One part of EY’s theory is that all humans have similar enough implicit preferences that you can talk about implicit human preferences. CEV is supposed to find implicit human preferences.
Others have noted that there’s no reason why you can’t run CEV on other groups, or a single person, or perhaps only part of a single person. In which case, you can think of CEV(X) as a function that returns the implicit preferences of X, if they exist. This probably accounts for the ambiguity.
there’s no reason why you can’t run CEV on other groups, or a single person, or perhaps only part of a single person
There’s no reason you can’t as an exercise in bean counting or logic chopping,, but there is a question as to
what that would add up to metaethically. If individual extrapolations converge, all is good. If not, then
CEV is a form of ethical subjectivism, and if that is wrong, then CEV doens’t work. Traditional philosophical concerns have not been entirely sidestepped.
One part of EY’s theory is that all humans have similar enough implicit preferences that you can talk about implicit human preferences. CEV is supposed to find implicit human preferences.
Others have noted that there’s no reason why you can’t run CEV on other groups, or a single person, or perhaps only part of a single person. In which case, you can think of CEV(X) as a function that returns the implicit preferences of X, if they exist. This probably accounts for the ambiguity.
There’s no reason you can’t as an exercise in bean counting or logic chopping,, but there is a question as to what that would add up to metaethically. If individual extrapolations converge, all is good. If not, then CEV is a form of ethical subjectivism, and if that is wrong, then CEV doens’t work. Traditional philosophical concerns have not been entirely sidestepped.