Researcher at Forethought.
Previously Longview Philanthropy and Future of Humanity Institute.
I interview people on Hear This Idea and ForeCast. My writing lives at finmoorhouse.com/writing. I myself live in London.
On (2), I think I say a bit about this in the piece, but my guess is that it's not much easier to launch debris from the Moon into Earth orbit, than to launch it from Earth into Earth orbit. Although the Moon has the "high ground" in some sense, you need to decelerate the debris to settle into low orbit, which requires some kind of active thrust near periapsis. My sense is that launching debris from Earth to orbit around the Moon is even harder — both because Earth is stuck in a bigger gravity well, and because the Moon is gravitationally lumpy.
(3) is an interesting point. But, as I say, I don't think a debris cascade is very likely to actually trap civilisation on Earth for any meaningful amount of time. Somewhat more likely is if a first-mover used it to make catching up more expensive, after they themselves escape Earth. And more likely still is that it's (as you say) conflict promoting for more prosaic natsec reasons, or the result of a conflict and ∴ evidence civilisation is in a bad state. Either way, it seems good to prevent on trajectory-improving grounds too, in my view.
Thanks for the comment. Note (for others) the sentence you are quoting is from Brian Tomasik.
I don't think it's necessarily misunderstanding how language works. I think there are plenty of cases where it doesn't make sense to ask questions with a similar linguistic or grammatical structure. For example, “Does a simulation of a phage (or a virus, or a self-replicating robot) really instantiate life?”, or “You may enjoy liquorice ice cream, but is it really tasty?”
It's appropriate to complain that it doesn't make sense to speculate whether X really instantiates Y when Y is vague, ambiguous, subject-dependent, etc., and where it's pretty clear extant usage of "Y" is compatible with different more precise operationalisations which give different answers. To these questions the answer is, “Well, it obviously depends what you mean by “Y”, and otherwise the question doesn't have a single discoverable or consistent answer.” The life sciences did not discover the 'true' referent of “life”, and not for lack of data or good explanations.
Cases where it is less appropriate to complain that it doesn't make sense to speculate whether X really instantiates Y, are cases where either we do agree on a crisp definition of Y, or we have some reason to believe we will discover one. I'm arguing that we have less reason than we might intuitively think to believe that we'll ever “discover what the ontological nature of conscious states is”. I agree that if you're confident there is a crisp, discoverable answer to exactly which things should count as “conscious”, then it totally does make sense to speculate about which things are conscious.
On your point about qualia computations, the standard questions pop up: if qualia are functionally inert computations, how would the 'subject' of consciousness know it is experiencing them, and so on. And isn't the idea of computationalism about consciousness that the 'computations' can be pinned down by the computational relationship between inputs and outputs; in which case wouldn't the qualia-generating computations be abstracted away?
Thanks for the comment.
In denying certain properties of consciousness, illusionists are typically also denying that basic moral/axiological intuitions need to be grounded in them.
Obviously illusionists deny the inferences you are drawing, i.e. that it's fine to kill people, that people don't exist, or that they have no grounds to avoid being punched in the face. For those points to be more forceful, you need to show that (for example) it can pretty much only be bad to kill people because of the kinds of deep, extra phenomenal consciousness stuff which illusionists deny. That is, you are saying "if illusionism then [patently crazy conclusion], not [patently crazy conclusion], ∴ not illusionism". But the illusionist just denies "if illusionism then [patently crazy conclusion]".
Of course, one reaction is "it's totally obvious that illusionism implies crazy conclusions, if you can't see that, then we're living on different planets".
One reason I think a non-realist or illusionist research agenda is not inherently timid and mediocre, is that it is trying to answer very hard but pretty well-scoped empirical questions (e.g. the meta-problem) which don't currently have good answers, and where hypotheses are falsifiable. And I think that's a hallmark of successful scientific agendas: at the very least, it'll either generate interesting and testable new explanations, or it will fail. Compare realist approaches, where it's less clear to me how to decisively rule out bad explanations (because it's often unclear what testable predictions they are supposed to make). So I worry realist framings lack the engine for proper, cumulative progress.
There are some social reasons for writing and reading blogs.
One reason is that “a blog post is a very long and complex search query to find fascinating people and make them route interesting stuff to your inbox”. I expect to continue to value finding new people who share my interests after AI starts writing better blog posts than me, which could be very soon. I'm less sure about whether this continues to be a good reason to write them, since I imagine blog posts will become a less credible signal of what I'm like.
Another property that makes me want to read a blog or blogger is the audience: I value that it's likely my peers will also have read what I'm reading, so I can discuss it. This gives the human bloggers some kind of first-mover advantage, because it might only be worth switching your attention to the AI bloggers if the rest of the audience coordinates to switch with you. Famous bloggers might then switch into more of a curation role.
To some extent I also intrinsically care about reading true autobiography (the same reason I might intrinsically care about watching stunts performed by real humans, rather than CGI or robots).
I think these are relatively minor factors, though, compared to the straightforward quality of reasoning and writing.
As Buck points out, Toby's estimate of P(AI doom) is closer to the 'mainstream' than MIRI's, and close enough that "so low" doesn't seem like a good description.
I can't really speak on behalf of others at FHI, of course, by I don't think there is some 'FHI consensus' that is markedly higher or lower than Toby's estimate.
Also, I just want to point out that Toby's 1/10 figure is not for human extinction, it is for existential catastrophe caused by AI, which includes scenarios which don't involve extinction (forms of 'lock-in'). Therefore his estimate for extinction caused by AI is lower than 1/10.
Yes, I'm almost certain it's too 'galaxy brained'! But does the case rely on entities outside our light cone? Aren't there many 'worlds' within our light cone? (I literally have no idea, you may be right, and someone who knows should intervene)
I'm more confident that this needn't relate to the literature on infinite ethics, since I don't think any of this relies on inifinities.
Thanks, this is useful.
There are some interesting and tangentially related comments in the discussion of this post (incidentally, the first time I've been 'ratioed' on LW).
Thanks for the qs!
I guess an overall vibe I should convey a bit more is: before investigating deliberate space debris, it seemed like it could be a very big deal for macrostrategy. Having investigated it, I think it's much less of a big deal (but still probably underrated by the world). I also think there could be much better launch-blocking strategies which don't involve debris.
If one rocket collides with 7 bits of debris on average (and collisions are always catastrophic and independent), you need to send about 1,000 launches. But after roughly doubling the amount of debris, so one rocket collides with 15 bits of debris on average, you need more than 2 million launches.