Justified Posteriors
In this episode of Justified Posteriors, we host Alan Rozenshtein [https://x.com/ARozenshtein] and Kevin Frazier [https://x.com/KevinTFrazier] — the law-professor duo behind Lawfare’s Scaling Laws [https://www.lawfaremedia.org/podcasts-multimedia/podcast/scaling-laws] — to take two of the most-discussed AI policy documents of the spring and subject them to an inquisition. Our disputors are probably not what Pope Leo anticipated: two lawyers, two economists, and probably 3/4ths Jewish. Talk about a crossover episode! First up is Pope Leo XIV’s 42,000-word encyclical (that’s Pope-talk for letter) on artificial intelligence. Magnifica Humanitas [https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html]: On Safeguarding the Human Person in the Time of Artificial Intelligence lays out 5 principles of Catholic social teaching, and then explains how this should shape Catholicism’s approach to AI. We focus on two in particular. The first is subsidiarity, which Seth summarizes as Catholic federalism, the idea that most decisions should be made at as local a level as possible. We discuss both the economic argument for this, but also what the Pope adds to Hayek: Decentralization not for efficiency’s sake, but a kind of ennoblement, the dignity of deciding things locally. The second is the universal destination of goods, which the encyclical extends to “immaterial goods”. This leads to the positive argument of the Pope - that AI should be undertaken as a communal project with decentralized power and discussion, rather than a technocratic “Tower of Babel” that will lead to ruin and division. Much of our disputation focuses on whether these principles actually resolve the important questions. Is the Pope rightfully cautious about an emerging technology, or was this an opportunity to take a stronger stand on what constitutes AI Sin? Interestingly, the Pope’s strongest stand is against transhumanism, which would be a plausible resolution to the dialectic of “Butlerian Jihad” vs. worship of a new machine god. Then we pick up DeepMind’s “Positive Alignment” [https://arxiv.org/abs/2605.10310] paper, and the economists get grumpier. Andrey complains that the paper is vacuous, failing to take a stand on actual practical goals or methods. But it sets us up for a good conversation about several issues: Such as liberalism of fear [https://en.wikipedia.org/wiki/Judith_N._Shklar], a type of anti-utopian liberalism; whether “flourishing” is something you can A/B test towards; and where the ‘constitution’ metaphor behind Constitutional AI works vs. breaks down. We also tease a joint project, “SCOTUS Bench,” a new benchmark for evaluating AIs’ ability to predict appeals court outcomes. Watch this space for more on that soon. Related Links * Scaling Laws [https://www.lawfaremedia.org/podcasts-multimedia/podcast/scaling-laws] — Alan and Kevin’s AI, law, and policy podcast at Lawfare * Alan Rozenshtein on X: @ARozenshtein [https://x.com/ARozenshtein] · Kevin Frazier on X: @KevinTFrazier [https://x.com/KevinTFrazier] * Magnifica Humanitas [https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html] — Pope Leo XIV’s first encyclical, “On Safeguarding the Human Person in the Time of Artificial Intelligence,” in full, straight from the Vatican * “Positive Alignment: Artificial Intelligence for Human Flourishing” [https://arxiv.org/abs/2605.10310] — the DeepMind-led paper (Laukkonen, Krier, et al.) arguing alignment should optimize toward flourishing, not just away from harm * Claude’s Constitution [https://www.anthropic.com/constitution] — Anthropic’s ~20,000-word statement of Claude’s values and character, released under CC0 * “Claude’s Constitution,” with Amanda Askell [https://www.lawfaremedia.org/article/scaling-laws--claude's-constitution--with-amanda-askell] — the Scaling Laws interview with the document’s primary author (the one we keep saying we’re jealous of) * The Moral Machine [https://www.media.mit.edu/projects/moral-machine/overview/] — MIT Media Lab’s crowdsourced trolley-problem experiment: millions of judgments on the grandma-versus-criminals ratio * Meta’s Oversight Board [https://www.oversightboard.com/] — the “Supreme Court of Facebook,” and Kevin’s cautionary tale in institutional design * Andrew B. Hall [https://www.gsb.stanford.edu/faculty-research/faculty/andrew-b-hall] — Stanford political economist on deliberative democracy, platform governance, and what went wrong with the Oversight Board * The Anthropic Economic Index [https://www.anthropic.com/economic-index] — the adoption data behind the “whole countries blacked out” point * Judith Shklar, “The Liberalism of Fear” [https://en.wikipedia.org/wiki/Judith_N._Shklar] — the cruelty-first, anti-utopian liberalism Alan invokes against thick conceptions of the good Timestamps (00:00) Intro — two papers, four hosts (01:47) Paper 1: Pope Leo XIV’s encyclical, Magnifica Humanitas (04:00) Subsidiarity, or “Catholic federalism” (12:26) Does the Pope take AI seriously enough? Mind-body dualism and the ex cathedra problem (15:34) The coming religious schism over AI personhood — and the Butlerian jihad (18:06) Transhumanism and the dignity of human limits (20:59) When is using AI a sin? Best-man speeches and eulogies (25:05) The universal destination of goods — is AI access already universal? (33:37) Is AI a centralizing technology? Dignity vs. efficiency (36:37) Freedom vs. control, the labor market, and make-work (41:10) Chess, the centaur era, and living after we’re no longer the best (47:34) Sponsor: Revelio Labs (48:49) Paper 2: DeepMind’s “Positive Alignment” (49:17) The liberalism of fear and thick vs. thin notions of the good (53:53) Is positive alignment an empirical question? A/B-testing flourishing (56:29) What would a useful positive-alignment paper actually do? (58:09) Constitutional AI as a site for public participation (1:00:47) The Moral Machine and trolley problems at scale (1:01:08) Does the “constitution” metaphor hold? Virtue ethics and self-binding (1:10:02) Running every Supreme Court case through the models (1:10:53) Lessons from Meta’s Oversight Board (1:15:09) Wrap-up Justified Posteriors is a reader-supported publication. To receive new posts and support our work, consider becoming a free or paid subscriber. You’re also invited to our Discord community at: https://discord.gg/2r3pExumQ Our sponsor This episode is brought to you by Revelio Labs [https://www.reveliolabs.com/], the leading provider of labor-economics data, available to academics on WRDS [https://wrds-www.wharton.upenn.edu/]. Transcript: Seth (00:00:00): [upbeat music] Welcome to the Justified Posteriors podcast, the podcast that updates beliefs about the economics of AI and technology. I'm Seth Benzell, always positive and always aligned, coming to you from the Pocono Mountains of eastern Pennsylvania. Andrey (00:00:23): And I'm Andrey Fradkin, coming to you from San Francisco, California. We're sponsored by Revelio Labs, fine purveyors of data products. And we're very excited to have Alan Rozenshtein and Kevin Frazier from the "Scaling Laws" podcast on the podcast today. Welcome. Alan (00:00:43): Yeah, thanks for having us. Andrey (00:00:45): Just for our listeners, why don't you tell us a little bit about "Scaling Laws?" Kevin (00:00:51): Sure thing. So our main goal here is to provide robust and timely analysis of all AI policy questions. And that's an expansive ambit, and it's one that keeps us really, really busy because if it's not an executive order, then it's some big new policy idea from one of the labs, or it's some new economic report. But really what we try to do is dive into the weeds of policy and legal issues that are emerging in the AI space, given our backgrounds as law professors. But Alan's the one with the brain, so I'll let him fill in the details on earth. Alan (00:01:30): No, that's a perfect description. Yeah. We just think that there's a lot of really interesting stuff happening at the intersection of AI, law, policy, especially around national security, which is the core focus of the publication that "Scaling Laws" is part of, which is Lawfare, and so we're trying to fight the good fight, and it's never a dull moment. Kevin (00:01:47): That out of the way, I think we can dive into our first paper. Although, I think by any podcast standards, our first paper is lengthy to say the least, dealing with the- Andrey (00:02:00): Mm Kevin (00:02:01): ... pope's encyclical at 42,000 words, or for all those listening, about two and a half hours on my stationary bike. I don't know what that says about my biking skill- Andrey (00:02:13): [laughing] Kevin (00:02:14): ... or my reading ability, but it was a very tiring afternoon. But a very extensive, very important read from Pope Leo. And this has been covered by a lot of folks, but I don't think it's ever been covered by two lawyers and two economists at once. Andrey (00:02:34): [laughing] Kevin (00:02:36): My hunch is that this wasn't what Pope Leo was anticipating when he was sitting and putting a... I like to think of him writing with a quill and- Andrey (00:02:45): [laughing] Kevin (00:02:45): ... on some very old paper. But, I don't think he anticipated this podcast duo diving into his encyclical. Seth (00:02:55): Well, hopefully, our analysis will be less a Tower of Babel of technocratic overreach, and more a blessed city of Jerusalem built together by our common efforts. Kevin (00:03:06): Seth did his reading. Seth dove in. All right. Excellent. Good to hear. Well, I think at this point in time, we're talking in early June. By the time folks are listening to this, unless you've been living under- Seth (00:03:18): There may be a new encyclical. [laughing] Kevin (00:03:21): Somebody- Seth (00:03:22): Pope maybe changed his mind. Kevin (00:03:24): Yeah. Ugh. But there's so much to cover in this encyclical. Obviously, we could start with just the pope's analysis of the role of the Church and of social doctrine, which he gets into in extensive detail, and that covers about 20 to 30 pages. I think for the sake of our podcast, that's probably not our main forte in terms of analyzing the evolution of the Church's social doctrine. But I will let anyone intervene there if they're extremely fired up about that posture. Andrey (00:04:00): [chuckles] Kevin (00:04:00): But I do think that the first area for us to really explore, that both economists and lawyers can appreciate, is this idea of subsidiarity, which is really- Andrey (00:04:12): Mm Kevin (00:04:12): ... the notion that we have various institutions operating at various levels of jurisdiction, and that ultimately we want to devolve regulation or governance of an issue to the smallest capable actor. And that has a lot of resonance and a lot of power in the Church's teaching, which is to say you have this centralized entity, the Catholic Church, and yet we have parishes all over the world. And so how do we distinguish between the issues that Pope Leo needs to decide and the issues that parishes and then to, switch to a different context, local governments versus national government versus international government. How do we think about the allocation of responsibility there? So I would love to just hear the initial thoughts. I know Alan will have thoughts. But from an economic perspective, what is the relevance of a sort of subsidiarity principle to the governance of emerging technology? Seth (00:05:15): Oh, well, Catholic federalism. Andrey (00:05:16): Well, there- Seth (00:05:17): I love it. Kevin (00:05:18): Exactly. Andrey (00:05:19): Let me take a little stab at it. I think this hearkens back to the central planning versus markets debate in the sense that we could have AI policy be governed at the national or even a supranational level. But there is a risk that those laws are not going to be well-suited to individuals with heterogeneous preferences and heterogeneous information about their needs and their constraints. And so to the extent that we can allow for governance to happen at a more local level, then that AI, the way in which it's used, is going to be More appropriate, more beneficial for everyone involved. So that's kind of the high-level thought here. But then, of course, with something like AI, you are worried about externalities of various types, right? So, the way in which one group decides to use the AI may affect everyone else, and then that kind of pushes things back up to the top because you need coordinating mechanisms, and that's pretty hard. But also, this is a very abstract discussion, and I always like to think about specific issues, specific AI policies about which we can think about. Kevin (00:06:44): Seth- Seth (00:06:45): Are you going to give us one? [laughing] Andrey (00:06:47): Well, so an example might be by what constitution is the AI trained from. Kevin (00:06:58): Sure. Andrey (00:06:58): So, if every little village had its own Claude with a different constitution, there might be a scenario in which the constitution of one of the Claudes might say, "Help us dominate our neighbors." And that would obviously have [chuckles] a negative repercussion on the neighbors potentially. And I think there's this kind of a separate thing there now that I'm bringing it up, is that it seems at least, given today's technology, pretty implausible to have that many different Claudes. We don't know how to do that yet. The training runs and the post-training are pretty catered to one thing and very expensive, and so maybe we'll get there one day, but at the moment, it doesn't even seem very affordable. Seth (00:07:49): Mm-hmm. Andrey (00:07:49): Yeah. But I'm curious what you think. Seth (00:07:52): Yeah. So I'll jump in here. I'll say that, first of all, we're all kind of maybe libertarian-leading guys. I don't know if that's fair to say for you, too. So as I was reading this, I was thinking, "Oh, those law fair guys are going to really like the subsidiarity. Of these five points, that's going to be the one they like." [chuckles] And I think Andre gave a good analysis of the economic take on why you would want subsidiarity. So, what is the pope adding to that that wouldn't be in Hayek's argument for decentralized planning? I think what he wants to add is there's a kind of an ennoblement. There's a kind of positive good vibes that come around from the local decision-making, even above and beyond the efficiency arguments for decentralized planning, which is I think what Andre was emphasizing. And this is definitely an essay that is sort of a little bit anti-putting efficiency above everything else. The second thing I will say is that it's sort of interesting reading this principle of subsidiarity. Obviously, we know the history of Catholicism and its various schisms, right? Obviously, sometimes- Kevin (00:09:03): Yeah. I don't tend to think of it as a super decentralized religious and spiritual movement. I will say with a name like Rosenstein, I am neither qualified to opine on Catholic thought, nor do I have a ton invested in it. But- Seth (00:09:16): Mm Kevin (00:09:16): ... since we're talking about it- Seth (00:09:18): Let's do it Kevin (00:09:18): ... the Catholic Church did not strike me as the most let a thousand flowers bloom type institution. Seth (00:09:26): It's not clear to me that establishing that the sacrament of communion is literally Jesus in the wafer. It's not clear that that had to be the centralized decision to be made. From the outside, it's not obvious what are the high-up decisions and what are the low-down local decisions. But I guess that's where I'm going with this, right? Which is, alongside this idea that you should decentralize things when possible is this very sort of Catholic teaching-based view on what are the important things to not decentralize. And those are some kind of foundational ideological commitments around prioritizing the poor and one of these principles I'm sure you'll get to soon is the universal destination of all goods, which seems to mean something like communal ownership. So, as we talk about this, one thing I'll be keeping an eye on is to what extent is subsidiarity in tension with this idea of there being a kind of a common good that the pope can tell you about. Kevin (00:10:27): Yeah, and I really appreciated your flagging of the fact that so much of this seems to be grounded in the pope's insistence and hope for people to feel a sense of agency in the AI era and really leaning into the sort of humanity of this all. And so I think subsidiarity is a sort of end round circumvention to that point of saying, how can we find a way for people to feel like they have a mechanism by which to actually assert autonomy in this domain? But to your point, Andre, and something that I think from a technical standpoint is really interesting, is that even feasible in terms of policy development that reflects cultures around the world, even the entirety of the Catholic base, right, which we know spans from South America to Southeast Asia and everywhere in between. As things stand right now, there are whole countries that don't have access to Claude yet, right? And there are whole countries for whom I'm guessing that their performance in their language is probably pretty poor relative to English, for example. And so just from a technical standpoint, that's something that I don't know was as thoroughly addressed about the just technical feasibility of some of the ideals of subsidiarity and something like that. Seth (00:11:49): Yeah. He talks about trying to bring ethics into the research lab. So maybe that's pointing towards what he wants us to be working on. Andrey (00:12:00): Yeah. It's not really clear in some way who the audience ... of this piece is. It's unlikely that typical Catholics would read it, of course. It's a very long and dry document. People at the labs, I guess, could be reading it. I guess that might be just the main audience of this document, but I'm curious what you think. Alan (00:12:26): Yeah. I think there are kind of two different parts of the document. Obviously, there's this whole long thing about Catholic social thought, which is interesting, but I think somewhat orthogonal to the discussions that AI watchers are interested in. On the AI side, it seems like he's making two different sets of arguments. One is a set of social arguments about the effect of AI and the dignity of labor and the need to spread resources equitably, and I think those are perfectly fine arguments. You can agree with them, you can disagree with them, but those seem like perfectly reasonable social and kind of political positions to take. The other side is his engagement with the technology itself, which I did find somewhat disappointing. Now, on the one hand, the fact that the Pope's first major written output is about AI is itself, I think, remarkable, and he should get a lot of credit for that. You can hardly accuse him of ignoring this epochal issue, but we shouldn't grade him on a curve, right? He is- Andrey (00:13:33): [laughing] Alan (00:13:34): He is trying to engage- Andrey (00:13:36): Grade him on curves. Alan (00:13:37): Well, I'm just saying, I'm really impressed that he's engaging on this issue, but he is engaged on the issue. Okay, so how well is he engaged on the issue? And on the actual issue of AI itself, I don't know. I think I'm stealing this from Matt Yglesias, who had this, I think, pretty good post on X, which was something like, "I get why he has to say this because he is, after all, the Pope, but the whole mind-body dualism is not very helpful in discussions of AI." I'm paraphrasing here. And what Yglesias is referring to, and I felt this as well when reading it, is there are these ex cathedra pronouncements in the encyclical- Andrey (00:14:11): Literally ex cathedra. Alan (00:14:13): Yeah, I guess literally, right? I guess literally. You are the Pope, after all. About how AI can never have moral responsibility, AI can never have thoughts, AI can never have feelings, AI can never have this, and AI can never have that. Which, look, I understand that is a highly intuitive view, and yes, I guess if you are literally the Pope, there are certain metaphysical commitments of your religion that perhaps might require you to take this position, and I don't think this is simply a Catholic position either. I suspect if you were to ask the chief rabbi of Israel or some high-level Islamic thinker, they might give you a sort of similar position on the metaphysics of all of this. I'd be very interested in what a Buddhist scholar would say. I suspect actually that might be the most fruitful engagement. A kind of tradition that really takes no self seriously, I think, might have a lot of very interesting things to say about the metaphysics of AI personhood. But I think in some ways, the problem to me with the encyclical is that it doesn't take AI seriously enough. It's not actually as AGI-pilled as I would want it to be because, and here I'm going to steal from friend of the Lawfare pod, Dean Ball, who made a very excellent point. The existential questions about AI are not actually about the distribution of resources in a post-scarcity economy, though those are very important, to be clear. It's about: what is the place of humanity when we are no longer the smartest and most sophisticated entities? That is the fundamental spiritual and existential question, and that is one which a posture of "AI will never have feelings, AI will never have moral responsibility" just tries to kind of drive out of polite conversation. But the problem with that is that, first of all, I think it's wrong. But even if it weren't wrong, it's actually not, I think, going to be responsive. I've had this idea that I think may be crazy, but I think may also be correct. We'll see. I think- Andrey (00:16:20): Those are my favorite ideas. Alan (00:16:21): Yeah, right. That the future religious schisms will not be between Christians and Muslims and Jews and Buddhists and whatever, but it's going to be people who think that AI has potential moral personhood, maybe even divine personhood. Certainly, if you're going to kneel at the altar of the machine god, that's a big deal. But even if you don't think that they're literally divine entities, if you're convinced that the AI that you're interacting with has so thoroughly passed the Turing test, that it has a kind of moral personhood, that's going to have profound religious implications. And then on the other hand, you're going to have a set of religious views, and I think you're going to have a lot of the incumbent religious bodies here. Which is why the Catholics and the Jews and the Muslims and the Hindus, it's the beginning of a joke. We'll all get together on this side that says, no, AI must be. We must have a kind of Butlerian jihad, to cite Frank Herbert here and the Dune series. We must take a kind of Butlerian jihad approach to machines, because otherwise, these machines, which are already so much smarter and more capable of us, if, my God, we allow them moral personhood, then we're no longer the apex dignity-holding entity on this planet. And while I don't expect the Catholic Church to be able to metabolize that terribly well or, frankly, I'm not picking on the Catholics here, any organized religion to be able to metabolize that particularly well, just denying that, not engaging with that, I think is not going to work in the long term. Certainly not by the time Claude 17 comes out. Seth (00:18:06): I guess I would say I don't think that's 100% fair to the pope. I think he does have a big take that is related to the questions that you raise, which is he takes a very strong stance on transhumanism. So these questions that you're raising around will we have a machine God? Will we destroy the AI? Will there be some sort of intermediate result? One very common answer to those questions is, is we'll merge with the machine. We'll become immortal, embodied, Ms on the computer, or we'll become physical cyborgs, or we'll use all sorts of advanced eugenics techniques in order to become more than human. And so that is an answer some people have, and the pope very strongly comes out against that answer. He says it is the fact that we suffer and die and have miserable things happen to us and are limited by our nature is what makes us human, therefore do not do transhumanism. So I think you might not agree with the take, but he's got a take. Andrey (00:19:13): I don't think that those are in contradiction to each other necessarily, in that I agree with Alan that I expect a blossoming of new religions to come about, and the existing religions certainly have a commitment to the primary role of humanity as it is today. Seth (00:19:38): Right. Andrey (00:19:38): And so a lot of this document is spent justifying why today's humans are essentially the relevant moral unit. So- Seth (00:19:52): Made in the image of God and all that Andrey (00:19:53): ... humans die, but that's what makes it good in the light of God. I also don't want to be speaking on behalf of the Catholics here. But, that was kind of my sense from it, and it was just don't go for efficiency. Humans aren't meant to be the smartest or the most efficient or anything like that. Even though they're imperfect, that is as it should be. So there is maybe a sliver there where we might have AIs, but as long as they don't have pretense to being moral beings, if they're designed in a way that tries to make them be less like that, then they could coexist with humans in a way that might be satisfactory to the Catholic Church. Seth (00:20:41): Right. And then the natural follow-up question is, okay, all right, if you're going to throw out transhumanism and efficiency for the sake of efficiency, aren't you going to be outcompeted by the groups or the nations that do go full hog for AI- Andrey (00:20:54): Yes Seth (00:20:54): ... transhuman efficiency? And then he's got an answer on that. Do you want to pick that up? Kevin (00:20:59): I wanted to hit on one key point, though, which is a critique that was in the "New York Times" on the fact that, and I found this pretty persuasive, one of the bigger omissions was the lack of specificity around when AI use may constitute a sin, and- Seth (00:21:18): Mm Kevin (00:21:18): ... when AI use may be something that is inherently and definitively bad. And something that I think stood out to me about that was when I talk to people about AI in a moral context and in a setting where we're trying to identify what are those red lines about how and when you use AI, that's where some of the most difficult conversations come up. I love to pose a very dumb hypothetical, which is imagine your best man wrote his best man speech with AI. Are you happy or mad? You're probably pissed off, in my opinion. Now, we could switch it and make the stakes even higher. We could say something like a eulogy. If you found out your eulogy was delivered by your homie, and they're like, "Yeah, I just used Claude, and it was really good." I'm probably rolling in my grave. What are those instances, though, in a moral context? Can you consult ChatGPT as a proxy for your pastor or your religious leader? Can you use ChatGPT for relationships? What kinds of relationships? How far can you take that relationship? And those are some of the questions I find that people have some of the most difficulty resolving, where the contestation by "The Times" was, hey, if there was a question or some lines to be drawn, we would kind of expect that the religious authority would be the one who draws those lines and says, "Yes, this is bad. Yes, this is good." Now you can go forth and use AI in a way that you feel less moral ambiguity. And I just thought that was a really interesting take because we have struggled, in my opinion, about how to draw red lines about when and why AI is used and when and why AI should not be used. Seth (00:23:13): But isn't that the right answer here? The pope notes that the technology is moving fast. It seems like subsidiarity could help a lot with that question. Maybe one region develops the norms to not use the AI for eulogies, and another region develops another norm. Why is that the centrally planned pope should have an opinion on one? Kevin (00:23:34): Well, I think that if we need to have moral clarity as to how and when to use AI, I'm not sure that subsidiarity is going to magically percolate those use cases in a way that is never hyper-relativistic. It's always going to be context-driven, which from the point of a faith, I think if you have no principle other than you do you based off of context, that kind of isn't a faith. Seth (00:23:59): He's got five principles. We can give the five principles he gives. Which are subsidiarity. You're right, I could list them, but one of them- Kevin (00:24:08): But that's not really about AI use on an individual basis. Subsidiarity doesn't change how I use AI Seth (00:24:16): If you're Dario Amodei, it might change the way that you allow people to customize the AI. Andrey (00:24:26): I do think it's very pragmatic of him not to go into specifics, for the reasons stated. But I do think that traditional Christian morality does bear on some of those questions, and in particular, you're not supposed to lie. So if you're giving your best man speech and the AI wrote it for you, that to me seems like it's a lie, no? Kevin (00:24:56): Is it a lie? Seth (00:24:57): Would depend on the norm. Kevin (00:24:59): I don't know. But- Seth (00:25:00): In some places, it'd be a norm to not disclose. In some places, vice versa. Kevin (00:25:05): Well, let's switch to something even easier, which is whether we should make AI universally accessible to everyone, based off of this idea, as Seth mentioned, the universal destination of goods. So for folks who did not spend their entire Saturday or whatever- Andrey (00:25:24): [chuckles] Kevin (00:25:24): ... stationary bike ride reading the encyclical, here's what we are referring to. So this principle, and I'm quoting now from the encyclical, "Reminds us that the Earth's goods, soil, water, air, and natural resources are given by God to the entire human family to sustain the lives of all, and that every person has an inherent right to use of such goods both now and in the future." And the Pope then clarifies, "Certainly, there is a right to private property which has its own specific meaning and purpose, yet it is always subordinate to the universal destination of goods." According to John Paul II, this subordination is the golden rule of social conduct and the first principle of the whole ethical and social order. So that's a bit of a mic drop, or to go back to my earlier- Andrey (00:26:20): [laughs] Kevin (00:26:20): ... refrain, a quill drop by the Pope to say that this is the first principle of the whole ethical and social order. Coming from the Pope, that's a big statement, which is to say making sure everyone has access to these goods, to this knowledge, is incredibly profound to me because, again, if you go and you look at the research Anthropic's done around its economic index report, for example, you'll see whole countries that are just blacked out because there is no access to Claude yet. There is no sort of universal use of AI. And again, as I mentioned earlier, even if it were, the idea that the AI is culturally sensitive, or as robust or as reliable in a certain language, for example. That clearly hasn't been the case so far. And then just to make sure that listeners don't forget the fact that we still have a digital divide, we still have millions, if not billions, of people who don't have access to high-speed internet. So if we are going to realize this idea of the universal destination of, let's say, AI, we are very far behind in terms of just the infrastructure that would be required to make real on that. So I would love the economists' hot takes on this because I'm getting Lockean vibes are coming up. We can Kosian concerns. We could just start name-dropping tons of economists here. What are y'all thinking? Andrey (00:27:57): Well, the first thing is just, yeah, it's a very socialist notion from the Pope, although he tries to thread it with, "We also respect private property." It's a bit weaselly in my opinion, lacking specifics. But I think, in particular with regards to AI, to me, it's a bit of a funny concern. AI is the fastest diffusing technology in the history of the world. It is almost universally accessible. Yes, Claude is blacked out in some countries. By the way, people in those countries have figured out a way to use Claude if you talk to them. Yes, not all languages are equal, but also, we have the best translation tools in history available. I'm not saying there isn't inequality to AI access, but it's actually you can get pretty good AI almost everywhere. And it'll become even more ubiquitous over the coming year, I'm sure. And in particular, Google is essentially serving AI to everyone. So sometimes I just find these concerns extraordinarily contrived. It's people who haven't actually thought about the specifics of the product diffusion, just making pronouncements from their chair about how everyone should get AI, whatever that is. Seth (00:29:15): It's a really special chair, Andre. Andrey (00:29:17): Yes. Seth (00:29:18): It's not just any chair. Andrey (00:29:18): It is. I know. [laughs] Seth (00:29:21): [laughs] I'll second your comments there, Andre. I think you're exactly right about the speed of diffusion. The thing that I would add here is that the new thing that isn't just run-of-the-mill, let's split up the goods equally, is there's a take that he seems to be an innovation. It's unclear if he is drawing on prior teaching here, where he says that extends to immaterial goods as well. That cultural products, intellectual products, are also part of this common universal wheel. And I don't know, that kind of got my Ayn Rand hackles up thinking about if I have an idea in my own head, is that all of society's idea just because I just had it? I think that there is a little bit of an expansive view on what constitutes the goods in the universal destination of all goods here to include things that usually we wouldn't think of as even in communist states, things you would have to share. Alan (00:30:27): Yeah. So look, I'll say, I think the pope is allowed whatever social teaching the pope- Kevin (00:30:33): [laughing] Alan (00:30:33): No, I'm not trying to be snarky about it. I know, I think that you're allowed to be a socialist, you're allowed to be a hardcore capitalist, you're allowed to be anything in between. I certainly don't feel like I have any particular wisdom or expertise to adjudicate between rival conceptions of the political economic good. I think what I think is interesting is to say, okay, let's take this seriously, and let's say that what we do want is this common good type distribution of resources. Does the world of really powerful AGI change the approach to doing that? And I just don't know the answer to that question. But I'd be curious what the economists say. If you are, in fact, a socialist, does the possibility of profound artificial intelligence change what your existing toolkit is? Kevin (00:31:30): Well- Alan (00:31:30): Or should be? Kevin (00:31:31): That's- Andrey (00:31:31): Yeah Kevin (00:31:32): ... I want to hear from the economists, too, but I do want to make sure, I'm going to push back just on the AI adoption and the AI diffusion narrative. I do agree that if you are already on the internet and tech-savvy, you can find a way to use these tools. But I think across the whole of humanity, in a lot of the global majority, there's just still not the infrastructure even in place to do that reliably, and the idea that we'll have the infrastructure in place in the near future to have an equivalent access to AI as someone living in the Bay, for example, is just not going to be the case for years, if not decades, absent some crazy change. So in terms of whether or not this is an actual policy matter, I do think that if your goal is diffusion across a lot of communities, that is a huge barrier, and billions, if not trillions of dollars would have to be spent pretty quickly to actually accomplish that kind of universal use of AI. Aren't we just talking about Starlink plus cell phones? What other technologies, what other infrastructure do you have in mind? Even with that, the idea that is Elon going to make Starlink available for free to everyone around the world? And then- Andrey (00:32:53): Of course not. Kevin (00:32:54): Yeah. Andrey (00:32:55): Well, Google will, and Facebook will, and Facebook is the internet in many places. And not everyone has a smartphone, but almost everyone has a smartphone, and they have Facebook on it. So I've been skeptical of digital divide narratives for the longest time, I think, and they've led to enormously bad policies like investments in extremely inefficient broadband solutions when Starlink makes it all obsolete. Just central planning gone wild, in my opinion. So- Kevin (00:33:25): Which is the pope would back him up on. Pope's anti. This is a whole anti-technocratic centralization overreach essay. This is a very seeing like a state-pilled essay we read. And I think it's really interesting to kind of think about this question which you posed, which is, is there something about this new technology which is kind of essentially more centralizing? And I know a lot of ink has been spilled about, oh, well, here's various ways that AI will tend to allow us to do things independently or in small groups that you would have needed huge teams for, or maybe it'll make us weirder in ways that'll be more diverging and idiosyncratic, and that'll lead to smaller scale groups. But I got news for you guys. My reading of everything together is that at the end of the day, AI is a technology that tends to make more centralized concentrations more efficient. It can process vast amounts of data in order to make more centralized decisions. That was always the critique of centralized decision-making, is that you couldn't process everything. Well, we're starting to get to the place where you can process a lot more. And now I'm not going to argue for central planning, but it does make me think that this is an age coming up where the economic forces will be towards centralization, and that includes big foundation model companies like OpenAI and Anthropic, and it might include companies that we don't even know about yet that'll grow to immense size. But I think that's why it's so important for the pope to be arguing for subsidiarity, not from the perspective of this Hayekian efficiency argument, but from actually, there's some other reason we want to preserve it, and it has to do with dignity. It's not a neo-Brandicean concern. It's not that big companies are essentially evil. It's just that there's something ennobling about decentralization. I think that's particularly compelling, going back to this idea of having some degree of agency in an age in which you may have just a handful of companies dictating incredibly powerful decisions. Just if I accept your scenario, Andre, for example, where it's just Starlink and Meta and Google offer you internet, Apple gives you a phone, and then you're running OpenAI or Anthropic's AI. And so now you just have seven companies who dictate kind of the entirety of your economic existence, if not your informational existence. How then, to Seth's point, do we maintain some degree of, I have a degree of control over my own future and well-being in a world in which seven companies shape the ins and outs of how you wake up, what you do for work, what you read, so on and so forth. Maybe faith and a connection to humanity and an emphasis on agency is the only thing you can kind of stress to make people feel like they have some meaningful role in shaping their lives. Andrey (00:36:37): Yeah Seth (00:36:38): They also serve what we can like- Andrey (00:36:39): So it's a pretty nihilistic take. I don't feel like I don't have agency over my life just because I use Google and Apple products. Those are products, those are bicycles of the mind. I can choose how I use them. Seth (00:36:54): I'm with... Yeah. Andrey (00:36:55): And I think that's true for AI models. Look, I understand that they have values baked into them and so forth, but in the end, I can do a variety of things with them across any ideological spectrum that I can practically think of. Yes, there are subtle biases and nudges and so on, but I don't feel like I've lost agency due to AI. I feel like I've gained agency due to AI. So I just think that this is a bit of a hypothetical, honestly. Alan (00:37:26): Well, isn't all of this a hypothetical? That way [chuckles] we've- Andrey (00:37:31): No, but it is just like this loss of agency. I found one part of the essay interesting, which is the part about the labor market. So he says: "The labor market is one area in which the risks associated with new technologies more clearly emerge. It is thus necessary to remember that economic freedom is not absolute. It must be measured against the common good and the dignity of every person." Blah, blah, blah, blah. "This is possible when it recognizes the creation of dignified, valuable jobs are an essential part of its proper service to society." Seth (00:38:09): Right. Andrey (00:38:09): So I think maybe more speaking to this point of dignity, the pope is arguing for a make work program, like in the style of the New Deal, to give people jobs just so they feel dignity. Seth (00:38:21): The pope likes free distribution. The pope is not sucking wealthier theorem pilled. Alan (00:38:26): No, and look, just to defend the pope for a second, I think his instinct that work is an immense source of dignity and that once people's material needs are met, as they are increasingly in the not just developed world, but in the developing world, that these questions of dignity and entity become really... They sort of begin to hedonically dominate. They really are where you get a lot of your utility from. The idea that AI will replace all potential, certainly white-collar work, is a huge threat. The problem is, what do you do about that? And that's where I feel like the insufficient AGI pilled-ness is the problem here. Seth (00:39:09): Right. Alan (00:39:09): Because a world in which people who use AI can outcompete by a factor of 10 or 100 or 1,000 to one, the economic productivity of those who don't, is not a world in which make work is going to work. I feel like people get very excited about the three make work jobs created during the New Deal, and then they're like, "Okay, that's an actual thing that can get done." Make work, paying people to dig ditches is not a thing that is sustainable, and people also see through that. So the real question is, I think not even an economic one- Seth (00:39:43): It's not sustainable in a dignified sense, right? The idea is there'd be so much income Alan (00:39:47): It's not sustainable in a dignified sense. Well, also, people just won't do it. Governments just won't tolerate this indefinitely. And so the question is- Seth (00:39:55): Well, this is a real politic. Wait, no. Wait, I want to understand why you don't think it's sustainable. So I can understand why it wouldn't be sustainable in a dignified sense if you like, "Oh, it's actually make work, so I'm not getting dignity from it." But the idea is in this AGI scenario, there'll be so much income that we can support people who aren't actually contributing. Alan (00:40:11): Yeah. I guess that's right. Seth (00:40:13): Are you saying that like we'll- Alan (00:40:14): No, I think no. So I'll take that back, because you see that a lot in petro states where a lot of the economy is propped up by sort of this kind of pointless public sector, this pointless bloated public sector. So fine, let me just going to go back to my dignity point, which is to say, at some point, people start seeing through it, and then the question is the one that I feel like the pope's encyclical keeps pushing off, and we're like, I'm actually more interested in the pope's kind of... I want the pope's sort of Catholic existential analysis more than I want the sort of political economy analysis, which is, just go back to the original question. In a world where we are no longer the most useful, most intelligent beings, how do we deal with that in a way that is productive and in a way that allows us to save face? And there are models- Seth (00:41:10): Yeah Alan (00:41:10): ... that we could look to. Chess, and I think chess is always an interesting example here. For a long time, machines couldn't play chess, and then there was a time when machines could beat humans, famously Deep Blue and Garry Kasparov, and then for about a decade, you had what was called the centaur era, where machines plus humans, these centaur teams, were the best, and then at some point, the humans just started causing problems. And so humans contribute nothing at this point to chess. I'm pretty sure an iPhone can defeat Magnus Carl... Like an old iPhone can defeat Magnus Carlsen at this point. And yet chess has never been more popular, and people watch Magnus Carlsen. Seth (00:41:49): Right. Alan (00:41:49): So there are examples where we have worked through the existential malaise of we're not the best anymore, but we still want to see humans do it. What I'm very curious about and where I think religion could play a really useful role is going domain by domain and helping us get to the other side of that transition. But to do that, you do have to take it seriously. You can't just continue to pretend that we are the best. No, no, we're not the best. That's the whole point. How do you live an existentially meaningful life when you're no longer the best? That's the question that I think is the most interesting one. Seth (00:42:25): Well, and to add on to that, too, because I think that we need to distinguish, going to Andre's point earlier, between freedom and control. I think that there's a vast difference between freedom to Kevin (00:42:37): Use AI to do anything, to look up anything, to pursue boundless knowledge, to, in theory, create anything or do anything, versus actual control over the infrastructure and the decisions and the entities that are shaping the preponderance of governance and the shape of the economy itself. And so you can have freedom, and you can have an increase in freedom, but you can have a decrease in control in terms of your actual ability to shape broader circumstances around you. And I think it's important not to confuse the two, because absent having some degree of control over those meta constraints, over those larger aspects of your life- Andrey (00:43:17): Mm-hmm Kevin (00:43:17): ... I do think it's hard to feel a sense of dignity, right? If you're born and to go to this make work idea, and you're told, "Hey, you have one of three jobs. Hey, great, you have freedom to choose your one of three jobs. Enjoy whichever. You can dig a ditch, or you can dig a well, or you can be in charge of high fives. But those are your three jobs." Andrey (00:43:41): [laughing] Kevin (00:43:43): Freedom, yay, but no real control over the nature of your life or the lives around you. And so I think that's the sort of dignity plus or- Andrey (00:43:52): So I guess- Kevin (00:43:53): ... plus Andrey (00:43:55): ... I guess I have a question for you. So suppose that we use democratic mechanisms to govern AI labs. So people elect representatives, the representatives sit in a House of Representatives at Anthropic. They vote on the latest constitution. Do you think that people will actually feel more in control of their lives that way? Because to me, it's not very obvious, right? Seth (00:44:24): Congress is not glowingly reviewed by US society. Kevin (00:44:29): I think that if you give an American an outlet, they'll feel more control. That's my attempt at a riff of If You Give a Mouse a Cookie. Look at how- Andrey (00:44:40): [chuckles] Kevin (00:44:40): ... folks are making- Andrey (00:44:41): Yeah, those books don't tend to end well. I have two small children, and I can tell you, those books are not optimistic stories. Those books are psychological horror films- Kevin (00:44:50): Oh, Jesus Andrey (00:44:50): ... in miniature. Kevin (00:44:51): We'll save that for our next episode. But I think that if you look at how people have made use of town halls and permitting processes right now- Seth (00:45:03): Right Kevin (00:45:03): ... with respect to data centers, I think those people would feel like they are actively shaping, and they are actively shaping the AI infrastructure build-out. So I do think if there were an avenue for people to feel as though they or their neighbor could participate, that would meaningfully change how they felt about AI. Whereas right now, the absence of- Seth (00:45:26): But it's bad. They're using their power for bad. [laughs] Kevin (00:45:30): That's a different point. On the question of whether they would feel like- Seth (00:45:34): Well, I think if we're doing political... I guess what I would say here is, I agree with the previous argument that this is an essay that's about the political economy and not about the existentialism. And so, yeah, if you're going to talk about the political economy, you should care about the economy part of the political economy, right? You want to get the voting power mixed the right way to create the prosperity that makes doing what you want to do possible. I think the pope would've been in an excellent position to do what you described before and talk about how a monastic life could be a model for thinking about what an AGI age would look like. Or, I think about the Messianic age in Judaism, where it's kind of a post-scarcity society, and everyone's devoting themselves to Torah study and mitzvah or whatever, right? That would've been a really interesting essay. This is a political economy essay. And then I do think you have to take a stance on, well, we should maybe put the power in a place where people are making better decisions. Kevin (00:46:37): Well, I think- Andrey (00:46:39): Well, there is an inevitable efficiency trade-off, right? If we think that the ASI is going to be very smart and is going to be well-aligned, the well-aligned is the questionable part, maybe. But if it's well-aligned, then we know the masses have their issues in terms of making decisions. And so- Seth (00:46:58): Is that a Catholic pun, masses? Andrey (00:47:00): [laughs] So yeah, we could delegate to the ASI to make our decisions. And I think this is, I guess, what it's being warned against, is it doesn't matter if the ASI is more efficient, that just the very fact that humans are in the loop in a real way is- Kevin (00:47:20): Well, at 42,000 words- Seth (00:47:21): That's the essay we got. Yeah. Kevin (00:47:23): We could keep going until eternity, religious pun intended. Andrey (00:47:30): [laughs] Kevin (00:47:30): But assuming that we're not going to, why don't we transition here? Seth (00:47:34): [upbeat music] For those of you playing along at home, now is your chance to think about how this conversation has changed your priors. This chance to contemplate your posteriors is sponsored by Revelio Labs. Revelio Labs is a leading provider of labor economics data and data services for companies, academics, and independent researchers. Andre and I have been working in economics of AI, digitization, and automation for a long time, and we can confirm just how useful Revelio's data is. Revelio's team combines comprehensive micro-level data on employee professional profiles, job postings, and employee sentiment with standardizations, mappings, and enrichments available, all to make that data useful without making your modeling decisions for you. The data can be flexibly aggregated to company, market, or industry, and can be used to study questions ranging from career trajectories to occupational transformation, to the returns to skills, and the impact of AI on labor demand for tasks. Can't imagine anyone who would be interested in that. And Revelio data is available on WRDS. Kevin (00:48:39): So if you're an academic with a good library, go see if you have access to their premier data already. And if you don't, you can reach out to their excellent economics team, and they'll hook you up. Andrey (00:48:49): Ooh, the next piece that we're considering is this piece by DeepMind, various DeepMind authors, Positive Alignment. Kevin (00:48:57): Including the friend of the show. Andrey (00:49:00): Yeah. Seb Krier, who refused to take ownership of this paper. [laughing] But yeah. Alan, Kevin, what'd you think? Kevin (00:49:12): I'll let Alan start. I've been talking for way too long. Alan (00:49:17): Yeah, look, I think it's an interesting point, and the inner social psychologist in me likes it, and thinks that the positive psychology turn should apply to alignment as well. And then the old school, Cold War liberal in me gets very nervous about these kind of positive conceptions of human flourishing, right? So, there's this idea that post-war liberalism became what's sometimes called the liberalism of fear, which is the idea that in the wake of all the totalitarian ideologies of the 20th century, Western liberals retreated to a kind of defensive crouch, where the point of liberalism was just to prevent the worst excesses of totalitarian and authoritarian ideologies. And you're not supposed to look to liberalism, or frankly any political philosophy, for a sort of a positive conception of the good. Kevin (00:50:20): And that's also Rawls, right? Alan (00:50:22): Yes. This is related to Rawls's idea of political liberalism. This has become unfashionable lately because something, something neoliberalism, something, something. But I still think there's a decent amount of wisdom in that. And so, whenever I read these proposals that AI systems should promote human flourishing, which to have bite is always... Which only has bite- Kevin (00:50:53): On the other hand Alan (00:50:54): ... if the systems are not doing what their human wants them to do in that moment. Otherwise, none of this would matter, right? That would just be covered by regular alignment. I get a little nervous. So again- Kevin (00:51:07): I wish the essay even got there Alan (00:51:08): ... at a high level of abstraction, these are my trade-offs. Sorry, what? Kevin (00:51:11): [laughs] I wish the essay even got there. If the essay had made the point we need a thicker notion of the good in order to blah, blah, blah, it would've been something fun to argue about and get antsy in our liberal pants about. But it equivocates so much, and it's so wishy-washy about, "Yeah, we want a thicker notion of the good, but there are so many different notions of the good." So, I don't even think it ended up making me afraid as a liberal. Alan (00:51:37): Yeah. Andrey (00:51:37): I don't know, Kevin, do you have anything to add? Kevin (00:51:39): Yeah. For me, this kind of does tie neatly, at least in part, about what we were discussing with the encyclical, which is we also still need a idea of what it does mean to positively align a model to anything, right? The selection of your social welfare function about whatever your objective is going to be is a really, really hard task, and I don't think that we necessarily know, again, to bring in the prior discussion as well. The idea of what the positive outcome is in any context that you are training a model on or setting a model to might vary wildly from one culture to another, and it may change- Alan (00:52:25): Right Kevin (00:52:25): ... over time. And so I appreciate the idea that we should not only look to avoiding negative outcomes and instead try to train models for some degree of positive behavior. But this brings to mind that folks, when Amanda Askell came on scaling laws and talked about Claude's Constitution, many people were not pleased when she said that her ideal was Claude acting like a good neighbor or a good traveler. Folks did not like that as the ambition for Claude. And I'm not saying that's good or bad or otherwise, I'm just saying it's really, really difficult to try to even encapsulate, envision what should a model do. What should that positive alignment be? What does human flourishing- Alan (00:53:16): Right Kevin (00:53:16): ... even look like? And that, to me, is where having more granular ability to train models will be profoundly important. Or at least to use some system prompt that directs your model quickly to whatever your community or your conception of human flourishing looks like, so that we can have that broader kind of polycentric approach to aligning models. But I don't think there's ever going to be one single approach, which is really difficult. Andrey (00:53:51): Yeah. I totally agree with you. I think one of the things much of this discussion misses or it's swept under the rug is that they want to pose this as some philosophical dispute, but it is an empirical question. As someone who studied digital platforms for my entire career, whether something is good or bad, in many ways evaluated by running an AB test and seeing whether the outcomes that you're measuring are improving. And it's completely not obvious ex ante. And I think with anything in such a constitution, that's also likely to be the case. Now, I understand why you would take this approach before you have the data. You have to take a stand on some of this stuff. But in the end, I think a lot of this is an empirical question in addition to a philosophical question. I think I have a broader take on this work is I have no idea who the audience for this is. And I feel like DeepMind puts out a lot of these papers. They're very general. You can see that they're citing a lot. They're citing everyone, and everyone is, we have RLHF, and we have supervised- Seth (00:55:01): 10 co-authors Andrey (00:55:01): ... fine-tuning. Yeah. And let's put in a lot of people on this paper to say a bunch of vague stuff that means nothing. They don't take a stand on anything, essentially. And then people laud this sort of stuff online, I think because they read the abstract. It's like, "Oh, yeah, vaguely I agree that we should try to have the models help human flourishing." But then when you read this paper, even though grammatically it's correct, it is vacuous. It is such a waste of time for them to write it, or alternatively, I have no idea who the audience of this thing is. And this is not only criticism of DeepMind. So many of these AI policy people write this stuff. And I just found it just to be deeply uninteresting. Yeah. Seth (00:55:58): It's for people who don't own a thesaurus and want lots of synonyms for flourishing in different languages. I have to say, reading this after the pope's encyclical made me more negative on the pope's encyclical. Because in it, he says something like, "No technology is neutral. We need to design technology from the ground up in the labs to have all of these five Catholic principles." And I read this, and it's like, do not let the computer scientists do ethics because they're bad at it. [laughs] Kevin (00:56:29): So what would be your conception of a useful, positive alignment paper? If you were to have a one-on-one with these authors and say, "Y'all, look, A for effort, F in execution," based off of what I've heard. Maybe you all assign slightly different grades. What is your feedback? Speak to us, the AI policy community. How can we now go to our friends and say, "Hey, y'all, we talked with Seth. We talked with Andre. Apparently, we're getting it wrong. We're not doing it well." What is the feedback? What can we do to be better? Andrey (00:57:10): Take a stand. If you think that you want a particular conception of positive alignment, tell me what metrics are indicative of that, and then propose a methodology, even if it's not immediately actionable, for how to measure whether a system is pushing us in that positive direction. Maybe do post-interaction surveys with users to see how satisfied they feel or how happy they are, and then you put them in an A/B test and compare different system prompts or... I'm just spitballing here. But give me something actionable instead of giving me a list of vagaries and then it's not even clear in this paper whether they consider that currently labs are already doing positive alignment or whether that's something that's new that needs to be done. Because they list a bunch of things in there that already sound a lot like positive alignment to me. Seth (00:58:07): Right. Andrey (00:58:08): So, yeah. Seth (00:58:09): You guys talked to Askell, which I'm so jealous of. We read the Claude Constitution, and that's where I want people thinking about. That's the actual principles that we're building AIs on right now. What would it look like to get a different team together to have its own hierarchy of values in the Claude Constitution? Can we think about other ways of adjudicating whether an AI is following its principles? Yeah, because like Andre says, if you read the Claude Constitution, there's plenty of positive goals in there. Kevin (00:58:42): Well, so this goes to my point earlier, where I do think that constitutional AI presents a really interesting nexus for public engagement and public participation that we have be the mechanism by which people do feel like they're in control or have some degree of oversight with respect to AI because even if it were- Andrey (00:59:08): Mm Kevin (00:59:09): ... a citizens assembly of 1,000 people across the US who are engaging, let's say, with Claude in shaping Claude's constitution with one another, so on and so forth. Well, now if I'm like, "Well, hey, I know my buddy Alan was a part of the latest constitutional convention for Claude," and I told him, "Hey, bro, you better make sure that Claude's a little bit more of a fan of the Texas Longhorns or whatever." [laughing] Seth (00:59:36): Principle five. Kevin (00:59:37): Maybe now I'm like, "Hey, at least I had some chance of influence," or I know somebody who influenced that person. Whereas right now, I don't think most folks even know anyone who lives in San Francisco because no one can afford it, with the exception of you, Andre, which I'm pleased to hear you're in town. [laughing] But right now- Andrey (00:59:58): What are your secrets, man? Kevin (00:59:59): Yeah. Andrey (01:00:00): I'm on leave at Amazon. I think it's not a secret. Kevin (01:00:02): Yeah. That helps. [laughing] But so that, to me, is a promising vehicle by which we can use that mechanism of what does positive alignment mean in practice. I like your point, Andre, of like, "Hey, go present some scenarios. Go do that A/B testing of saying, how do you want Claude to respond to this very difficult, let's say, even democratic context. Should the president or should the president not invest in this stake in Intel?" Big, huge question. Let's see what people say. Let's see what values we can then deduce from their answers, right, and have that sort of inverse constitutionalism, which could be really interesting. But- Seth (01:00:47): Yeah, there was the MIT Moral Machine Project where they were doing... Did you ever see this? They did millions of trolley problems with people decentralized to see, would you rather run over one grandma or two criminals? Have you seen this? Kevin (01:00:59): No, I'm going to have to check it out. Seth (01:01:01): All right. You have to look that up. Kevin (01:01:02): How many criminals guys versus grandmas? Seth (01:01:05): Exactly. Well, it's the ratio. Can I actually ask you guys a question? This is kind of my big law question I was hoping to get an insight on, which is to us, this constitutional approach seems really promising, but to what extent do you think the constitutional part of constitutional AI, does that metaphor really hold versus where does that metaphor work versus where does it break down compared to something like the US Constitution? Kevin (01:01:34): Well, I'll start briefly by saying Anthropic has been clear, in defense of Anthropic, to say they do not intend this to be a constitution qua the US Constitution, something that evokes the same legal understanding. So it's important to note that the labs have tried to distance the exact mapping of, let's say, the frontier safety framework or the model spec or the Constitution to a legally binding document. Now, with that said, I think that the idea that we're going to have high-level principles and values instilled within something that's going to have an enduring and stable influence on something makes a heck of a lot of sense to me in terms of a constitutional analogy there, which is to say, hey, if you actually go read the US Constitution, there are a lot of huge open questions, which is the reason Alan and I have jobs- Alan (01:02:33): [laughing] K
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