Earlier quoted context omitted.
But would governments defined by a cadre of techno-authoritarians disproportionately close to Mr Tariff do a better job?
Mr Tariff is probably slightly better to keep those around than not, but ideally I'd rather the government curate experts they employ to advise them. I guess I kinda walked right into handing technocrats power, but I really just want the government to understand the tech they regulate. We'd rather have populist zingers on TV though.
Leo's first encyclical attacks technological messianism
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Re: Leo's first encyclical attacks technological messianism
#112I believe the great problem of our age is deciding who controls technology. The technologists who create it believe they should control it, the people who use it are starting to believe they should control it and the governments who write the laws believe they should control it. And now the priests believe they should also play role. So is the next phase of "Democracy" electing who controls technology?
Isn't that just an instance of the political problem for all ages: who controls what, who gets to rule and who obeys, the fundamental power struggle apparent in all human history.
Extend the definition of technology to the broadest sense, from the material that allow us control over the physical reality: steam, computing; to the organizational, that enable collective human action: states, factories and assembly lines; and the ideological, that legitimize certain power arrangements: religion, nationalism, democracy, human rights etc.
A feudal lord's power rested on land (material), the manorial system (organizational), and the divine right of kings or religious sanction (ideological). Even if peasant revolts happen from time to time, the arrangement is stable because the peasantry accept it as legitimate and have no economic alternative; so even when revolting they cannot imagine a different political order. Technological (broad) leaps like the Enlightenment and the Industrial Revolution change the political possibility space so arrangements like feudalism are no longer stable, but others like capitalism, liberal democracy etc. become possible.
Political actors observe these technological shifts and struggle for control, relevance and power. The old elites are contested by the new kids on the block, wielding the new technologies: the aristocrat by the bourgeois, pastoralist tribes by agricultural states, autocrats stuck with traditional propaganda by the kids with smartphones and social media.
The present struggle around AI is therefore to be expected; what's more interesting is the type of political possibility space it opens up: is it one where having the bulk of society educated and productive, capable of running the machines is the key factor pushing the country forward in the international technological competition, like we've see post-war, forcing the national elites to cater to their needs, invest in their populations and broadly share the economic output and the political power? Or is it more likely one where the key competitive factor is the size of your datacenters and automated defense factories, where the bulk of people are irrelevant for the architecture of power?
Because if it's the latter, the entire idea that democracy will somehow manage to survive and influence who gets what becomes problematic. In the new technological-historical space, democracy becomes structurally unfavorable and thus, unlikely to persist long term.
Re: Leo's first encyclical attacks technological messianism
#113Re: Leo's first encyclical attacks technological messianism
#114Earlier quoted context omitted.
I struggle to see how the 3 examples go together. Your exposition implies a connection, but I struggle to see one. The best I could do is that it has to do with rights and responsibilities? The first example is clear. And it has pretty much carried on, as the "right to property" and "the responsibility to cover damage to other's rights". The second example, even though you wrote it as Uber vs. the cab driver, is more…
1st example was the progenitor of what eveolved into strict liability. (If you make money putting stuff into the stream of commerce, you're liable for unintended and evenunforseeable downstream damages. 2nd example is an illustration of that longheld legal precedent's being curiously ignored (nevermind the cost savings was a bum rush and livery costs are now higher than before the innovative advent) 3rd is a call to…
so the people vs. otis, the people vs. IBM608, and so on? Has it ever worked?
Re: Leo's first encyclical attacks technological messianism
#115Frank Herbert was prophetic.
Re: Leo's first encyclical attacks technological messianism
#116...as well as Catholic teaching...
I found your previous comment chain on the matter, in which you conflated Catholicism and Conservatism, the second of which I'm sure you have your own personal definition, as there is no Conservative church that decides on doctrine. Catholic social teaching, which this encyclical is grounded on, has it's roots in Rerum novarum (1891) by Leo XIII (the Pope's namesake) and it dealt with the changing conditions of peopl…
Re: Leo's first encyclical attacks technological messianism
#117I believe the great problem of our age is deciding who controls technology. The technologists who create it believe they should control it, the people who use it are starting to believe they should control it and the governments who write the laws believe they should control it. And now the priests believe they should also play role. So is the next phase of "Democracy" electing who controls technology?
> The technologists who create it believe they should control it I think there's an interesting phenomenon where it is _not_ the people who control it, but instead a kind of international finance man cum-captain of industry (perhaps best embodied by Sam Altman) who does not create the technology and yet has ended up wielding the levers.
What the hell is a “cum-captain”? Search isn’t helping.
Re: Leo's first encyclical attacks technological messianism
#118Earlier quoted context omitted.
In England, ca. 1500s common law established the legal precedent that if your cattle broke loose of its pen, wandered into your neighbor's field and trampled their garden, you were liable for the damage your cattle caused. Meanwhile, 500 years later Uber could disrupt the livery industry with VC cash that rendered a NY cab's owner/operator 6-figure financed medalion license worthless, and somehow that wasn't Uber's p…
I struggle to see how the 3 examples go together. Your exposition implies a connection, but I struggle to see one. The best I could do is that it has to do with rights and responsibilities? The first example is clear. And it has pretty much carried on, as the "right to property" and "the responsibility to cover damage to other's rights". The second example, even though you wrote it as Uber vs. the cab driver, is more…
This was really just a few cities in the US. There's no artificial taxi scarcity in Houston or London or Tokyo.
You might reflexively say London has strict regulations, but it regulates safety not imposing an artificial cap. That's a NY/Boston/Chicago/Philly thing.
Uber won because:
1. on-demand app
2. VCs subsidized rides to destroy taxi companies by driving the customer cost to well below provider cost.
Re: Leo's first encyclical attacks technological messianism
#119Earlier quoted context omitted.
People especially wanted uber because uber charged below market rates by subsidizing rides with vc money.
Maybe. But the fact that they're still in business shows that different people value different things. Be it rating schemes, payment alternatives, choosing their music, choosing their cars, one click hailing and so on. The people have spoken, the social contract has changed.
The argument was "governments restricted taxi availability so Uber won" and now you've mott-and-bailied yourself down to "people want to pick music they listen to on the ride"
Re: Leo's first encyclical attacks technological messianism
#120Earlier quoted context omitted.
Amusing. By yoking taxicab drivers to the other two, the argument attempts to make them seem like victims. However, most people’s direct experience with taxicab drivers and the resulting improvement under Uber directly contradicts that sentiment. This probably has the opposite effect and makes it seem like the AI companies aren’t so bad if they’re akin to the guys who freed us from cabs.
I always feel like this take is exclusively made by New Yorkers. I never had a problem with taxies in Texas. I had to schedule a pickup time, yes, but they always showed up, the taxis were clean, they were fast, they were helpful, and they were kind. Like that whole "medallion" thing and taxi driver retirement livelihoods being destroyed because their medallion became worthless. Gotta be like five cities that use the…