(Hastily written:) I agree with your (1), but think that's all the more reason to make clear distinctions instead of further muddying the epistemic waters; it's much as if creationists didn't bother to distinguish between something like Pokemon evolution and actual evolutionary biology, because after all most evolutionists can't tell the difference.
Mildly disagree with your (2): I can see how the coherence of the God idea is somewhat doubtful, but there aren't actually any overwhelmingly strong arguments in terms of metaphysics that that is the case, and most atheists take a different route by more or less rejecting all of metaphysics and instead placing emphasis on epistemology. (Then there are weaksauce theists like Kant and William James to argue with but I don't think that's as challenging.) Although I'm sympathetic to skepticism of metaphysics we should keep in mind that the obvious attempts to banish it have failed (e.g. logical positivism), and we should also keep in mind that though LessWrong is (somewhat justifiably) allergic to the word "metaphysics", metaphysics actually shows up here quite a bit in the guise of computationalism/simulationism and in some semi-epistemic rules like Eliezer's GAZP. So to reject metaphysics entirely would be inconsistent; from there, charitably engaging the actual metaphysical arguments of philosophical theists would be necessary, and I see this done very rarely.
In the meantime I think assigning probabilities below, say, 1% to philosophical theism would be premature, especially when the motivations for doing so seem largely to be desires to reverse the stupidity of religious thinking, when philosophical theism stems from Socrates, Plato, and Aristotle and isn't easily dismissed as the rationalizations of a Christian hegemony the way that most atheists seem to assume in practice.
(ETA: It occurs to me that David Chalmers, who is LW-friendly and the editor of Metametaphysics, would be a good person to ask about the tenability of philosophical theism, from a metaphilosophical perspective. I might send him an email / LW message.)
(ETA: It occurs to me that David Chalmers, who is LW-friendly and the editor of Metametaphysics, would be a good person to ask about the tenability of philosophical theism, from a metaphilosophical perspective. I might send him an email / LW message.)
Did you ever end up doing this, and if so, would you mind sharing the response?
Summary: Intelligence Explosion Microeconomics (pdf) is 40,000 words taking some initial steps toward tackling the key quantitative issue in the intelligence explosion, "reinvestable returns on cognitive investments": what kind of returns can you get from an investment in cognition, can you reinvest it to make yourself even smarter, and does this process die out or blow up? This can be thought of as the compact and hopefully more coherent successor to the AI Foom Debate of a few years back.
(Sample idea you haven't heard before: The increase in hominid brain size over evolutionary time should be interpreted as evidence about increasing marginal fitness returns on brain size, presumably due to improved brain wiring algorithms; not as direct evidence about an intelligence scaling factor from brain size.)
I hope that the open problems posed therein inspire further work by economists or economically literate modelers, interested specifically in the intelligence explosion qua cognitive intelligence rather than non-cognitive 'technological acceleration'. MIRI has an intended-to-be-small-and-technical mailing list for such discussion. In case it's not clear from context, I (Yudkowsky) am the author of the paper.
Abstract:
The dedicated mailing list will be small and restricted to technical discussants.
This topic was originally intended to be a sequence in Open Problems in Friendly AI, but further work produced something compacted beyond where it could be easily broken up into subposts.
Outline of contents:
1: Introduces the basic questions and the key quantitative issue of sustained reinvestable returns on cognitive investments.
2: Discusses the basic language for talking about the intelligence explosion, and argues that we should pursue this project by looking for underlying microfoundations, not by pursuing analogies to allegedly similar historical events.
3: Goes into detail on what I see as the main arguments for a fast intelligence explosion, constituting the bulk of the paper with the following subsections:
4: A tentative methodology for formalizing theories of the intelligence explosion - a project of formalizing possible microfoundations and explicitly stating their alleged relation to historical experience, such that some possibilities can allegedly be falsified.
5: Which open sub-questions seem both high-value and possibly answerable.
6: Formally poses the Open Problem and mentions what it would take for MIRI itself to directly fund further work in this field.