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My fundamental problem with Bostrom's thinking is that people who do not and who never have existed can't be said to have "wants" in any meaningful sense. His whole oeuvre is based on affirming the consequent. If these people existed, you would be obliged to consider thier preferences. To which I reply if they existed, but they don't.
This kind of idiotic one-dimensional thinking is why I maintain that utilitarianism is fundementally stupid, evil, and incompatible with human flourishing. The simple fact is that there are only two paths available paths to a logically consistent utilitarian. The first is wire-heading, in which case question must be asked "why are you wasting your time on the internet when you could be wasting it on heroin?". The second is omnicide which seems to be the path that Bostrom, Benatar, Yud Et Al seem to be hell-bent on pursuing given all their rhetoric about how we need to build a mountain of skulls in the present to secure the future.
I say fuck that,
My 1e999999999999999 hypothetical future descendants who see utilitarian AIs as abominations to be purged with holy fire in the name of the God-Emperor are just as real as your "10^46 hypothetical people per century after galactic colonization" and thier preferences are just as valid.
You should include people who will exist as well, as opposed to people who could potentially exist if you took other actions but will never actually exist. Otherwise something like "burying a deadly poison that you know will leach into the water table in 120 years" would be perfectly moral, since the people it will kill don't exist yet.
As I mentioned, Preference Utilitarianism and Average Preference Utilitarianism are also forms of utilitarianism. And Total Utilitarianism doesn't imply wireheading either. Wireheading is only an implication of particularly literal and naive forms of hedonic utilitarianism that not even actual historical hedonic utilitarians would endorse, they would presumably either claim it isn't "real" happiness or switch to another form of utilitarianism.
Honestly, I think the main rhetorical advantage of non-utilitarianism forms of ethics is that they tend to be so incoherent that it is harder to accuse them of endorsing anything in particular. But people being bad at formalizing morality doesn't mean they actually endorse their misformalization's implications. You just tried to express your own non-utilitarian beliefs and immediately endorsed sufficiently-delayed murders of people who aren't born yet, that doesn't mean you actually support that implication. But having non-formalized morality is no advantage in real life and often leads to terrible decisions by people who have never rigorously thought about what they're doing, because you really do have to make choices. In medicine utilitarianism gave us QALYs while non-consequentialism gave us restrictive IRBs that care more about the slightest "injustice" than about saving thousands of lives, as a human who will require medical care I know which of those I prefer.
The view he is expressing is of course the opposite of this - that humanity surviving until it ultimately colonizes the galaxy is so important that anything that improves humanity's safety is more important than non-omnicidal dangers. Of course that would still leave a lot of uncertainty about what the safest path is. As I argued, significant delays are not necessarily more safe.
To be clear the "preference" framing is mine, since I prefer preference utilitarianism. Bostrom would frame it as something like trying to maximize the amount of things we value, such as "sentient beings living worthwhile lives".
The various alternative flavors of utilitarianism proposed to work around the whole wire-heads vs paperclip-maximizer conundrum have always struck me as even less coherent and actionable than so-called non-utilitarianism forms of ethics. In fact preference Utilitarianism is kind of the perfect example. Sorry but stacking layers upon layers of math and jargon atop of a foundation of "x is good because i want it" is not going to make "I do what I want" a sound moral framework.
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