Hi Wei,
I agree with your concerns about the sorry state of our current abilities that would need to be remedied before making major irreversible decisions about the future of humanity. In fact I agree with you so much that I don’t really see our approaches as alternatives. Instead, I’d see yours as a useful lens on key things that would need to be solved during such a reflection, or a highlighting of how we would have to be changed in the process of a Long Reflection.
Your list (1)–(8) is focused on improving our abilities rather than gaining knowledge, though it is largely on our abilities to gain that knowledge. So represents more of a suggestion of how to go about gaining the knowledge than an outside alternative. (e.g. I’d endorse both the Long Reflection and the Long Self-Correction, and see them as parts of the same thing).
The similarity was made particularly clear by your paragraph:
My main hope for a Long Self-Correction eventually succeeding rests on the fact that humans have seemingly, mysteriously, made progress on these issues over a very long period of time, so if we preserve the environment in which we can seemingly do this, and not give anyone or anything the power to permanently derail such progress, then maybe we can continue to snowball The Correction until we reach a point when we can rightly justify reshaping the universe according to our volition.
This is pretty much exactly how I see the Long Reflection: that the very messy process of moral improvement through philosophy, politics, civil society, religion (and more) has led to dramatic improvements over the course of thousands of years. And I’m saying that we shouldn’t cut off that process now, but continue it. (I think there are ways we could do better than the messy laissez faire approach, but attempts to formalise the process could also increase the chance of getting stuck in traps, so I’d be cautious about doing so.)
A difference from your Long Self-Correction is that I also include gaining the scientific knowledge to understand the limits of what can be achieved and the trade-offs encountered in particular routes forwards (especially when the paths involve irreversible steps), though you could also talk about improving our abilities to be able to gain and usefully apply such knowledge.
I’d say my views have evolved, but are quite continuous with my original views. More a sharpening and changes of emphasis than a disagreement with the stated view in The Precipice. One reason I didn’t express things more like your (2)–(8) is that I hadn’t explicitly thought about many of them. I’ve been appreciating your writing on this here and your podcast interview. I’m not 100% convinced of your position (e.g. I’m not even quite sure how to make ‘humans are bad at philosophy’ into a meaningful statement), but I’m very sympathetic to it and see your evolving views on these matters as some of the most interesting writing about humanity’s deeper predicament.
One reason I’m optimistic is because of humanity’s progress over the last three thousand years (often in very difficult circumstances where the number of people with the ability and freedom to think about these things was often tiny and disconnected). My claim is basically that if you remove the traps where we could get stuck and then give the process long enough, we should get there. This is a reason why I think it could take a long time (I’d think ideally thousands of years, though I’ve calculated millions of years as an upper bound for how long we have before we start losing appreciable fractions of the future).
You could well be right about the existence of various traps during the Long Reflection. I still think my ordering is roughly right — put out the current fires and develop good fire defenses before settling down to think things through. It is partly because I don’t think we should set up a formal structure for the process that I’m not as concerned about the initial setup dooming it. e.g. we didn’t have a formal structure for philosophical progress over the last three thousand years. I’d expect traps to be slow moving enough that one can learn about them and avoid them during the process, though this still does mean that the structure of First eliminate all traps Second do Long Reflection is a simplification.
I did envisage it as being pre-ASI and think that Will did too. This is partly because the risk we undergo in getting to ASI doesn’t have to be borne. In an ideally managed world we’d instead develop lots of narrower and safer tools to help (think Wikipedia and theorem provers and Mathematica). In my view, in the Long Reflection we delay potentially existential technologies/choices until we can be sure the risk is low or that it can’t be avoided or work out how to make a version with low risk. Then we can adopt those that we’ve assessed as worth adopting. (Some people like Robin Hanson argue against a straw man that the Long Reflection would ban all new technology/choices until proven safe or until the entire reflection is completed, but neither Will nor I have advanced such a proposal. Instead the focus is on radical technologies and choices, such as ASI or a diaspora of humanity throughout the galaxy.)