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Michael Nielsen has a beautiful new essay on moral imagination: the ability humans have to 'develop and transmit new notions of good action, indeed, even new kinds of good'.
As examples, he gives:
* Hammurabi's creation of a code of laws (in 1754 BCE) and his justification of his rule not in terms of divine or hereditary right, but by the delivery of justice to his citizens.
* St Gregory of Nyssa's...
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Epistemic status: Speculation from two decently informed advocates armed with anecdata.
Note on process: After having some version of this conversation several times and saying, “we should probably write about this publicly,” we took the less heroic route: we recorded one of our conversations, fed the transcript into an LLM, and then substantially revised the structure, substance, and framing ourselves. We will not be sharing the transcript, as it is in...
This personal post is not part of the competition, as my intent is not to produce an original constructive response to cluelessness. However, Toby Tremlett encouraged me to share it insofar as it contributes to this week's conversation.
TL; DR: I work in animal welfare and am clueless....
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I also once tried to create a map of s-risks here
I would add to your typology the s-risks of quantum immortality - an infinitely log timeline where a person is not dying from aging. Actually, I concluded now that such timeline will eventually end up in some form of AI resurrection, but such AI may be hostile.
Another type which should be mentioned is "hostile human augmentation", where neurons are rewired by hostile AI to make the victim feel even stronger and stronger pain. Which end up in tiling universe with anti-orgasmatronium.
Another distinction which should be mentioned is between a pure "pain s-risks" and s-risks where a person also have moral sufferings via understanding of her bad - and probably eternally worsening - situation (as in the story "I have no mouth but I must scream").