Your dismissal of moral concerns is not convincing.
Imagine a world where the only energy you do is use was generated by a stationary bike you had to ride yourself. You would, generally speaking, use that energy differently than energy you would pay for--you would generally reserve your effort for worthwhile things, and would be averse to farming energy yourself just to power frivolity or vice. How you determine what to put your energy into would explicitly be a moral question.
Instead in our world we an abstractions conceals the source of the energy. But if the moral concerns from the first world had any weight, they haven't lost it now; if energy is anything short of completely free we should by the same logic be averse to expending energy on worthless work or vice. The human being is not a utility monster, but something very different, and moral questions of this sort are central to how it navigates the world, they should not be dismissed.
Doesn't this argument hinge on equivocating between two different definitions of aversion, though? I'm averse to bananas, but that doesn't mean I think it's immoral to eat them. The moral dimension kicks in if somebody else had to ride that stationary bike for you, because then you'd be wasting their time on frivolities.
Of course I'd use energy differently if it cost more. If I had to generate energy by pedaling a bike, I'd consider it costly indeed. So what? Energy doesn't cost as much as it would if I had to manually generate it, and who are you to say allocation decisions made under that regiment are good and ones made under ours are bad?
Wouldn't your argument also compel us to use steel as if it were gold? Salt as if it were saffron?
No it's 100% these idiots pushing their fascist propaganda just like they tried to "rename" the Department of Defense to the Department of War. Most members of the military never even see actual fighting.
It’s been a term in rare-to-moderate use since the 1990s — Trump/Hegseth ramped it up to 11 and it’s every 3rd word out of Hegseth’s mouth because he thinks it sounds tough.
If you think a gender-neutral term used for decades within their own circles as a form of inclusive corporate-speak is "fascist propaganda" then I'm sorry to say you have serious issues.
I think the issue with "modeling" is really a human one, not a mathematical one.
It's helpful sometimes to think of our collective body of mathematical knowledge as like a "codebase", and our notations and concepts as the "interface" to the abstractions at play within. Any software engineer would immediately acknowledge that some interfaces are FAR better than others.
The complex numbers numbers are one interface to the thing they model, and as you say, in a certain sense, it may be the case that the thing is C. But other interfaces exist: 2x2 antisymmetric traceless matrices, or a certain bivector in the geometric-algebra sense.
Different interfaces: a) suggest different extensions, b) interface with other abstractions more or less naturally, c) lend themselves to different physical interpretations d) compress the "real" information of the abstraction to different degrees.
An example of (a): when we first learn about electric and magnetic fields we treat them both as the "same kind of thing"—vector fields—only to later find they are not (B is better thought of as bivector field, or better still, both are certain components of dA). The first hint is their different properties under reflections and rotations. "E and B are both vector fields" is certainly an abstraction you CAN use, but it is poorly-matched to the underlying abstraction and winds up with a bunch of extra epicycles.
Of (d): you could of course write all of quantum mechanics with `i` replaced by a 2x2 rotation matrix. (This might be "matrix mechanics", I'm not sure?) This gives you many more d.o.f. than you need, and a SWE-minded person would come in and say: ah, see, you should make invalid states unrepresentable. Here, use this: `i = (0 -1; 1 0)`. An improvement!
Of (b): the Pauli matrices, used for spin-1/2 two-state systems, represent the quaternions. Yet here we don't limit ourselves to `{1, i, j, k}`; we prefer a 2-state representation—why? Because (IIRC) the 2 states emerge intuitively from the physical problems which lead to 2-state systems; because the 2 states mix in other reference frames; things like that (I can't really remember). Who's to say something similar doesn't happen with the 2 states of the phase `i`, but that it's obscured by our abstraction? (Probably it isn't, but, prove it!)
I have not given it much more thought than this, but, I find that this line of thinking places the "discontent with the complex numbers in physics" a number of people in this thread attest to in a productive light. That dissatisfaction is with the interface of the abstraction: why? Where was the friction? In what way does it feel unnecessarily mystifying, or unparsimonious?
Of course, the hope is that something physical is obscured by the abstraction: that we learn something new by viewing the problem in another frame, and might realize, say, that the interface we supposed to be universally applicable actually ceases to work in some interesting case, and turns out to explain something new.
Even in the US we see cities becoming desirable place to live when they successfully cultivate a film scene, or an art school, and being dead when they don't. But this feels like a better approach than a basic income (which is an invitation to idleness)--make it easy to use the environs for film, streamline permitting, provide cheap capital, solicit locals for public installations.
The point is not to make better predictions of the things we already know how to predict. The point is to determine what abstractions link the things we don't presently understand--because these abstraction tend to open many new doors in other directions. This has been the story of physics over and over: relativity, quantum theory, etc, not only answered the questions they were designed to answer but opened thousands of new doors in other directions.
Here's one: why does sunlight appear "sharper" or "harsher" during cold winters?
The reason, I believe, is that cold air tends to be drier, and drier air scatters less, leading to more of the overall flux you receive coming straight from the sun rather than from the diffuse source of the sky around you. But I'm not certain of this.
Ideally it would learn a relationship between the sensor input and the correct actions, even if the sensor input is not realistic for the GG in reality.
Well it certainly helps,doesn't it? This system is going to encounter more edge cases than a single human ever would. Hopefully the lessons from known unknowns generqlise to unknowns. And once they've been seen once they took can become part of the corpus.
It might be "never-ending", but you're going to encounter edge cases in approximate proportion to the rate at which they actually occur. Anyway, the hope would be to learn behaviors which generalize, not to respond to each edge case ad-hoc; the edge cases provide out-of-sample tests of generalizability.
Neither does the car — it won't drive into what LIDAR sees as a wall. But stopping is not good enough, it needs to be able to navigate the obstacle as well.
Also, even if the car behaved perfectly anyway, these scenarios are useful for testing — validating that the expected behavior happens.
Certainly commensurate to the price. It's up to the companies to bring the cost under the price.
AFAICT, fears of the marginal costs of LLM inference being high are dramatically overblown. All the "water" concerns are outlandish, for one—a day of moderately heavy LLM usage consumes on the order of one glass of water, compared to a baseline consumption of 1000 glasses/day for a modern human. And the water usage of a data center is approximately the same as agriculture per acre.
I don't think anyone has a single agreed upon number for the water consumption, with the higher estimates focusing on a lot of wider externalities and the lower estimates ignoring them, such as ignoring the cost of training.
Imagine a world where the only energy you do is use was generated by a stationary bike you had to ride yourself. You would, generally speaking, use that energy differently than energy you would pay for--you would generally reserve your effort for worthwhile things, and would be averse to farming energy yourself just to power frivolity or vice. How you determine what to put your energy into would explicitly be a moral question.
Instead in our world we an abstractions conceals the source of the energy. But if the moral concerns from the first world had any weight, they haven't lost it now; if energy is anything short of completely free we should by the same logic be averse to expending energy on worthless work or vice. The human being is not a utility monster, but something very different, and moral questions of this sort are central to how it navigates the world, they should not be dismissed.
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