I guess I might as well post quotes from (non-audio) books here as well, when I have no better place to put them.
First up is Revolution in Science.
Starting on page 45:
Very few scientists appear to have described their own work in terms of revolution. Some fifteen years of research on this subject, aided by contributions of many students and friends and the fruits of the investigation of several research assistants, have uncovered only some dozen or so instances of a scientist who said explicitly that his contribution was revolutionary or revolution-making or part of a revolution. These are, in chronological order: Robert Symmer, J.-P Marat, A.-L. Lavoisier, Justus von Lieberg, William Rowan Hamilton, Charles Darwin, Rudolf Virchow, Georg Cantor, Albert Einstein, Hermann Minkowski, Max von Laue, Alfred Wegener, Arthur H. Compton, Ernest Everett Just, James D. Watson, and Benoit Mandelbrot.
Of course, there have been others who have said dramatically that they have produced a new science (Tartaglia, Galileo) or a new astronomy (Kepler) or a "new way of philosophizing" (Gilbert). We would not expect to find many explicit references to a revolution in science prior to the late 1600s. Of the three eighteenth-century scientists who claimed to be producing a revolution, only Lavoisier succeeded in eliciting the same judgment of his work from his contemporaries and from later historians and scientists.
This amazingly high percentage of self-proclaimed revolutionary scientists (30% or more) seems like a result of selection bias, since most scientist with oversized egos are not even remembered. I wonder what fraction of actual scientists (not your garden-variety crackpots) insist on having produced a revolution in science.
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: