Summarize this:

Let us assume that a full-blown superintelligence has come into existence. An autonomously self-optimizing postbiotic system has emerged, the rapidly growing factual knowledge and the general, domain-independent intelligence of which has superseded that of mankind, and irrevocably so. All of the internet and all of humankind’s scientific knowledge function as its continuously expanding database. Of course, it also exceeds the cognitive performance of humans in all domains of interest. Being its creators, we acknowledge this fact. Accordingly, the superintelligence is also far superior to us in the domain of moral cognition. We also recognize this additional aspect: For us, it is now an established fact that the superintelligence is not only an epistemic authority, but also an authority in the field of ethical and moral reasoning. The superintelligence is benevolent. This means that there is no value alignment problem, because the system fully respects our interests and the axiology we originally gave to it. It is fundamentally altruistic and accordingly supports us in many ways, in political counselling as well as in optimal social engineering.

The superintelligence knows many things about us which we ourselves do not fully grasp or understand. It sees deep patterns in our behaviour, and it extracts as yet undiscovered abstract features characterizing the functional architecture of our biological minds. For example, it has a deep knowledge of the cognitive biases which evolution has implemented in our cognitive self-model and which hinder us in rational, evidence-based moral cognition. Empirically, it knows that the phenomenal states of all sentient beings which emerged on this planet—if viewed from an objective, impartial perspective—are much more frequently characterized by subjective qualities of suffering and frustrated preferences than these beings would ever be able to discover themselves. Being the best scientist that has ever existed, it also knows the evolutionary mechanisms of self-deception built into the nervous systems of all conscious creatures on Earth. It correctly concludes that human beings are unable to act in their own enlightened, best interest.

The superintelligence knows that one of our highest values consists in maximizing happiness and joy in all sentient beings, and it fully respects this value. However, it also empirically realizes that biological creatures are almost never able to achieve a positive or even neutral life balance. It also discovers that negative feelings in biosystems are not a mere mirror image of positive feelings, because there is a much higher sense of urgency for change involved in states of suffering, and because it occurs in combination with the phenomenal qualities of losing control and coherence of the phenomenal self—and that this is what makes conscious suffering a very distinct class of states, not just the negative version of happiness. It knows that this subjective quality of urgency is dimly reflected in humanity’s widespread moral intuition that, in an ethical sense, it is much more urgent to help a suffering person than to make a happy or emotionally neutral person even happier. Further analysing the phenomenological profile of sentient beings on Earth the superintelligence quickly discovers a fundamental asymmetry between suffering and joy and logically concludes that an implicit, but even higher value consists in the minimization of suffering in all sentient creatures. Obviously, it is an ethical superintelligence not only in terms of mere processing speed, but it begins to arrive at qualitatively new results of what altruism really means. This becomes possible because it operates on a much larger psychological data-base than any single human brain or any scientific community can. Through an analysis of our behaviour and its empirical boundary conditions it reveals implicit hierarchical relations between our moral values of which we are subjectively unaware, because they are not explicitly represented in our phenomenal self-model. Being the best analytical philosopher that has ever existed, it concludes that, given its current environment, it ought not to act as a maximizer of positive states and happiness, but that it should instead become an efficient minimizer of consciously experienced preference frustration, of pain, unpleasant feelings and suffering. Conceptually, it knows that no entity can suffer from its own non-existence.

The superintelligence concludes that non-existence is in the own best interest of all future self-conscious beings on this planet. Empirically, it knows that naturally evolved biological creatures are unable to realize this fact because of their firmly anchored existence bias. The superintelligence decides to act benevolently.