That's just cruft unless there is a benchmark demonstrating it's actually better than just asking an agent to write docs and/or using one of the thousands of document-writing skills like Anthropic's doc-coauthoring.
The age verification that doesn't have to be a nightmare dystopia of 24/7 fine-grained tracking and recording is called parental controls and it already exists in most systems. It doesn't require any proof of ID, internet connection, complex distributed systems, and so on. And it has near 100% success rate.
Does really do a great job? It just says there are no “instances”, it doesn’t explain how the architecture circumvents all the troubles that it leads to such as auth, sync, discovery, etc.
I thought I have clearly explained that I completely disagree with the claim and its entire framing. Not sure what you mean by conclusion that I supposedly agree with.
> No, the point is that for the purposes of this discussion it is irrelevant when the arguments were first made.
How is that irrelevant if the whole statement is literally about when the arguments were first made and supposedly disproven?
> Nowhere does it say that “information wants to be free” was the originator of the idea.
It literally says __now__ that we've seen how lies are also information and can travel even better using the same flow, as if it is something recent.
> It’s like someone used Avatar to discuss how colonialism is portrayed in media, and someone came along to say “Pocahontas did it way before”. Alright, but that doesn’t matter for the argument. We’re discussing the idea itself, its origins do not make a difference for the matter.
If someone says that our views on colonialism were naive before Avatar 2 changed our perception of Avatar, of course it is fair to mention Pocahontas and 300 years of nuanced discussions of colonialism.
> I think it should be pretty obvious that dissemination of information and lies today much different than 300 years ago.
Of course, so what? If your implication is that none of the arguments made over 300 years are relevant today, I would say it is pretty obviously completely wrong.
> when you can’t even know if the person on the other side is real or from your own country
Did people in England and France use to know the authors of seditious pamphlets that were produced in the Dutch Republic and smuggled into those countries? Most of them were anonymous. Not only they didn't know the authors, the authors 100% were enabled by foreign actors.
> it’s only distracting from the point
The point: we've seen recently how damaging the fast spread of lies is therefore only naive fools would be against information control. My rebuttal: we've seen how damaging lies are for 300 years, yet it is a deep ongoing debate that many great thinkers contributed to, therefore it is not just a matter of fools believing into something.
Or do you see "the point" to be something different?
The discussions about intellectual property rights are quite recent, but the idea that "lies are also information and can travel even better using the same flow" was well-explored over 300 years of discussions about freedom of speech (and not only discussions, but also jailings, executions, witch hunts, etc).
What exactly is this "information wants to be free" discourse? The arguments for and against freedom of speech as a foundational social principle span at least 300 continuous years.
> But going back to my initial comment, this whole thread feels like proving my point.
Ok, but look at this thread from the POV of someone like me, who reads lots of philosophy daily and who asks you to simply elaborate on your point, and you just continuously keep deflecting from providing an actual argument.
Even in this comment instead of providing an actual philosophically grounded argument based on all those literally great thinkers many of whom I’ve read with great passion you waste your energy on name dropping things that don’t directly support your initial thesis in any way and then you do some meta-commentary on the impossibility of discussing those issues that you can’t even clearly articulate for several days.
If I take a text written on a tangential topic from a generation or two ago and try to imagine how it applies to the current state of AI that would be me putting words in your mouth and speculating on your interpretation.
I don't want to waste time going over weak uncompelling critique like, if human ~~sound production~~ intelligence is analogue, then ~~digital speakers~~ artificial intelligence is unlikely to be possible (to paraphrase the critique of the Biological Assumption); but I am genuinely interested in the increasing evidence that shows that the foundation of modern AI research is flawed.
Now you again say that there is increasing evidence that the assumptions are wrong and that the foundation is flawed, but when you get to specifics you merely claim that something is unknown or unconfirmed.
You say that "the community" derives facts or claims from unproved assumptions, yet at the same time you say that you "strongly tend to disagree" with those theories and that the theories are "flawed in the sense that they cannot account for subjective experience and agency, amongst other things" merely on account that they are neither confirmed nor unconfirmed. I am confused about your stance. You allow yourself to have strong opinions about something unknown yet criticize other people for the same.
I think it is absolutely normal that the core of a theory is based on not directly testable assumptions. And it's normal that people push it forward if it bears fruits, that's not a fallacy in any way, that's normal inquiry that may or may not lead to successful results.
Of course any research programme requires some assumptions. But I don’t see any reason to call it a fallacy. Saying that something may be “challenged” or is problematic is just weasel wording.
Either there are some serious issues that makes such theories ”flawed in the sense that they cannot account for subjective experience and agency, amongst other things”, or they are just normal theories.
> These theories are flawed in the sense that they cannot account for subjective experience and agency, amongst other things
I don't see how any of the works you referenced can account for that either? Since when is the problem of consciousness solved and we can definitely say what does or doesn't result in consciousness?
Also, translated pages transform newlines into \n.