If you read the last post on the Sleeping Beauty problem, you may recall I did not pledge allegiance to either the “halfer” or the “thirder” camp, because I was still thinking my position through. More than a month later, I still can’t say I am satisfied. Mathematically, the thirder position seems to be the most coherent, but intuitively, it doesn’t seem quite right.

Mathematically the thirder position works well because it is the same as a simpler problem. Imagine the director of the research lab drops in to see how things are going. The director knows all of the details of the Sleeping Beauty experiment, but does not know whether today is day one or two of the experiment. Looking in, she sees Sleeping Beauty awake. To what degree should she believe that the coin toss was Heads? Here there is no memory-wiping and the problem fits neatly into standard applications of probability and the answer is 1/3.

My intuitive difficulty with the thirder is better expressed with a more extreme version of the Sleeping Beauty problem. Instead of flipping the coin once, the experimenters flip the coin 19 times. If there are 19 tails in a row (which has a probability of 1 in 524,288), Sleeping Beauty will be woken 1 million times. Otherwise (i.e. if there was at least one Heads tossed), she will only be woken once. Following the standard argument of the thirders, when Sleeping Beauty is awoken and asked for her degree of belief that the coin tosses turned up at least one Heads, she should say approximately 1/3 (or more precisely, 524287/1524287). Intuitively, this doesn’t seem right. Notwithstanding the potential for 1 million awakenings, I would find it hard to bet against something that started off as a 524287/524288 chance. Surely when Sleeping Beauty wakes up, she would be quite confidence that at least one Heads came up and she is in the single awakening scenario.

Despite the concerns my intuition throws up, the typical thirder argues that Sleeping Beauty should assign 1/3 to Heads on the basis that she and the director have identical information. For example, here is an excerpt from a comment by RSM on the original post:

I want to know if halfers believe that two people with identical information about a problem, and with an identical set of priors, should assign identical probabilities to a hypothesis. I see the following possibilities:

- The answer is no -> could be a halfer (but not necessarily).
- The answer is yes, but the person holds that conditionalization is not a valid procedure –> could be a halfer.
- The answer is yes and the person accepts conditionalization, but does not accept that the priors for the four possibilities in the Sleeping Beauty puzzle should be equal –> could be a halfer.
- Otherwise, must be a thirder.

My intuition suggests, in a way I struggle to make precise, that Sleeping Beauty and the director do not in fact have identical information. All I can say is that Sleeping Beauty knows she will be awake on Monday (even if she subsequently forgets the experience), but the director may not observe Sleeping Beauty on Monday at all.

Nevertheless, option 2 raises interesting possibilities, on that have been explored in a number of papers. For example in D.J. Bradley’s “Self-location is no problem for conditionalization“, *Synthese* **182,** 393–411 (2011), it is argued that learning about temporal information involves “belief mutation”, which requires a different approach to updating beliefs than “discovery” of non-temporal information, which makes use of conditionalisation.

All of this serves as a somewhat lengthy introduction to an interesting approach to the problem developed by Giulio Katis, who first introduced me to the problem. The Stubborn Mule may not be a well-known mathematical imprint, but I am pleased to be able to publish his paper, *Sleeping Beauty, the probability of an experiment being in a state, and composing experiments,* here on this site. In this post I will include excerpts from the paper, but encourage those interested in a mathematical framing of a halfer’s approach to the problem. I am sure that Giulio will welcome comments on the paper.

Giulio begins:

The view taken in this note is that the contention between halfers and thirders over the Sleeping Beauty (SB) problem arises primarily for two reasons. The first reason relates to exactly what experiment or frame of reference is being considered: the perspective of SB inside the experiment, or the perspective of an external observer who chooses to randomly inspect the state of the experiment. The second reason is that confusion persists because most thirders and halfers have not explicitly described their approach in terms of generally defining a concept such as “the probability of an experiment being in a state satisfying a property

Pconditional on the state satisfying propertyC”.

Here Giulio harks back to Bob Walters’ distinction between experiments and states. In the context of the Sleeping Beauty problem, the “experiment” is a full run from coin toss, through Monday and Tuesday, states are a particular point in the experiment and as an example, *P* could be a state with the coin toss being Heads and *C* being a state in which Sleeping Beauty is awake.

From here, Giulio goes on to describe two possible “probability” calculations. The first would be familiar to thirders and Giulio notes:

What thirders appear to be calculating is the probability that an external observer randomly inspecting the state of an experiment finds the state to be satisfying P . Indeed, someone coming to randomly inspect this modified SB problem (not knowing on what day it started) is twice as likely to find the experiment in the case where tails was tossed. This reflects the fact that the reference frame or ‘timeframe’ of this external observer is different to that of (or, shall we say, to that ‘inside’) the experiment they have come to observe. To formally model this situation would seem to require modelling an experiment being run within another experiment.

The halfer approach is then characterised as follows:

The halfers are effectively calculating as follows: first calculate for each complete behaviour of the experiment the probability that the behaviour is in a state satisfying property

P; and then take the expected value of this quantity with respect to the probability measure on the space of behaviours of the experiment. Denote this quantity by Π(_{X}P) .

An interesting observation about this definition follows:

Note that even though at the level of each behaviour the ‘probability of being in a state satisfying

P’ is a genuine probability measure, the quantity Π(_{X}P) is not in general a probability measure on the set of states ofX. Rather, it is an expected value of such probabilities. Mathematically, it fails in general to be a probability measure because the normalization denominatorsn(p) may vary for each path. Even though this is technically not a probability measure, I will, perhaps wrongly, continue to call Π(_{X}P) a probability.

I think that this is an important observation. As I noted at the outset, the mathematics of the thirder position “works”, but typically halfers end up facing all sorts of nasty side-effects. For example, an incautious halfer may be forced to conclude that, if the experimenters tell Sleeping Beauty that today is Monday then she should update her degree of belief that the coin toss came up Heads to 2/3. In the literature there are some highly inelegant attempts to avoid these kinds of conclusions. Giulio’s avoids these issues by embracing the idea that, for the Sleeping Beauty problem, something other than a probability measure may be more appropriate for modelling “credence”:

I should say at this point that, even though Π

(_{X}P) is not technically a probability, I am a halfer in that I believe it is the right quantity SB needs to calculate to inform her degree of ‘credence’ in being in a state where heads had been tossed. It does not seem Ξ(_{X}P) [the thirders probability] reflects the temporal or behavioural properties of the experiment. To see this, imagine a mild modification of the SB experiment (one where the institute in which the experiment is carried out is under cost pressures): if Heads is tossed then the experiment ends after the Monday (so the bed may now be used for some other experiment on the Tuesday). This experiment now runs for one day less if Heads was tossed. There are two behaviours of the experiment: one we denote byp_{Tails}which involves passing through two statesS_{1}= (Mon, Tails),S_{2}= (Tue, Tails) ; and the other we denote byp_{Heads}which involves passing through one stateS_{3}= (Mon,Heads). LetP= {S_{3}}, which corresponds to the behaviourpHeads . That is, to say the experiment is in P is the same as saying it is is in the behaviourp_{Heads}. Note π(p_{Heads}) = 1/2 , but Ξ(_{X}P) = 1/3 . So the thirders view is that the probability of the experiment being in the state corresponding to the behaviourp_{Heads}(i.e. the probability of the experiment being in the behaviourp_{Heads}) is actually different to the probability ofp_{Heads}occurring!

This halfer “probability” has some interesting characteristics:

There are some consequences of the definition for Π

(_{X}P) above that relate to what some thirders claim are inconsistencies in the halfers’ position (to do with conditioning). In fact, in the context of calculating such probabilities, a form of ‘interference’ can arise for the series composite of two experiments (i.e. the experiment constructed as ‘first do experiment 1, then do experiment 2’), which does not arise for the probabilistic join of two experiments (i.e. the experiment constructed as ‘with probability p do experiment 1, with probability 1-p do experiment 2’).…

In a purely formal manner (and, of course, not in a deeper physical sense) this ‘nonlocality’, and the importance of defining the starting and ending states of an experiment when calculating probabilities, reminds me of the interference of quantum mechanical experiments (as, say, described by Feynman in the gem of a book QED). I have no idea if this formal similarity has any significance at all or is completely superficial.

Giulio goes on to make an interesting conjecture about composition of Sleeping Beauty experiments:

We could describe this limiting case of a composite experiment as follows. You wake up in a room with a white glow. A voice speaks to you. “You have died, and you are now in eternity. Since you spent so much of your life thinking about probability puzzles, I have decided you will spend eternity mostly asleep and only be awoken in the following situations. Every Sunday I will toss a fair coin. If the toss is tails, I will wake you only on Monday and on Tuesday that week. If the toss is heads, I will only wake you on Monday that week. When you are awoken, I will say exactly the same words to you, namely what I am saying now. Shortly after I have finished speaking to you, I will put you back to sleep and erase the memory of your waking time.” The voice stops. Despite your sins, you can’t help yourself, and in the few moments you have before being put back to sleep you try to work out the probability that the last toss was heads. What do you decide it is?

In this limit, Giulio argues that a halfer progresses to the thirder position, assigning 1/3 to the probability that the last toss was heads!

These brief excerpts don’t do full justice to the framework Giulio has developed, but I do consider it a serious attempt to encompass all of the temporal/non-temporal, in-experiment/out-of-experiment subtleties that the Sleeping Beauty problem throws up. This paper is only for the mathematically inclined and, like so much written on this subject, I doubt it will convince many thirders, but if nothing else I hope it will put Giulio’s mind at rest having the paper published here on the Mule. Over recent weeks, his thoughts have been as plagued by this problem as have mine.

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