaces feel different?” These experiences seem like they have vastly different evolutionary pressures associated with them that are largely unrelated to social accounting.
If you find the question of whether suffering in particular is sufficiently complex that it exists in certain animals but not others by virtue of evolutionary pressure, you’re operating in a frame where these arguments are not superseded by the much more generic claim that complex social modeling is necessary to feel anything.
If you think Eliezer is very likely to be right, these additional meditations on the nature of suffering are mostly minutiae.
[EDIT to note: I’m mostly pointing this out because it appears that there is one group that uses “complex social pressures” to claim animals do not suffer because animals feel nothing and another group that uses “complex social pressures” to claim that animals do not specifically suffer because suffering specifically depend on these things. That these two groups of people just happen to start from a similar guiding principle and happen to reach a similar answer for very different reasons makes me extremely suspicious of the epistemics around the moral patienthood of animals.]
Thanks for clarifying. To the extent that you aren’t particularly sure about consciousness comes about, it makes sense to reason about all sorts of possibilities related to capacity for experience and intensity of suffering. In general, I’m just kinda surprised that Eliezer’s view is so unusual given that he is the Eliezer Yudkowsky of the rationalist community.
My impression is that the justification for the argument your mention is something along the lines of “the primary reason one would develop a coherent picture of their own mind is so they could convey a convincing story about themselves to others—which only became a relevant need once language developed.”
I was under the impression you were focused primarily on suffering from the first two sections and the similarity of the above logic to the discussion of pain-signaling earlier. When I think about your generic argument about consciousness, I get confused however. While I can imagine why would one benefit from an internal narrative around their goals, desires, etc, I’m not even sure how I’d go about squaring pressures for that capacity with respect to the many basic sensory qualia that people have (e.g. sense of sight, sense of touch) -- especially in the context of language.