Idan Arye
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I interpret the engagement with conservative ideas Scott's describing a little more straightforwardly. Lots of people are inundated with Mrs. Grundy leftist takes on social media. They're smart enough to try and figure out what they really think. So they say things like "Oh, I heard about that guy in South Carolina. Instead of knee-jerk condemnation, let’s try to form some general principles out of it and see what it teaches us about civil society.”
This isn't countersignaling. It's just signaling. This isn't making fun of anybody, and it's calling for straightforward civil discourse in terms nobody could possibly mistake for anything else.
I notice that a key characteristic of signaling vs countersignaling is... (read more)
Rarity, by its very nature, cannot be too abundant. The more plentiful it becomes, the more it loses its defining property. There is only one original Mona Lisa, but every NFT project spits out a combinatorial number of images all built from a small number of assets and pretends they are all rare.
Each NFT is indeed unique, but since there are tens of thousands similarly unique NFTs - most or them are not really rare. One could claim that rare paintings are the same - that if NFTs are not rare because there are other NFTs, then by the same logic Mona Lisa should also not be rare because there are other... (read 560 more words →)
... (read more)The headline result: the researchers asked experts for their probabilities that we would get AI that was “able to accomplish every task better and more cheaply than human workers”. The experts thought on average there was a 50% chance of this happening by 2062 – and a 10% chance of it happening by 2026!
But on its own this is a bit misleading. They also asked by what year “for any occupation, machines could be built to carry out the task better and more cheaply than human workers”. The experts thought on average that there was a 50% chance of this happening by 2139, and a 20% chance of it happening by 2037.
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I see. So essentially demandingness is not about how strong the demand is but about how much is being demanded?
I think the key to the drowning child parable is the ability of others to judge you. I can't judge you for not donating a huge portion of your income to charity, because then you'll bring up the fact that I don't donate a huge portion of my own income to charity. Sure, there are people who do donate that much, but they are few enough that it is still socially safe to not donate. But I can judge you for not saving the child, because you can't challenge me for not saving them - I was not there. This means that not saving the child poses a risk to your social status, which can greatly tilt the utility balance in favor of saving them.
Could you clarify what you mean by "demandingness"? Because according to my understanding the drowning child should be more demanding than donating to AMF because the situation demands that you sacrifice to rescue them, unlike AMF that does not place any specific demands on you personally. So I assume you mean something else?
If Heracles was staring at Hermes' back, shouldn't he have noticed the Eagle eating his liver?
Wait - but if you can use population control to manipulate the global utility just by changing the statistical weights, isn't it plain average utilitarianism instead of the fancier negative preference kind?
This also relates to your thrive/survive theory. A society in extreme survive mode cannot tolerate "burdens" - it needs 100% of the populace to contribute. Infants may be a special exception for the few years until they can start contributing, but other than that if you can't work for whatever reason you die - because if the society will have to allocate to you more utility than what you can give back, it'll lose utility and die. This is extreme survive mode, there is no utility to spare.
As we move thriveward, we get more and more room for "burdens". We don't want to leave our disabled and elderly to die once they... (read 568 more words →)
Doesn't society already consider it immoral to go to crowded places untested when you suspect you have COVID? This is not just about a specific detail of this specific story - one important feature is morality is preventing humans from convincing themselves that the thing they want to do is the utilitarian choice. We decided that going untested is immoral precisely because people like Alice who avoid testing themselves for such reasons.
Instead of morality, I think what Alice seeks here is deniability. If Alice does not take the test, she can convince herself (and possibly others?) that the probability of her sore throat indicating COVID is as low as she wants. No one else can really tell how bad it was - certainly not days later, when the thing is discovered - she may even claim that she felt nothing unusual. She is still immoral, but she can at least convince herself that she has done nothing wrong.