Thanks, that’s helpful!
(Fwiw, I don’t find the ‘caring a tiny bit’ story very reassuring, for the same reasons as Wei Dai, although I do find the acausal trade story for why humans might be left with Earth somewhat heartening. (I’m assuming that by ‘game-theoretic reasons’ you mean acausal trade.))
On your second point, I think that MacAskill and Ord were more saying “It would be worth it to spend thousands of years figuring out moral philosophy / figuring out what to do with the cosmos, if that’s how long it takes to be ~sure we’ve reached the ‘correct’ answer before locking things in, on account of the astronomical waste argument” than “I literally predict it will take today-humans thousands of years to figure out moral philosophy, even if we make a serious and coordinated effort to do so.” Somewhat relatedly, quoting from the ‘Long Reflection Reading List’ I wrote earlier this year (fn. 4):
On your first point, I continue to be curious about your perspective. I basically agree with the following (written by Zach Stein-Perlman), but, based on what you said in your parentheses, it sounds like you view it as a bad plan?
(I could be off, but it sounds like either you expect solving AI philosophical competence to come pretty much hand in hand with solving intent alignment (because you see them as similar technical problems?), or you expect not solving AI philosophical competence (while having solved intent alignment) to lead to catastrophe (thus putting us outside the worlds in which x-risks are reliably ‘solved’ for), perhaps in the way Wei Dai has talked about?)
We don’t need these human-obsoleting AIs to be able to implement CEV. We want to be able to defer to them on tricky wisdom-loaded questions like what should we do about the overall AI situation? They can ask us questions as needed.
To avoid being rushed by your own AI project, you also have to ensure that your AI can’t be stolen and can’t escape, so you have to implement excellent security and control.