Search Ideas

So to train an AGI, I would think it's more useful for that AGI to leverage the salient aspects that are pre-given.

You don’t “train” an AGI any more than you’d “train” a child. We’re not talking about dogs here.

2) Skepticism is too different from fallibilism to consider it a continuation.

I don’t think so, for two reasons. 1) Skepticism came long before Popper’s fallibilism.

One rule of thumb financial advisors have told me in the past is to have enough cash on hand to last at least six months without an income.

If you don’t, quitting your job right now could be a bad idea, and your first priority should be to build enough runway.

(This is not financial advice – follow at your own risk.)

You’re young. Now’s the time to take (educated, calculated) risks. Even if quitting turns out to be a mistake, you have all the time in the world to correct the mistake and recover. You can always find some day job somewhere. But you may not always be able to pursue your passion.

You describe your job as “excruciating”. That’s reason to quit.

No, see #3706. I’m open to user input (within reason). That covers creative parts. The non-creative parts can be automated by definition.

Deutsch should instead name some examples the reader would easier to disagree with, and then walk them through why some explanations are harder to vary than others.

Maybe scepticism is fallibilism taken too far?

I think that depends on the "embodiment" of the AGI; that is, what it's like to be that AGI and how its normal world appears. A bat (if it were a person) would probably prefer different metaphors than a human would. Humans are very visual, which makes spatial features very salient to us. Metaphors work because they leverage already-salient aspects of experience to illuminate other things. So to train an AGI, I would think it's more useful for that AGI to leverage the salient aspects that are pre-given.

If this is the case, it would make sense to make AGI as similar to ourselves as possible, so AGI can use our pre-existing knowledge more directly.

I think that depends on the "embodiment" of the AGI; that is, what it's like to be that AGI and how its normal world appears. A bat (if it were a person) would probably prefer different metaphors than a human would. Humans are very visual, which makes spatial features very salient to us. Metaphors work because they leverage already-salient aspects of experience to illuminate other things. So to train an AGI, I would think it's more useful for that AGI to leverage the salient aspects that are pre-given.

I think that depend on the "embodiment" of the AGI. That is how it is like to be that AGI, and how it's normal world looks like. A bat (If they where people) would probably prefer different metaphors than for a human. Humans are very visual, which makes spacial feutures very salient for us. Metaphors are useful because they take advantage of already salient aspects for a person to view other things. So things that is are immidately salient for the person, has more potency as a metaphor.

I think that depends on the "embodiment" of the AGI; that is, what it's like to be that AGI and how its normal world appears. A bat (if it were a person) would probably prefer different metaphors than a human would. Humans are very visual, which makes spatial features very salient to us. Metaphors work because they leverage already-salient aspects of experience to illuminate other things. So to train an AGI, I would think it's more useful for that AGI to leverage the salient aspects that are pre-given.

A heuristic or heuristic technique (problem solving, mental shortcut, rule of thumb) is any approach to problem solving that employs a pragmatic method that is not fully optimized, perfected, or rationalized, but is nevertheless "good enough" as an approximation or attribute substitution.

None of this means a heuristic couldn’t be programmed. On the contrary, heuristics sound easier to program than full-fledged, ‘proper’ algorithms.

I’d be happy to see some pseudo-code that uses workarounds/heuristics. That’d be a fine starting point.

Maybe Deutsch just means hard to vary as a heuristic, not as a full-fledged decision-making algorithm.

Deutsch should instead name some examples the reader would easier to disagree with, and then walk them through why some explanations are harder to vary than others.

Persephone vs axis tilt is low-hanging fruit. The reader finds it easy to disagree with the Persephone myth and easy to agree with the axis tilt, from cultural background alone. But that doesn’t mean there’s anything to hard to vary.

Read The Fountainhead by Ayn Rand. That should give you some fuel to move forward.

If that’s too long, watch ‘The Simplest Thing in the World’

You’re right, my mistake.

One part of my question was whether a formal criterion can be applied universally. If the citerion itself must be chosen, like for instance what brings more fun, meaning, practical utility, then by what criterion do we choose the criterion? Or is the answer simply to apply the same process of critical examination to everything that arises, until a coherent path emerges?

The other part was how you actually critize an implicit or unconcious idea. If you have an unconcious idea that gives rise to a conflicting feeling for instance, how do you critisize a feeling?

That was autocorrect from my cellphone. Mye means alot in Norwegian. Not a good idea to have autocorrect on when you're writing in two languages..

Getting ideas to jibe/cohere seems like a more and more fundamental idea the more I think about it.

Agreed. There’s more to it than meets the eye. For example, maybe capitalism can be thought of as society-wide common-preference finding (#3013). Rationality might work the same way across minds as it does within a single mind. Capitalism as an expression of rationality in society.

As for virtues, I think some virtues are more fundamental than others. There are some virtues I think people should adopt. Like, rationality depends on them. But the core functionality of the mind as a whole does not. There’s a difference between creativity and rationality. Which virtues someone adopts and why and how they prioritize them in different situations is downstream of creativity as a whole.

I don’t know if activating higher virtues always resolves conflicts between ideas. But it could put them on hold for a while, yeah. If I see a venomous snake, my main priority is to get to safety (life as the ultimate value, as objectivists would say).

One part of my question was whether a formal criterion can be applied universally. If the citerion itself must be chosen, like for instance what brings more fun, meaning, practical utility, then by what criterion do we choose the criterion? Or is the answer simply to apply the same process of critical examination to everything that arises, until a coherent path emerges?

The other part was how you actually critize an implicit or unconcious idea. If you have an unconcious idea that gives rise to a conflicting feeling for instance, how do you critisize a feeling?

Just referring here to alters as the clinical word for 'the other dissociated personalities

It seems more plausible to me that associative identity disorder actually is more like the division of a mind. They often recall meeting each other in dreams (seeing the other alters from their local perspective within the dream). So it seems that the split goes further, and actually gives rise to different experiences within a mind. They live and experience from different perspectives, and start communicating with each other more like distinct minds. In split-brain patients, the left and right hemispheres can disagree on what clothing to wear in the morning, and physically fight over wearing a tie or not.