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Aubrey de Grey Discussion, 17

I discussed epistemology and cryonics with Aubrey de Grey via email. Click here to find the rest of the discussion. Yellow quotes are from Aubrey de Grey, with permission. Bluegreen is me, red is other.
- Why are ideas with more variants better, more likely to be true, or something like that? And what is the Aubreyism thing to say there, and how does that concept work in detail?
Because they have historically turned out to be. Occam’s Razor, basically.
How do you know what happened historically? How does that tell you what will work in a particular case now?

What you wrote is a typical inductivist statement. The idea is there are multiple observations of history supporting the conclusion (that ideas with more variants turn out to be better). Then add an inductive principle like "the future is likely to resemble the past". Meanwhile no explanation is given for why this conclusion makes sense. Is induction what you mean?

Also that isn't Occam's Razor, which is about favoring simpler ideas. More variants isn't simpler. At least I don't think so. Simpler is only defined vaguely, which does allow arbitrary conclusions. (There have been some attempts to make Occam's Razor precise, which most people aren't familiar with, and which don't work.)
- The coin flipping procedure wouldn't halt. So what good is it?
I’m not with you. Why wouldn’t it halt? It’s just a knockout tournalemt starting with 2^n players. Ah, are you talking about the infinite case? There, as I say, one indeed doesn’t do the flipping, one uses the densities. A way to estimate the densities would be just to sample 100 ideas that are in one of the two competing groups and see how many are in which group.
Yes I meant the infinite case. By sample do you mean a random sample? In the infinite case, how do you get a random sample or otherwise make the sample fair?

Also, could you provide an example of using your method?
Or perhaps you'll explain to me there's a way to live with a bunch of unanswered questions – and a reason to want to.
I think that’s exactly what I’m doing - Aubreyism is precisely that.
But you just attempted to give answers to many questions, rather than tell me why those questions didn't need answers.
Do you think
doing your best with your current knowledge (nothing special), and also specifically having methods of thinking which are designed to be very good at finding and correcting mistakes.
is incompatible with Elliotism? How?
I think the first part is imcompatible, yes; Elliotism does not deliver doing one’s best with current knowledge, because it overly favours excessive rumination.
Excessive rumination is something you – but not me – think is a consequence of Elliotism. A consequence of what specific things, for what reason, I'm unclear on. Tell me.

I wrote about how the amount of time (and other resources) used on an arbitration is tailored to the amount of time one thinks should be used. I'm not clear on what you objected to. My guess is you didn't understand, which I would have expected to take more clarifying questions.
OK - as above, let’s forget unmodified CR and also unmodified justificationism. I think we’ve established that my approach is not unmodified justificationism, but instead it is (something like) CR triaged by justificationism. I’m still getting the impression that your stated approach, whether or not it’s reeeeally close to CR, is unable to make decisions adequately rapidly for real life, and thus is not what you actually do in real life.
I don't know what to do with that impression.

Do you believe you have a reason Elliotism could not be timely in theory no matter what? Or only a reason Elliotism is not timely today because it's not developed enough and the current approach is flawed, but one day there might be a breakthrough insight so that it can be timely?
I can’t really answer the first question, because I can’t identify the set of all possible variants of current Elliotism that you would still recognise as Elliotism. For the second question, yes, that’s what I think, and moreover I think the breakthrough in question is simply to add a triage step, which would turn it into Aubreyism.
Why do you think Elliotism itself is lacking, rather than the lacking being in your incomplete understanding of Elliotism?
Part of the Elliotism answer to this issue involves context. Whether ideas relevantly contradict each other is context dependent. Out of context contradictions aren't important. The important thing is to deal with relevant contradictions in one's current context. Put another way: deal with contradictions relevant to choices one makes.

Consider the contradicting ideas of quantum mechanics and general relativity. In a typical dinner-choosing context, neither of those ideas offers a meal suggestion. They both say essentially "no comment" in this context, which doesn't contradict. They aren't taking different sides in the dinner arbitration. I can get pizza for dinner without coming into conflict with either of those ideas.

On the other hand if there was a contradiction in context – basically meaning they are on disagreeing sides in an arbitration – then I'd address that with a win/win solution. Without such a solution, I could only proceed in a win/lose way and the loser would be part of me. And the loser would be chosen arbitrarily or irrationally (because if it weren't, then what was done would be a rational solution and we're back to win/win).

Understanding of context is one of the things which allows Elliotism to be timely. (A refutation of my understanding of context is another thing which would lead to me reconsidering a ton.)
I think we agree on context. In the language of variants and equivalence classes and sampling and coin flips, the introduction of an out-of-context issue simply doubles the number of variants in each equivalence clas, so it doesn’t affect the decision-making outcome (nor the time it takes to make the decision).
What about the win/win vs win/lose issue?
I don’t think our disparate conclusions with regard to the merits of signing up with Alcor arise from you doing the above and me doing something different; I think they arise from our having different criteria for what constitutes a problem. And I don’t think this method allows a determination of which criterion for what constitutes a problem is correct, because each justifies itself: by your criteria, your criteria are correct, and by mine, mine are. (I mentioned this bistability before; I’ve gone back to your answer - Sept 27 - and I don’t understand why it’s an answer.)
Criteria for what is a problem are themselves ideas which can be critically discussed.

Self-justifying ideas which block criticism from all routes are a general category of idea which can be (easily) criticized. They're bad because they block critical discussion, progress, and the possibility of correction if they're mistaken.
OK then: what theoretical sequence of events would conclude with you changing your mind about how you think decisions should be made, in favour of my view?
Starting at the end, I'd have to understand Aubreyism to my satisfaction, think it was right, think Elliotism and (unmodified) CR were both wrong. The exact details are hard to specify in advance because in the sequence of events I would change my mind about what criteria to use when deciding what ideas to favor. So I would not think Aubreyism has no known criticism, rather I'd understand and use Aubreyism's own criteria. And similarly I wouldn't be rejecting Elliotism or CR for having one outstanding criticism (taking into account context), but rather because of some reasons I learned from Aubreyism.

For that matter, I might not have to understand Aubreyism to my satisfaction. Maybe it'd teach me how to adopt ideas without understanding them to my current criteria of satisfaction. It could offer different criteria of satisfaction, but it could also offer a different approach.

So, disclaimer: the below discussion of persuasion contains Elliotist ideas. But if Elliotism is false, then I guess persuasion works some other way, which I don't know and can't speak to.
Right - we’re back to bistability.
I don't think there's a big problem here. I already understand some things you say, and vice versa. This can be increased incrementally.

You might want to read Popper's essay "The Myth of the Framework".

You could tell me which things you considered false from what I said, and why. I don't know which are Aubreyism-compatible and which contradict Aubreyism. And you could tell me how you think persuasion should work. It takes more communication.
I know, I have a better idea. I think you mentioned some time ago that before you encountered DD you thought differently about all this. Is that correct? If so, perhaps it will help if you relate the sequence of events that led you to change your mind. Since that will be a sequence of events that actually occurred, rather than a story about a hypothetical sequence, I think I’ll find it more useful.
Correct, but there's not much to tell. DD (and others) were available for discussion. We discussed, people learned things. There was no master plan. I don't know what you're trying to find out.

The sequence of events is discussion #1, discussion #2, discussion #6,209, etc. Part of this can still be read as email archives.

Also I spent some time thinking and reading. Early on I read _The Fabric of Reality_ and http://web.archive.org/web/20030603214744/http://www.tcs.ac/Articles/index.html

Continue reading the next part of the discussion.

Elliot Temple on November 8, 2014


What do you think?

(This is a free speech zone!)