Personal and tribal selfishness align with AI risk-reduction in a way they may not align on climate change.
This seems obviously false. Local expenditures - of money, pride, possibility of not being the first to publish, etc. - are still local, global penalties are still global. Incentives are misaligned in exactly the same way as for climate change.
RSI capabilities could be charted, and are likely to be AI-complete.
This is to be taken as an arguendo, not as the author's opinion, right? See IEM on the minimal conditions for takeoff. Albeit if "AI-complete" is taken in a sense of generality and difficulty rather than "human-equivalent" then I agree much more strongly, but this is correspondingly harder to check using some neat IQ test or other "visible" approach that will command immediate, intuitive agreement.
Which historical events are analogous to AI risk in some important ways?
Most obviously molecular nanotechnology a la Drexler, the other ones seem too 'straightforward' by comparison. I've always modeled my assumed social response for AI on the case of nanotech, i.e., funding except for well-connected insiders, term being broadened to meaninglessness, lots of concerned blither by 'ethicists' unconnected to the practitioners, etc.
Albeit if "AI-complete" is taken in a sense of generality and difficulty rather than "human-equivalent" then I agree much more strongly, but this is correspondingly harder to check using some neat IQ test or other "visible" approach that will command immediate, intuitive agreement.
This seems implied by X-complete. X-complete generally means "given a solution to an X-complete problem, we have a solution for X".
eg. NP complete: given a polynomial solution to any NP-complete problem, any problem in NP can be solved i...
One open question in AI risk strategy is: Can we trust the world's elite decision-makers (hereafter "elites") to navigate the creation of human-level AI (and beyond) just fine, without the kinds of special efforts that e.g. Bostrom and Yudkowsky think are needed?
Some reasons for concern include:
But if you were trying to argue for hope, you might argue along these lines (presented for the sake of argument; I don't actually endorse this argument):
The basic structure of this 'argument for hope' is due to Carl Shulman, though he doesn't necessarily endorse the details. (Also, it's just a rough argument, and as stated is not deductively valid.)
Personally, I am not very comforted by this argument because:
Obviously, there's a lot more for me to spell out here, and some of it may be unclear. The reason I'm posting these thoughts in such a rough state is so that MIRI can get some help on our research into this question.
In particular, I'd like to know: