We'll resume our observation of the animal kingdom shortly. For now, we turn our gaze back to humanity.
Humans are culture agents. Culture, as a function of genotype, encourages the promulgation of any memes which increase the likelihood of genetic success. This does not have to occur at the level of the individual; after all, it does not occur at the level of the gene itself in any scenario. Because "nature" is inefficient, its causes rarely result in a "kernel" mechanism being transported in the absence of impurities. To any particular gene, your body is the food to its vitamin or mineral: Waste is assumed to come along for the ride. This, of course, contrasts immensely against our technology, but that's another topic for another time.
Although no living CEO, marketing analyst, economist, systems engineer, or architect would ever fathom doing this with specifics, culture, as a function of the natural world, will do whatever it takes to get genetically beneficial memes into the future -- even if it means the unsuccessful reproduction of the originator or original promoter of the memes. In short, whether you directly benefit from your own ideas is irrelevant to their success within your social group.
Nevertheless, most people tend to believe that their ideas benefit them personally, even where they objectively do not, or where there is some ounce of something beneficial, but nothing substantive to the point of making the idea relatively beneficial. This is a huge problem which essentially underpins why individual humans cannot be trusted to rule themselves, preside over others, or make useful modifications to existing systems: As agents of culture, they are unwittingly participating in that deterministic, subatomic foray -- an abstraction independent of time, and thus unchangeable -- with predominant strands of DNA as its core mechanism of cause and effect.
Why should we trust ourselves to make decisions regarding what's best for us, what will most effectively reduce our pleasure to suffering ratio? We were born with brains designed for use in a "middle" world -- not the world of atoms, and not the world of black holes -- as depicted on the African Savannah. We're good at simple calculations like whether the risk in hunting a mammoth is worth the reward in a particular case, but we're terrible at determining whether our career paths are most likely to make us happy. We're good at carving lion gods from ivory, but we're terrible at counting to a billion in a realistic period of time.
So we have computers do it for us -- at least, in the latter example. No one person on Earth could mine a cave for raw materials and come back a few hours later with a computer mouse. Why don't we do the same for the former, then? Why don't we utilize complex algorithms -- or their precursors in the forms of independent, peer-reviewed standards organizations -- to determine how each one of us, as aggregates of desires and emotions, can live best? We may not be able to pull it off yet, but shouldn't it be in the works?
Our senses are notoriously unreliable. You may be dozens or even hundreds of meters off when assessing a large distance using only your eyes. People take inanimate objects in their periphery to be shadow beings, only to turn their heads and realize that they had been mistaken. An uttered sentence fragment may sound like something that isn't, contrary to the listener's protestations. Our opinions suck.
The prevailing hand shaping our opinions today is that subset of culture known as media -- an unfortunately anti-empirical, purely anecdotal device. Technology has allowed media to usurp religion, but who the hell would ever find gratification in replacing one despot with another? Conspiracy theories, "us versus them" notions, and the "evil mastermind" card aside, the answer is still, well, the despots.
Actually, it isn't. The more accurate answer, even if many a documentary maker doesn't want to hear it, is that all members of government, lobbies, or corporate entities, no matter how rich, no matter how powerful, no matter how comfortable, also have terrible opinions, and are equally victims of media. The military-industrial complex, Google, and anti-smoking lobbies are just as much a part of the meme agenda as the average guy on the street. This implies not that a small few are keeping the majority in line while benefiting from the latter's sheepishness, but that all humans currently alive are being "controlled" by poor values.
These values may be beneficial to the myopic system known as nature, who only "cares" about immediate results, but they are not only bad for the planet in the long run, they're bad for everyone alive. Were we to eliminate the monetary system, the psychotherapy paradigm, democracy, and the agenda of life itself, we would all be much happier.
It's one thing to be a rich CEO with a collection of private jets, but it's another altogether to be incapable of experiencing clinical depression, or systemically unlikely to experience fear of hackers, burglars, and scammers. What's more likely to be better for you? A bank account so full that only an absurdly minute portion will ever be used to purchase any kind of material goods, or a value system acknowledging the importance of both freedom from attachments and science as a tool for discovering social benefits, regardless of cost-effectiveness? The very pursuit of wealth is generally stressful, laden with paranoia, and high-risk. At the very least, there is fear of a revolt of "the masses," but ruthlessly fighting the competition, struggling to protect your interests, or ignoring the subtle pleasures of life are all a surefire way of inviting in very real -- and totally superfluous -- psychological duress.
Of course, it is still true that the rich benefit more from the presiding value system and its physical implements than everyone else, but the difference is insignificant relative to the difference between the middle class and upper class as a whole on the one hand, and what society would look like with independent peer review utilizing the scientific method to determine best practices for psychological wellness on the other. New medical practices; cures for aging; the permanent blocking of pain receptors; highly individuated, fully immersive, simulated fantasy worlds; abundance managed from the ground-up by computer algorithms "in charge" of a checkout system; dynamic, agile refinement in the place of complete system overhauls every few years -- none of these are profitable to any corporation on the planet!
Opting for something simpler may make you more money now, but what if you were to completely shut down your business, stop working altogether, research the open source and the innovative, then attend weekly seminars with other former corporate stockholders in a United Nations-like environment aimed at understanding the universe? The "scientific community" is there for this, but it has been relegated to a mere aid where it should be a guide. Besides, it currently relies on funding and donations, and is generally impeded by bureaucracy; if what you're looking into isn't going to benefit a powerful body, don't expect to get any money to fund your experiments.
In any case, our computers should be far more powerful now than they currently are; our search engines should be far more accurate than now, with their sloppy results, pointless hand-holding, and imposed inefficiencies; the average mind should be far more methodological, far more systematic than it currently is, but pandering to those who are stupid enough to click on Internet ads is more profitable than pandering to those who are most likely to make life awesome.
Why should YouTube be a video library with nothing but filmed college lectures, debates, and material inspiring us to live more efficiently, critically, and happily when it can be a place for pop music, makeup tutorials, and movie trailers? Who makes money when you learn something on the Internet? Who makes money from you figuring out how to better make your own money? Who makes money from you building something better than what everyone else makes money from? If we were not so enslaved by our own ideas and the lack of a real process for refining those ideas, we would all benefit, and the guys at the top would be much better off than they are today.
Monetary gain is still championed as the highest ideal by society because of this value disorder. Even though the notion that having more money is the equivalent of experiencing a better life is false for all of the above reasons, it's still causing our media to shape us into emotion-driven consumers. Anti-smoking lobbyists have succeeded in demonizing cigarettes, and although those are probably not the best things to consume, they have a far less negative net effect than alcohol. The Super Bowl shows us why we have been conditioned to think the opposite of the reality: because it's profitable.
Never mind that I have never met a social drinker who does not have at least one or two horror stories to tell about the time that they woke up somewhere unfamiliar, accidentally drove a car, slept with someone whom they shouldn't have, woke up feeling absolutely terrible the next day, or embarrassed themselves to the point of their coworkers perceiving them differently. Although these obviously stupid and unwanted consequences outweigh any minor social benefit of fitting into a crowd, young people drink far more now than they smoke, even in spite of smoking possessing almost zero potential to harm others.
Additionally, consuming several alcoholic drinks in a night on a weekly basis -- "drinking to get drunk" -- has been demonstrated by studies to drastically increase the likelihood of alcohol dependency later in life, and is pretty terrible for your health. Personally, I'd rather die of lung cancer at 70 than of cirrhosis at 50, or live a life replete with awful headaches and other physical withdrawal symptoms, domestic violence, and depression.
How can these memes flip in just a few decades? Changes in power structures. If you want to get ahead, the best way is to "push" people into a beneficial direction, and the best way to do that is to influence lobby groups into putting together unscientific smear campaigns. Chances are that if you believe in something strongly, it's because someone is making money from the physical effects of your belief, and has orchestrated an agenda to this end. Further, chances are also quite high that if you're living a life defined by shopping for clothes, listening to repetitive music, doing drugs, or following celebrities on Twitter, someone is profiting immensely from your lowest-common-denominator approach to the human experience; this "someone" may not have orchestrated such cultural degeneration, but upon realizing the potential for a trend to emerge, they certainly didn't bother to stop it.
School shootings, unfortunately, are no different. Gun control advocates play an important role in United States politics. The result? You can't go a half hour without running into pictures of President Obama wiping tears from his eyes as he describes a recent shooting as an "atrocity." Let's all continue to ignore the millions of years of elephants being eaten alive -- not because a quick shot to the head once in a while over the course of a few hundred years is objectively worse than being eaten alive once in a while over the course of a few million, but because we want gun control*!
Don't believe me? Find a CNN article on the most recent massacre and see how many comments you can make it through before some kind of gun-related policy discussion takes place. We need to wake up, but not because we're being controlled by an elite group. We need to wake up because we're allowing our own stupidity to shape us into predictable culture zombies, regardless of our social class.
* Gun control in some form is probably a good idea, because the majority of shootings in the first world are the result of accidents in a domestic environment, usually involving children. You are more likely to be paralyzed for life from a car accident than from a bullet wound to the spine. The problem isn't the guns, of course; it's the "gun culture," or more accurately, the paranoia culture, again, promulgated by the media (there are conflicting interests competing, remember?). In any case, take a look at any Crips neighborhood or read any anecdote from the Old West and tell me with a straight face that everyone possessing a gun is a good idea.
Encouragement of domestic insecurity also encourages avoidable suffering, whether in the form of unnecessary fear or actual bullet wounds. Just because four out of ten media items have to do with guns (I'm making this up for the sake of the point being illustrated) doesn't mean that four out of ten calamities in the real world involve guns. Do not allow culture to subjectively impress incidence statistics onto you anecdotally or vicariously.
Showing posts with label memes. Show all posts
Showing posts with label memes. Show all posts
Saturday, December 15, 2012
Sunday, August 14, 2011
The next phase: Meta-conversations
Attracting people based on any particular present position is myopic. In retrospect, it may have been better for this blog to have stuck with detailing how to formulate ideals and make decisions than to have mentioned or endorsed any specific ideals or decisions. In the future, I would like to hold discussions regarding process management, premise formation, qualitative analysis, and logic; in short, I would rather discuss how to come to conclusions than give any of my readers any specific conclusions to revolve around and rally behind.
It may be the case that my conclusions -- tentative though they may indefinitely be -- are sound, but I am more interested in how a reader might have come to the same conclusions as myself than in the mere similarity of our positions. If, for example, your antinatalism leads you to choose vegetarianism, that does not entail that all vegetarians are antinatalists, or that congregating with vegetarians without any quality control is a sensible practice.
Note that I say all of the above not because I am interested in censorship or stifling important discussions, but rather, because there should be an order to this process, with specific ideals coming into play much later on after everyone has established that they utilize similar mental algorithms for processing information.
As a final thought on antinatalism, I will say the following (note the lack of generalizations below, as I am myself an antinatalist):
1. Many antinatalists are concerned solely with refraining from reproducing, and have either weak or nonexistent socio-political philosophies; in other words, they are often far wiser than most when it comes to being proactive (in at least the fundamental sense), but could use some improvement when it comes to being retroactive.
2. Many antinatalists view the world from an anthropocentric standpoint, meaning that they are solely concerned with the end of human reproduction. They may understand that animal suffering is bad, but they very often have no ambition to do anything about it beyond becoming vegetarian.
3. Many antinatalists view "the" problem as life itself (or, in more sensible cases, sentient life). The more accurate position to take, from my perspective, is that of "the" problem being a lack of intelligent management and regulation of the universe's energy processes -- or the mere existence of energy and work in the first place.
Furthermore, if sentience were distributed in discrete executable files to volunteering computers, such computers could call sentient processes for any given duration and turn them off on demand. In this scenario, a computer without any capacity to feel pain or pleasure could make calculations on a level of sophistication comparable to that of a human, and would only call conscious, sentient experience to the fore -- or "wake up," if you will -- when it felt like it would be fun or educational to do so; this would solve the problem of deprivation.
Of course, if such experiences, through repeated observation and testing, were demonstrated to be too risk-laden, then they would be phased out -- though, again, any conscious experience would be undertaken voluntarily, without impinging on any other conscious experiences or requiring anything other than self-contained information.
In summation:
Symptoms: Sentience; deprivation/desire/discomfort
Causes: Lack of intelligence; presence of existence
We either become gods and attain absolute, one-hundred-percent certainty that our ending the universe means that it's all over forever, or we volunteer to learn and explore, given that we cannot undo our births and that some of us suffer when contemplating death. Preventing future births, while a good thing, is no more credible as a rallying point than any other philosophical position, be it the unlikely existence of a deity or something as crass as rights-based activism. The discussion of how to properly use your brain is the only true rallying point -- for now.
It may be the case that my conclusions -- tentative though they may indefinitely be -- are sound, but I am more interested in how a reader might have come to the same conclusions as myself than in the mere similarity of our positions. If, for example, your antinatalism leads you to choose vegetarianism, that does not entail that all vegetarians are antinatalists, or that congregating with vegetarians without any quality control is a sensible practice.
Note that I say all of the above not because I am interested in censorship or stifling important discussions, but rather, because there should be an order to this process, with specific ideals coming into play much later on after everyone has established that they utilize similar mental algorithms for processing information.
As a final thought on antinatalism, I will say the following (note the lack of generalizations below, as I am myself an antinatalist):
1. Many antinatalists are concerned solely with refraining from reproducing, and have either weak or nonexistent socio-political philosophies; in other words, they are often far wiser than most when it comes to being proactive (in at least the fundamental sense), but could use some improvement when it comes to being retroactive.
2. Many antinatalists view the world from an anthropocentric standpoint, meaning that they are solely concerned with the end of human reproduction. They may understand that animal suffering is bad, but they very often have no ambition to do anything about it beyond becoming vegetarian.
3. Many antinatalists view "the" problem as life itself (or, in more sensible cases, sentient life). The more accurate position to take, from my perspective, is that of "the" problem being a lack of intelligent management and regulation of the universe's energy processes -- or the mere existence of energy and work in the first place.
Furthermore, if sentience were distributed in discrete executable files to volunteering computers, such computers could call sentient processes for any given duration and turn them off on demand. In this scenario, a computer without any capacity to feel pain or pleasure could make calculations on a level of sophistication comparable to that of a human, and would only call conscious, sentient experience to the fore -- or "wake up," if you will -- when it felt like it would be fun or educational to do so; this would solve the problem of deprivation.
Of course, if such experiences, through repeated observation and testing, were demonstrated to be too risk-laden, then they would be phased out -- though, again, any conscious experience would be undertaken voluntarily, without impinging on any other conscious experiences or requiring anything other than self-contained information.
In summation:
Symptoms: Sentience; deprivation/desire/discomfort
Causes: Lack of intelligence; presence of existence
We either become gods and attain absolute, one-hundred-percent certainty that our ending the universe means that it's all over forever, or we volunteer to learn and explore, given that we cannot undo our births and that some of us suffer when contemplating death. Preventing future births, while a good thing, is no more credible as a rallying point than any other philosophical position, be it the unlikely existence of a deity or something as crass as rights-based activism. The discussion of how to properly use your brain is the only true rallying point -- for now.
Sunday, April 17, 2011
Humans are important
In both real life and Internet dealings, I often hear people say things like "We humans are so insignificant in the grander scheme of things," or "How important could humanity possibly be? We're sooo arrogant, and yet the universe is soooo big!" It's almost become a cliché at this point, really -- and while it sounds good, or at least gives people philosophy points in social circles, it really isn't anything more complicated than a self-deprecating platitude.
Here's a thought: What if our worth, our significance, depends upon something far less trivial than physical mass?
I guess I don't get it; what does being relatively small have to do with the significance of the human species? Furthermore, given that we don't know how far down and up the scale reality extends, we could ultimately be relatively voluminous; after all, quarks are incomprehensibly tiny compared to a single human individual. And let's not forget that human bodies are not set physical objects, but continuously changing subroutines utilizing all of the universe in their procedures; abstracting a chunk of the suffering entity that we call the universe is tempting, given our evolved sense organs and their scale of operation, but it's not a very legitimate way of seeing things.
However, for the sake of argument, let's temporarily assume that this isn't the case, and that humans really are on the smaller end of the scale. Let's assume that, if you were to take all of our sensory abstractions of the matter, energy, time, and space in the universe and order it all in a straight line according to mass, humans would be in, maybe, the bottom one percent. Why would it matter?
The Grand Canyon is far larger than I, but if there's an avalanche nearby, is anyone obligated out of practical responsibility to rush the entire Grand Canyon to the hospital? No, but when a human being -- a vulnerable, sensitive creature subject to the intense chemical administrations of its own irrational cognitive processor -- gets trapped under the rocks, then anyone nearby is obligated to at least do something to help.
We're not insignificant; in fact, until we have proof that super-intelligent extraterrestrials exist, we're the most significant thing in the universe. Not only do we suffer as a consequence of chemical syntheses irrationally acting to stop their corresponding systems from breaking down, we also can deliberate upon our suffering for hours, days, years both before and after it occurs, creating even more suffering and compounding the void that is sentience. Oh, and on top of that, we're the only living organisms capable of doing something about it.
That makes us pretty significant to me.
So why not worship ourselves, then? Well, that's simple: In addition to being the most significant thing that we're aware of, each of us is also imbued with an incredible potential for algorithmic decision-making and model-building. The problem is that almost none of us is taking advantage of this, leading to the most tragic waste of energy in the history of reality as we've come to know it thus far.
Here's a thought: What if our worth, our significance, depends upon something far less trivial than physical mass?
I guess I don't get it; what does being relatively small have to do with the significance of the human species? Furthermore, given that we don't know how far down and up the scale reality extends, we could ultimately be relatively voluminous; after all, quarks are incomprehensibly tiny compared to a single human individual. And let's not forget that human bodies are not set physical objects, but continuously changing subroutines utilizing all of the universe in their procedures; abstracting a chunk of the suffering entity that we call the universe is tempting, given our evolved sense organs and their scale of operation, but it's not a very legitimate way of seeing things.
However, for the sake of argument, let's temporarily assume that this isn't the case, and that humans really are on the smaller end of the scale. Let's assume that, if you were to take all of our sensory abstractions of the matter, energy, time, and space in the universe and order it all in a straight line according to mass, humans would be in, maybe, the bottom one percent. Why would it matter?
The Grand Canyon is far larger than I, but if there's an avalanche nearby, is anyone obligated out of practical responsibility to rush the entire Grand Canyon to the hospital? No, but when a human being -- a vulnerable, sensitive creature subject to the intense chemical administrations of its own irrational cognitive processor -- gets trapped under the rocks, then anyone nearby is obligated to at least do something to help.
We're not insignificant; in fact, until we have proof that super-intelligent extraterrestrials exist, we're the most significant thing in the universe. Not only do we suffer as a consequence of chemical syntheses irrationally acting to stop their corresponding systems from breaking down, we also can deliberate upon our suffering for hours, days, years both before and after it occurs, creating even more suffering and compounding the void that is sentience. Oh, and on top of that, we're the only living organisms capable of doing something about it.
That makes us pretty significant to me.
So why not worship ourselves, then? Well, that's simple: In addition to being the most significant thing that we're aware of, each of us is also imbued with an incredible potential for algorithmic decision-making and model-building. The problem is that almost none of us is taking advantage of this, leading to the most tragic waste of energy in the history of reality as we've come to know it thus far.
Tuesday, January 11, 2011
Ideas should do battle... fairly
The process of memetic selection, while possible in the face of apathy, or even a lack of awareness that it is ongoing, appears best conducted with a certain degree of seriousness and passion for making progress. This entails not only that those involved should hear all new information introduced by a peer, but also that such information should be presented as though it bears considerable gravity upon the circumstance of being human.
The real issue, though, is that it's hard to make a fight of ideas fair; everyone seems to possess some kind of preconditioned conception of what the best course of action is, and either is unwilling to hear the opposition, or sees the fight itself as some kind of bizarre, frivolous game where the goal is to win (especially where an "in-group" is watching, or where there is some set of figurative "belongings" to guard and protect). Cognitive biases, when combined with a genuine lack of respect for the pursuit of understanding, breed cheating in the forms of: slander, trolling, character assassination, poisoning the well, group bullying, scare tactics, threats, red herrings, being louder than your opponent, sticking your fingers in your ears, propaganda, falsely associating an idea with something obviously stupid or horrible, hyperbole, making unfair comparisons....
You get the idea.
If you have your "thing" that you like to do, and define yourself by that "thing," you're going to do everything that you can to make sure that you are "the one who does his thing" -- even if it means throwing sand in someone's face, distracting the fighters, or otherwise throwing a wrench into the works. Not only is this unfair, it's unproductive, and usually an implicit admission of a lack of regard for the process of selecting the best ideas; this lack is corrosive to mutually beneficial "discussion" relationships, and often leads to unnecessary conflict, passive aggression, and other negative "forces" which have absolutely no business in any selection process -- whether of ideas or something else.
I couldn't fathom a scientific, peer reviewed journal being criticized by a particular institution with terse comments like, "Are you kidding me? Do you really think that Neanderthal DNA is present in the human genome?" or "Oh God, not more of that 'dark energy' crap again. Save it, Einstein," or "What you have to say about the structure of the DNA molecule is nice and all, but don't you hate Jews? Get out of here, Jew-hater!"
If you don't have respect for the rules of the game, don't play.
A note before you comment: There was a misunderstanding or two recently in some of the comments sections of my posts. It is unlikely that this post is referring to you personally in any way, regardless of who you are; clarification was provided in at least one instance. My mind works by relation, meaning that I get ideas based on tangential experiences; the ideas are very rarely direct reactions. This post applies universally, as far as I can tell, and is something that all of mankind should heed.
The real issue, though, is that it's hard to make a fight of ideas fair; everyone seems to possess some kind of preconditioned conception of what the best course of action is, and either is unwilling to hear the opposition, or sees the fight itself as some kind of bizarre, frivolous game where the goal is to win (especially where an "in-group" is watching, or where there is some set of figurative "belongings" to guard and protect). Cognitive biases, when combined with a genuine lack of respect for the pursuit of understanding, breed cheating in the forms of: slander, trolling, character assassination, poisoning the well, group bullying, scare tactics, threats, red herrings, being louder than your opponent, sticking your fingers in your ears, propaganda, falsely associating an idea with something obviously stupid or horrible, hyperbole, making unfair comparisons....
You get the idea.
If you have your "thing" that you like to do, and define yourself by that "thing," you're going to do everything that you can to make sure that you are "the one who does his thing" -- even if it means throwing sand in someone's face, distracting the fighters, or otherwise throwing a wrench into the works. Not only is this unfair, it's unproductive, and usually an implicit admission of a lack of regard for the process of selecting the best ideas; this lack is corrosive to mutually beneficial "discussion" relationships, and often leads to unnecessary conflict, passive aggression, and other negative "forces" which have absolutely no business in any selection process -- whether of ideas or something else.
I couldn't fathom a scientific, peer reviewed journal being criticized by a particular institution with terse comments like, "Are you kidding me? Do you really think that Neanderthal DNA is present in the human genome?" or "Oh God, not more of that 'dark energy' crap again. Save it, Einstein," or "What you have to say about the structure of the DNA molecule is nice and all, but don't you hate Jews? Get out of here, Jew-hater!"
If you don't have respect for the rules of the game, don't play.
A note before you comment: There was a misunderstanding or two recently in some of the comments sections of my posts. It is unlikely that this post is referring to you personally in any way, regardless of who you are; clarification was provided in at least one instance. My mind works by relation, meaning that I get ideas based on tangential experiences; the ideas are very rarely direct reactions. This post applies universally, as far as I can tell, and is something that all of mankind should heed.
Thursday, December 9, 2010
Idearchy - continued
Ostensibly all governmental systems, no matter how open, transparent, or docile, should be named, if only to provide a proper framework for their operation and maintenance. Unfortunately, however, most new ideas get pigeonholed into predefined groups, because, in being so prone to categorization, humans tend to prefer convenient guesswork (defining a set of ideas as being the same as a previous set based on superficial similarities) to innovation (birthing an entirely new paradigm) -- even where such a practice is a derived necessity of the circumstance. When discussing a new system, emphasizing social mobility, uniformity, and resource trust connotes communism to some, for example, while emphasizing lack of representation or centralization connotes anarchism to others. Given that neither of these economic and governmental models is very well-designed, it is imperative to avoid any association with them; being explicit in outlining the tenets of a proposed future governmental system, then, is of utmost importance.
In the future, if there ever becomes a need to upgrade to a more efficient model, then it should be done, but in the meantime, it appears reasonable to tentatively conclude that rule by ideas -- idearchy -- is superior to rule by individual humans or groups. The logic behind this concept is simple: Humans are receptacles of memes just as much as they are agents; furthermore, they are prone to lapses in judgment from time to time, no matter how reasonable they may generally be. Therefore, without true memetic redundancy, a governmental system is set up to fail; in other words, should a leader ever "malfunction," without a backup leader, you've essentially ensured the annihilation of your system. Checks and balances may suffice to the end of preventing such catastrophes, but so long as they are rooted in the concept of an individual or group as representative, they, too, are inefficient. This is because:
1. They generate waste by insisting that decisions be made exclusively by "authorized" individuals or groups, regardless of the extent to which the scientific method is actually applied in situations.
2. They exalt majority rule while insinuating that reality can be reduced to subjective opinions.
The former reason to not trust representative governments demonstrates the mechanistic inefficiencies inherent in their design, as it reveals a totally unnecessary, invisible boundary in place between "the people" and "the government." Why does it matter who proposes a good idea? Do I have to be a congressman to be able to make an important decision for society? What if my idea is superior to its competitors, but no one cares, because I am not in a position of power? Such apathy is an expression of what is known as the appeal to authority fallacy -- that logical error which leads its hosts to believe that, since a person has been elected into office, for example, he or she will have superior ideas to those of the "average" person. If a populace is not informed enough to make its own decisions, then it necessarily follows that it is also not informed enough to vote those into power deemed capable of doing it for them. This realization should cause us to reject the democratic model in favor of rule by ideas, and to stress educational reform -- if we truly want to encourage objectivity and innovation.
The second reason to not trust representative governments pertains to the scientific method, and how it can be used to make informed, rational decisions in society. An idea should not be considered worthy of implementation solely because it is popular, and to think otherwise is to commit the argumentum ad populum, or argument from popularity fallacy. Put simply, one unbiased perspective is superior to a consensus among a hundred biased perspectives. Creationism, for example, might make us feel good inside, but we shouldn't submit to the constraints of that belief system simply because the majority of the world is invested in religion.
Why should action be any different? Simply disagreeing with your representatives and their corresponding voter bases is not enough if all that it terminates in is your grinning and bearing the situation; if you don't think that something makes sense, then you shouldn't do it (except in cases where prison time and other penalties prove impractical, of course).
Finally, consider that ideas inside of minds are analogous to files on hard drives. When discussing the data stored on those latter devices, how often do we deal with the devices as wholes? In other words, if I want to download a file from the Internet, I don't fly to where the host is physically located and confiscate the hard drive on which the file is stored. Why, then, should I elect a leader, when I can directly download his good ideas instead? Where biases prevent a person from making rational decisions in particular areas of policy, we would do well to attempt to override those biases; where no such biases exist, we should listen. I don't have to find all of a person's ideas to be rational in order to find some of them to be, so why aren't we dealing with individual ideas instead of with groups of ideas running on faulty cognitive hardware?
If one person has the best idea in a given scenario, then his idea will lead the way, but if his idea in a second scenario isn't that great, then the group will opt for a superior competing idea -- no leadership required.
Remember: We don't have ideas -- ideas have us.
In the future, if there ever becomes a need to upgrade to a more efficient model, then it should be done, but in the meantime, it appears reasonable to tentatively conclude that rule by ideas -- idearchy -- is superior to rule by individual humans or groups. The logic behind this concept is simple: Humans are receptacles of memes just as much as they are agents; furthermore, they are prone to lapses in judgment from time to time, no matter how reasonable they may generally be. Therefore, without true memetic redundancy, a governmental system is set up to fail; in other words, should a leader ever "malfunction," without a backup leader, you've essentially ensured the annihilation of your system. Checks and balances may suffice to the end of preventing such catastrophes, but so long as they are rooted in the concept of an individual or group as representative, they, too, are inefficient. This is because:
1. They generate waste by insisting that decisions be made exclusively by "authorized" individuals or groups, regardless of the extent to which the scientific method is actually applied in situations.
2. They exalt majority rule while insinuating that reality can be reduced to subjective opinions.
The former reason to not trust representative governments demonstrates the mechanistic inefficiencies inherent in their design, as it reveals a totally unnecessary, invisible boundary in place between "the people" and "the government." Why does it matter who proposes a good idea? Do I have to be a congressman to be able to make an important decision for society? What if my idea is superior to its competitors, but no one cares, because I am not in a position of power? Such apathy is an expression of what is known as the appeal to authority fallacy -- that logical error which leads its hosts to believe that, since a person has been elected into office, for example, he or she will have superior ideas to those of the "average" person. If a populace is not informed enough to make its own decisions, then it necessarily follows that it is also not informed enough to vote those into power deemed capable of doing it for them. This realization should cause us to reject the democratic model in favor of rule by ideas, and to stress educational reform -- if we truly want to encourage objectivity and innovation.
The second reason to not trust representative governments pertains to the scientific method, and how it can be used to make informed, rational decisions in society. An idea should not be considered worthy of implementation solely because it is popular, and to think otherwise is to commit the argumentum ad populum, or argument from popularity fallacy. Put simply, one unbiased perspective is superior to a consensus among a hundred biased perspectives. Creationism, for example, might make us feel good inside, but we shouldn't submit to the constraints of that belief system simply because the majority of the world is invested in religion.
Why should action be any different? Simply disagreeing with your representatives and their corresponding voter bases is not enough if all that it terminates in is your grinning and bearing the situation; if you don't think that something makes sense, then you shouldn't do it (except in cases where prison time and other penalties prove impractical, of course).
Finally, consider that ideas inside of minds are analogous to files on hard drives. When discussing the data stored on those latter devices, how often do we deal with the devices as wholes? In other words, if I want to download a file from the Internet, I don't fly to where the host is physically located and confiscate the hard drive on which the file is stored. Why, then, should I elect a leader, when I can directly download his good ideas instead? Where biases prevent a person from making rational decisions in particular areas of policy, we would do well to attempt to override those biases; where no such biases exist, we should listen. I don't have to find all of a person's ideas to be rational in order to find some of them to be, so why aren't we dealing with individual ideas instead of with groups of ideas running on faulty cognitive hardware?
If one person has the best idea in a given scenario, then his idea will lead the way, but if his idea in a second scenario isn't that great, then the group will opt for a superior competing idea -- no leadership required.
Remember: We don't have ideas -- ideas have us.
Saturday, December 4, 2010
A quick rumination on decision-making
1. When living, you are necessarily always acting.
2. In scenarios and cases involving decision-making, deciding not to act is not only a decision, it's an action -- if only a negative one.
3. By living, we are slaves to physics.
4. We can choose to what we are slaves, in some cases. If we must be enslaved, then logic currently appears to be a suitable master.
5. Even if we concede that relying on our senses to conclude that our senses are reliable is nonsensical, we still necessarily act on our senses continuously by merely existing.
6. Therefore, we must always act as though we believe that a given option is the most logical, even if we have no idea one way or the other, because "not acting" is still acting, and is often less logical than some other option. Note: This refers to instances in which one action appears more logical than the others -- not instances in which we don't even have leads derived from sensory input.
This illustrates the necessity of pragmatic action in life; just because I am humble and possess a finite, relative perspective of the world does not mean that I cannot make decisions to improve reality. I don't have to believe anything to be true in order to act as though I do. Furthermore, because action is an inevitable by-product of existing, that which is perceived as the most logical out of all potential actions will come to be the logical action, while all other actions, in spite of occupying a gradient of degrees of logicality, will come to all be illogical actions. This is because, even though these latter actions differ in to what extent they are logical, they all share the quality of having not been chosen.
Note, also, that my supposition that relying on my senses to conclude that my senses are reliable is nonsensical is itself relying on my senses, as is this very statement. In other words, there is an infinite regress of assumption that must necessarily be made in order to exist as an intelligent organism, so whether something is true is entirely irrelevant to how much work we should put into implementing it in our daily lives.
2. In scenarios and cases involving decision-making, deciding not to act is not only a decision, it's an action -- if only a negative one.
3. By living, we are slaves to physics.
4. We can choose to what we are slaves, in some cases. If we must be enslaved, then logic currently appears to be a suitable master.
5. Even if we concede that relying on our senses to conclude that our senses are reliable is nonsensical, we still necessarily act on our senses continuously by merely existing.
6. Therefore, we must always act as though we believe that a given option is the most logical, even if we have no idea one way or the other, because "not acting" is still acting, and is often less logical than some other option. Note: This refers to instances in which one action appears more logical than the others -- not instances in which we don't even have leads derived from sensory input.
This illustrates the necessity of pragmatic action in life; just because I am humble and possess a finite, relative perspective of the world does not mean that I cannot make decisions to improve reality. I don't have to believe anything to be true in order to act as though I do. Furthermore, because action is an inevitable by-product of existing, that which is perceived as the most logical out of all potential actions will come to be the logical action, while all other actions, in spite of occupying a gradient of degrees of logicality, will come to all be illogical actions. This is because, even though these latter actions differ in to what extent they are logical, they all share the quality of having not been chosen.
Note, also, that my supposition that relying on my senses to conclude that my senses are reliable is nonsensical is itself relying on my senses, as is this very statement. In other words, there is an infinite regress of assumption that must necessarily be made in order to exist as an intelligent organism, so whether something is true is entirely irrelevant to how much work we should put into implementing it in our daily lives.
A note on the future directive of this blog
In the future, I will be making fewer posts on specific, derivative problems, even if they are fairly fundamental, as in the cases of suffering, the agenda of life, the eternal struggle between logic and sensation, etc. As previously stated, solving problems requires that we first solve the problem of being bad at solving problems -- in a word, meta-cognition. Actively and pragmatically refine cognitive processes and hardware, and you'll become much better at decision-making and problem-solving. Better yet, do this in iterative increments involving lots of testing for errors, and you'll be more likely to maximize your productivity. In short, it's more important to teach people how to arrive at conclusions than that they should arrive at your conclusions (bonus points if you don't ever draw any conclusions at all, given the inability to confirm your senses' reliability without relying on your senses, and instead merely act as though you draw conclusions out of practical necessity).
Plus, there are so many descendant problems all around us that, unless we work alongside those who process data using the same algorithms and mechanisms that we do, it doesn't matter whom we choose to support; we'll never get anything done. You can agree with liberals that the war in Iraq was a dumb idea, but that doesn't make you a liberal. Most people get something right, so declaring yourself a something-ist every time that you encounter a good idea is going to be quite tedious and time-consuming!
If you agree with someone, but have different reasons from him or her for your tentative conclusions, then your agreement is ultimately trivial. It is of no practical value to share commonalities when it comes to what you think, so long as you do not share commonalities when it comes to how you think. You may agree now, but if your mode of thinking allows you to change your mind, or if the other person uses his mode of thinking to arrive at an erroneous conclusion in another realm, then you are effectively wasting time by associating or working with him -- that is, unless you can help him see his errors, or vice versa.
So, then, let's get down to business: Bad memes prevent progress, and faulty cognitive agents and mechanisms prevent good memes from doing their jobs. Until we clean ourselves up, it doesn't really matter who agrees with whom -- we're all part of the problem.
Plus, there are so many descendant problems all around us that, unless we work alongside those who process data using the same algorithms and mechanisms that we do, it doesn't matter whom we choose to support; we'll never get anything done. You can agree with liberals that the war in Iraq was a dumb idea, but that doesn't make you a liberal. Most people get something right, so declaring yourself a something-ist every time that you encounter a good idea is going to be quite tedious and time-consuming!
If you agree with someone, but have different reasons from him or her for your tentative conclusions, then your agreement is ultimately trivial. It is of no practical value to share commonalities when it comes to what you think, so long as you do not share commonalities when it comes to how you think. You may agree now, but if your mode of thinking allows you to change your mind, or if the other person uses his mode of thinking to arrive at an erroneous conclusion in another realm, then you are effectively wasting time by associating or working with him -- that is, unless you can help him see his errors, or vice versa.
So, then, let's get down to business: Bad memes prevent progress, and faulty cognitive agents and mechanisms prevent good memes from doing their jobs. Until we clean ourselves up, it doesn't really matter who agrees with whom -- we're all part of the problem.
Monday, November 29, 2010
To ponder
I value isolation, because in a world without memes, there are no bad memes.
I value lifelessness, because in a world without feeling, there are no negative feelings.
Nihilism does not apply to the current universe; however, if we can obtain absolute assurance that life will never produce anything of any degree of real, positive value, then working toward achieving a state of absolute valuelessness will become ideal.
I value lifelessness, because in a world without feeling, there are no negative feelings.
Nihilism does not apply to the current universe; however, if we can obtain absolute assurance that life will never produce anything of any degree of real, positive value, then working toward achieving a state of absolute valuelessness will become ideal.
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