But what should I do? Tell me what you mean by should and I'll tell you. Presumably you mean shouldPeter or should(most people), in which case, then I shouldn't murder.
There are a lot of candidates for what I could mean by "should" under which you shouldn't murder. Should-most-people woulld imply that.. It is an example of a non-Yudkovskian theory that doens't have the problem of the self-centered vesion of his theory. So is Kantian metathics: you should not murder because you would not wish muder to be Universal Law.
EY-metaethics, as you have stated it, doesn't wash too well, since there is an implication that those who value murder should(those who value murder) murder, those who value paperclips should(those who value paperclips) maximise paperclips, etc.
And how is that supposed to help? Are you implying that nothing counts as a counterexample to a metaethical theory unless it relates to should_Peter, to what the theory is telling me to do. But as it happens, I do care about what metaethical theories tell other people to do, just as evidence that I haven;t personally witnessed still could count against a scientific claim.
In other words, there is no "should," unless you define it to be a specific should_x.
That isn't a fact. It may be an implication of the theory, but i seem to have good reason to reject the theory.
EY would define it as should_(human CEV) or something similar, and that's the "should" you should be running through the test.
That seems to be the same get-out clause as before: that there is somehting about the Coherenet and/or the Extrapolated that fixes the Michael-should-murder problem. But if there is, it should have been emphasised in your original statement of EY;s position.
It isn't. Egoism says be selfish. There's no reason why someone can't have altruistic preferences, and in fact people do. (Unless that's not what you mean by egoism, but sure, this is egoism, but that's a misleading definition and the connotations don't apply).
As originally stated, it has the same problems as egoism.
What I'm trying to say is that within the theory there is no "should" apart from should_X's. So you need to pin down which should_X you're talking about when you run the theory through the test - you can ask "what should_Matt Matt do?" and "what should_Matt Peter do?", or you can ask "what should_Peter Matt do?" and what "should_Peter Peter do?", but it's unfair to ask "what should_Matt Matt do?" and "what should_Peter Peter do?" - you're changing the definition of "should" in ...
In You Provably Can't Trust Yourself, Eliezer tried to figured out why his audience didn't understand his meta-ethics sequence even after they had followed him through philosophy of language and quantum physics. Meta-ethics is my specialty, and I can't figure out what Eliezer's meta-ethical position is. And at least at this point, professionals like Robin Hanson and Toby Ord couldn't figure it out, either.
Part of the problem is that because Eliezer has gotten little value from professional philosophy, he writes about morality in a highly idiosyncratic way, using terms that would require reading hundreds of posts to understand. I might understand Eliezer's meta-ethics better if he would just cough up his positions on standard meta-ethical debates like cognitivism, motivation, the sources of normativity, moral epistemology, and so on. Nick Beckstead recently told me he thinks Eliezer's meta-ethical views are similar to those of Michael Smith, but I'm not seeing it.
If you think you can help me (and others) understand Eliezer's meta-ethical theory, please leave a comment!
Update: This comment by Richard Chappell made sense of Eliezer's meta-ethics for me.