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If (as Moral Rationalism claims) an action (like ordering genocide) is morally wrong for an agent (like Hitler) only if there is a reason for him not to do it, and if (as HTR claims) there is a reason for him not to do it only if he has some desire that would be served by his not doing it, then it follows that whether an action is morally wrong for an agent depends upon what he desires.
Suppose that envy includes some desire that the rival not have the good.
Most narrowly, IRT could be something like "I don't have a reason to F unless F-ing furthers some desire that I already have, or would come to have if I had full information".
For example, the moral requirement to help others in need does not apply to me only if I desire to help others in need, and the duty not to steal is not suspended if I have some desire that I could satisfy by stealing.
Anything that creates a spark of curiosity within us or generates some desire that typically lays dormant within our familiar days, is often our intuition guiding us to say yes (or at least to learn more).
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If we are to avoid circularity or an infinite regress there must be some desires that are not produced because the agent thinks that satisfying them will facilitate satisfying some other desire.
It is also a problem for this kind of theory that some desires do not or cannot contribute to their own satisfaction (e.g., the desire for rain tomorrow or the desire to be immortal) and that some desires that do contribute to their own satisfaction will not be selected for doing so (e.g., the desire to smoke or to kill one's children).
If we were to read the former, weaker sense of the possibility of motivation into this second premise, we get the claim that a rational, or perhaps virtuous, version of the agent would only be motivated to act in some way if the actual agent has some actual desire that could produce that motivation.
What if there's some incredibly strong desire that's always at the forefront of their thoughts that they are constantly suppressing, a Herculean battle that every straight man fights throughout his life?
We want to see our machines demonstrate some hint of volition or desire that will allow us to name them and connect with them.
Instead of desiring that some project of mine succeed, which is a desire that might be thwarted by my death, I might instead adopt a conditionalized version of this desire, namely: should I live on, let my project succeed.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com