Hard DBIC: you have no access to any classification data in
Relaxed DBIC: you have access to classification inputs from , but not to any labels.
SHIFT as a technique for (hard) DBIC
You use pile data points to build the SAE and its interpretations, right? And I guess the pile does contain a bunch of examples where the biased and unbiased classifiers would not output identical outputs—if that’s correct, I expect SAE interpretation works mostly because of these inputs (since SAE nodes are labeled using correlational data only). Is that right? If so, it seems to me that because of the SAE and SAE interpretation steps, SHIFT is a technique that is closer in spirit to relaxed DBIC (or something in between if you use a third dataset that does not literally use but something that teaches you something more than just - in the context of the paper, it seems that the broader dataset is very close to covering ).
I recently listened to The Righteous Mind. It was surprising to me that many people seem to intrinsically care about many things that look very much like good instrumental norms to me (in particular loyalty, respect for authority, and purity).
The author does not make claims about what the reflective equilibrium will be, nor does he explain how the liberals stopped considering loyalty, respect, and purity as intrinsically good (beyond “some famous thinkers are autistic and didn’t realize the richness of the moral life of other people”), but his work made me doubt that most people will have well-being-focused CEV.
The book was also an interesting jumping point for reflection about group selection. The author doesn’t make the sorts of arguments that would show that group selection happens in practice (and many of his arguments seem to show a lack of understanding of what opponents of group selection think—bees and cells cooperating is not evidence for group selection at all), but after thinking about it more, I now have more sympathy for group-selection having some role in shaping human societies, given that (1) many human groups died, and very few spread (so one lucky or unlucky gene in one member may doom/save the group) (2) some human cultures may have been relatively egalitarian enough when it came to reproductive opportunities that the individual selection pressure was not that big relative to group selection pressure and (3) cultural memes seem like the kind of entity that sometimes survive at the level of the group.
Overall, it was often a frustrating experience reading the author describe a descriptive theory of morality and try to describe what kind of morality makes a society more fit in a tone that often felt close to being normative / fails to understand that many philosophers I respect are not trying to find a descriptive or fitness-maximizing theory of morality (e.g. there is no way that utilitarians think their theory is a good description of the kind of shallow moral intuitions the author studies, since they all know that they are biting bullets most people aren’t biting, such as the bullet of defending homosexuality in the 19th century).