Comment author: gjm 22 February 2016 02:58:50PM 1 point [-]

where do you draw the line?

Somewhere that's easy to evaluate and that generally gives results that match reasonably well with those of careful case-by-case deliberation. For most vegetarians, pigs will be on one side and spiders on the other; the exact location of the line will vary.

It doesn't need to give results that match perfectly in every case; no one has the time or mental energy to make every moral decision optimally. And it doesn't have to be deduced from universal general principles; the point of drawing a line is to provide an "easier" approximation to the results on gets by applying one's general principles carefully case by case.

So, e.g., the simplest vegetarian policy says something like: "Don't deliberately eat animals." This will surely be too restrictive for most vegetarians' actual values; e.g., I bet most vegetarians would have no moral objection to eating insects. But so what? It's a nice simple policy, easy to apply and easy to explain, and if it means you sometimes have to eat vegetables when you had the option of eating insects, well, that's not necessarily a problem.

Someone inclined towards vegetarianism who decides, after careful reflection, that most fish aren't sufficiently capable of suffering to worry much about (and/or just really likes eating fish) may choose a more permissive policy along the lines of "no animals other than fish" or "no animals other than seafood". That might be too permissive for their actual values in some cases -- e.g., they might not actually be willing to eat octopus. But, again, that's OK; if they see octopus on the menu they can decide not to eat it on the basis of actual thought rather than just applying their overall policy, much as a non-vegetarian might if they see monkey meat on a menu. Or they might just always defer to the overall policy and accept that sometimes it will lead them to eat something that overall they'd prefer not to have eaten. (I would expect the first of those options to be much more common.)

Another vegetarian, worried about broader harms than just being eaten, might adopt veganism: "Don't eat anything derived from animals." That's a really strict policy, strict enough to be really inconvenient and difficult for health in a way that ordinary vegetarianism isn't; that's probably one reason why few people are vegans. But, again, adopting such a policy isn't the same thing as claiming that eating something is morally acceptable if and only if it contains nothing derived from animals; it just means deciding that drawing the line there gives a good enough approximation with little enough cognitive load.

Do you think there's something wrong about all that? Because it seems obviously reasonable to me.

(Disclaimer: I am not myself a vegetarian, and my guesses about what "most vegetarians" think are only guesses.)

Comment author: kilobug 22 February 2016 03:39:56PM 1 point [-]

Do you think there's something wrong about all that? Because it seems obviously reasonable to me.

Well, perhaps it is a reason of "cognitive simplicity" but it really feels a very artificial line when someone refuses to eat meat in every situation, with all associated consequences, like they are invited to relatives for christmas eve dinner and they won't eat meat, putting extra burden on the person inviting him so they cook a secondary vegetarian meal for him, and yet not caring much about the rats that are killed regularly in the basement of his apartment by the pest control.

It feels more like a religious interdiction than an utilitarian decision. There are people who avoid eating meat, but do occasionally ("flexitarian" they are called I think). Those appear as much more reasonable than a strict "no meat" policy, if you admit that killing animals is something society has to do anyway, so you try to avoid it, but not in a strict manner.

I do myself have lots of "ethical behavior", like I try to buy fair trade products when I can for stuff like tea, coffee, chocolate, ..., because I want third world producers to be treated decently. But I know that my computer was probably assembled by workers in sweet shops, and if I'm offered a non-fair trade tea at a relative I won't refuse it.

Comment author: gjm 22 February 2016 01:45:58PM 0 points [-]

farming even for vegetables requires killing rodents and birds

Killing birds? Really? I'd have thought keeping them away would be much more practical.

So why stop eating meat, and yet disregard all the other multiple cases in which our technological civilization massively kills animals?

You have more control over whether to eat meat than over those other things. And some of them are much smaller -- e.g., I guess the average driver kills at most one animal ever by bumping into them, whereas the average meat-eater may consume thousands of animals.

Comment author: kilobug 22 February 2016 01:57:58PM 0 points [-]

I guess the average driver kills at most one animal ever by bumping into them, whereas the average meat-eater may consume thousands of animals.

There we touch another problem with the "no meat eating" thing : where do you draw the line ? Would people who refuse to eat chicken and beef be ok with eating shrimps or insects ? What with fish, is it "meat" and unethical ? Because, whenever you drive, you kill hundred of flies and butterflies and the like, which are animals.

So where to draw the line, vertebrates ? Eating shrimps and insects would be fine ? But it's not like a chicken or a cow have lots of cognitive abilities, so feels quite arbitrary to me.

Comment author: kilobug 22 February 2016 11:10:54AM *  0 points [-]

I always felt that argument 1 is a bit hypocritical and not very rational. We kill animals constantly for many reasons - farming even for vegetables requires killing rodents and birds to prevent them eating the crops, we kill rats and other pests in our buildings to keep them from transmitting disease and damaging cables, we regularly kill animals by bumping into them when we drive a car or take a train or a plane, ... And of course, we massively take living space away from animals, leading them to die.

So why stop eating meat, and yet disregard all the other multiple cases in which our technological civilization massively kill animals ? I personally don't think most animals matter from an utilitarian point of view (they have no consciousness), but if they did, "not eating meat" wouldn't be enough, and eating meat from "dump" fish or chicken would be less a violation of ethics than killing "smart" rats for pest control.

Reason 2. would prevent eating factory-farmed meat, but it wouldn't prevent eating meat from less intensive forms of meat producing (or from wild game) which are usually available in supermarkets here in France, but a slightly higher price.

Reason 4. is just false taken in its absolute form - there are several studies showing that eating too much meat (especially processed meat) is harmful, but so far it seems some kind of meat (like chicken) is pretty harmless, and that eating a bit of meat is better health-wise than not eating any.

Reason 3. and 5. could justify eating less meat, but not no meat at all.

So with the available data, I would recommend eating perhaps less meat (for reasons 3., 4., 5.), less of the high-fat processed meat (like bacon) and try to buy food from more "humane" farms (for reasons 2), but not to stop eating meat completely.

Comment author: kilobug 08 January 2016 02:18:45PM 1 point [-]

Regular sleep may not suspend consciousness (although it can very well be argued in some phases of sleep it does), but anesthesia, deep hypothermia, coma, ... definitely do, and are very valid examples to bring forward in the "teleport" debate.

I've yet to see a definition of consciousness that doesn't have problems with all those states of "deep sleep" (which most people don't have any trouble with), while saying it's not "the same person" for the teleporter.

In response to Voiceofra is banned
Comment author: kilobug 24 December 2015 08:49:08AM 1 point [-]

+1 for something like "no more than 5 downvotes/week for content which is more than a month old", but be careful that new comment on an old article is not old content.

Comment author: UmamiSalami 23 December 2015 12:45:48AM *  0 points [-]

The problem is that by doing that you are making your position that much more arbitrary and contrived. It would be better if we could find a moral theory that has solid parsimonious basis, and it would be surprising if the fabric of morality involved complicated formulas.

Comment author: kilobug 23 December 2015 08:39:13AM 2 points [-]

There is no objective absolute morality that exists in a vacuum. Our morality is a byproduct of evolution and culture. Of course we should use rationality to streamline and improve it, not limit ourselves to the intuitive version that our genes and education gave us. But that doesn't mean we can streamline it to the point of simple average or sum, and yet have it remain even roughly compatible with our intuitive morality.

Utility theory, prisoner's dilemma, Occam's razor, and many other mathematical structures put constraints on what a self-consistent, formalized morality has to be like. But they can't and won't pinpoint a single formula in the huge hypothesis space of morality, but we'll always have to rely heavily on our intuitive morality at the end. And this one isn't simple, and can't be made that simple.

That's the whole point of the CEV, finding a "better morality", that we would follow if we knew more, were more what we wished we were, but that remains rooted in intuitive morality.

Comment author: kilobug 22 December 2015 10:12:32AM 5 points [-]

The same way that human values are complicated and can't be summarized as "seek happiness !", the way we should aggregate utility is complicated and can't be summarized with just a sum or an average. Trying to use a too simple metric will lead to ridiculous cases (utility monster, ...). The formula we should use to aggregate individual utilities is likely to be involve total, median, average, Ginny, and probably other statistical tools, and finding it is a significant part of finding our CEV.

Comment author: kilobug 07 December 2015 08:46:30AM 2 points [-]

The MWI doesn't necessarily mean that every possible event, however unlikely, "exists". As long as we don't know where the Born rule comes from, we just don't know.

Worlds in MWI aren't discrete and completely isolated from each others, they are more inkstains on paper, not clearly delimited blobs, where "counting the blobs" can't be defined in non ambiguous way. There are hytpothesis (sometimes called "mangled world") that would make worlds of too small probability (inkstains not thick enough) unstable and "contaged" from "nearby" high probability world.

But the main issue is that as long as we don't have a formal derivation of the Born rule inside MWI, we can't make any formal analysis of stuff like QI. We are left with at best semi-intuitive analysis of what "MWI" does mean, but QI being highly counter-intuitive, a semi-intuitive analysis breaks down there.

In response to LessWrong 2.0
Comment author: kilobug 03 December 2015 12:32:54PM 38 points [-]

Personally, I liked LW for being an integrated place with all that : the Sequences, interesting posts and discussions between rationalists/transhumanists (be it original thoughts/viewpoints/analysis, news related to those topics, links to related fanfiction, book suggestion, ...), and the meetup organization (I went to several meetup in Paris).

If that were to be replaced by many different things (one for news, one or more for discussion, one for meetups, ...) I probably wouldn't bother.

Also, I'm not on Facebook and would not consider going there. I think replacing the open ecosystem of Internet by a proprietary platform is a very dangerous trend for future of innovation, and I oppose the global surveillance that Facebook is part of. I know we are entering politics which is considered "dirty" by many here, but politics is part of the Many Causes, and I don't think we should alienate people for political reasons. The current LW is politically neutral, and allows "socialists" to discuss without much friction with "libertarians", which is part of its merits, and we should keep that.

In response to Gatekeeper variation
Comment author: kilobug 10 August 2015 01:41:27PM 1 point [-]

This wont work, like with all other similar schemes, because you can't "prove" the gatekeeper down to the quark level of what makes its hardware (so you're vulnerable to some kind of side-attack, like the memory bit flipping attack that was spoken about recently), nor shield the AI from being able to communicate through side channels (like, varying the temperature of its internal processing unit which it turns will influence the air conditioning system, ...).

And that's not even considering that the AI could actually discover new physics (new particles, ...) and have some ability to manipulate them with its own hardware.

This whole class of approach can't work, because there are just too many ways for side-attacks and side-channels of communication, and you can't formally prove none of them are available, without going down to making proof over the whole (AI + gatekeeper + power generator + air conditioner + ...) down at Schrödinger equation level.

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