Physical system P embeds computation C if and only if P has different behavior counterfactually on C taking on different values
I suspect this still runs into the same problem—in the case of the computational-physical mapping, even if we assert that C has changed, we can merely choose a different interpretation of P which is consistent with the change, without actually changing P.
If it turns out that no simple rule of this form works, I wouldn’t be too troubled, though; I’d be psychologically prepared to accept that there isn’t a clean quarkscomputations mapping. Similar to how I already accept that human value is complex, I could accept that human judgments of “does this physical system implement this computation” are complex (and thus can’t be captured in a simple rule)
This is an important question: if there exists no clean quarkscomputations mapping, is it (a) a relatively trivial problem, or (b) a really enormous problem? I’d say the answer to this depends on how we talk about computations. I.e., if we say “the ethically-relevant stuff happens at the computational level”—e.g., we shouldn’t compute certain strings—then I think it grows to be a large problem. This grows particularly large if we’re discussing how to optimize the universe! :)
I think these are all useful ways of viewing ethics, and I don’t feel the need to pick a single view (although I often find it appealing to look at what some views say about what other views are saying and resolving the contradictions between them). There are all kinds of reasons why it might be psychologically uncomfortable not to have a simple theory of ethics (e.g. it’s harder to know whether you’re being ethical, it’s harder to criticize others for being unethical, it’s harder for groups to coordinate around more complex and ambiguous ethical theories, you’ll never be able to “solve” ethics once and then never have to think about ethics again, it requires holding multiple contradictory views in your head at once, you won’t always have a satisfying verbal justification for why your actions are ethical). But none of this implies that it’s good (in any of the senses above!) to assume there’s a simple ethical theory.
Let me push back a little here- imagine we live in the early 1800s, and Faraday was attempting to formalize electromagnetism. We had plenty of intuitive rules of thumb for how electromagnetism worked, but no consistent, overarching theory. I’m sure lots of people shook their head and said things like, “these things are just God’s will, there’s no pattern to be found.” However, it turns out that there was something unifying to be found, and tolerance of inconsistencies & nebulosity would have been counter-productive.
Today, we have intuitive rules of thumb for how we think consciousness & ethics work, but similarly no consistent, overarching theory. Are consciousness & moral value like electromagnetism—things that we can discover knowledge about? Or are they like elan vital—reifications of clusters of phenomena that don’t always cluster cleanly?
I think the jury’s still out here, but the key with electromagnetism was that Faraday was able to generate novel, falsifiable predictions with his theory. I’m not claiming to be Faraday, but I think if we can generate novel, falsifiable predictions with work on consciousness & valence (I offer some in Section XI, and observations that could be adapted to make falsifiable predictions in Section XII), this should drive updates toward “there’s some undiscovered cache of predictive utility here, similar to what Faraday found with electromagnetism.”
I suspect this still runs into the same problem—in the case of the computational-physical mapping, even if we assert that C has changed, we can merely choose a different interpretation of P which is consistent with the change, without actually changing P.
It seems like you’re saying here that there won’t be clean rules for determining logical counterfactuals? I agree this might be the case but it doesn’t seem clear to me. Logical counterfactuals seem pretty confusing and there seems to be a lot of room for better theories about them.
This is an important question: if there exists no clean quarkscomputations mapping, is it (a) a relatively trivial problem, or (b) a really enormous problem? I’d say the answer to this depends on how we talk about computations. I.e., if we say “the ethically-relevant stuff happens at the computational level”—e.g., we shouldn’t compute certain strings—then I think it grows to be a large problem. This grows particularly large if we’re discussing how to optimize the universe! :)
I agree that it would a large problem. The total amount of effort to “complete” the project of figuring out which computations we care about would be practically infinite, but with a lot of effort we’d get better and better approximations over time, and we would be able to capture a lot of moral value this way.
Let me push back a little here
I mostly agree with your push back; I think when we have different useful views of the same thing that’s a good indication that there’s more intellectual progress to be made in resolving the contradictions between the different views (e.g. by finding a unifying theory).
I think we have a lot more theoretical progress to make on understanding consciousness and ethics. On priors I’d expect the theoretical progress to produce more-satisfying things over time without ever producing a complete answer to ethics. Though of course I could be wrong here; it seems like intuitions vary a lot. It seems more likely to me that we find a simple unifying theory for consciousness than ethics.
It seems like you’re saying here that there won’t be clean rules for determining logical counterfactuals? I agree this might be the case but it doesn’t seem clear to me. Logical counterfactuals seem pretty confusing and there seems to be a lot of room for better theories about them.
Right, and I would argue that logical counterfactuals (in the way we’ve mentioned them in this thread) will necessarily be intractably confusing, because they’re impossible to do cleanly. I say this because in the “P & C” example above, we need a frame-invariant way to interpret a change in C in terms of P. However, we can only have such a frame-invariant way if there exists a clean mapping (injection, surjection, bijection, etc) between P&C- which I think we can’t have, even theoretically.
(Unless we define both physics and computation through something like constructor theory… at which point we’re not really talking about Turing machines as we know them—we’d be talking about physics by another name.)
This is a big part of the reason why I’m a big advocate of trying to define moral value in physical terms: if we start with physics, then we know our conclusions will ‘compile’ to physics. If instead we start with the notion that ‘some computations have more moral value than others’, we’re stuck with the problem—intractable problem, I argue—that we don’t have a frame-invariant way to precisely identify what computations are happening in any physical system (and likewise, which aren’t happening). I.e., statements about computations will never cleanly compile to physical terms. And whenever we have multiple incompatible interpretations, we necessarily get inconsistencies, and we can prove anything is true (i.e., we can prove any arbitrary physical system is superior to any other).
Does that argument make sense?
… that said, it would seem very valuable to make a survey of possible levels of abstraction at which one could attempt to define moral value, and their positives & negatives.
I think we have a lot more theoretical progress to make on understanding consciousness and ethics. On priors I’d expect the theoretical progress to produce more-satisfying things over time without ever producing a complete answer to ethics. Though of course I could be wrong here; it seems like intuitions vary a lot. It seems more likely to me that we find a simple unifying theory for consciousness than ethics.
However, we can only have such a frame-invariant way if there exists a clean mapping (injection, surjection, bijection, etc) between P&C- which I think we can’t have, even theoretically.
I’m still not sure why you strongly think there’s _no_ principled way; it seems hard to prove a negative. I mentioned that we could make progress on logical counterfactuals; there’s also the approach Chalmers talks about here. (I buy that there’s reason to suspect there’s no principled way if you’re not impressed by any proposal so far).
And whenever we have multiple incompatible interpretations, we necessarily get inconsistencies, and we can prove anything is true (i.e., we can prove any arbitrary physical system is superior to any other).
I don’t think this follows. The universal prior is not objective; you can “prove” that any bit probably follows from a given sequence, by changing your reference machine. But I don’t think this is too problematic. We just accept that some things don’t have a super clean objective answer. The reference machines that make odd predictions (e.g. that 000000000 is probably followed by 1) look weird, although it’s hard to precisely say what’s weird about them without making reference to another reference machine. I don’t think this kind of non-objectivity implies any kind of inconsistency.
Similarly, even if objective approaches to computational interpretations fail, we could get a state where computational interpretations are non-objective (e.g. defined relative to a “reference machine”) and the reference machines that make very weird predictions (like the popcorn implementing a cat) would look super weird to humans. This doesn’t seem like a fatal flaw to me, for the same reason it’s not a fatal flaw in the case of the universal prior.
What you’re saying seems very reasonable; I don’t think we differ on any facts, but we do have some divergent intuitions on implications.
I suspect this question—whether it’s possible to offer a computational description of moral value that could cleanly ‘compile’ to physics—would have non-trivial yet also fairly modest implications for most of MIRI’s current work.
I would expect the significance of this question to go up over time, both in terms of direct work MIRI expects to do, and in terms of MIRI’s ability to strategically collaborate with other organizations. I.e., when things shift from “let’s build alignable AGI” to “let’s align the AGI”, it would be very good to have some of this metaphysical fog cleared away so that people could get on the same ethical page, and see that they are in fact on the same page.
I suspect this still runs into the same problem—in the case of the computational-physical mapping, even if we assert that C has changed, we can merely choose a different interpretation of P which is consistent with the change, without actually changing P.
This is an important question: if there exists no clean quarkscomputations mapping, is it (a) a relatively trivial problem, or (b) a really enormous problem? I’d say the answer to this depends on how we talk about computations. I.e., if we say “the ethically-relevant stuff happens at the computational level”—e.g., we shouldn’t compute certain strings—then I think it grows to be a large problem. This grows particularly large if we’re discussing how to optimize the universe! :)
Let me push back a little here- imagine we live in the early 1800s, and Faraday was attempting to formalize electromagnetism. We had plenty of intuitive rules of thumb for how electromagnetism worked, but no consistent, overarching theory. I’m sure lots of people shook their head and said things like, “these things are just God’s will, there’s no pattern to be found.” However, it turns out that there was something unifying to be found, and tolerance of inconsistencies & nebulosity would have been counter-productive.
Today, we have intuitive rules of thumb for how we think consciousness & ethics work, but similarly no consistent, overarching theory. Are consciousness & moral value like electromagnetism—things that we can discover knowledge about? Or are they like elan vital—reifications of clusters of phenomena that don’t always cluster cleanly?
I think the jury’s still out here, but the key with electromagnetism was that Faraday was able to generate novel, falsifiable predictions with his theory. I’m not claiming to be Faraday, but I think if we can generate novel, falsifiable predictions with work on consciousness & valence (I offer some in Section XI, and observations that could be adapted to make falsifiable predictions in Section XII), this should drive updates toward “there’s some undiscovered cache of predictive utility here, similar to what Faraday found with electromagnetism.”
It seems like you’re saying here that there won’t be clean rules for determining logical counterfactuals? I agree this might be the case but it doesn’t seem clear to me. Logical counterfactuals seem pretty confusing and there seems to be a lot of room for better theories about them.
I agree that it would a large problem. The total amount of effort to “complete” the project of figuring out which computations we care about would be practically infinite, but with a lot of effort we’d get better and better approximations over time, and we would be able to capture a lot of moral value this way.
I mostly agree with your push back; I think when we have different useful views of the same thing that’s a good indication that there’s more intellectual progress to be made in resolving the contradictions between the different views (e.g. by finding a unifying theory).
I think we have a lot more theoretical progress to make on understanding consciousness and ethics. On priors I’d expect the theoretical progress to produce more-satisfying things over time without ever producing a complete answer to ethics. Though of course I could be wrong here; it seems like intuitions vary a lot. It seems more likely to me that we find a simple unifying theory for consciousness than ethics.
Right, and I would argue that logical counterfactuals (in the way we’ve mentioned them in this thread) will necessarily be intractably confusing, because they’re impossible to do cleanly. I say this because in the “P & C” example above, we need a frame-invariant way to interpret a change in C in terms of P. However, we can only have such a frame-invariant way if there exists a clean mapping (injection, surjection, bijection, etc) between P&C- which I think we can’t have, even theoretically.
(Unless we define both physics and computation through something like constructor theory… at which point we’re not really talking about Turing machines as we know them—we’d be talking about physics by another name.)
This is a big part of the reason why I’m a big advocate of trying to define moral value in physical terms: if we start with physics, then we know our conclusions will ‘compile’ to physics. If instead we start with the notion that ‘some computations have more moral value than others’, we’re stuck with the problem—intractable problem, I argue—that we don’t have a frame-invariant way to precisely identify what computations are happening in any physical system (and likewise, which aren’t happening). I.e., statements about computations will never cleanly compile to physical terms. And whenever we have multiple incompatible interpretations, we necessarily get inconsistencies, and we can prove anything is true (i.e., we can prove any arbitrary physical system is superior to any other).
Does that argument make sense?
… that said, it would seem very valuable to make a survey of possible levels of abstraction at which one could attempt to define moral value, and their positives & negatives.
Totally agreed!
I’m still not sure why you strongly think there’s _no_ principled way; it seems hard to prove a negative. I mentioned that we could make progress on logical counterfactuals; there’s also the approach Chalmers talks about here. (I buy that there’s reason to suspect there’s no principled way if you’re not impressed by any proposal so far).
I don’t think this follows. The universal prior is not objective; you can “prove” that any bit probably follows from a given sequence, by changing your reference machine. But I don’t think this is too problematic. We just accept that some things don’t have a super clean objective answer. The reference machines that make odd predictions (e.g. that 000000000 is probably followed by 1) look weird, although it’s hard to precisely say what’s weird about them without making reference to another reference machine. I don’t think this kind of non-objectivity implies any kind of inconsistency.
Similarly, even if objective approaches to computational interpretations fail, we could get a state where computational interpretations are non-objective (e.g. defined relative to a “reference machine”) and the reference machines that make very weird predictions (like the popcorn implementing a cat) would look super weird to humans. This doesn’t seem like a fatal flaw to me, for the same reason it’s not a fatal flaw in the case of the universal prior.
What you’re saying seems very reasonable; I don’t think we differ on any facts, but we do have some divergent intuitions on implications.
I suspect this question—whether it’s possible to offer a computational description of moral value that could cleanly ‘compile’ to physics—would have non-trivial yet also fairly modest implications for most of MIRI’s current work.
I would expect the significance of this question to go up over time, both in terms of direct work MIRI expects to do, and in terms of MIRI’s ability to strategically collaborate with other organizations. I.e., when things shift from “let’s build alignable AGI” to “let’s align the AGI”, it would be very good to have some of this metaphysical fog cleared away so that people could get on the same ethical page, and see that they are in fact on the same page.