From Tetlock's Expert Political Judgment:
Skeptics also stress the fine line between success and failure. Churchill's career was almost ruined in 1916 by his sponsorship of the disastrous Gallipoli campaign designed to knock the Ottoman Empire out of World War I. But Churchill insisted, and some historians agree, that the plan "almost worked" and would have if it had been more resolutely implemented. Conversely, Stalin arguably escaped his share of blame for his blunders because, in the end, he was victorious. Stalin nearly lost everything but was saved by Hitler's even bigger blunders.
On close scrutiny, reputations for political genius rest on thin evidential foundations: genius is a matter of being in the right place at the right time. Hero worshippers reveal their own lack of historical imagination: their incapacity to see how easily things could have worked out far worse as a result of contingencies that no mortal could have foreseen. Political geniuses are just a close-call counterfactual away from being permanently pilloried as fools.
More (#2) from Expert Political Judgment:
...I have long resonated to classical liberal arguments that stress the efficacy of free-for-all exchanges in stimulating good ideas and screening out bad ones. But I now see many reasons why the routine checks and balances — in society at large as well as in the cloisters of academe — are not up to correcting the judgmental biases documented here. The marketplace of ideas, especially that for political prognostication, has at least three serious imperfections that permit lots of nonsense to persist for long stretche
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: