While the unpleasant readings are certainly readily available, more neutral readings are available as well.
It is a shame that understatement is so common it's hard to be precise quickly; I meant to include neutral readings in "not particularly pleasant."
Huh. Interesting.
Yes, absolutely, I read your comment as understatement... but if you meant it literally, I'm curious as to the whole context of your comment.
For example, what do you mean to contrast that counterargument with? That is: what's an example of an argument for which the motives for assuming it are actively pleasant? What follows from their pleasantness?
Taken from some old comments of mine that never did get a satisfactory answer.
1) One of the justifications for CEV was that extrapolating from an American in the 21st century and from Archimedes of Syracuse should give similar results. This seems to assume that change in human values over time is mostly "progress" rather than drift. Do we have any evidence for that, except saying that our modern values are "good" according to themselves, so whatever historical process led to them must have been "progress"?
2) How can anyone sincerely want to build an AI that fulfills anything except their own current, personal volition? If Eliezer wants the the AI to look at humanity and infer its best wishes for the future, why can't he task it with looking at himself and inferring his best idea to fulfill humanity's wishes? Why must this particular thing be spelled out in a document like CEV and not left to the mysterious magic of "intelligence", and what other such things are there?