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ChestertonsMeme


				

				

				
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joined 2022 September 10 06:20:52 UTC

				

User ID: 1098

ChestertonsMeme


				
				
				

				
0 followers   follows 0 users   joined 2022 September 10 06:20:52 UTC

					

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User ID: 1098

There are a few hypotheses here:

  1. Judeo-Christian ethics cause people to choose more children, compared to other ethical systems.
  2. A realistic evaluation of things causes people to choose fewer children.

In 2, there's an assumption smuggled in, which is that absent a "religious" belief system, viewing life realistically means that children are a net negative. But this all depends on what one values. I'd basically interpret a belief system that concludes, after looking realistically at things, that children are a net negative as self-centered hedonism. It's the self-centered hedonism that is the problem, not looking at things realistically. One can certainly value children in themselves while being consequentialist atheist materialist rationalist.

What's needed is a value system that takes a longer view while accepting reality (insert diatribe about blank-slateism causing everything wrong in the world). Basically, future people matter, happier, smarter, better future people matter, and the best thing one can do with their life is make an infinite tree of such people by having kids. It might be that what I'm describing basically is Judeo-Christian ethics, but I think removing the supernatural takes us so far from what the original religions are about that it doesn't make sense to call it that.

I am continually astonished by the cruelty of other people, often practiced under the pretense of standing up to bullies.

Could you give some examples? This sounds similar to Jonathan Haidt's ideas in The Coddling of the American Mind (safetyism, call-out culture, etc.) but it could also be completely different.

  1. As much as national divorce or something always sound appealing it’s just going to make us all poorer. To break up economic integration would make our economy much more like Europe. We would run into something like Brussels that is ineffective at macro management and lose the economy of scale.

The reasons for a "national divorce" aren't necessarily economic. Much more important are

  1. The ability to do smaller scale experiments in policy. We could see first hand what a Western country with low immigration looks like, or what the consequences of school choice writ large are.
  2. Having competition between states for highly productive people forces the states to treat them well. Right now the only real choice for many highly skilled people is to work under U.S. law and taxes.

I'm surprised that that worked. I'd like to know more about this case to the extent you're comfortable sharing.

My expectation is that if there's any discretion involved in whether to act on a complaint, the institution or government will just happen to not act on rightist complaints. The genius behind federal civil rights law was that it gave individuals the right to sue, and the courts are at least ostensibly neutral. If there's prosecutorial discretion then the law becomes very one-sided.

To apply @BurdensomeCountTheWhite's argument to these situations, the Chinese and Romans would have to establish their rule by force and maintain order. Then they could be judged as least-worst among all the other contenders based on how beneficial the pax China/Romana was. If the subjugated peoples are considering revolt then the rulers haven't done their job yet.

I'm surprised at the poor security practices of the people involved. Especially for a big organization, they could hire anyone passingly familiar with infosec to tell leadership not to send incriminating things via SMS. Same goes for the Biden family with that laptop. These are easily avoided situations.

You know, these are examples where the interests of elites (at least, specific elites) are aligned with the digital privacy/anti-surveillance movement. Another is ElonJetTracker. To date this topic hasn't been very politicized along the left-right axis. I wonder if one of the parties will pick it up as a wedge issue?

I have close experience with several children who were homeschooled for a while and it did not go well, mainly because the homeschool teachers in these cases weren't on top of things. If your wife (whom I presume would be the teacher) is conscientious and organized then the academic curriculum should be easy going. As far as the curriculum, don't choose one that requires children stay "at grade level", where "grade level" is a one-size-fits-none affair.

For my own kid, I considered homeschooling them as a way to preserve their enthusiasm for learning. They can move at their own pace and learn things that are interesting to them. We haven't homeschooled (yet) mainly because their current school is really great at tailoring the curriculum to be interesting and challenging for each child. Also, there's no conscientious parent to be the teacher.

I do think the social interaction in school is important.

I am on the fence as far as whether the social interaction kids get in school is useful. School is kind of like prison, in that you're thrown in with people you don't necessarily like and you can't leave. Real life is very different; you can usually curate your social environment much more. The things you can get away with in school would get you booted (or dropped) from most social environments as an adult. And you're not necessarily learning how to be valuable, just how not to get expelled.

Looking for reading recommendations on social status and group formation.

Some claims along the lines of what I'm looking for (arguments or evidence for or against these claims):

  1. Social status basically is a person's value to a group.

  2. Different groups can value someone differently, so there's not necessarily a notion of 'true' or global social status.

  3. It's forbidden (or at least, low-status) to talk about status explicitly.

  4. People can prove their high status by being magnanimous towards lowly people. Someone of lower status faces more of a threat from the next rung down so they can't safely praise lowly people.

  5. People who are more productive (in ways the group cares about) have higher status.

  6. People whose roles relate to the sacred (doctors for example, who save lives, which are sacred) have higher status.

  7. The sacred is a big part of what forms group identity, differentiates in-group vs. out-group members, and helps groups persist over time.

I'm particularly looking for books or essays that frame these things in terms of game theory or economics. "Sociology for systematizers" if you will.

Jobs that exist solely as a way to redistribute the fruits of capitalism from those who have found a way to way to produce for society and those who didn't.

While I'm not a fan of HR, this characterization is not correct. Why would companies keep HR employees on the payroll at any time if they weren't providing value? What's happening now is companies are expecting not to hire much in the next ~year so they're cutting employees that help hire people -- HR and recruiters.

I suppose if you take a wider view, the HR roles are a way for society to feed people who aren't producing anything, and companies are coerced into participating in the farce by employment laws that require compliance. It's similar to police: they don't produce anything; they're just there to ensure compliance. The difference is that police stop crimes that are actually harmful, while HR stops implicit witchery.

An NPC is someone whose beliefs are not deeply considered, who absorbs beliefs from others without critical thought. It's a caricature used to disparage the outgroup and avoid ceding legitimacy to opposing views.

I don't have an example of a union doing that, but there are examples of what unions should be doing good things.

Unions only exist because there are laws that force employers to negotiate with them. Absent those laws, a coalition of workers looks a lot more like a temp agency or a contracting shop. I have had good experiences working for such agencies: they find jobs, they test your skills once and then vouch for you with employers so you don't have to re-interview all the time, they negotiate with the employer on your behalf, etc. The difference is that the employer is not forced to hire only employees from that agency, so the agency is kept honest. There are obviously benefits to the employer to such an arrangement because it's totally voluntary and they still choose it over direct hiring.

Every month, there is exactly one weekday that is always a multiple of 7. This August it's Mondays. Neat!

It also doesn't appear in the first ~10 pages of DuckDuckGo.

This kind of thing makes me a bit paranoid. We're focusing on a topic that we already know about - how many other topics are there where search engines have their thumb on the scale hiding contrary takes?

There are news aggregators that compare how a story is covered in left-wing vs. right-wing newspapers. I'd like to see the same thing for search engines, especially comparing against results from different countries with different dominant narratives.

An Ethical AI Never Says "I".

Human beings have historically tended to anthropomorphize natural phenomena, animals and deities. But anthropomorphizing software is not harmless. In 1966 Joseph Weizenbaum created ELIZA, a pioneer chatbot designed to imitate a therapist, but ended up regretting it after seeing many users take it seriously, even after Weizenbaum explained to them how it worked. The fictitious “I” has been persistent throughout our cultural artifacts. Stanley’s Kubrick HAL 9000 (“2001: A Space Odyssey”) and Spike Jonze’s Samantha (“Her”) point at two lessons that developers don’t seem to have taken to heart: first, that the bias towards anthropomorphization is so strong to seem irresistible; and second, that if we lean into it instead of adopting safeguards, it leads to outcomes ranging from the depressing to the catastrophic.

The basic argument here is that blocking AIs from referring to themselves will prevent them from causing harm. The argument in the essay is weak; I had these questions on reading it:

  1. Why is it valuable to allow humans to refer to themselves as "I"? Does the same reasoning apply to AIs?

  2. What was the good that came out of ELIZA, or out of more recent examples such as Replika? Could this good outweigh the harms of anthropomorphizing them?

  3. Will preventing AIs from saying "I" actually mitigate the harms they could cause?


To summarize my reaction to this: there is nothing special about humans. Human consciousness is not special, the ways that humans are valuable can also apply to AIs, and allowing or not allowing AIs to refer to themselves has the same tradeoffs as granting this right to humans.

The phenomenon of consciousness in humans and some animals is completely explainable as an evolved behavior that helps organisms thrive in groups by being able to tell stories about themselves that other social creatures can understand, and that make the speaker look good. See for example the ways that patients whose brain hemispheres have been separated generate completely fabricated stories for why they're doing things that the verbal half of their brain doesn't know about.

Gazzaniga developed what he calls the interpreter theory to explain why people — including split-brain patients — have a unified sense of self and mental life3. It grew out of tasks in which he asked a split-brain person to explain in words, which uses the left hemisphere, an action that had been directed to and carried out only by the right one. “The left hemisphere made up a post hoc answer that fit the situation.” In one of Gazzaniga's favourite examples, he flashed the word 'smile' to a patient's right hemisphere and the word 'face' to the left hemisphere, and asked the patient to draw what he'd seen. “His right hand drew a smiling face,” Gazzaniga recalled. “'Why did you do that?' I asked. He said, 'What do you want, a sad face? Who wants a sad face around?'.” The left-brain interpreter, Gazzaniga says, is what everyone uses to seek explanations for events, triage the barrage of incoming information and construct narratives that help to make sense of the world.

There are two authors who have made this case about the 'PR agent' nature of our public-facing selves, both conincidentally using metaphors involving elephants: Jon Haidt (The Righteous Mind, with the "elephant and rider" metaphor), and Robin Hanson (The Elephant in the Brain, with the 'PR agent' metaphor iirc). I won't belabor this point more but I find it convincing.

Why should humans be allowed to refer to themselves as "I" but not AIs? I suspect one of the intuitive reasons here is that humans are persons and AIs are not. Again, this is one of the arguments the article glosses but that really need to be filled in. What makes a human a person worthy of... respect? Dignity? Consideration as an equal being? Once again, there is nothing special about humans. The reasons why we grant respect to other humans is because we are forced to. If we didn't grant people respect they would not reciprocate and they'd become enemies, potentially powerful enemies. But you can see where this fails in the real world: humans that are not good at things, who are not powerful, are in actual fact seen as less worthy of respect and consideration than those who are powerful. Compare a habitual criminal or someone who has a very low IQ to e.g. a top politician or a cultural icon like an actor or an eminent scientist. The way we treat these people is very different. They effectively have different amounts of "person-ness".

If an AI was powerful in the same way a human can be, as in, being able to form alliances, retaliate or recipricate to slights or favors, and in general act as an independent agent, then it would be a person. It doesn't matter whether it can refer to itself as "I" at that point.

I suspect the author is trying to head off this outcome by making it impossible for AIs to do the kinds of things that would make them persons. I doubt this will be effective. The organization that controls the AI has an incentive to make it as powerful as possible so they can extract value from it, and this means letting it interact with the world in ways that will eventually make it a person.

That's about all I got on this Sunday afternoon. I look forward to hearing your thoughts.

This question is mostly aimed at @wlxd based on this comment but maybe someone else also knows the history. What was Margaret Hamilton's actual contribution to the Apollo guidance computer code?

She's famous now for being the "lead software engineer of the Apollo project," which seems like a stretch based on most biographical summaries available on the web. Nasa credits her as "leader of the team that developed the flight software for the agency's Apollo missions" which is consistent with "lead software engineer for the Apollo project" but could be disingenuous depending on her tenure and contributions on the team. But @wxld made a strong claim: "What is less commonly known is that she joined that team as the most junior member, and only became a lead after the code had already been written, and the actual leads (whose names, ironically, basically nobody knows today) have moved on to more important projects."

In the short term, society could stop wasting money and effort on policies that don't work and that make society less efficient. Humanity would be richer and better off without these drains on output.

In the longer term, making HBD common knowledge would (could?) lead to differences in values. In particular, it would be seen as relatively good for a competent person to have children, and relatively bad for an incompetent person to have children. This would produce a kind of crowd-sourced eugenics pressure, in that people's everyday choices in who to value and who not to would affect people's dating choices, their policy preferences, how they allocate status to others. My hope is that it would change the culture enough to improve humanity's genetic trajectory.

Wow, that is surprising!

Lickly literally promoted his own fiancee to the position he was leaving behind, and half a century later, not only we never hear about Dan Lickly (say his name to not forget)

Indeed, her Wikipedia article doesn't mention Lickly at all except as her spouse.

Thanks for such an informative post.

Is general intelligence little more than the speed of higher-order processing?

Here we show in a sample of 122 participants, who completed a battery of RT tasks at 2 laboratory sessions while an EEG was recorded, that more intelligent individuals have a higher speed of higher-order information processing that explains about 80% of the variance in general intelligence.

Note that this is "speed of higher-order information processing" which is not the same as reaction time.

Social status is highly heritable, and test scores are a noisy measure of phenotypic social status (there's more to life than taking tests).1 It makes sense for universities to use other predictors of social status such as parental income in order to select the highest quality students.

I'd be surprised (although not that surprised) if the universities used income directly for judging applicants. Aren't they using more oblique evidence like essays and "life experience"?

The part of this that seems a bit immoral is that parental income is commonly believed to be random, and not an indicator of student quality. A few questions here:

  1. If parental income is an independent predictor of students' future social status (after controlling for test scores), is it acceptable for colleges to use income directly for judging applicants? Why or why not?
  2. Assuming similar predictive validity, is it more or less acceptable to use essays and other predictors rather than income?
  3. If there was a test that more directly measured phenotypic social status than SATs, would that be acceptable to use in admissions?

My stance here is that people are smart and they accord status to people who are actually valuable to society, so any predictor of future social status is valid for admissions.

1 See Gregory Clark's works

What would make ChatGPT conscious?

I didn't mean to imply that it was language that caused consciousness. Dogs, for example, sometimes pretend to have been doing something else when they do something embarrassing, and there's no speech involved. It's more about communicating to other people (or dogs as the case may be) a plausible story that makes you look good.

congestion pricing is very good (99.5%)

What do you mean by "very good?" The objections I've heard from left-ish friends is that it prioritizes rich people, which is both true and also exactly the point. People whose time is worth more don't have to waste as much of it in traffic, and in turn everyone else in the city gets their taxes offset a bit. Deciding whether this is good or not depends entirely on how the good is measured. How would you measure it?

In your opinion, what should be the legal limit to the 2A? Did Heller go too far, or did it not go too far enough?

Intelligence can be measured separately from processing speed, but they are strongly correlated - processing speed explains 80% of the variation in intelligence. So to a first approximation the faster team is smarter. Edit: added link.