Ok, I can see why you read the Pebblesorters parable and concluded that on Eliezer’s view, morality comes from human feelings and intuitions alone. The Pebblesorters are not very reflective or deliberative (although there’s that one episode where a Pebblesorter makes a persuasive moral argument by demonstrating that a number is composite.) But I think you’ll find that it’s also compatible with the position that morality comes from human feelings and intuitions, as well as intuitions about how to reconcile conflicting intuitions and intuitions about the role of deliberation in morality. And, since The Moral Void and other posts explicitly say that such metaintuitions are an essential part of the foundation of morality, I think it’s safe to say this is what Eliezer meant.
I’ll set aside your scenario A for now because that seems like the start of a different conversation.
Elizier doesn’t have sufficient justification for including such metaintuitions anyway. Scenario A illustrates this well- assuming reflecting on the issue doesn’t change the balance of what a person wants to do anyway, it doesn’t make sense and Elizier’s consequentialism is the equivalent of the stone tablet.
You really ought to learn to spell Eliezer’s name.
Anyways, it looks like you’re no longer asking for clarification of the Metaethics sequence and have switched to critiquing it; I’ll let other commenters engage with you on that.
Ok, I can see why you read the Pebblesorters parable and concluded that on Eliezer’s view, morality comes from human feelings and intuitions alone. The Pebblesorters are not very reflective or deliberative (although there’s that one episode where a Pebblesorter makes a persuasive moral argument by demonstrating that a number is composite.) But I think you’ll find that it’s also compatible with the position that morality comes from human feelings and intuitions, as well as intuitions about how to reconcile conflicting intuitions and intuitions about the role of deliberation in morality. And, since The Moral Void and other posts explicitly say that such metaintuitions are an essential part of the foundation of morality, I think it’s safe to say this is what Eliezer meant.
I’ll set aside your scenario A for now because that seems like the start of a different conversation.
Elizier doesn’t have sufficient justification for including such metaintuitions anyway. Scenario A illustrates this well- assuming reflecting on the issue doesn’t change the balance of what a person wants to do anyway, it doesn’t make sense and Elizier’s consequentialism is the equivalent of the stone tablet.
You really ought to learn to spell Eliezer’s name.
Anyways, it looks like you’re no longer asking for clarification of the Metaethics sequence and have switched to critiquing it; I’ll let other commenters engage with you on that.