If the required kind of multiverse exists, this leads to all kinds of contradictions.
For example, in some universes, Personal Identity X may have given consent to digital resurrection, while in others, the same identity may have explicitly forbidden it. In some universes, their relatives and relationships may have positive prefrences regarding X’s resurrection, in others, they may have negative preferences.
Given your assumed model of personal identity and the multiverse, you will always find that shared identities have contradicting preferences. They may also have made contradicting decisions in their respecting pasts, which makes multiverse-spanning acausal reciprocity highly questionable. For every conceivable identity, there are instances that have made decisions in favor of your values, but also instances who did the exact opposite.
These problems go away if you define personal identity differently, e.g. by requiring biographical or causal continuity rather than just internal state identity. But then your approach no longer works.
I personally am not motivated to be created in other Everett branches, nor do I extend my reciprocity to acausal variants.
I think that most of your objections are addressed in the patch 2 in the post. As we use all biographical data about the person to create his model (before filling gaps with random noise) we will know if he wanted to be resurrected or not. Or we will not resurrect all those copies which do not want to be resurrected.
There are elements of biographical and causal continuity: We use all known biographical data to create the best possible model, and such information is received via causal lines from the original person, which creates some form of causal connection between original and resurrected copy.
If the required kind of multiverse exists, this leads to all kinds of contradictions.
For example, in some universes, Personal Identity X may have given consent to digital resurrection, while in others, the same identity may have explicitly forbidden it. In some universes, their relatives and relationships may have positive prefrences regarding X’s resurrection, in others, they may have negative preferences.
Given your assumed model of personal identity and the multiverse, you will always find that shared identities have contradicting preferences. They may also have made contradicting decisions in their respecting pasts, which makes multiverse-spanning acausal reciprocity highly questionable. For every conceivable identity, there are instances that have made decisions in favor of your values, but also instances who did the exact opposite.
These problems go away if you define personal identity differently, e.g. by requiring biographical or causal continuity rather than just internal state identity. But then your approach no longer works.
I personally am not motivated to be created in other Everett branches, nor do I extend my reciprocity to acausal variants.
I think that most of your objections are addressed in the patch 2 in the post. As we use all biographical data about the person to create his model (before filling gaps with random noise) we will know if he wanted to be resurrected or not. Or we will not resurrect all those copies which do not want to be resurrected.
There are elements of biographical and causal continuity: We use all known biographical data to create the best possible model, and such information is received via causal lines from the original person, which creates some form of causal connection between original and resurrected copy.