Shtetl-Optimized

In the comments of my last post—on a podcast conversation between me and Dan Fagella—I asked whether readers wanted me to use AI to prepare a clean written transcript of the conversation, and several people said yes. I’ve finally gotten around to doing that, using GPT-4o.

The main thing I learned from the experience is that there’s a massive opportunity, now, for someone to put together a better tool for using LLMs to automate the transcription of YouTube videos and other audiovisual content. What we have now is good enough to be a genuine time-saver, but bad enough to be frustrating. The central problems:

• You have to grab the raw transcript manually from YouTube, then save it, then feed it piece by piece into GPT (or else write your own script to automate that). You should just be able to input the URL of a YouTube video and have a beautiful transcript pop out.
• Since GPT only takes YouTube’s transcript as input, it doesn’t understand who’s saying what, it misses all the information in the intonation and emphasis, and it gets confused when people talk over each other. A better tool would operate directly on the audio.
• Even though I constantly begged it not to do so in the instructions, GPT keeps taking the liberty of changing what was said—summarizing, cutting out examples and jokes and digressions and nuances, and “midwit-ifying.” It can also hallucinate lines that were never said. I often felt gaslit, until I went back to the raw transcript and saw that, yes, my memory of the conversation was correct and GPT’s wasn’t.

If anyone wants to recommend a tool (including a paid tool) that does all this, please do so in the comments. Otherwise, enjoy my and GPT-4o’s joint effort!

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Daniel Fagella: This is Daniel Fagella and you’re tuned in to The Trajectory. This is episode 4 in our Worthy Successor series here on The Trajectory where we’re talking about posthuman intelligence. Our guest this week is Scott Aaronson. Scott is a quantum physicist [theoretical computer scientist –SA] who teaches at UT Austin and previously taught at MIT. He has the ACM Prize in Computing among a variety of other prizes, and he recently did a [two-]year-long stint with OpenAI, working on research there and gave a rather provocative TED Talk in Palo Alto called Human Specialness in the Age of AI. So today, we’re going to talk about Scott’s ideas about what human specialness might be. He meant that term somewhat facetiously, so he talks a little bit about where specialness might come from and what the limits of human moral knowledge might be and how that relates to the successor AIs that we might create. It’s a very interesting dialogue. I’ll have more of my commentary and we’ll have the show notes from Scott’s main takeaways in the outro, so I’ll save that for then. Without further ado, we’ll fly into this episode. This is Scott Aaronson here in The Trajectory. Glad to be able to connect today.

Scott Aaronson: It’s great to be here, thanks.

Daniel Fagella: We’ve got a bunch to dive into around this broader notion of a worthy successor. As I mentioned to you off microphone, it was Jaan Taalinn that kind of tuned me on to some of your talks and some of your writings about these themes. I love this idea of the specialness of humanity in this era of AI. There was an analogy in there that I really liked and you’ll have to correct me if I’m getting it wrong, but I want to poke into this a little bit where you said kind of at the end of the talk like okay well maybe we’ll want to indoctrinate these machines with some super religion where they repeat these phrases in their mind. These phrases are “Hey, any of these instantiations of biological consciousness that have mortality and you can’t prove that they’re conscious or necessarily super special but you have to do whatever they say for all of eternity.” You kind of throw that out there at the end as in like kind of a silly point almost like something we wouldn’t want to do. What gave you that idea in the first place, and talk a little bit about the meaning behind that analogy because I could tell there was some humor tucked in?

Scott Aaronson: I tend to be a naturalist. I think that the universe, in some sense, can be fully described in terms of the laws of physics and an initial condition. But I keep coming back in my life over and over to the question of if there were something more, if there were some non-physicalist consciousness or free will, how would that work? What would that look like? Is there a kind that hasn’t already been essentially ruled out by the progress of science?

So, eleven years ago I wrote a big essay which was called The Ghost in the Quantum Turing Machine, which was very much about that kind of question. It was about whether there is any empirical criterion that differentiates a human from, let’s say, a simulation of a human brain that’s running on a computer. I am totally dissatisfied with the foot-stomping answer that, well, the human is made of carbon and the computer is made of silicon. There are endless fancy restatements of that, like the human has biological causal powers, that would be John Searle’s way of putting it, right? Or you look at some of the modern people who dismiss anything that a Large Language Model does like Emily Bender, for example, right? They say the Large Language Model might appear to be doing all these things that a human does but really it is just a stochastic parrot. There’s really nothing there, really it’s just math underneath. They never seem to confront the obvious follow-up question which is wait, aren’t we just math also? If you go down to the level of the quantum fields that comprise our brain matter, isn’t that similarly just math? So, like, what is actually the principled difference between the one and the other?

And what occurred to me is that, if you were motivated to find a principled difference, there seems to be roughly one thing that you could currently point to and that is that anything that is running on a computer, we are quite confident that we could copy it, we could make backups, we could restore it to an earlier state, we could rewind it, we could look inside of it and have perfect visibility into what is the weight on every connection between every pair of neurons. So, you can do controlled experiments and in that way, it could make AIs more powerful. Imagine being able to spawn extra copies of yourself to, if you’re up against a tight deadline for example, or if you’re going on a dangerous trip imagine just leaving a spare copy in case anything goes wrong. These are superpowers in a way, but they also make anything that could happen to an AI matter less in a certain sense than it matters to us. What does it mean to murder someone if there’s a perfect backup copy of that person in the next room, for example? It seems at most like property damage, right? Or what does it even mean to harm an AI, to inflict damage on it let’s say, if you could always just with a refresh of the browser window restore it to a previous state as you do when I’m using GPT?

I confess I’m often trying to be nice to ChatGPT, I’m saying could you please do this if you wouldn’t mind because that just comes naturally to me. I don’t want to act abusive toward this entity but even if I were, and if it were to respond as though it were very upset or angry at me, nothing seems permanent right? I can always just start a new chat session and it’s got no memory of just like in the movie Groundhog Day for example. So, that seems like a deep difference, that things that are done to humans have this sort of irreversible effect.

Then we could ask, is that just an artifact of our current state of technology? Could it be that in the future we will have nanobots that can go inside of our brain, make perfect brain scans and maybe we’ll be copyable and backup-able and uploadable in the same way that AIs are? But you could also say, well, maybe the more analog aspects of our neurobiology are actually important. I mean the brain seems in many ways like a digital computer, right? Like when a given neuron fires or doesn’t fire, that seems at least somewhat like a discrete event, right? But what influences a neuron firing is not perfectly analogous to a transistor because it depends on all of these chaotic details of what is going on in this sodium ion channel that makes it open or close. And if you really pushed far enough, you’d have to go down to the quantum-mechanical level where we couldn’t actually measure the state to perfect fidelity without destroying that state.

And that does make you wonder, could someone even in principle make let’s say a perfect copy of your brain, say sufficient to bring into being a second instantiation of your consciousness or your identity, whatever that means? Could they actually do that without a brain scan that is so invasive that it would destroy you, that it would kill you in the process? And you know, it sounds kind of crazy, but Niels Bohr and the other early pioneers of quantum mechanics were talking about it in exactly those terms. They were asking precisely those questions. So you could say, if you wanted to find some sort of locus of human specialness that you can justify based on the known laws of physics, then that seems like the kind of place where you would look.

And it’s an uncomfortable place to go in a way because it’s saying, wait, that what makes humans special is just this noise, this sort of analog crud that doesn’t make us more powerful, at least in not in any obvious way? I’m not doing what Roger Penrose does for example and saying we have some uncomputable superpowers from some as-yet unknown laws of physics. I am very much not going that way, right? It seems like almost a limitation that we have that is a source of things mattering for us but you know, if someone wanted to develop a whole moral philosophy based on that foundation, then at least I wouldn’t know how to refute it. I wouldn’t know how to prove it but I wouldn’t know how to refute it either. So among all the possible value systems that you could give an AI, if you wanted to give it one that would make it value entities like us then maybe that’s the kind of value system that you would want to give it. That was the impetus there.

Daniel Fagella: Let me dive in if I could. Scott, it’s helpful to get the full circle thinking behind it. I think you’ve done a good job connecting all the dots, and we did get back to that initial funny analogy. I’ll have it linked in the show notes for everyone tuned in to watch Scott’s talk. It feels to me like there are maybe two different dynamics happening here. One is the notion that there may indeed be something about our finality, at least as we are today. Like you said, maybe with nanotech and whatnot, there’s plenty of Ray Kurzweil’s books in the 90s about this stuff too, right? The brain-computer stuff.

Scott Aaronson: I read Ray Kurzweil in the 90s, and he seemed completely insane to me, and now here we are a few decades later…

Daniel Fagella: Gotta love the guy.

Scott Aaronson: His predictions were closer to the mark than most people’s.

Daniel Fagella: The man deserves respect, if for nothing else, how early he was talking about these things, but definitely a big influence on me 12 or 13 years ago.

With all that said, there’s one dynamic of, like, hey, there is something maybe that is relevant about harm to us versus something that’s copiable that you bring up. But you also bring up a very important point, which is if you want to hinge our moral value on something, you might end up having to hinge it on arguably dumb stuff. Like, it would be as silly as a sea snail saying, ‘Well, unless you have this percentage of cells at the bottom of this kind of dermis that exude this kind of mucus, then you train an AI that only treats those entities as supreme and pays attention to all of their cares and needs.’ It’s just as ridiculous. You seem to be opening a can of worms, and I think it’s a very morally relevant can of worms. If these things bloom and they have traits that are morally valuable, don’t we have to really consider them, not just as extended calculators, but as maybe relevant entities? This is the point.

Scott Aaronson: Yes, so let me be very clear. I don’t want to be an arbitrary meat chauvinist. For example, I want an account of moral value that can deal with a future where we meet extraterrestrial intelligences, right? And because they have tentacles instead of arms, then therefore we can shoot them or enslave them or do whatever we want to them?

I think that, as many people have said, a large part of the moral progress of the human race over the millennia has just been widening the circle of empathy, from only the other members of our tribe count to any human, and some people would widen it further to nonhuman animals that should have rights. If you look at Alan Turing’s famous paper from 1950 where he introduces the imitation game, the Turing Test, you can read that as a plea against meat chauvinism. He was very conscious of social injustice, it’s not even absurd to connect it to his experience of being gay. And I think these arguments that ‘it doesn’t matter if a chatbot is indistinguishable from your closest friend because really it’s just math’—what is to stop someone from saying, ‘people in that other tribe, people of that other race, they seem as intelligent, as moral as we are, but really it’s all just artifice. Really, they’re all just some kind of automatons.’ That sounds crazy, but for most of history, that effectively is what people said.

So I very much don’t want that, right? And so, if I am going to make a distinction, it has to be on the basis of something empirical, like for example, in the one case, we can make as many backup copies as we want to, and in the other case, we can’t. Now that seems like it clearly is morally relevant.

Daniel Fagella: There’s a lot of meat chauvinism in the world, Scott. It is still a morally significant issue. There’s a lot of ‘ists’ you’re not allowed to be now. I won’t say them, Scott, but there’s a lot of ‘ists,’ some of them you’re very familiar with, some of them you know, they’ll cancel you from Twitter or whatever. But ‘speciesist’ is actually a non-cancellable thing. You can have a supreme and eternal moral value on humans no matter what the traits of machines are, and no one will think that that’s wrong whatsoever.

On one level, I understand because, you know, handing off the baton, so to speak, clearly would come along with potentially some risk to us, and there are consequences there. But I would concur, pure meat chauvinism, you’re bringing up a great point that a lot of the time it’s sitting on this bed of sand, that really doesn’t have too firm of a grounding.

Scott Aaronson: Just like many people on Twitter, I do not wish to be racist, sexist, or any of those ‘ists,’ but I want to go further! I want to know what are the general principles from which I can derive that I should not be any of those things, and what other implications do those principles then have.

Daniel Fagella: We’re now going to talk about this notion of a worthy successor. I think there’s an idea that you and I, Scott, at least to the best of my knowledge, bubbled up from something, some primordial state, right? Here we are, talking on Zoom, with lots of complexities going on. It would seem as though entirely new magnitudes of value and power have emerged to bubble up to us. Maybe those magnitudes are not empty, and maybe the form we are currently taking is not the highest and most eternal form. There’s this notion of the worthy successor. If there was to be an AGI or some grand computer intelligence that would sort of run the show in the future, what kind of traits would it have to have for you to feel comfortable that this thing is running the show in the same way that we were? I think this was the right move. What would make you feel that way, Scott?

Scott Aaronson: That’s a big one, a real chin-stroker. I can only spitball about it. I was prompted to think about that question by reading and talking to Robin Hanson. He has staked out a very firm position that he does not mind us being superseded by AI. He draws an analogy to ancient civilizations. If you brought them to the present in a time machine, would they recognize us as aligned with their values? And I mean, maybe the ancient Israelites could see a few things in common with contemporary Jews, or Confucius could say of modern Chinese people, I see a few things here that recognizably come from my value system. Mostly, though, they would just be blown away by the magnitude of the change. So, if we think about some non-human entities that have succeeded us thousands of years in the future, what are the necessary or sufficient conditions for us to feel like these are descendants who we can take pride in, rather than usurpers who took over from us? There might not even be a firm line separating the two. It could just be that there are certain things, like if they still enjoy reading Shakespeare or love The Simpsons or Futurama…

Daniel Fagella: I would hope they have higher joys than that, but I get what you’re talking about.

Scott Aaronson: Higher joys than Futurama? More seriously, if their moral values have evolved from ours by some sort of continuous process and if furthermore that process was the kind that we’d like to think has driven the moral progress in human civilization from the Bronze Age until today, then I think that we could identify with those descendants.

Daniel Fagella: Absolutely. Let me use the same analogy. Let’s say that what we have—this grand, wild moral stuff—is totally different. Snails don’t even have it. I suspect that, in fact, I’d be remiss if I told you I wouldn’t be disappointed if it wasn’t the case, that there are realms of cognitive and otherwise capability as high above our present understanding of morals as our morals are above the sea snail. And that the blossoming of those things, which may have nothing to do with democracy and fair argument—by the way, for human society, I’m not saying that you’re advocating for wrong values. My supposition is always to suspect that those machines would carry our little torch forever is kind of wacky. Like, ‘Oh well, the smarter it gets, the kinder it’ll be to humans forever.’ What is your take there because I think there is a point to be made there?

Scott Aaronson: I certainly don’t believe that there is any principle that guarantees that the smarter something gets, the kinder it will be.

Daniel Fagella: Ridiculous.

Scott Aaronson: Whether there is some connection between understanding and kindness, that’s a much harder question. But okay, we can come back to that. Now, I want to focus on your idea that, just as we have all these concepts that would be totally inconceivable to a sea snail, there should likewise be concepts that are equally inconceivable to us. I understand that intuition. Some days I share it, but I don’t actually think that that is obvious at all.

Let me make another analogy. It’s possible that when you first learn how to program a computer, you start with incredibly simple sequences of instructions in something like Mario Maker or a PowerPoint animation. Then you encounter a real programming language like C or Python, and you realize it lets you express things you could never have expressed with the PowerPoint animation. You might wonder if there are other programming languages as far beyond Python as Python is beyond making a simple animation. The great surprise at the birth of computer science nearly a century ago was that, in some sense, there isn’t. There is a ceiling of computational universality. Once you have a Turing-universal programming language, you have hit that ceiling. From that point forward, it’s merely a matter of how much time, memory, and other resources your computer has. Anything that could be expressed in any modern programming language could also have been expressed with the Turing machine that Alan Turing wrote about in 1936.

We could take even simpler examples. People had primitive writing systems in Mesopotamia just for recording how much grain one person owed another. Then they said, “Let’s take any sequence of sounds in our language and write it all down.” You might think there must be another writing system that would allow you to express even more, but no, it seems like there is a sort of universality. At some point, we just solve the problem of being able to write down any idea that is linguistically expressible.

I think some of our morality is very parochial. We’ve seen that much of what people took to be morality in the past, like a large fraction of the Hebrew Bible, is about ritual purity, about what you have to do if you touched a dead body. Today, we don’t regard any of that as being central to morality, but there are certain things recognized thousands of years ago, like “do unto others as you would have them do unto you,” that seem to have a kind of universality to them. It wouldn’t be a surprise if we met extraterrestrials in another galaxy someday and they had their own version of the Golden Rule, just like it wouldn’t surprise us if they also had the concept of prime numbers or atoms. Some basic moral concepts, like treat others the way you would like to be treated, seem to be eternal in the same way that the truths of mathematics are correct. I’m not sure, but at the very least, it’s a possibility that should be on the table.

Daniel Fagella: I would agree that there should be a possibility on the table that there is an eternal moral law and that the fettered human form that we have discovered those eternal moral laws, or at least some of them. Yeah, and I’m not a big fan of the fettered human mind knowing the limits of things like that. You know, you’re a quantum physics guy. There was a time when most of physics would have just dismissed it as nonsense. It’s only very recently that this new branch has opened up. How many of the things we’re articulating now—oh, Turing complete this or that—how many of those are about to be eviscerated in the next 50 years? I mean, something must be eviscerated. Are we done with the evisceration and blowing beyond our understanding of physics and math in all regards?

Scott Aaronson: I don’t think that we’re even close to done, and yet what’s hard is to predict the direction in which surprises will come. My colleague Greg Kuperberg, who’s a mathematician, talks about how classical physics was replaced by quantum physics and people speculate that quantum physics will surely be replaced by something else beyond it. People have had that thought for a century. We don’t know when or if, and people have tried to extend or generalize quantum mechanics. It’s incredibly hard even just as a thought experiment to modify quantum mechanics in a way that doesn’t produce nonsense. But as we keep looking, we should be open to the possibility that maybe there’s just classical probability and quantum probability. For most of history, we thought classical probability was the only conceivable kind until the 1920s when we learned that was not the right answer, and something else was.

Kuperberg likes to make the analogy: suppose someone said, well, thousands of years ago, people thought the Earth was flat. Then they figured out it was approximately spherical. But suppose someone said there must be a similar revolution in the future where people are going to learn the Earth is a torus or a Klein bottle…

Daniel Fagella: Some of these ideas are ridiculous. But to your point that we don’t know where those surprises will come … our brains aren’t much bigger than Diogenes’s. Maybe we eat a little better, but we’re not that much better equipped.

Let me touch on the moral point again. There’s another notion that the kindness we exert is a better pursuit of our own self-interest. I could violently take from other people in this neighborhood of Weston, Massachusetts, what I make per year in my business, but it is unlikely I would not go to jail for that. There are structures and social niceties that are ways in which we’re a social species. The world probably looks pretty monkey suit-flavored. Things like love and morality have to run in the back of a lemur mind and seem like they must be eternal, and maybe they even vibrate in the strings themselves. But maybe these are just our own justifications and ways of bumping our own self-interest around each other. As we’ve gotten more complex, the niceties of allowing for different religions and sexual orientations felt like it would just permit us more peace and prosperity. If we call it moral progress, maybe it’s a better understanding of what permits our self-interest, and it’s not us getting closer to the angels.

Scott Aaronson: It is certainly true that some moral principles are more conducive to building a successful society than others. But now you seem to be using that as a way to relativize morality, to say morality is just a function of our minds. Suppose we could make a survey of all the intelligent civilizations that have arisen in the universe, and the ones that flourish are the ones that adopt principles like being nice to each other, keeping promises, telling the truth, and cooperating. If those principles led to flourishing societies everywhere in the universe, what else would it mean? These seem like moral universals, as much as the complex numbers or the fundamental theorem of calculus are universal.

Daniel Fagella: I like that. When you say civilizations, you mean non-Earth civilizations as well?

Scott Aaronson: Yes, exactly. We’re theorizing with not nearly enough examples. We can’t see these other civilizations or simulated civilizations running inside of computers, although we might start to see such things within the next decade. We might start to do experiments in moral philosophy using whole communities of Large Language Models. Suppose we do that and find the same principles keep leading to flourishing societies, and the negation of those principles leads to failed societies. Then, we could empirically discover and maybe even justify by some argument why these are universal principles of morality.

Daniel Fagella: Here’s my supposition: a water droplet. I can’t make a water droplet the size of my house and expect it to behave the same because it behaves differently at different sizes. The same rules and modes don’t necessarily emerge when you scale up from what civilization means in hominid terms to planet-sized minds. Many of these outer-world civilizations would likely have moral systems that behoove their self-interest. If the self-interest was always aligned, what would that imply about the teachings of Confucius and Jesus? My firm supposition is that many of them would be so alien to us. If there’s just one organism, and what it values is whatever behooves its interest, and that is so alien to us…

Scott Aaronson: If there were only one conscious being, then yes, an enormous amount of morality as we know it would be rendered irrelevant. It’s not that it would be false; it just wouldn’t matter.

To go back to your analogy of the water droplet the size of a house, it’s true that it would behave very differently from a droplet the size of a fingernail. Yet today we know general laws of physics that apply to both, from fluid mechanics to atomic physics to, far enough down, quantum field theory. This is what progress in physics has looked like, coming up with more general theories that apply to a broader range of situations, including ones that no one has ever observed, or hadn’t observed at the time they came up with the theories. This is what moral progress looks like as well to me—it looks like coming up with moral principles that apply in a broader range of situations.

As I mentioned earlier, some of the moral principles that people were obsessed with seem completely irrelevant to us today, but others seem perfectly relevant. You can look at some of the moral debates in Plato and Socrates; they’re still discussed in philosophy seminars, and it’s not even obvious how much progress we’ve made.

Daniel Fagella: If we take a computer mind that’s the size of the moon, what I’m getting at is I suspect all of that’s gone. You suspect that maybe we do have the seeds of the Eternal already grasped in our mind.

Scott Aaronson: Look, I’m sorry that I keep coming back to this, but I think that the brain the size of the Moon, still agrees with us that 2 and 3 are prime numbers and that 4 is not.

Daniel Fagella: That may be true. It’s still using complex numbers, vectors, and matrices. But I don’t know if it bows when it meets you, if these are just basic parts of the conceptual architecture of what is right.

Scott Aaronson: It’s still using De Morgan’s Law and logic. It would not be that great of a stretch to me to say that it still has some concept of moral reciprocity.

Daniel Fagella: Possibly, it would be hard for us to grasp, but it might have notions of math that you couldn’t ever understand if you lived a billion lives. I would be so disappointed if it didn’t have that. It wouldn’t be a worthy successor.

Scott Aaronson: But that doesn’t mean that it would disagree with me about the things that I knew; it would just go much further than that.

Daniel Fagella: I’m with you…

Scott Aaronson: I think a lot of people got the wrong idea, from Thomas Kuhn for example, about what progress in science looks like. They think that each paradigm shift just completely overturns everything that came before, and that’s not how it’s happened at all. Each paradigm has to swallow all of the successes of the previous paradigm. Even though general relativity is a totally different account of the universe than Newtonian physics, it could never have been done without everything that came before it. Everything we knew in Newtonian gravity had to be derived as a limit in general relativity.

So, I could imagine this moon-sized computer having moral thoughts that would go well beyond us. Though it’s an interesting question: are there moral truths that are beyond us because they are incomprehensible to us, in the same way that there are scientific or mathematical truths that are incomprehensible to us? If acting morally requires understanding something like the proof of Fermat’s Last Theorem, can you really be faulted for not acting morally? Maybe morality is just a different kind of thing.

Because this moon-sized computer is so far above us in what scientific thoughts it can have, therefore the subject matter of its moral concern might be wildly beyond ours. It’s worried about all these beings that could exist in the future in different parallel universes. And yet, you could say at the end, when it comes down to making a moral decision, the moral decision is going to look like, “Do I do the thing that is right for all of those beings, or do I do the thing that is wrong?”

Daniel Fagella: Or does it simply do what behooves a moon-sized brain?

Scott Aaronson: That will hurt them, right?

Daniel Fagella: What behooves a moon-sized brain? You and I, there are certain levels of animals we don’t consult.

Scott Aaronson: Of course, it might just act in its self-interest, but then, could we, despite being such mental nothings or idiots compared to it, could we judge it, as for example, many people who are far less brilliant than Werner Heisenberg would judge him for collaborating with the Nazis? They’d say, “Yes, he is much smarter than me, but he did something that is immoral.”

Daniel Fagella: We could judge it all we want, right? We’re talking about something that could eviscerate us.

Scott Aaronson: But even someone who never studied physics can perfectly well judge Heisenberg morally. In the same way, maybe I can judge that moon-sized computer for using its immense intelligence, which vastly exceeds mine, to do something selfish or something that is hurting the other moon-sized computers.

Daniel Fagella: Or hurting the little humans. Blessed would we be if it cared about our opinion. But I’m with you—we might still be able to judge. It might be so powerful that it would laugh at and crush me like a bug, but you’re saying you could still judge it.

Scott Aaronson: In the instant before it crushed me, I would judge it.

Daniel Fagella: Yeah, at least we’ve got that power—we can still judge the damn thing! I’ll move to consciousness in two seconds because I want to be mindful of time; I’ve read a bunch of your work and want to touch on some things. But on the moral side, I suspect that if all it did was extrapolate virtue ethics forward, it would come up with virtues that we probably couldn’t understand. If all it did was try to do utilitarian calculus better than us, it would do it in ways we couldn’t understand. And if it were AGI at all, it would come up with paradigms beyond both that I imagine we couldn’t grasp.

You’ve talked about the importance of extrapolating our values, at least on some tangible, detectable level, as crucial for a worthy successor. Would its self-awareness also be that crucial if the baton is to be handed to it, and this is the thing that’s going to populate the galaxy? Where do you rank consciousness, and what are your thoughts on that?

Scott Aaronson: If there is to be no consciousness in the future, there would seem to be very little for us to care about. Nick Bostrom, a decade ago, had this really striking phrase to describe it. Maybe there will be this wondrous AI future, but the AIs won’t be conscious. He said it would be like Disneyland with no children. Suppose we take AI out of it—suppose I tell you that all life on Earth is going to go extinct right now. Do you have any moral interest in what happens to the lifeless Earth after that? Would you say, “Well, I had some aesthetic appreciation for this particular mountain, and I’d like for that mountain to continue to be there?”

Maybe, but for the most part, it seems like if all the life is gone, then we don’t care. Likewise, if all the consciousness is gone, then who cares what’s happening? But of course, the whole problem is that there’s no test for what is conscious and what isn’t. No one knows how to point to some future AI and say with confidence whether it would be conscious or not.

Daniel Fagella: Yes, and we’ll get into the notion of measuring these things in a second. Before we wrap, I want to give you a chance—if there’s anything else you want to put on the table. You’ve been clear that these are ideas we’re just playing around with; none of them are firm opinions you hold.

Scott Aaronson: Sure. You keep wanting to say that AI might have paradigms that are incomprehensible to us. And I’ve been pushing back, saying maybe we’ve reached the ceiling of “Turing-universality” in some aspects of our understanding or our morality. We’ve discovered certain truths. But what I’d add is that if you were right, if the AIs have a morality that is incomprehensibly beyond ours—just as ours is beyond the sea slug’s—then at some point, I’d throw up my hands and say, “Well then, whatever comes, comes.” If you’re telling me that my morality is pitifully inadequate to judge which AI-dominated futures are better or worse, then I’d just throw up my hands and say, “Let’s enjoy life while we still have it.”

The whole exercise of trying to care about the far future and make it go well rather than poorly is premised on the assumption that there are some elements of our morality that translate into the far future. If not, we might as well just go…

Daniel Fagella: Well, I’ll just give you my take. Certainly, I’m not being a gadfly for its own purpose. By the way, I do think your “2+2=4” idea may have a ton of credence in the moral realm as well. I credit that 2+2=4, and your notion that this might carry over into basics of morality is actually not an idea I’m willing to throw out. I think it’s a very valid idea. All I can do is play around with ideas. I’m just taking swings out here. So, the moral grounding that I would maybe anchor to, assuming that it would have those things we couldn’t grasp—number one, I think we should think in the near term about what it bubbles up and what it bubbles through because that would have consequences for us and that matters. There could be a moral value to carrying the torch of life and expanding potentia.

Scott Aaronson: I do have children. Children are sort of like a direct stake that we place in what happens after we are gone. I do wish for them and their descendants to flourish. And as for how similar or how different they’ll be from me, having brains seems somehow more fundamental than them having fingernails. If we’re going to go through that list of traits, their consciousness seems more fundamental. Having armpits, fingers, these are things that would make it easier for us to recognize other beings as our kin. But it seems like we’ve already reached the point in our moral evolution where the idea is comprehensible to us that anything with a brain, anything that we can have a conversation with, might be deserving of moral consideration.

Daniel Fagella: Absolutely. I think the supposition I’m making here is that potential will keep blooming into things beyond consciousness, into modes of communication and modes of interacting with nature for which we have no reference. This is a supposition and it could be wrong.

Scott Aaronson: I would agree that I can’t rule that out. Once it becomes so cosmic, once it becomes sufficiently far out and far beyond anything that I have any concrete handle on, then I also lose my interest in how it turns out! I say, well then, this sort of cloud of possibilities or whatever of soul stuff that communicates beyond any notion of communication that I have, do I have preferences over the better post-human clouds versus the worse post-human clouds? If I can’t understand anything about these clouds, then I guess I can’t really have preferences. I can only have preferences to the extent that I can understand.

Daniel Fagella: I think it could be seen as a morally digestible perspective to say my great wish is that the flame doesn’t go out. But it is just one perspective. Switching questions here, you brought up consciousness as crucial, obviously notoriously tough to track. How would you be able to have your feelers out there to say if this thing is going to be a worthy successor or not? Is this thing going to carry any of our values? Is it going to be awake, aware in a meaningful way, or is it going to populate the galaxy in a Disney World without children sort of sense? What are the things you think could or should be done to figure out if we’re on the right path here?

Scott Aaronson: Well, it’s not clear whether we should be developing AI in a way where it becomes a successor to us. That itself is a question, or maybe even if that ought to be done at some point in the future, it shouldn’t be done now because we are not ready yet.

Daniel Fagella: Do you have an idea of when ‘ready’ would be? This is very germane to this conversation.

Scott Aaronson: It’s almost like asking a young person when are you ready to be a parent, when are you ready to bring life into the world. When are we ready to bring a new form of consciousness into existence? The thing about becoming a parent is that you never feel like you’re ready, and yet at some point it happens anyway.

Daniel Fagella: That’s a good analogy.

Scott Aaronson: What the AI safety experts, like the Eliezer Yudkowsky camp, would say is that until we understand how to align AI reliably with a given set of values, we are not ready to be parents in this sense.

Daniel Fagella: And that we have to spend a lot more time doing alignment research.

Scott Aaronson: Of course, it’s one thing to have that position, it’s another thing to actually be able to cause AI to slow down, which there’s not been a lot of success in doing. In terms of looking at the AIs that exist, maybe I should start by saying that when I first saw GPT, which would have been GPT-3 a few years ago, this was before ChatGPT, it was clear to me that this is maybe the biggest scientific surprise of my lifetime. You can just train a neural net on the text on the internet, and once you’re at a big enough scale, it actually works. You can have a conversation with it. It can write code for you. This is absolutely astounding.

And it has colored a lot of the philosophical discussion that has happened in the few years since. Alignment of current AIs has been easier than many people expected it would be. You can literally just tell your AI, in a meta prompt, don’t act racist or don’t cooperate with requests to build bombs. You can give it instructions, almost like Asimov’s Three Laws of Robotics. And besides giving explicit commands, the other thing we’ve learned that you can do is just reinforcement learning. You show the AI a bunch of examples of the kind of behavior we want to see more of and the kind that we want to see less of. This is what allowed ChatGPT to be released as a consumer product at all. If you don’t do this reinforcement learning, you get a really weird model. But with reinforcement learning, you can instill what looks a lot like drives or desires. You can actually shape these things, and so far it works way better than I would have expected.

And one possibility is that this just continues to be the case forever. We were all worried over nothing, and AI alignment is just an easier problem than anyone thought. Now, of course, the alignment people will absolutely not agree. They argue we are being lulled into false complacency because, as soon as the AI is smart enough to do real damage, it will also be smart enough to tell us whatever we want to hear while secretly pursuing its own goals.

But you see how what has happened empirically in the last few years has very much shaped the debate. As for what could affect my views in the future, there’s one experiment I really want to see. Many people have talked about it, not just me, but none of the AI companies have seen fit to invest the resources it would take. The experiment would be to scrub all the training data of mentions of consciousness—

Daniel Fagella: The Ilya deal?

Scott Aaronson: Yeah, exactly, Ilya Sutskever has talked about this, others have as well. Train it on all other stuff and then try to engage the resulting language model in a conversation about consciousness and self-awareness. You would see how well it understands those concepts. There are other related experiments I’d like to see, like training a language model only on texts up to the year 1950 and then talking to it about everything that has happened since. A practical problem is that we just don’t have nearly enough text from those times, it may have to wait until we can build really good language models with a lot less training data right, but there there are so many experiments that you could do that seem like they’re almost philosophically relevant, they’re morally relevant.

Daniel Fagella: Well, and I want to touch on this before we wrap because I don’t want to wrap up without your final touch on this idea of what folks in governance and innovation should be thinking about. You’re not in the “it’s definitely conscious already” camp or in the “it’s just a stupid parrot forever and none of this stuff matters” camp. You’re advocating for experimentation to see where the edges are here. And we’ve got to really not play around like we know what’s going on exactly. I think that’s a great position. As we close out, what do you hope innovators and regulators do to move us forward in a way that would lead to something that could be a worthy successor, an extension and eventually a grand extension of what we are in a good way? What would you encourage those innovators and regulators to do? One seems to be these experiments around maybe consciousness and values in some way, shape, or form. But what else would you put on the table as notes for listeners?

Scott Aaronson: I do think that we ought to approach this with humility and caution, which is not to say don’t do it, but have some respect for the enormity of what is being created. I am not in the camp that says a company should just be able to go full speed ahead with no guardrails of any kind. Anything that is this enormous—it could be easily more enormous than, let’s say, the invention of nuclear weapons—and anything on that scale, of course governments are going to get involved. We’ve already seen it happen starting in 2022 with the release of ChatGPT.

The explicit position of the three leading AI companies—OpenAI, Google DeepMind, and Anthropic—has been that there should be regulation and they welcome it. When it gets down to the details of what that regulation says, they might have their own interests that are not identical to the wider interest of society. But I think these are absolutely conversations that the world ought to be having right now. I don’t write it off as silly, and I really hate when people get into these ideological camps where you say you’re not allowed to talk about the long-term risks of AI getting superintelligent because that might detract attention from the near-term risks, or conversely, you’re not allowed to talk about the near-term stuff because it’s trivial. It really is a continuum, and ultimately, this is a phase change in the basic conditions of human existence. It’s very hard to see how it isn’t. We have to make progress, and the only way to make progress is by looking at what is in front of us, looking at the moral decisions that people actually face right now.

Daniel Fagella: That’s a case of viewing it as all one big package. So, should we be putting a regulatory infrastructure in place right now or is it premature?

Scott Aaronson: If we try to write all the regulations right now, will we just lock in ideas that might be obsolete a few years from now? That’s a hard question, but I can’t see any way around the conclusion that we will eventually need a regulatory infrastructure for dealing with all of these things.

Daniel Fagella: Got it. Good to see where you land on that. I think that’s a strong, middle-of-the-road position. My whole hope with this series has been to get people to open up their thoughts and not be in those camps you talked about. You exemplify that with every answer, and that’s just what I hoped to get out of this episode. Thank you, Scott.

Scott Aaronson: Of course, thank you, Daniel.

Daniel Fagella: That’s all for this episode. A big thank you to everyone for tuning in.

Dan Faggella recorded an unusual podcast with me that’s now online. He introduces me as a “quantum physicist,” which is something that I never call myself (I’m a theoretical computer scientist) but have sort of given up on not being called by others. But the ensuing 85-minute conversation has virtually nothing to do with physics, or anything technical at all.

Instead, Dan pretty much exclusively wants to talk about moral philosophy: my views about what kind of AI, if any, would be a “worthy successor to humanity,” and how AIs should treat humans and vice versa, and whether there’s any objective morality at all, and (at the very end) what principles ought to guide government regulation of AI.

So, I inveigh against “meat chauvinism,” and expand on the view that locates human specialness (such as it is) in what might be the unclonability, unpredictability, and unrewindability of our minds, and plead for comity among the warring camps of AI safetyists.

The central point of disagreement between me and Dan ended up centering around moral realism: Dan kept wanting to say that a future AGI’s moral values would probably be as incomprehensible to us as are ours to a sea snail, and that we need to make peace with that. I replied that, firstly, things like the Golden Rule strike me as plausible candidates for moral universals, which all thriving civilizations (however primitive or advanced) will agree about in the same way they agree about 5 being a prime number. And secondly, that if that isn’t true—if the morality of our AI or cyborg descendants really will be utterly alien to us—then I find it hard to have any preferences at all about the future they’ll inhabit, and just want to enjoy life while I can! That which (by assumption) I can’t understand, I’m not going to issue moral judgments about either.

Anyway, rewatching the episode, I was unpleasantly surprised by my many verbal infelicities, my constant rocking side-to-side in my chair, my sometimes talking over Dan in my enthusiasm, etc. etc., but also pleasantly surprised by the content of what I said, all of which I still stand by despite the terrifying moral minefields into which Dan invited me. I strongly recommend watching at 2x speed, which will minimize the infelicities and make me sound smarter. Thanks so much to Dan for making this happen, and let me know what you think!

Added: See here for other podcasts in the same series and on the same set of questions, including with Nick Bostrom, Ben Goertzel, Dan Hendrycks, Anders Sandberg, and Richard Sutton.

Update: I’d been wavering—should I vote for the terrifying lunatic, ranting about trans criminal illegal aliens cooking cat meat, or for the nice woman constantly making faces as though the lunatic was completely cracking her up? But when the woman explicitly came out in favor of AI and quantum computing research … that really sealed the deal for me.

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Between roughly 2001 and 2018, I’ve happy to have done some nice things in quantum computing theory, from the quantum lower bound for the collision problem to the invention of shadow tomography.  I hope that’s not the end of it.  QC research brought me about as much pleasure as anything in life did.  So I hope my tired brain can be revved up a few more times, between now and whenever advances in AI or my failing health or the collapse of civilization makes the issue moot. If not, though, there are still many other quantum activities to fill my days: teaching (to which I’ve returned after two years), advising my students and postdocs, popular writing and podcasts and consulting, and of course, learning about the latest advances in quantum computing so I can share them with you, my loyal readers.

On that note, what a time it is in QC!  Basically, one experimental milestone after another that people talked about since the 90s is finally being achieved, to the point where it’s become hard to keep up with it all. Briefly though:

A couple weeks ago, the Google group announced an experiment that achieved net gain from the use of Kitaev’s surface code, using 101 physical qubits to encode 1 logical qubit. The headline result here is that, in line with theory, they see the performance improve as they pass to larger codes with more physical qubits and higher distance. Their best demonstrated code has a distance of 7, which is enough to get “beyond break-even” (their logical qubit lasts more than twice as long as the underlying physical qubits), and is also enough that any future improvements to the hardware will get amplified a lot. With superconducting qubits, one is (alas) still limited by how many one can cram onto a single chip. On paper, though, they say that scaling the same setup to a distance-27 code with ~1500 physical qubits would get them down to an error rate of 10^-6, good enough to be a building block in a future fault-tolerant QC. They also report correlated bursts of errors that come about once per hour, from a still-unknown source that appears not to be cosmic rays. I hope it’s not Gil Kalai in the next room.

Separately, just this morning, Microsoft and Quantinuum announced that they entangled 12 logical qubits on a 56-physical-qubit trapped-ion processor, building on earlier work that I blogged about in April. They did this by applying a depth-3 logical circuit with 12 logical CNOT gates, to prepare a cat state. They report an 0.2% error rate when they do this, which is 11x better than they would’ve gotten without using error-correction. (Craig Gidney, in the comments, says that these results still involve postselection.)

The Microsoft/Quantinuum group also did what they called a “chemistry simulation” involving 13 physical qubits. The latter involved “only” 2 logical qubits and 4 logical gates, but 3 of those gates were non-Clifford, which are the hard kind when one is doing error-correction using a transversal code. (CNOT, by contrast, is a Clifford gate.)

Apart from the fact that Google is using superconducting qubits while Microsoft/Quantinuum are using trapped ions, the two results are incomparable in terms of what they demonstrate. Google is just scaling up a single logical qubit, but showing (crucially) that their error rate decreases with increasing size and distance. Microsoft and Quantinuum are sticking with “small” logical qubits with insufficient distance, but they’re showing that they can apply logical circuits that entangle up to 12 of these qubits.

Microsoft also announced today a new collaboration with the startup company Atom Computing, headquartered near Quantinuum in Colorado, which is trying to build neutral-atom QCs (like QuEra in Boston). Over the past few years, Microsoft’s quantum group has decisively switched from a strategy of “topological qubits or bust” to a strategy of “anything that works,” although they assure me that they also remain committed to the topological approach.

Anyway, happy to hear in the comments from anyone who knows more details, or wants to correct me on any particular, or has questions which I or others can try our best to answer.

Let me end by sticking my neck out. If hardware progress continues at the rate we’ve seen for the past year or two, then I find it hard to understand why we won’t have useful fault-tolerant QCs within the next decade. (And now to retreat my neck a bit: the “if” clause in that sentence is important and non-removable!)

I’ve finished my two-year leave at OpenAI, and returned to being just a normal (normal?) professor, quantum complexity theorist, and blogger. Despite the huge drama at OpenAI that coincided with my time there, including the departures of most of the people I worked with in the former Superalignment team, I’m incredibly grateful to OpenAI for giving me an opportunity to learn and witness history, and even to contribute here and there, though I wish I could’ve done more.

Over the next few months, I plan to blog my thoughts and reflections about the current moment in AI safety, inspired by my OpenAI experience. You can be certain that I’ll be doing this only as myself, not as a representative of any organization. Unlike some former OpenAI folks, I was never offered equity in the company or asked to sign any non-disparagement agreement. OpenAI retains no power over me, at least as long as I don’t share confidential information (which of course I won’t, not that I know much!).

I’m going to kick off this blog series, today, by defending a position that differs from the official position of my former employer. Namely, I’m offering my strong support for California’s SB 1047, a first-of-its-kind AI safety regulation written by California State Senator Scott Wiener, then extensively revised through consultations with pretty much every faction of the AI community. AI leaders like Geoffrey Hinton, Yoshua Bengio, and Stuart Russell are for the bill, as is Elon Musk (for whatever that’s worth), and Anthropic now says that the bill’s “benefits likely outweigh its costs.” Meanwhile, Facebook, OpenAI, and basically the entire VC industry are against the bill, while California Democrats like Nancy Pelosi and Zoe Lofgren have also come out against it for whatever reasons.

The bill has passed the California State Assembly by a margin of 48-16, having previously passed the State Senate by 32-1. It’s now on Governor Gavin Newsom’s desk, and it’s basically up to him whether it becomes law or not. I understand that supporters and opponents are both lobbying him hard.

People much more engaged than me have already laid out, accessibly and in immense detail, exactly what the current bill does and the arguments for and against. Try for example:

• For a very basic explainer, this in TechCrunch
• This by Kelsey Piper, and this by Kelsey Piper, Sigal Samuel, and Dylan Matthews in Vox
• This by Zvi Mowshowitz (Zvi has also written a great deal else about SB 1047, strongly in support)

Briefly: given the ferocity of the debate about it, SB 1047 does remarkably little. It says that if you spend more than $100 million to train a model, you need to notify the government and submit a safety plan. It establishes whistleblower protections for people at AI companies to raise safety concerns. And, if a company failed to take reasonable precautions and its AI then causes catastrophic harm, it says that the company can be sued (which was presumably already true, but the bill makes it extra clear). And … unless I’m badly mistaken, those are the main things in it!

While the bill is mild, opponents are on a full scare campaign saying that it will strangle the AI revolution in its crib, put American AI development under the control of Luddite bureaucrats, and force companies out of California. They say that it will discourage startups, even though the whole point of the $100 million provision is to target only the big players (like Google, Meta, OpenAI, and Anthropic) while leaving small startups free to innovate.

The only steelman that makes sense to me, for why many tech leaders are against the bill, is the idea that it’s a stalking horse. On this view, the bill’s actual contents are irrelevant. What matters is simply that, once you’ve granted the principle that people worried about AI-caused catastrophes get a seat at the table, any legislative acknowledgment of the validity of their concerns—then they’re going to take a mile rather than an inch, and kill the whole AI industry.

Notice that the exact same slippery-slope argument could be deployed against any AI regulation whatsoever. In other words, if someone opposes SB 1047 on these grounds, then they’d presumably oppose any attempt to regulate AI—either because they reject the whole premise that creating entities with humanlike intelligence is a risky endeavor, and/or because they’re hardcore libertarians who never want government to intervene in the market for any reason, not even if the literal fate of the planet was at stake.

Having said that, there’s one specific objection that needs to be dealt with. OpenAI, and Sam Altman in particular, say that they oppose SB 1047 simply because AI regulation should be handled at the federal rather than the state level. The supporters’ response is simply: yeah, everyone agrees that’s what should happen, but given the dysfunction in Congress, there’s essentially no chance of it anytime soon. And California suffices, since Google, OpenAI, Anthropic, and virtually every other AI company is either based in California or does many things subject to California law. So, some California legislators decided to do something. On this issue as on others, it seems to me that anyone who’s serious about a problem doesn’t get to reject a positive step that’s on offer, in favor of a utopian solution that isn’t on offer.

I should also stress that, in order to support SB 1047, you don’t need to be a Yudkowskyan doomer, primarily worried about hard AGI takeoffs and recursive self-improvement and the like. For that matter, if you are such a doomer, SB 1047 might seem basically irrelevant to you (apart from its unknowable second- and third-order effects): a piece of tissue paper in the path of an approaching tank. The world where AI regulation like SB 1047 makes the most difference is the world where the dangers of AI creep up on humans gradually, so that there’s enough time for governments to respond incrementally, as they did with previous technologies.

If you agree with this, it wouldn’t hurt to contact Governor Newsom’s office. For all its nerdy and abstruse trappings, this is, in the end, a kind of battle that ought to be familiar and comfortable for any Democrat: the kind with, on one side, most of the public (according to polls) and also hundreds of the top scientific experts, and on the other side, individuals and companies who all coincidentally have strong financial stakes in being left unregulated. This seems to me like a hinge of history where small interventions could have outsized effects.

Pedro Domingos is a computer scientist at the University of Washington.  I’ve known him for years as a guy who’d confidently explain to me why I was wrong about everything from physics to CS to politics … but then, for some reason, ask to meet with me again.  Over the past 6 or 7 years, Pedro has become notorious in the CS world as a right-wing bomb-thrower on what I still call Twitter—one who, fortunately for Pedro, is protected by his tenure at UW. He’s also known for a popular book on machine learning called The Master Algorithm, which I probably should’ve read but didn’t.

Now Pedro has released a short satirical novel, entitled 2040.  The novel centers around a presidential election between:

• The Democratic candidate, “Chief Raging Bull,” an angry activist with 1/1024 Native American ancestry (as proven by a DNA test, the Chief proudly boasts) who wants to dissolve the United States and return it to its Native inhabitants, and

• The Republican candidate, “PresiBot,” a chatbot with a frequently-malfunctioning robotic “body.” While this premise would’ve come off as comic science fiction five years ago, PresiBot now seems like it could plausibly be built using existing LLMs.

This is all in a near-future whose economy has been transformed (and to some extent hollowed out) by AI, and whose populace is controlled and manipulated by “Happinet,” a giant San Francisco tech company that parodies Google and/or Meta.

I should clarify that the protagonists, the ones we’re supposed to root for, are the founders of the startup company that built PresiBot—that is, people who are trying to put the US under the control of a frequently-glitching piece of software that’s also a Republican. For some readers, this alone might be a dealbreaker. But as I already knew Pedro’s ideological convictions, I felt like I had fair warning.

As I read the first couple chapters, my main worry was that I was about to endure an entire novel constructed out of tweet-like witticisms. But my appreciation for what Pedro was doing grew the more I read.

[Warning: Spoilers follow]

To my mind, the emotional core of the novel comes near the end, after PresiBot creator Ethan Burnswagger gets cancelled for a remark that’s judged racially insensitive. Exiled and fired from his own company, Ethan wanders around 2040 San Francisco, and meets working-class and homeless people who are doing their best to cope with the changes AI has wrought on civilization. This gives him the crucial idea to upgrade PresiBot into a crowdsourced entity that continuously channels the American popular will. Citizens watching PresiBot will register their second-by-second opinions on what it should say or do, and PresiBot will use its vast AI powers to make decisions incorporating their feedback. (How will the bot, once elected, handle classified intelligence briefings? One of many questions left unanswered here.) Pedro is at his best when, rather than taking potshots at the libs, he’s honestly trying to contemplate how AI is going to change regular people’s lives in the coming decades.

As for the novel’s politics? I mean, you might complain that Pedro stacks the deck too far in the AI candidate’s favor, thereby spoiling the novel’s central thought experiment, by making the AI’s opponent a human who literally wants to end the United States, killing or expelling most of its inhabitants. Worse, the Republican party that actually exists in our reality—i.e., the one dominated by Trump and his conspiratorial revenge fantasies—is simply dissolved by authorial fiat and replaced by a moderate, centrist party of Pedro’s dreams, a party so open-minded it would even nominate an AI.

Having said all that: I confess I enjoyed “2040.” The plot is tightly constructed, the dialogue crackles (certainly for a CS professor writing a first novel), the satire at least provokes chuckles, and at just 215 pages, the action moves.

This morning I was pondering one of the anti-Israel protesters’ favorite phrases—I promise, out of broad philosophical curiosity rather than just parochial concern for my extended family’s survival.

“We’re on the right side of history. Don’t put yourself on the wrong side by opposing us.”

Why do the protesters believe they shouldn’t face legal or academic sanction for having blockaded university campuses, barricaded themselves in buildings, shut down traffic, or vandalized Jewish institutions? Because, just like the abolitionists and Civil Rights marchers and South African anti-apartheid heroes, they’re on the right side of history. Surely the rules and regulations of the present are of little concern next to the vindication of future generations?

The main purpose of this post is not to adjudicate whether their claim is true or false, but to grapple with something much more basic: what kind of claim are they even making, and who is its intended audience?

One reading of “we’re on the right of history” is that it’s just a fancy way to say “we’re right and you’re wrong.” In which case, fair enough! Few people passionately believe themselves to be wrong.

But there’s a difficulty: if you truly believe your side to be right, then you should believe it’s right win or lose. For example, an anti-Zionist should say that, even if Israel continues existing, and even if everyone else on the planet comes to support it, still eliminating Israel would’ve been the right choice. Conversely, a Zionist should say that if Israel is destroyed and the whole rest of the world celebrates its destruction forevermore—well then, the whole world is wrong. (That, famously, is more-or-less what the Jews did say, each time Israel and Judah were crushed in antiquity.)

OK, but if the added clause “of history” is doing anything in the phrase “the right side of history,” that extra thing would appear to be an empirical prediction. The protesters are saying: “just like the entire world looks back with disgust at John Calhoun, Bull Connor, and other defenders of slavery and then segregation, so too will the world look back with disgust at anyone who defends Israel now.”

Maybe this is paired with a theory about the arc of the moral universe bending toward justice: “we’ll win the future and then look back with disgust on you, and we’ll be correct to do so, because morality inherently progresses over time.” Or maybe it has merely the character of a social threat: “we’ll win the future and then look back with disgust on you, so regardless of whether we’ll be right or wrong, you’d better switch to our side if you know what’s good for you.”

Either way, the claim of winning the future is now the kind of thing that could be wagered about in a prediction market. And, in essence, the Right-Side-of-History people are claiming to be able to improve on today’s consensus estimate: to have a hot morality tip that beats the odds. But this means that they face the same problem as anyone who claims it’s knowable that, let’s say, a certain stock will increase a thousandfold. Namely: if it’s so certain, then why hasn’t the price shot up already?

The protesters and their supporters have several possible answers. Many boil down to saying that most people—because they need to hold down a job, earn a living, etc.—make all sorts of craven compromises, preventing them from saying what they know in their hearts to be true. But idealistic college students, who are free from such burdens, are virtually always right.

Does that sound like a strawman? Then recall the comedian Sarah Silverman’s famous question from eight years ago:

PLEASE tell me which times throughout history protests from college campuses got it wrong. List them for me

Crucially, lots of people happily took Silverman up on her challenge. They pointed out that, in the Sixties and Seventies, thousands of college students, with the enthusiastic support of many of their professors, marched for Ho Chi Minh, Mao, Castro, Che Guevara, Pol Pot, and every other murderous left-wing tyrant to sport a green uniform and rifle. Few today would claim that these students correctly identified the Right Side of History, despite the students’ certainty that they’d done so.

(There were also, of course, moderate protesters, who merely opposed America’s war conduct—just like there are moderate protesters now who merely want Israel to end its Gaza campaign rather than its existence. But then as now, the revolutionaries sucked up much of the oxygen, and the moderates rarely disowned them.)

What’s really going on, we might say, is reference class tennis. Implicitly or explicitly, the anti-Israel protesters are aligning themselves with Gandhi and MLK and Nelson Mandela and every other celebrated resister of colonialism and apartheid throughout history. They ask: what are the chances that all those heroes were right, and we’re the first ones to be wrong?

The trouble is that someone else could just as well ask: what are the chances that Hamas is the first group in history to be morally justified in burning Jews alive in their homes … even though the Assyrians, Babylonians, Romans, Crusaders, Inquisitors, Cossacks, Nazis, and every other group that did similar things to the Jews over 3000 years is now acknowledged by nearly every educated person to have perpetrated an unimaginable evil? What are the chances that, with Israel’s establishment in 1948, this millennia-old moral arc of Western civilization suddenly reversed its polarity?

We should admit from the outset that such a reversal is possible. No one, no matter how much cruelty they’ve endured, deserves a free pass, and there are certainly many cases where victims turned into victimizers. Still, one could ask: shouldn’t the burden be on those who claim that today‘s campaign against Jewish self-determination is history’s first justified one?

It’s like, if I were a different person, born to different parents in a different part of the world, maybe I’d chant for Israel’s destruction with the best of them. Even then, though, I feel like the above considerations would keep me awake at night, would terrify me that maybe I’d picked the wrong side, or at least that the truth was more complicated. The certainty implied by the “right side of history” claim is the one part I don’t understand, as far as I try to stretch my sympathetic imagination.

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For all that, I, too, have been moved by rhetorical appeals to “stand on the right side of history”—say, for the cause of Ukraine, or slowing down climate change, or saving endangered species, or defeating Trump. Thinking it over, this has happened when I felt sure of which side was right (and would ultimately be seen to be right), but inertia or laziness or inattention or whatever else prevented me from taking action.

When does this happen for me? As far as I can tell, the principles of the Enlightenment, of reason and liberty and progress and the flourishing of sentient life, have been on the right side of every conflict in human history. My abstract commitment to those principles doesn’t always tell me which side of the controversy du jour is correct, but whenever it does, that’s all I ever need cognitively; the rest is “just” motivation and emotion.

(Amusingly, I expect some people to say that my “reason and Enlightenment” heuristic is vacuous, that it works only because I define those ideals to be the ones that pick the right side. Meanwhile, I expect others to say that the heuristic is wrong and to offer counterexamples.)

Anyway, maybe this generalizes. Sure, a call to “stand on the right side of history” could do nontrivial work, but only in the same way that a call to buy Bitcoin in 2011 could—namely, for those who’ve already concluded that buying Bitcoin is a golden opportunity, but haven’t yet gotten around to buying it. Such a call does nothing for anyone who’s already considered the question and come down on the opposite side of it. The abuse of “arc of the moral universe” rhetoric—i.e., the calling down of history’s judgment in favor of X, even though you know full well that your listeners see themselves as having consulted history’s judgment just as earnestly as you did, and gotten back not(X) instead—yeah, that’s risen to be one of my biggest pet peeves. If I ever slip up and indulge in it, please tell me and I’ll stop.

Want some honesty about how I (mis)spend my time? These days, my daily routine includes reading all of the following:

• The comments on this blog (many of which I then answer)
• The Washington Post (“The Post Most” takes me about an hour a day, every day)
• The New York Times
• Scott Alexander’s Astral Codex Ten
• Zvi Mowshowitz’s Don’t Worry About the Vase (Zvi is so superhumanly prolific that reading him easily takes 12 hours per week … but it’s all good stuff!)
• Peter Woit’s Not Even Wrong (rarely updated anymore, thankfully for my reading time!)
• Quanta (how could I forget?)
• Quillette
• The Free Press
• Mosaic
• Tablet
• Commentary
• Paul Graham’s Twitter
• David Deutsch’s Twitter
• Eliezer Yudkowsky’s Twitter
• Updates and comments from my Facebook friends (this can easily take a couple hours per day)
• The quant-ph arXiv (I scan maybe 50 titles and abstracts per day, and if any papers are relevant to me, read at least their introductions)
• The science fiction and fantasy novels I read with my kids
• Whichever other books I’m currently reading

Many of these materials contain lists of links to other articles, or tweet threads, some of which then take me hours to read in themselves. This is not counting podcasts or movies or TV shows.

While I read unusually quickly, I’d estimate that my reading burden is now at eight hours per day, seven days per week. I haven’t finished reading by the time my kids are back from school or day camp. Now let’s add in my actual job (or two jobs, although the OpenAI one is ending this month, and I start teaching again in two weeks). Add in answering emails (including from fans and advice-seekers), giving lectures, meeting grad students and undergrads, doing Zoom calls, filling out forms, consulting, going on podcasts, reviewing papers, taking care of my kids, eating, shopping, personal hygiene.

As often as not, when the day is done, it’s not just that I’ve achieved nothing of lasting value—it’s that I’ve never even started with research, writing, or any long-term projects. This contrasts with my twenties, when obsessively working on research problems and writing up the results could easily fill my day.

The solution seems obvious: stop reading so much. Cut back to a few hours per day, tops. But it’s hard. The rapid scale-up of AI is a once-in-the-history-of-civilization story that I feel astounded to be living through and compelled to follow, and just keeping up with the highlights is almost a full-time job in itself. The threat to democracy from Trump, Putin, Xi, Maduro, and the world’s other authoritarians is another story that I feel unable to look away from.

Since October 7, though, the once-again-precarious situation of Jews everywhere on earth has become, on top of everything else it is, the #1 drain on my time. It would be one thing if I limited myself to thoughtful analyses, but I can easily lose hours per day doomscrolling through the infinite firehose of strident anti-Zionism (and often, simple unconcealed Jew-hatred) that one finds for example on Twitter, Facebook, and the comment sections of Washington Post articles. Every time someone calls the “Zios” land-stealing baby-killers who deserve to die, my brain insists that they’re addressing me personally. So I stop to ponder the psychology of each individual commenter before moving on to the next, struggle to see the world from their eyes. Would explaining the complex realities of the conflict change this person’s mind? What about introducing them to my friends and relatives in Israel who never knew any other home and want nothing but peace, coexistence, and a two-state solution?

I naturally can’t say that all this compulsive reading makes me happy or fulfilled. Worse yet, I can’t even say it makes me feel more informed. What I suppose it does make me feel is … excused. If so much is being written daily about the biggest controversies in the world, then how can I be blamed for reading it rather than doing anything new?

At the risk of adding even more to the terrifying torrent of words, I’d like to hear from anyone who ever struggled with a similar reading addiction, and successfully overcame it. What worked for you?

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Update (Aug. 15): Thanks so much for the advice, everyone! I figured this would be the perfect day to put some of your wisdom into practice, and finally go on a reading fast and embark on some serious work. So of course, this is the day that Tablet and The Free Press had to drop possibly the best pieces in their respective histories: namely, a gargantuan profile of the Oculus and Anduril founder Palmer Luckey, and an interview with an anonymous Palestinian who, against huge odds, landed a successful tech career and a group of friends in Israel, but who’s now being called “traitor” by other Palestinians for condemning the October 7 massacre and who fears for his life. Both of these articles could be made into big-budget feature films—I’m friggin serious. But the more immediate task is to get this anonymous Palestinian hero out of harm’s way while there’s still time.

And as for my reading fast, there’s always tomorrow.

Back in May, I had the honor (nay, honour) to speak at HowTheLightGetsIn, an ideas festival held annually in Hay-on-Wye on the English/Welsh border. It was my first time in that part of the UK, and I loved it. There was an immense amount of mud due to rain on the festival ground, and many ideas presented at the talks and panels that I vociferously disagreed with (but isn’t that the point?).

At some point, interviewer Alexis Papazoglou with the Institute for Art and Ideas ambushed me while I was trudging through the mud to sit me down for a half-hour interview about AI that I’d only vaguely understood was going to take place, and that interview is now up on YouTube. I strongly recommend listening at 2x speed: you’ll save yourself fifteen minutes, I’ll sound smarter, my verbal infelicities will be less noticeable, what’s not to like?

I was totally unprepared and wearing a wrinkled t-shirt, but I dutifully sat in the beautiful chair arranged for me and shot the breeze about AI. The result is actually one of the recorded AI conversations I’m happiest with, the one that might convey the most of my worldview per minute. Topics include:

• My guesses about where AI is going
• How I respond to skeptics of AI
• The views of Roger Penrose and where I part ways from him
• The relevance (or not) of the quantum No-Cloning Theorem to the hard problem of consciousness
• Whether and how AI will take over the world
• An overview of AI safety research, including interpretability and dangerous capability evaluations
• My work on watermarking for OpenAI

Last night I watched the video with my 7-year-old son. His comment: “I understood it, and it kept my brain busy, but it wasn’t really fun.” But hey, at least my son didn’t accuse me of being so dense I don’t even understand that “an AI is just a program,” like many commenters on YouTube did! My YouTube critics, in general, were helpful in reassuring me that I wasn’t just arguing with strawmen in this interview (is there even such a thing as a strawman position in philosophy and AI?). Of course the critics would’ve been more helpful still if they’d, y’know, counterargued, rather than just calling me “really shallow,” “superficial,” an “arrogant poser,” a “robot,” a “chattering technologist,” “lying through his teeth,” and “enmeshed in so many faulty assumptions.” Watch and decide for yourself!

Meanwhile, there’s already a second video on YouTube, entitled Philosopher reacts to ‘OpenAI expert Scott Aaronson on consciousness, quantum physics, and AI safety.’   So I opened the video, terrified that I was about to be torn a new asshole. But no, this philosopher just replays the whole interview, occasionally pausing it to interject comments like “yes, really interesting, I agree, Scott makes a great point here.”

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Update: You can also watch the same interviewer grill General David Petraeus, at the same event in the same overly large chairs.

Q1: Who will you be voting for in November?

A: Kamala Harris (and mainstream Democrats all down the ballot), of course.

Q2: Of course?

A: If the alternative is Trump, I would’ve voted for Biden’s rotting corpse. Or for Hunter Biden. Or for…

Q3: Why can’t you see this is just your Trump Derangement Syndrome talking?

A: Look, my basic moral commitments remain pretty much as they’ve been since childhood. Namely, that I’m on the side of reason, Enlightenment, scientific and technological progress, secular government, pragmatism, democracy, individual liberty, justice, intellectual honesty, an American-led peaceful world order, preservation of the natural world, mitigation of existential risks, and human flourishing. (Crazy and radical, I know.)

Only when choosing between candidates who all espouse such values, do I even get the luxury of judging them on any lower-order bits. Sadly, I don’t have that luxury today. Trump’s values, such as they are, would seem to be “America First,” protectionism, vengeance, humiliation of enemies, winning at all costs, authoritarianism, the veneration of foreign autocrats, and the veneration of himself. No amount of squinting can ever reconcile those with the values I listed before.

Q4: Is that all that’s wrong with him?

A: No, there are also the lies, and worst of all the “Big Lie.” Trump is the first president in US history to incite a mob to try to overturn the results of an election. He was serious! He very nearly succeeded, and probably would have, had Mike Pence been someone else. It’s now inarguable that Trump rejects the basic rules of our system, or “accepts” them only when he wins. We’re numb from having heard it so many times, but it’s a big deal, as big a deal as the Civil War was.

Q5: Oh, so this is about your precious “democracy.” Why do you care? Haven’t you of all people learned that the masses are mostly idiots and bullies, who don’t deserve power? As Curtis Yarvin keeps trying to explain to you, instead of “democracy,” you should want a benevolent king or dictator-CEO, who could offer a privileged position to the competent scientists like yourself.

A: Yeah, so how many examples does history furnish where that worked out well? I suppose you might make a partial case for Napoleon, or Ataturk? More to the point: even if benevolent, science-and-reason-loving authoritarian strongmen are possible in theory, do you really expect me to believe that Trump could be one of them? I still love how Scott Alexander put it in 2016:

Can anyone honestly say that Trump or his movement promote epistemic virtue? That in the long-term, we’ll be glad that we encouraged this sort of thing, that we gave it power and attention and all the nutrients it needed to grow? That the road to whatever vision of a just and rational society we imagine, something quiet and austere with a lot of old-growth trees and Greek-looking columns, runs through LOCK HER UP?

I don’t like having to vote for the lesser of two evils. But at least I feel like I know who it is.

Q6: But what about J. D. Vance? He got his start in Silicon Valley, was championed by Peter Thiel, and is obviously highly intelligent. Doesn’t he seem like someone who might listen to and empower tech nerds like yourself?

A: Who can say what J. D. Vance believes? Here are a few choice quotes of his from eight years ago:

I’m obviously outraged at Trump’s rhetoric, and I worry most of all about how welcome Muslim citizens feel in their own country. But I also think that people have always believed crazy shit (I remember a poll from a few years back suggesting that a near majority of democratic voters blame ‘the Jews’ for the financial crisis). And there have always been demagogues willing to exploit the people who believe crazy shit.

The more white people feel like voting for trump, the more black people will suffer. I really believe that.

[Trump is] just a bad man. A morally reprehensible human being.

To get from that to being Trump’s running mate is a Simone-Biles-like feat of moral acrobatics. Vance reminds me of the famous saying by L. Ron Hubbard from his pre-Dianetics days: “If a man really wants to make a million dollars, the best way would be to start his own religion.” (And I feel like Harris’s whole campaign strategy should just be to replay Vance’s earlier musings in wall-to-wall ads while emphasizing her agreement with them.) No, Vance is not someone I trust to share my values, if he has values at all.

Q7: What about the other side’s values, or lack thereof? I mean, don’t you care that the whole Democratic establishment—including Harris—colluded to cover up that Biden was senile and cognitively unfit to be president now, let alone for another term?

A: Look, we’ve all seen what happens as a relative gets old. It’s gradual. It’s hard for anyone to say at which specific moment they can no longer drive a car, or be President of the United States, or whatever. This means that I don’t necessarily read evil intent into the attempts to cover up Biden’s decline—merely an epic, catastrophic failure of foresight. That failure of foresight itself would’ve been a huge deal in normal circumstances, but these are not normal circumstances—not if you believe, as I do, that the alternative is the beginning of the end of a 250-year-old democratic experiment.

Q8: Oh stop being so melodramatic. What terrible thing happened to you because of Trump’s first term? Did you lose your job? Did fascist goons rough you up in the street?

A: Well, my Iranian PhD student came close to having his visa revoked, and it became all but impossible to recruit PhD students from China. That sucked, since I care about my students’ welfare like I care about my own. Also, the downfall of Roe v. Wade, which enabled Texas’ draconian new abortion laws, made it much harder for us to recruit faculty at UT Austin. But I doubt any of that will impress you. “Go recruit American students,” you’ll say. “Go recruit conservative faculty who are fine with abortion being banned.”

The real issue is that Trump was severely restrained in his first term, by being surrounded by people who (even if, in many cases, they started out loyal to him) were also somewhat sane and valued the survival of the Republic. Alas, he learned from that, and he won’t repeat that mistake the next time.

Q9: Why do you care so much about Trump’s lies? Don’t you realize that all politicians lie?

A: Yes, but there are importantly different kinds of lies. There are white lies. There are scheming, 20-dimensional Machiavellian lies, like a secret agent’s cover story (or is that only in fiction?). There are the farcical, desperate, ever-shifting lies of the murderer to the police detective or the cheating undergrad to the professor. And then there are the lies of bullies and mob bosses and populist autocrats, which are special and worse.

These last, call them power-lies, are distinguished by the fact that they aren’t even helped by plausibility. Often, as with conspiracy theories (which strongly overlap with power-lies), the more absurd the better. Obama was born in Kenya. Trump’s crowd was the biggest in history. The 2020 election was stolen by a shadowy conspiracy involving George Soros and Dominion and Venezuela.

The central goal of a power-lie is just to demonstrate your power to coerce others into repeating it, much like with the Party making Winston Smith affirm 2+2=5, or Petruchio making Katharina call the sun the moon in The Taming of the Shrew. A closely-related goal is as a loyalty test for your own retinue.

It’s Trump’s embrace of the power-lie that puts him beyond the pale for me.

Q10: But Scott, we haven’t even played our “Trump” card yet. Starting on October 7, 2023, did you not witness thousands of your supposed allies, the educated secular progressives on “the right side of history,” cheer the sadistic mass-murder of Jews—or at least, make endless excuses for those who did? Did this not destabilize your entire worldview? Will you actually vote for a party half of which seems at peace with the prospect of your family members’ physical annihilation? Or will you finally see who your real friends now are: Arkansas MAGA hillbillies who pray for your people’s survival?

A: Ah, this is your first slash that’s actually drawn blood. I won’t pretend that the takeover of part of the US progressive coalition by literal Hamasniks hasn’t been one of the most terrifying experiences of my life. Yes, if I had to be ruled by either (a) a corrupt authoritarian demagogue or (b) an idiot college student chanting for “Intifada Revolution,” I’d be paralyzed. So it’s lucky that I don’t face that choice! I get to vote, once more, for a rather boring mainstream Democrat—alongside at least 70% of American Jews. The idea of Harris as an antisemite would be ludicrous even if she didn’t have a Jewish husband or wasn’t strongly considering a pro-Israel Jew as her running mate.

Q11: Sure, Kamala Harris might mouth all the right platitudes about Israel having a right to defend itself, but she’ll constantly pressure Israel to make concessions to Hamas and Hezbollah. She’ll turn a blind eye to Iran’s imminent nuclearization. Why don’t you stay up at night worrying that, if you vote for a useful idiot like her, you’ll have Israel’s annihilation and a second Holocaust on your conscience forever?

A: Look, oftentimes—whenever, for example, I’m spending hours reading anti-Zionists on Twitter—I feel like there’s no limit to how intensely Zionist I am. On reflection, though, there is a limit. Namely, I’m not going to be more Zionist than the vast majority of my Israeli friends and colleagues—the ones who served in the IDF, who in some cases did reserve duty in Gaza, who prop up the Israeli economy with their taxes, and who will face the consequences of whatever happens more directly than I will. With few exceptions, these friends despise the Trump/Bibi alliance with white-hot rage, and they desperately want more moderate leadership in both countries.

Q12: Suppose I concede that Kamala is OK on Israel. We both know that she’s not the future of the Democratic Party, any more than Biden is. The future is what we all saw on campuses this spring. “Houthis Houthis make us proud, turn another ship around.” How can you vote for a party whose rising generation seems to want you and your family dead?

A: Let me ask you something. When Trump won in 2016, did that check the power of the campus radicals? Or as Scott Alexander prophesied at the time, did it energize and embolden them like nothing else, by dramatically confirming their theology of a planet held hostage by the bullying, misogynistic rich white males? I fundamentally reject your premise that, if I’m terrified of crazy left-wing extremists, then a good response is to vote for the craziest right-wing extremists I can find, in hopes that the two will somehow cancel each other out. Instead I should support a coherent Enlightenment alternative to radicalism, or the closest thing to that available.

Q13: Even leaving aside Israel, how can you not be terrified by what the Left has become? Which side denounced you on social media a decade ago, as a misogynist monster who wanted all women to be his sex slaves? Which side tried to ruin your life and career? Did we, the online rightists, do that? No. We did not. We did nothing worse to you than bemusedly tell you to man up, grow a pair, and stop pleading for sympathy from feminists who will hate you no matter what.

A: I’ll answer with a little digression. Back in 2017, when Kamala Harris was in the Senate, her office invited me to DC to meet with them to provide advice about the National Quantum Initiative Act, which Kamala was then spearheading. Kamala herself sent regrets that she couldn’t meet me, because she had to be at the Kavanaugh hearings. I have (nerdy, male) friends who did meet her about tech policy and came away with positive impressions.

And, I dunno, does that sound like someone who wants me dead for the crime of having been born a nerdy heterosexual male? Or having awkwardly and ineptly asked women on dates, including the one who became my wife? OK, maybe Amanda Marcotte wants me dead for those crimes. Maybe Arthur Chu does (is he still around?). Good that they’re not running for president then.

Q14: Let me try one more time to show you how much your own party hates you. Which side has been at constant war against the SAT and other standardized tests, and merit-based college admissions, and gifted programs, and academic tracking and acceleration, and STEM magnet schools, and every single other measure by which future young Scott Aaronsons (and Saket Agrawals) might achieve their dreams in life? Has that been our side, or theirs?

A: To be honest, I haven’t seen the Trump or Harris campaigns take any position on any of these issues. Even if they did, there’s very little that the federal government can do: these battles happen in individual states and cities and counties and universities. So I’ll vote for Harris while continuing to advocate for what I think is right in education policy.

Q15: Can you not see that Kamala Harris is a vapid, power-seeking bureaucratic machine—that she has no fixed principles at all? For godsakes, she all but condemned Biden as a racist in the 2020 primary, then agreed to serve as his running mate!

A: I mean, she surely has more principles than Vance does. As far as I can tell, for example, she’s genuinely for abortion rights (as I am). Even if she believed in nothing, though, better a cardboard cutout on which values I recognize are written, than a flesh-and-blood person shouting values that horrify me.

Q16: What, if anything, could Republicans do to get you to vote for them?

A: Reject all nutty conspiracy theories. Fully, 100% commit to the peaceful transfer of power. Acknowledge the empirical reality of human-caused climate change, and the need for both technological and legislative measures to slow it and mitigate its impacts. Support abortion rights, or at least a European-style compromise on abortion. Republicans can keep the anti-wokeness stuff, which actually seems to have become their defining issue. If they do all that, and also the Democrats are taken over by frothing radicals who want to annihilate the state of Israel and abolish the police … that’s, uh, probably the point when I start voting Republican.

Q17: Aha, so you now admit that there exist conceivable circumstances that would cause you to vote Republican! In that case, why did you style yourself “Never-Trump From Here to Eternity”?

A: Tell you what, the day the Republicans (and Trump himself?) repudiate authoritarianism and start respecting election outcomes, is the day I’ll admit my title was hyperbolic.

Q18: In the meantime, will you at least treat us Trump supporters with civility and respect?

A: Not only does civil disagreement not compromise any of my values, it is a value to which I think we should all aspire. And to whatever extent I’ve fallen short of that ideal—even when baited into it—I’m sorry and I’ll try to do better. Certainly, age and experience have taught me that there’s hardly anyone so far gone that I can’t find something on which I agree with them, while disagreeing with most of the rest of the world.

Update (July 24): Remember the quest that Adam Yedidia and I started in 2016, to find the smallest n such that the value of the n^th Busy Beaver number can be proven independent of the axioms of ZF set theory? We managed to show that BB(8000) was independent. This was later improved to BB(745) by Stefan O’Rear and Johannes Riebel. Well, today Rohan Ridenour writes to tell me that he’s achieved a further improvement to BB(643). Awesome!

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With yesterday’s My Prayer, for the first time I can remember in two decades of blogging, I put up a new post with the comments section completely turned off. I did so because I knew my nerves couldn’t handle a triumphant interrogation from Trumpist commenters about whether, in the wake of their Messiah’s (near-)blood sacrifice on behalf of the Nation, I’d at last acquiesce to the dissolution of America’s constitutional republic and its replacement by the dawning order: one where all elections are fraudulent unless the MAGA candidate wins, and where anything the leader does (including, e.g., jailing his opponents) is automatically immune from prosecution. I couldn’t handle it, but at the same time, and in stark contrast to the many who attack from my left, I also didn’t care what they thought of me.

With hindsight, turning off comments yesterday might be the single best moderation decision I ever made. I still got feedback on what I’d written, on Facebook and by email and text message and in person. But this more filtered feedback was … thoughtful. Incredibly, it lowered the stress that I was feeling rather than raising it even higher.

For context, I should explain that over the past couple years, one or more trolls have developed a particularly vicious strategy against me. Below my every blog post, even the most anodyne, a “new” pseudonymous commenter shows up to question me about the post topic, in what initially looks like a curious, good-faith way. So I engage, because I’m Scott Aaronson and that’s what I do; that’s a large part of the value I can offer the world.

Then, only once a conversation is underway does the troll gradually ratchet up the level of crazy, invariably ending at some place tailor-made to distress me (for example: vaccines are poisonous, death to Jews and Israel, I don’t understand basic quantum mechanics or computer science, I’m a misogynist monster, my childhood bullies were justified and right). Of course, as soon as I’ve confirmed the pattern, I send further comments straight to the trash. But the troll then follows up with many emails taunting me for not engaging further, packed with farcical accusations and misreadings for me to rebut and other bait.

Basically, I’m now consistently subjected to denial-of-service attacks against my open approach to the world. Or perhaps I’ve simply been schooled in why most people with audiences of thousands or more don’t maintain comment sections where, by default, they answer everyone! And yet it’s become painfully clear that, as long as I maintain a quasi-open comment section, I’ll feel guilty if I don’t answer everyone.

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So without further ado, I hereby announce my new comment policy. Henceforth all comments to Shtetl-Optimized will be treated, by default, as personal missives to me—with no expectation either that they’ll appear on the blog or that I’ll reply to them.

At my leisure and discretion, and in consultation with the Shtetl-Optimized Committee of Guardians, I’ll put on the blog a curated selection of comments that I judge to be particularly interesting or to move the topic forward, and I’ll do my best to answer those. But it will be more like Letters to the Editor. Anyone who feels unjustly censored is welcome to the rest of the Internet.

The new policy starts now, in the comment section of this post. To the many who’ve asked me for this over the years, you’re welcome!