What Did We Learn From Torturing Babies?

 [[{“value”:”As late as the 1980s it was widely believed that babies do not feel pain. You might think that this was an absurd thing to believe given that babies cry and exhibit all the features of pain and pain avoidance. Yet, for much of the 19th and 20th centuries, the straightforward sensory evidence was dismissed
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As late as the 1980s it was widely believed that babies do not feel pain. You might think that this was an absurd thing to believe given that babies cry and exhibit all the features of pain and pain avoidance. Yet, for much of the 19th and 20th centuries, the straightforward sensory evidence was dismissed as “pre-scientific” by the medical and scientific establishment. Babies were thought to be lower-evolved beings whose brains were not yet developed enough to feel pain, at least not in the way that older children and adults feel pain. Crying and pain avoidance were dismissed as simply reflexive. Indeed, babies were thought to be more like animals than reasoning beings and Descartes had told us that an animal’s cries were of no more importance than the grinding of gears in a mechanical automata. There was very little evidence for this theory beyond some gesturing’s towards myelin sheathing. But anyone who doubted the theory was told that there was “no evidence” that babies feel pain (the conflation of no evidence with evidence of no effect).

Most disturbingly, the theory that babies don’t feel pain wasn’t just an error of science or philosophy—it shaped medical practice. It was routine for babies undergoing medical procedures to be medically paralyzed but not anesthetized. In one now infamous 1985 case an open heart operation was performed on a baby without any anesthesia (n.b. the link is hard reading). Parents were shocked when they discovered that this was standard practice.  Publicity from the case and a key review paper in 1987 led the American Academy of Pediatrics to declare it unethical to operate on newborns without anesthesia.

In short, we tortured babies under the theory that they were not conscious of pain. What can we learn from this? One lesson is humility about consciousness. Consciousness and the capacity to suffer can exist in forms once assumed to be insensate. When assessing the consciousness of a newborn, an animal, or an intelligent machine, we should weigh observable and circumstantial evidence and not just abstract theory. If we must err, let us err on the side of compassion.

Claims that X cannot feel or think because Y should be met with skepticism—especially when X is screaming and telling you different. Theory may convince you that animals or AIs are not conscious but do you want to torture more babies? Be humble.

We should be especially humble when the beings in question are very different from ourselves. If we can be wrong about animals, if we can be wrong about other people, if we can be wrong about our own babies then we can be very wrong about AIs. The burden of proof should not fall on the suffering being to prove its pain; rather, the onus is on us to justify why we would ever withhold compassion. 

Hat tip: Jim Ward for discussion.

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