I will be appropriating terminology from the Waluigi post. I hereby put forward the hypothesis that virtue ethics endorses an action iff it is what the better one of Luigi and Waluigi would do, where Luigi and Waluigi are the ones given by the posterior semiotic measure in the given situation, and “better” is defined according to what some [possibly vaguely specified] consequentialist theory thinks about the long-term expected effects of this particular Luigi vs the long-term effects of this particular Waluigi. One intuition here is that a vague specification could be more fine if we are not optimizing for it very hard, instead just obtaining a small amount of information from it per decision.
In this sense, virtue ethics literally equals continuously choosing actions as if coming from a good character. Furthermore, considering the new posterior semiotic measure after a decision, in this sense, virtue ethics is about cultivating a virtuous character in oneself. Virtue ethics is about rising to the occasion (i.e. the situation, the context). It’s about constantly choosing the Luigi in oneself over the Waluigi in oneself (or maybe the Waluigi over the Luigi if we define “Luigi” as the more likely of the two and one has previously acted badly in similar cases or if the posterior semiotic measure is otherwise malign). I currently find this very funny, and, if even approximately correct, also quite cool.
Here are some issues/considerations/questions that I intend to think more about:
What’s a situation? For instance, does it encompass the agent’s entire life history, or are we to make it more local?
Are we to use the agent’s own semiotic measure, or some objective semiotic measure?
This grounds virtue ethics in consequentialism. Can we get rid of that? Even if not, I think this might be useful for designing safe agents though.
Does this collapse into cultivating a vanilla consequentialist over many choices? Can we think of examples of prompting regimes such that collapse does not occur? The vague motivating hope I have here is that in the trolley problem case with the massive man, the Waluigi pushing the man is a corrupt psycho, and not a conflicted utilitarian.
Even if this doesn’t collapse into consequentialism from these kinds of decisions, I’m worried about it being stable under reflection, I guess because I’m worried about the likelihood of virtue ethics being part of an agent in reflective equilibrium. It would be sad if the only way to make this work would be to only ever give high semiotic measure to agents that don’t reflect much on values.
Wait, how exactly do we get Luigi and Waluigi from the posterior semiotic measure? Can we just replace this with picking the best character from the most probable few options according to the semiotic measure? Wait, is this just quantilization but funnier? I think there might be some crucial differences. And regardless, it’s interesting if virtue ethics turns out to be quantilization-but-funnier.
More generally, has all this been said already?
Is there a nice restatement of this in shard theory language?
An attempt at a specification of virtue ethics
I will be appropriating terminology from the Waluigi post. I hereby put forward the hypothesis that virtue ethics endorses an action iff it is what the better one of Luigi and Waluigi would do, where Luigi and Waluigi are the ones given by the posterior semiotic measure in the given situation, and “better” is defined according to what some [possibly vaguely specified] consequentialist theory thinks about the long-term expected effects of this particular Luigi vs the long-term effects of this particular Waluigi. One intuition here is that a vague specification could be more fine if we are not optimizing for it very hard, instead just obtaining a small amount of information from it per decision.
In this sense, virtue ethics literally equals continuously choosing actions as if coming from a good character. Furthermore, considering the new posterior semiotic measure after a decision, in this sense, virtue ethics is about cultivating a virtuous character in oneself. Virtue ethics is about rising to the occasion (i.e. the situation, the context). It’s about constantly choosing the Luigi in oneself over the Waluigi in oneself (or maybe the Waluigi over the Luigi if we define “Luigi” as the more likely of the two and one has previously acted badly in similar cases or if the posterior semiotic measure is otherwise malign). I currently find this very funny, and, if even approximately correct, also quite cool.
Here are some issues/considerations/questions that I intend to think more about:
What’s a situation? For instance, does it encompass the agent’s entire life history, or are we to make it more local?
Are we to use the agent’s own semiotic measure, or some objective semiotic measure?
This grounds virtue ethics in consequentialism. Can we get rid of that? Even if not, I think this might be useful for designing safe agents though.
Does this collapse into cultivating a vanilla consequentialist over many choices? Can we think of examples of prompting regimes such that collapse does not occur? The vague motivating hope I have here is that in the trolley problem case with the massive man, the Waluigi pushing the man is a corrupt psycho, and not a conflicted utilitarian.
Even if this doesn’t collapse into consequentialism from these kinds of decisions, I’m worried about it being stable under reflection, I guess because I’m worried about the likelihood of virtue ethics being part of an agent in reflective equilibrium. It would be sad if the only way to make this work would be to only ever give high semiotic measure to agents that don’t reflect much on values.
Wait, how exactly do we get Luigi and Waluigi from the posterior semiotic measure? Can we just replace this with picking the best character from the most probable few options according to the semiotic measure? Wait, is this just quantilization but funnier? I think there might be some crucial differences. And regardless, it’s interesting if virtue ethics turns out to be quantilization-but-funnier.
More generally, has all this been said already?
Is there a nice restatement of this in shard theory language?