He seems to be trying to formalize the intuition about what types of computational consciousness we already intuitively give moral weight to, but the very thing I’m worried about is that our intuitions are wrong (in the same way that our intuitions about physics don’t hold when we think about environments much bigger or smaller than our own).
That is, if the computational consciousness theory is true, and computations with higher complexity feel just as much pain and pleasure and dreams and goals etc as things we normally define as conscious, why should we lower their moral weight?
That makes sense, thanks for clarifying. What I’ve seen most often on LessWrong is to come up with reasons for preferring simple interpretations in the course of trying to solve other philosophical problems such as anthropics, the problem of induction, and infinite ethics. For example, if we try to explain why our world seems to be simple we might end up with something like UDASSA or Scott Garrabrant’s idea of preferring simple worlds (this section is also relevant). Once we have something like UDASSA, we can say that joke interpretations do not have much weight since it takes many more bits to specify how to “extract” the observer moments given a description of our physical world.
He seems to be trying to formalize the intuition about what types of computational consciousness we already intuitively give moral weight to, but the very thing I’m worried about is that our intuitions are wrong (in the same way that our intuitions about physics don’t hold when we think about environments much bigger or smaller than our own).
That is, if the computational consciousness theory is true, and computations with higher complexity feel just as much pain and pleasure and dreams and goals etc as things we normally define as conscious, why should we lower their moral weight?
That makes sense, thanks for clarifying. What I’ve seen most often on LessWrong is to come up with reasons for preferring simple interpretations in the course of trying to solve other philosophical problems such as anthropics, the problem of induction, and infinite ethics. For example, if we try to explain why our world seems to be simple we might end up with something like UDASSA or Scott Garrabrant’s idea of preferring simple worlds (this section is also relevant). Once we have something like UDASSA, we can say that joke interpretations do not have much weight since it takes many more bits to specify how to “extract” the observer moments given a description of our physical world.