Computation as Anti-Holos

July 23, 2017 Leave a comment

Here is a technical sketch of how all of nature could arise from a foundation which is ‘aesthetic’ rather than physical or informational. I conceive of the key difference between the aesthetic and the physical or informational (both anesthetic) is that an aesthetic phenomenon is intrinsically and irreducibly experiential. This is a semi-neologistic use of the term aesthetic, used only to designate the presence of phenomena which is not only detected but is identical to detection. A dream is uncontroversially aesthetic in this sense, however, because our waking experience is also predicated entirely upon sensory, perceptual, and cognitive conditioning, we can never personally encounter any phenomenon which is not aesthetic. Aesthetics here is being used in a universal way and should not be conflated with the common usage of the term in philosophy or art, since that usage is specific to human psychology and relates primarily to beauty. There is a connection between the special case of human aesthetic sense and the general sense of aesthetic used here, but that’s a topic for another time. For now, back to the notion of the ground of being as a universal phenomenon which is aesthetic rather than anesthetic-mechanical (physics or computation).

I have described this aesthetic foundation with various names including Primordial Identity Pansensitivity or Pansense. Some conceive of something like it called Nondual Fundamental Awareness. For this post I’ll call it HolosThe absolute totality of all sensation, perception, awareness, and consciousness in which even distinctions such as object and subject are transcended.

I propose that our universe is a product of a method by which Holos (which is sense beneath the emergent dichotomy of sensor-sensed) is perpetually modulating its own sensitivity into novel and contrasting aspects. In this way Holos can be understood as a universal spectrum of perceivability which nests or masks itself into sub-spectra, such as visibility, audibility, tangibility, emotion, cogitation, etc, as well into quantifiable metrics of magnitude.

The masking effect of sense modulation is, in this hypothesis the underlying phenomenon which has been measured as entropy. Thermodynamic entropy and information entropy alike are not possible without a sensory capacity for discernment between qualities of order/certainty/completeness (reflecting holos/wholeness) and the absence of those qualities (reflecting the masking of holos). Entropy can be understood as the masking of perceptual completeness within any given instance of perception (including measurement perceptions). Because entropy is the masking of the completeness of holos, it is a division which masks division. Think of how the borders of our visual field present an evanescent, invisible or contrast-less boundary to visibility of visual boundaries and contrasts. Because holos unites sense, entropy divides sense, including the sense of division, resulting in the stereotypical features of entropy – equilibrium or near equilibrium of insignificant fluctuations, uncertainty, morphological decay to generic forms and recursive functions, etc. Entropy can be understood as the universal sense of insensitivity. The idea of nothingness refers to an impossible state of permanent unperceivability, however just as absolute darkness is not the same as invisibility, even descriptors of perceptual absence such stillness, silence, vacuum are contingent upon a comparison with their opposites. Nothingness is still a concept within consciousness rather than a thing which can actually exist on its own.

Taking this idea further, it is proposed that the division of sense via entropy-insensitivity has a kind of dual effect. Where holos is suppressed, a black-hole like event-horizon of hyper-perceivability is also present. There is a conservation principle by which entropic masking must also residuate a hypertrophied entity-hood of sense experience: A sign, or semaphore, aka unit of information/negentropy.

In dialectic terms, Holos/sense is the universal, absolute thesis of unity, which contains its own antithesis of entropy-negentropy. The absolute essence of the negentropy-entropy dialectic would be expressed in aesthetic duals such as particle-void, foreground-background, signal-noise. The aesthetic-anesthetic dual amplifies the object-like qualities of the foregrounded sensation such that it is supersaturated with temporary super-completeness, making it a potential ‘signal’ or ‘sign’…a surface of condensed-but-collapsed semantics or ‘phoria’ into ‘semaphoria’, aka, syntactic elements. I call the progressive formalizing of unified holos toward graphic units ‘diffractivity’. The result of diffractivity is that the holos implements a graphic-morphic appearance protocol within itself, which we call space-time, and which is used to anchor and guide the interaction of the entropic, exterior of experience. The interior of complex experiences are guided by the opposite, transformal sense of hierarchy-by-significance’. Significance is another common term which I am partially hijacking for use in a more specific way as the saturation of aesthetic qualities, and the persistence of any given experience within a multitude of other experiences.

To recap, the conjecture is that all of nature arises by, through, for, and within an aesthetic foundation named ‘holos’. Through a redistribution of its own sensitivity, holos masks its unity property into self-masking/unmasking ‘units’ which we call ‘experiences’ or ‘events’. The ability recall multiple experiences and to imagine new experiences, and to understand the relation between them is what we call ‘time’.

Within more complex experiences, the entropic property which divides experience into temporal sections can reunite with other, parallel complex experiences in a ‘back to back’ topology. In this mode of tactile disconnection, the potential for re-connection of the disconnected ends of experiences is re-presented what we call ‘objects in space’ or ‘distance between points’, aka geometry. By marrying the graphed, geometric formality of entropy with the algebraic, re-collecting formality of sequence, we arrive at algorithm or computation. Computation is not a ‘real phenomenon’ but a projection of the sense of quantity (an aesthetic sense just like any other) onto a distanced ‘object’ of perception.

Physics in this view is understood to be the inverted reflection and echo of experience which has been ‘spaced and timed’. Computation is the inversion of physics – the anesthetic void as addressable container of anesthetic function-objects. Physics makes holos into a hologram, and computation inverts the natural relation into an artificial, ‘information theoretic’, hypergraphic anti-holos. In the anti-holos perspective, nature is uprooted and decomposed into dustless digital dust. Direct experience is seen as ‘simulation’ or ‘emergent’, non-essential properties which only ‘seem to exist’, while the invisible, intangible world of quantum-theoretical mechanisms and energy rich vacuums are elevated to the status of noumena.

Computationalists Repent! The apocalypse is nigh! 🙂

Advertisements

AI is Still Inside Out

June 29, 2017 Leave a comment

artmonstern

Turn your doodles into madness.

I think this is a good example of how AI is ‘inside out’. It does not produce top-down perception and sensations in its own frame of awareness, but rather it is a blind seeking of our top-down perception from a completely alien, unconscious perspective.

The result is not like an infant’s consciousness learning about the world from the inside out and becoming more intelligent, rather it is the opposite. The product is artificial noise woven together from the outside by brute force computation until we can almost mistake its chaotic, mindless, emotionless products for our own reflected awareness.

This particular program appears designed to make patterns that look like monsters to us, but that isn’t why I’m saying its an example of AI being inside out. The point is that this program exposes image processing as a blind process of arithmetic simulation rather than any kind of seeing. The result is a graphic simulacra…a copy with no original which, if we’re not careful, can eventually tease us into accepting it as a genuine artifact of machine experience.

See also: https://multisenserealism.com/2015/11/18/ai-is-inside-out/

 

Three-Phase Model of Will

June 24, 2017 Leave a comment

Within the Multisense Realism (MSR) model, all of nature is conceived of as a continuum of experiential or aesthetic phenomena. This ‘spectrum of perceivability’ can be divided, like the visible light spectrum, into two, three, four, or millions of qualitative hues, each with their own particular properties, and each which contribute to the overall sense of the spectrum.

For this post, I’ll focus on a three-level view of the spectrum: Sub-personal, Personal, and Transpersonal. Use of the MSR neologisms ‘Semaphoric, Phoric, and Metaphoric’ may be annoying to some readers, but I think that it adds some important connections and properly places the spectrum of perceivability in a cosmological context rather than in an anthropocentric or biocentric one.

In my view, nature is composed of experiences, and the primary difference between the experiences of biological organisms (which appear as synonymous with cellular-organic bodies to each other) and experiences which appear to us as inorganic chemistry, atoms, planets, stars, etc is the scale of time and space which are involved and the effect of that scale difference on what I call perceptual lensing or eigenmorphism.

In other words, I am saying that the universe is made of experiences-within-experiences, and that the relation of any given experience to the totality of experience is a defining feature of the properties of the universe which appear most real or significant. If you are an animal, you have certain kind of experiences in which other animals are perceived as members of one’s own family, or as friends, pets, food, or pests. These categories are normally rather firm, and we do not want to eat our friends or pets, we understand that what constitutes a pet or pest in some cultures may be desirable as food in others. We understand that the palette can shift, for example, many with a vegan diet sooner or later find meat eating in general to be repulsive. This kind of shift can be expressed within the MSR model as a change in the lensing of personal gustatory awareness so that the entire class of zoological life is identified with more directly. The scope of empathy has expanded so that the all creatures with ‘two eyes and a mother’ are seen in a context of kinship rather than predation.

Enslavement is another example of how the lens of human awareness has changed. For millennia slavery was practiced in various cultures much like eating meat is practiced now. It was a fact of life that people of a different social class or race, women or children could be treated as slaves by the dominant group, or by men or adults. The scope of empathy was so contracted* by default that even members of the same human species were identified somewhere between pet and food rather than friends or family. As this scope of awareness (which is ultimately identical with empathy) expanded those who were on the leading edge of the expansion and those who were on the trailing edge began to see each other in polarized terms. There is a psychological mechanism at work which fosters the projection of negative qualities on the opposing group. In the case of 19th century American slavery, this opposition manifested in the Civil War.

Possibly all of the most divisive issues in society are about perception and how empathy is scoped. Is it an embryo or an unborn child? Are the poor part of the human family or are they pests? Should employees have rights as equals with employers or does wealth confer a right of employers to treat employees more like domesticated animals? All of these questions are contested within the lives of individuals, families, and societies and would fall under the middle range of the three tiered view of the MSR spectrum: The Phoric scope of awareness.

Phoric range: Consciousness is personal and interpersonal narrative with a clearly delineated first person subject, second person social, and third person object division. Subjective experience is intangible and difficult to categorize in a linear hierarchy. Social experience is intangible but semiotically grounded in gestures and expressions of the body. Consider the difference between the human ‘voice’ and the ‘sounds’ that we hear other animals make. The further apart the participants are from each other, the more their participation is de-personalized. Objective experience (more accurately objective-facing or public-facing experience) is totally depersonalized and presented as tangible objects rather than bodies. Tangible objects are fairly easy to stratify by time/space scale: Roughly human sized or larger animals are studied in a context of zoology. Smaller organisms and cells comprise the field of biology. As the ‘bodies’ get smaller and lives get shorter/faster relative to our own, the scope of our empathy contracts (unless perhaps if you’re a microbiologist), so that we tend to consider the physical presence of microorganisms and viruses somewhere in between bodies and objects.

Even though we see more and more evidence of objects on these sub-cellular scales behaving with seeming intelligence or responsiveness, it is difficult to think of them as beings rather than mechanical structures. Plants, even though their size can vary even more than animals, are so alien to our aesthetic sense of ourselves that they tend to be categorized in the lower empathy ranges: Food rather than friends, fiber rather than flesh. This again is all pertaining to the boundary beteween the personal or phoric range of the MSR spectrum and the semaphoric range, sub-personal. The personal view of an external sempahore is an object (morphic phenomenon). The morphic scope is a reflection within the phoric range of experiences which are perceptually qualified as impersonal but tangible. It is a range populated by solid bodies, liquids, and gas which are animated by intangible ‘forces’ or ‘energies’**. Depending on who is judging those energies and the scale and aesthetics of the object perceived, the force or energy behind the behavior of the body is presumed to be somewhere along an axis which extends from ‘person’, where full fledged subjective intent governs the body’s behavior to ‘mechanism’ where behaviors are governed by impersonal physical forces which are automatic and unintentional.

Zooming in on this boundary between sentience and automaticity, we can isolate a guiding principle in which ‘signals’ embody the translation between mechanical-morphic forms and metric-dynamic functions which are supposed to operate without sensation, and those events which are perceived with participatory qualities such as feeling, thinking, seeing, etc. While this sub-personal level is very distant from our personal scope of empathy, it is no less controversial as far as the acrimony between those who perceive no special difference between sensation and mechanical events, and those who perceive a clear dichotomy which cannot be bridged from the bottom up. To the former group, the difference between signal (semaphore) and physical function (let’s call it ‘metamorph’) is purely a semantic convention, and those who are on the far end of the latter group appear as technophobes or religious fanatics. To the latter group, the difference between feelings and functions is of the utmost significance – even to divine vs diabolical extremes. For the creationist and the anti-abortionist, human life is not divisible to mere operations of genetic objects or evolving animal species. Their perception of the animating force of human behavior is not mere stochastic computation and thermodynamics, but ‘free will’ and perhaps the sacred ‘soul’. What is going on here? Where are these ideas of supernatural influences coming from and why do they remain popular in spite of centuries of scientific enlightenment?

This is where the third level of the spectrum comes in, the metaphoric or holophoric range.

To review: Semaphoric: Consciousness on this level is seen as limited to signal-based interactions. The expectation of a capacity to send and receive ‘signs’ or ‘messages’ is an interesting place to spend some time on because it is so poorly defined within science. Electromagnetic signals are described in terms of charge or attraction/repulsion but it is at the same time presumed to be unexperienced. Computer science takes signal for granted. It is a body of knowledge which begins with an assumption that there already is hardware which has some capacity for input, output, storage, and comparison of ‘data’. Again, the phenomenal content of this process of data processing is poorly understood, and it is easy to grant proto-experiential qualities to programs when we want them to seem intelligent, or to withdraw those qualities when we want them to see them as completely controllable or programmable. Data is the semaphoric equivalent of body on the phoric level. The data side of the semaphore is the generic, syntactic, outside view of the signal. Data is a fictional ‘packet’ or ‘digit’ abstractly ‘moving’ through a series of concrete mechanical states of the physical hardware. There is widespread confusion over this, and people disagree what the relation between data, information, and experience is. MSR allows us to see the entire unit as semaphore; sensory-motive phenomena which is maximally contracted from transpersonal unity and minimally presented as sub-personal unit.

Like the vegan who no longer sees meat as food, the software developer or cognitive scientist may not see data as a fictional abstraction overlaid on top of the material conditions of electronic components, but instead as carriers of a kind of proto-phenomenal currency which can learn and understand. Data for the programmer may seem intrinsically semantic – units whose logical constraints make them building blocks of thought and knowledge that add up to more than the sum of their parts. There is a sense that data is in and of itself informative, and through additional processing can be enhanced to the status of ‘information’.

In my view, this blurring of the lines between sensation, signal, data, and information reflects the psychology of this moment in the history of human consciousness. It is the Post-Enlightenment version of superstition (if we want to be pejorative) or re-enchantment (if we want to be supportive). Where the pre-Enlightenment mind was comfortable blurring the lines between physical events and supernatural influences, the sophisticated thinker of the 21st century has no qualms about seeing human experience as a vast collection of data signals in a biochemical computer network. Where it was once popular among the most enlightened to see the work of God in our everyday life, it is now the image of the machine which has captured the imagination of professional thinkers and amateur enthusiasts alike. Everything is a ‘system’. Every human experience traces back to a cause in the body, its cells and molecules, and to the blind mechanism of their aggregate statistical evolutions.

To recap: The MSR model proposes that all of nature can be modeled meaningfully within a ‘spectrum of perceivability’ framework. This spectrum can be divided into any number of qualitative ranges, but the number of partitions used has a defining effect on the character of the spectrum as a whole. The ‘lower’, semaphoric or ‘signal’ end of the spectrum presents a world of sub-personal sensations or impulses which relate to each other as impersonal data processes. Whether this perception is valid in an objective sense, or whether it is the result of the contraction of empathy that characterizes the relation between the personal scope of awareness and its objectification of the sub-personal is a question which itself is subject to the same question. If you don’t believe that consciousness is more fundamental than matter, then you aren’t going to believe that your sensitivity has an effect on how objective phenomena are defined. If you already see personal consciousness as a function of data processing organic chemistry, then you’re not going to want to take seriously the idea that chemical bonding is driven by sensory-empathic instincts rather than mathematical law. If you’re on the other end of the psychological spectrum however, it may be difficult to imagine why anyone would even want to deny the possibility that our own consciousness is composed of authentic and irreducible of feelings.

In either case, we can probably all agree that activity on the microscopic scale seems less willful and more automatic than the activity which we participate in as human beings. Those who favor the bottom-up view see this ‘emergence’ of willful appearance as a kind of illusion, and that actually all choices we make are predetermined by the mechanics of physical conditions. Those who favor the top-down view may also see the appearance of human will as an illusion, but driven by supernatural influences and entities rather than mathematical ones. Thus, the personal range of awareness is bounded on the bottom by semaphore (sensation <> signal < || > data <> information) and on the top by what I call metaphor (fate <> synchronicity < || > intuition <> divinity).

As we move above the personal level, with its personal-subject, social groups and impersonal objects, to the transpersonal level, the significance of our personal will increases. Even though religiosity tends to impose limits on human will in the face of overwhelming influence from divine will, there is an equally powerful tendency to elevate individual human will to a super-significant role. The conscience or superego is mediator between personal self and the transpersonal. It even appears as a metaphor in cartoons as angel and devil on the shoulder.  Most religious practices stress the responsibility of the individual to align their personal will to the will of God by finding and following the better angels of conscience or suffer the consequences. The consequences range from the mild forms of disappointing reincarnation or being stuck in repeating cycles of karma to Earth shaking consequences for the entire universe (as in Scientology). From the most extreme transpersonal perspective, the personal level of will is either inflated so that every action a person takes, including what they choose to think and feel is a tribute or affront to God, and gets us closer to paradise or damnation. Simultaneously personal or it is deflated or degraded so that the entirety of human effort is pathetic and futile in the face of Higher Power.

Notice the symmetry between the quantum (extreme semaphoric or ‘hemi-morphic’) concept of ‘superposition’ and the transpersonal concept of ‘synchronicity’.  Superposition is brought in to tame the paradox of simultaneous randomness and determinism of subatomic phenomena, while synchronicity is brought into psychology as a kind of metaphoric, poetic, or acausal intrusion from the transpersonal scope of awareness to the personal. This allows a bridge natural determinism of time and transpersonal from beyond our limited awareness of time. Superposition and synchronicity are ways of describing the gateways between spacetime and the nonlocal absolute. If these gateways form the opposite extremes of the continuum of personal awareness, then the sense of free will would be the very center of that continuum. At any given moment, even though we are presented with conditions and inertial patterns which influence our will, we are also presented with opportunities to condition our will itself. We can feel within ourselves a power to oppose inertia and change conditions in the world, or we can feel completely powerless to change anything that we are experiencing.

There’s a paradox here, in that how we feel about our own willpower factors in to the feeling of how powerful our will is or can be. There is a chicken-egg relation between mood and will which tends to polarize people psychologically. Feeling that we are destined to feel depressed corresponds to a set of truths about life which are difficult to accept in the sense that they lead to nihilism and despair. Feeling that it is up to us to change how we feel so that we can improve our lives or the world corresponds to a difference set of truths about our lives which can be equally difficult to accept but in the opposite sense that they lead to risk taking and the possibility that our effort can end up causing more harm than good to ourselves and others. To be or not to be each have their strengths and weakness.

As with the other social-psychological dichotomies mentioned earlier, each side sees the other in a scope of diminished empathy; The downbeat introvert sees themselves as facing the bitter facts of mortality and the human condition with courage and honesty, while their positive-thinking counterparts are seen as deluded ninnies…intellectual lightweights who don’t have the stomach to face the existential abyss. The upbeat idealist sees themselves as heroically facing the challenge of rescuing their own life from the abyss while the realist appears to be willfully blind to their own power, and consciously or unconsciously wallow in a prison of their own making. This polarity of the phoric range of consciousness can be understood as its euphoric and dysphoric orientations. Those who have ‘mood disorders’ are familiar with these extremes and how inadequate the term ‘mood’ is to describe the totality of change in how the universe and one’s own life is presented. It is not simply that these opposing phoric ‘charges’ feel very good or bad, it is that the individual find themselves in a universe which is very good – (maybe too ‘good’), or very bad. In the current time of political transformation, we find ourselves to be drawn to align with one social polarity or another, each with its own euphoric-dysphoric signifiers and each with a separate narrative of history and the possible future. More than any time in the US since the 1960s, the questions of our personal agency and the possibilities for our future freedoms have become important. How important may be up to us individually, or we may find that fate and coincidence conspire to make them more important.

*This is not to say that slavery is not still going on, or that everyone has evolved the same level of conscience about race, gender, and age.

**I have issues with the concept of energy, but I use it here as a popular way to make the reference.

Even Wilder-Ass Sh*t

June 19, 2017 Leave a comment

I’m only about 20 minutes in to the video, but I wanted to post some comments before I forget them.

Topic 1. Non-Foundational sets
Take the idea of non-foundational sets and infinite probability distributions of infinite probability distributions but invert it. Literally, invert the language and then conceptualize the result. If I do this and apply it as a hypothesis, the foundation of consciousness and nature in general would be Absolutely foundational setless-ness. Consciousness now no longer needs to be positively asserted as an agent which instantiates itself recursively, rather it is the appearance of unconsciousness which is a negative assertion which is temporarily instantiated by manipulating relative degrees of sensitivity. Think here of how the color black or white are colors which stand in for colorlessness. Desaturating an image is analogous to how conscious experience is truncated into forms and functions which are quantifiable.

Consciousness now no longer needs to be positively asserted as an agent which instantiates itself recursively, rather it is the appearance of unconsciousness within consciousness which is a negative assertion which is temporarily instantiated by manipulating relative degrees of sensitivity. Think here of how black or white are colors which stand in for colorlessness. Desaturating an image is analogous to how conscious experience is truncated into quantifiable, finite forms and functions.*

To continue then: Instead of infinite probability distributions, I propose the inverse: Finite, but absolutely pervasive improbability. If we trace back any consideration of first cause we run into a something that we have to admit is being considered beyond causality and existed ‘just because’. Instead of banishing this miraculous-seeming appearance of ‘existence’ from nothing or vacuum potential or God, I see that all phenomena have some degree of uniqueness, and that uniqueness is by definition idiopathic (aka ‘strongly emergent’). Blue comes out of nothing but itself, and ultimately the uniqueness of any given moment does the same thing. By grounding our view of nature in infinite improbability, we can re-frame our own interest in probability as a function of our subjective desire to defy incompleteness rather than an impartial assessment of nature as a phenomenon.

Topic 2: Hypercomputation
I like this line of thinking. I would suggest thinking first of ‘transcomputation’ rather than hypercomputation, that is, instead of conditions which are inaccessible to computation simply because they exceed quantitative limits of finite-ness, think of finite-ness itself as only the monochrome edges which bound a deeper and dynamically expanding spectrum of universal phenomenology. Because this spectrum is pervasive, communication is a matter of triggering each entity’s unmasking of their own separation from the totality rather than generating a new understanding which is copied from one entity to another.

To communicate is to subtract a seperation between two minds, and the separation between minds and the totality of cognitive truth, and between that totality of truth and the universal phenomenal spectrum. To communicate is to dissolve some of the masking of underlying unity across all phenomena.

Topic 3: Morphic Resonance
Morphe = form, shape. I like Rupert Sheldrake’s famous idea of MR, but again I would invert it. The name ‘Morphic Resonance’ draws us to the exteriors of tangible and visible objects. It implies that forms hold meaning which propagates to other forms. Turning that inside out, I find the resonance to be ‘phoric’ rather than morphic. This neologistic use of the Greek root ‘phor’ (pherein, to carry, bear) is intended to inspire associations with terms like ‘metaphor’, ‘euphoria/dysphoria’ and even ‘semaphore’. Between these three terms, we might glimpse a sign of three ‘primary colors’ of human consciousness: The the personal, the sub-personal or impersonal, and the transpersonal. I am a holon of experiences (‘phoria’), my body is a holon of biochemical code (‘semaphoria’), and my lifetime is a leaf on a branching ‘zeitgeist tree’ of mytho-poetic themes propagating from the top down (‘metaphoria’ or anthro-metaphoria for us humans).

In all cases where we talk about ‘patterns’ (morphe) we should substute ‘sense’ (phor), i.e. instead of an ontological, existential phenomenon, we should think of a phenomenon which expresses itself to itself by self-masking, unmasking, and residuating novelty (in a similar way to the residuation of color from the diffracting of visible light which is ‘white’, i.e. colorless, clear, and representative of visibility itself).

*sidebar: If we have color, we can use it to point to the potential for colorlessness. This pointing can’t be accomplished mechanically because there can’t literally be a color which implies colorlessness, but because of the aesthetic quality of black and white in relation to the other colors, we can pick up on a metaphor. By being able to access the difference between monochrome and color vision, and compare them, we ‘break the fourth wall’ which separates the content of visible phenomena from the modality of our visual sense, and we can carry that metaphorical wall breaking to the larger context of the wall between our personal experience and the totality of all possible experience. We can see that visibility is possible with only one dimension of hue, but only if we have more hues that we can compare it with. If there were no color vision, there would be no way to conceive of more than one type of hue (luminosity).

21st century madman’s picture of God

February 25, 2017 4 comments

b21st-century-madmans-picture-of-god

In/out : Electromotive-sensory force ::
Around and around : Gravitoentropic-Magnetic a-motive field

Fooling Computer Image Recognition is Easier Than it Should Be

December 19, 2016 1 comment

This 2016 study, Universal Adversarial Perturbations, demonstrates how the introduction of specially designed low level noise into image data makes state of the art neural networks misclassify natural images with high probability. Because the noise is almost imperceptible to the human eye, I think it should be a clue that image processing technology is not ‘seeing’ images.

image_recognition

It is not only the fact that it is possible to throw off the technology so easily that is significant, but that the kinds of miscalculations that are made are so broad and unnatural. Had the program had any real sense of an image, adding some digital grit to a picture of a coffee pot or plant should not cause a ‘macaw’ hit, but rather some other visually similar object or plant.

While many will choose to see this paper as a suggestion for a need to improve recognition methods, I see it as supporting a shift away from outside-in, bottom-up models of perception altogether. As I have suggested in other posts, all of out current AI models are inside out.

3/16/17 – see also http://www.popsci.com/byzantine-science-deceiving-artificial-intelligence

Are We Wrong About The Universe?

December 7, 2016 4 comments

wrongtoday

Are we today as wrong about any scientific fact that is widely accepted as the belief that the earth was the center of the universe and the like?

It’s not so much a particular scientific fact that we are currently wrong about, but rather the interpretation of those facts which is ultimately incomplete and inverted. In my view, the cosmological picture that we have inherited is as wrong as geocentric astronomy was, in that we presume a physical universe of forces, fields, particles, and mechanisms; forms and functions which act in the complete absence of any kind of experience or awareness. I expect that we will eventually come to understand that unconscious forms and functions cannot generate any such thing as a sensation or feeling, and that it is actually forms and functions which are presentations within a deeper context of universal perceivability.

Because we have made great use of the tools of science to objectify the universe by factoring out our own subjectivity, we have fallen under a kind of spell of amnesia in which we exclude the process of objectification itself from our picture of the universe. In the effort to dispel the ghost-in-the-machine legacy of Cartesian Dualism, we have succumbed to a more insidious dualism, which is that of “illusion” vs reality, or “emergent properties” vs physical systems. From this vantage point, we are susceptible to any kind of theory which satisfies our empirical measurements, regardless of how incompatible they are with our direct experience. As long as a legitimate scientific authority stands behind it, the educated public happily swallows up anti-realisms in the service of realism…multi world interpretations, superposition, vacuums filled with energy. There is nothing wrong with entertaining these very legitimate possibilities, but there is a deep irony which is being overlooked.

The problem is that we have taken ourselves out of the picture of the universe, but we haven’t gone far enough. We have over-estimated our objectivity in one sense and under-estimated it in another so that the universe we imagine as objectively present looks, sounds, tastes, and feels just as it would to a highly culturally conditioned Homo sapien of the early 21st century. We have failed to appreciate the profound truths revealed by Relativity, quantum uncertainty, incompleteness, the placebo effect, and the vast pool of insight provided by centuries of direct consciousness exploration. Had we been willing to connect the dots, I think that we would see the common denominator is that nature is subject to perceptual participation for its fundamental definitions. In other words, what both the empirical and rational methods of inquiry have shown is that nature is inseparable from perceivability. It is a multitude of changing types of awareness which produces and preserves all forms.

We are used to thinking that consciousness is a special ability of Homo sapiens, and perhaps a few other species, but this is as naive and egocentric as Ptolemaic astronomy now seems. Just as biology has found no hard line separating living cells from genetic machinery, the study of consciousness has revealed signs of sensation and awareness in everything from ants, single celled plants, even a ball of dough. There seems to be no good reason to automatically consider the activities performed by any natural structure strictly unconscious. Indeed, we may be projecting our own complex human experience of layers of consciousness, semi-consciousness, and seeming unconsciousness onto nature at large.

The reality may be that every frame of reference is actually a frame of afference… a trans-spatial, trans-temporal platform for developing temporalizing and spatializing aesthetic experiences. Afference is a neologism adapted from the function of afferent nerves. In this case I am generalizing that function of bringing signals in from the outside. Afference is conceived as a fundamental receptivity to experience which allows for the appearance of all phenomena including space (a sense of distance between tangible or visual presentations) and time (a sense of memory and evaluation of causality) within any given frame. Afference is a hypothetical sub-set or diffraction from the overall Perceivability Spectrum (pansensitivity, pan-afference, or even ‘ference’).

This doesn’t mean that every ‘thing’ is conscious. That sort of ‘promiscuous’ panpsychism is only the first step away from the pseudo-dualism of contemporary science. It can help us to begin to break through our anthropocentrism and consider other scales of time and body size, however it can also lead to misguided expectations about inanimate objects ‘having’ experiences rather than their objecthood ‘being’ an experience within our body’s perceptual scales and limits. The experience of a computer for example, may be limited to the hardware level where natural sensory acquaintance and motor engagement is felt on the microphysical scale and has no emergence to genuine high level humanlike intelligence.

By considering consciousness (not human consciousness, but universal perceivability) to be the source of all qualities and properties of nature, the Hard Problem of materialism solves itself. Physical forces and fields need not be sought out to explain the creation of bodies-with-awareness, which are impossible by definition in my view. In my view there is no room for any kind of sensation or participation as a mechanical product of geometry or computation. Instead, we should recognize that it is experiential phenomena alone which present themselves as bodies, images, thoughts, feelings, etc. Every appearance of mechanical or random force in our frame of perception is ultimately a feeling of participation and sense in a distant and alienated frame of perception.

Every appearance of a ‘field’ (gravitational, electromagnetic, or otherwise) is in the same way only a range of sensitivity projected into another range of sensitivity that uses spatial terms (rather than non-spatial or trans-spatial like olfactory or emotional sense). It is the sense modality of tangibility which deals in spaces and geometries: visible and/or touchable forms. With the ‘field’ model, we are presuming regions of space as domains within which effects simply found to be present by definition. By using the afference model instead, locality is understood to be a symptom of how extra-local phenomena are translated into locality-constrained sensory modes. Afference opens the door to understanding how not to take presence for granted and to see it as a relativistic, aesthetically driven universal phenomenon (or the absolute meta-phenomenon).

Supporting articles

I can't believe it!

Problems of today, Ideas for tomorrow

Rationalising The Universe

one post at a time

Conscience and Consciousness

Academic Philosophy for a General Audience

yhousenyc.wordpress.com/

Exploring the Origins and Nature of Awareness

DNA OF GOD

BRAINSTORM- An Evolving and propitious Synergy Mode~!

Musings and Thoughts on the Universe, Personal Development and Current Topics

This is a blog where I explore spiritual and personal development themes and ideas. © JAMES MICHAEL J. LOVELL, MUSINGS AND THOUGHTS ON THE UNIVERSE, PERSONAL DEVELOPMENT AND CURRENT TOPICS, 2016-2020, ALL RIGHTS RESERVED.

Paul's Bench

Ruminations on philosophy, psychology, life

This is not Yet-Another-Paradox, This is just How-Things-Really-Are...

For all dangerous minds, your own, or ours, but not the tv shows'... ... ... ... ... ... ... How to hack human consciousness, How to defend against human-hackers, and anything in between... ... ... ... ... ...this may be regarded as a sort of dialogue for peace and plenty for a hungry planet, with no one left behind, ever... ... ... ... please note: It may behoove you more to try to prove to yourselves how we may really be a time-traveler, than to try to disprove it... ... ... ... ... ... ...Enjoy!

Creativity✒📃😍✌

“Don’t try to be different. Just be Creative. To be creative is different enough.”

absolutephilosophy

An idealistic blog where those who are searching/wandering/questioning can find an absolute qualia.

zumpoems

Zumwalt Poems Online

The Traditionalist

Revolt Against The Modern World

dhamma footsteps

postcards from the present moment

chandleur

Bagatelle

OthmanMUT

Observational Tranquillity.

Gray Matters

Traversing the blood-brain-barrier.

Writings By Ender

The Writer's Adventure