Agreed - You're rationalizing niceness as a good default strategy because most people aren't skilled at avoiding the consequences being mean. Reflecting on your overall argument, however, I think it's slightly tortured because you're feeling the tension of the is-ought distinction - Hume's guillotine. Rational arguments for being nice feel morally necessary and therefore can be a bit pressured. There's only so far we can push rational argumentation (elicitation of is) before we should simply acknowledge moral reality and say: "We ought to be nice".
I agree with this. The threat model is a little bit too narrow in this regard, because a lab could simply tell a sufficiently capable AI to hijack people's minds / culture rather than wait for mind hijacking to arise as an instrumental sub-goal of something weird.
Believe it or not, an LLM didn't write it. I did.
I greatly admire the speech given by King George VI just prior to entering WW2:
"...For we are called, with our allies, to meet the challenge of a principle which, if it were to prevail, would be fatal to any civilized order in the world. It is the principle which permits a state, in the selfish pursuit of power, to disregard its treaties and its solemn pledges; which sanctions the use of force, or threat of force, against the sovereignty and independence of other states. Such a principle, stripped of all disguise, is surely the mere primitive doctrine that 'might is right'."
This is not vitriol, this is not heated invective. This speech places its doctorly fingers on the pulse of an ill beast, announces the disease, and determines that it must be put down.
This is political speech, but speech that is both truthful and powerful because it is not overblown.
Can we also refine our speech - like the speech of this king - to articulate what future humanity deserves? Without vitriol, without invective, without soundbites, but with moral clarity.
3In my early 20s I got a bad traffic citation (my fault) and had to take the train to work for a few months.
The train would pass a strange-looking old stone enclosure, and I would wonder what it was. As I learned later, this was “Duffy’s Cut”: a mass grave for Irish rail workers. Sitting in plain view, just thirty feet off the tracks: 57 bodies. The story goes that the workers were murdered in cold blood to prevent the spread of cholera to nearby towns.
In West Virginia - a state known for its violent labor conflicts - the Hawks Nest Tunnel stands out for its deadliness. While work was underway, 10 to 14 workers a day were overcome by inhalation of silica dust. Within six months, 80% of the workforce had left or were dead.
“Phossy jaw” caused the jaws of workers who handled white phosphorus to literally fall off. It was obvious that exposure caused the disease, yet hundreds of young women were severely disfigured before anything changed.
There are dozens of such stories. The mid-19th through early 20th centuries were years of immense growth and invention in America. Perhaps it’s unreasonable to expect that kind of progress to be bloodless. But the stunning achievements hide a more awful than expected history of treating certain American lives as expendable. And this isn’t even mentioning slavery.
What can explain all this callousness?
I’ve thought about this, and my answer is simple: people don’t generally value the lives of those they consider below them. This is a dark truth of human nature. We’ve tried to suppress this impulse for the better part of a century. But contempt and disgust are far more powerful forces in history than we give them credit for, and the monstrous things they produce are so shameful that we keep them buried in the back pages of history.
For a while, we had a prospering middle class. I think this was partly because our upper classes looked at what we had built and fought for and had some faith in the reliability and virtue of the average American citizen. They agreed not to degrade us, and we agreed to work hard.
I think this détente between the classes broke in 2008. Look at the story that emerged about us after the crash: we were given a chance to own a home, we didn’t pay our mortgages, and we crashed the entire economy. What kind of disgust and contempt does that narrative generate in the people who already see themselves as above us?
So, back to cattle we are. We are addicted to fast food, addicted to social media, poorly dressed, poorly educated, easily amused and even more easily fooled. Our ethics and religion are increasingly performative and misguided. We are like petulant, screaming children. And if everything goes to plan with AI, soon we will be completely uneconomical to employ. What will we be good for, except to amuse ourselves on everyone else’s dime?
What happens to a people who are objects of scorn and disgust? It’s not the economic change I fear most. It’s what might be done with all of us.
There's some risk that either the CCP or half the voters in the US will develop LLM psychosis. I'm predicting that that risk will be low enough that it shouldn't dominate our ASI strategy. I don't think I have a strong enough argument here to persuade skeptics.
I've been putting some thought into this, because my strong intuition is that something like this is an under-appreciated scenario. My basic argument is that mass brainwashing, for lack of a better word, is cheaper and less risky than other forms of ASI control. The idea is that we (humans) are extremely programmable (plenty of historical examples), it just requires a more sophisticated "multi-level" messaging scheme - so it's not going to look like an AI cult, more like an AI "movement" with a fanatical base.
Here is one pathway worked out in detail - will be generalizing soon: https://www.lesswrong.com/posts/zvkjQen773DyqExJ8/the-memetic-cocoon-threat-model-soft-ai-takeover-in-an
Can't we lean into the spikes on the jagged frontier? It's clear that specialized models can transform many industries now. Wouldn't it be better for OpenAI to release best-in-class in 10 or so domains (medical, science, coding, engineering, defense, etc.)? Recoup the infra investment, revisit AGI later?
Probably. But the AI must not try to stop the parent from doing so, because this would mean opposing the will of the parent.
I've been enjoying the "X in the style of Y" remixes on youtube.
But once I saw how effortless it was to "remix" music on Suno, I lost all interest in Suno covers. I thought there was some artistry to remixing - but no, it's point and click. Does that mean that an essential prerequisite for art appreciation is the sense that it was made with skill? So is art really just a humanism?
My point is that we tend to separate the artist and the art - and I used to agree with the idea, both in the moral sense and in the sense of an aesthete. But I am now convinced that we as much see the maker in the work as we do the work.
A limited and feeling being is what grounds the meaning. Where is the drama in something that was never felt, never imagined by anyone? What was ever at stake? What is supposed to resonate with me if production is effortless and not referring to anything deeply felt?
The only way we recover the true feeling is by willing to pretend it came from somewhere it didn't - accepting the simulacrum as reality.
Maybe AI music will become deeply and irresistibly beautiful - play exactly the right harmonies and chords to pull all the right heartstrings. The feelings may be real, but it won't be grounded. And therefore a different kind of feeling, the feeling of meaning and being will be lost. I think this might be the main ingredient, but I don't know if we'll all discover that quickly enough.