134 karma · joined September 9, 2023
Unfortunately, in our capitalist system, people are demonized for choosing to work less or not at all. It’s viewed as immoral not to work, because the institutions view humans as cattle that must be milked to the maximum. I expect new policies will be created beyond the ones already in place to force people to work. We should resist this, so I support the sentiment of the blogpost even though it’s misleading on a factual basis.
Eliezer is filling the traditional doomsday prophet archetype, of which there have been thousands in history. That doesn’t mean he’s wrong, but should immediately raise questions.
A deeper analysis of his ideas shows there are fundamental problems in his reasoning.
First, He’s been consistently wrong about the future development and results in AI research so his understanding of AI is proven to be superficial.
Second, His doomsday scenarios are based on a fundamental fallacy; that a GAI smarter than humans would be insanely stupid, unable to self reflect or solve moral quandaries. That’s not to say AI cannot be dangerous, but the types of doomsday scenarios he presents are unlikely. For instance because of acausal trade, Rokos Basilisk is a serious risk that should be treated properly, but Elizer denies it.
I don’t know enough about the Gaza crypto market to know which state it’s in. But generally, if people are desperate they will try to earn crypto online, and if smugglers can’t get cash out they’ll prefer crypto.
Something similar happening now is where only big tech companies are able to afford compliance with censorship, money laundering, and other state regulations. This allows big tech to abuse their relationships with their customers, who are a wide group of industrialists, consumers, and labor.
Criticism of capitalism is fundamentally criticism of the state.
https://www.justice.gov/ag/staff-profile/meet-attorney-gener...
I am aware I cannot think of every bad way a service could be misused . I also am aware that there is always a way to misuse a service. Therefore, in order to prevent a service I use from being misused, I must not build anything.
Obviously that conclusion is wrong, so one of the premises must be wrong. Specifically, liability should be on the abuser not on the service.
That said there are several arguments from within utilitarianism that support deontology. For instance Bentham mugging indicates a utilitarian should pretend to support a deontology.
For many other ethical systems, good and evil aren’t weighed against each other. Instead evil deeds may be forbidden flat out. Good deeds are optional but commendable. Since evil is forbidden and good is optional, you cannot justify good with evil - you cannot justify the unjustifiable.
Why is deontology a better system than utilitarianism? There’s a lot of reasons, but here’s two.
First deontology solves a lot of thought puzzles much more cleanly than utilitarianism does, and avoids the weirdness such as that torturing one person is ok if it makes everyone else happy (see the short fiction story “The Ones Who Walk Away from Omelas” for a empathetic example). Deontology has a strong philosophical basis outside of theology, especially beginning with Kant.
Second it prevents those in power from justifying evil deeds because of the good outcome. Take politics, where politicians will justify evil actions to their followers by arguing it’s necessary to prevent the other side from winning. If people accept a better theory of ethics, those types of arguments won’t take and politics will be forced to a higher standard.
Extreme moral relativism like you’re mentioning here is just as wrong as utilitarianism.
It’s not preferable to steal than to lose the planet. Some things really are worse than death, and committing an evil action is wrong no matter what the justification the evildoer makes.