Techno Turmoil

Thursday, August 16, 2018

Trying To Fly Over Obstacles

As more and more cars hit the roads, and there is an ever increasing amount of urban congestion, people are trying to think of new ways to deal effectively with the problem. One way is to literally rise above the problem by developing flying taxis. There was a cartoon series in my childhood about a futuristic family called the Jetsons who flew around in such vehicles, but it is only now that such vehicles are being turned into a reality. Two kinds of vehicles are being considered: helicopters and passenger drones. Supposedly the country of Dubai is going to start to use passenger drones in July of this year. By the way, these vehicles are self-driving.

They will supposedly supply a way for people accustomed to bumper-to-bumper traffic and bottlenecks to rise above them and go quickly from point a to point b. Not only does a person not waste so much time in his travels, but he no longer has to experience the abrasively overstimulating tension-pocket that comes from being stuck in mounds of cars that are barely moving. Instead, he gets to rise above the tension-pocket into the vast emptiness, the experiential vacuum that is the sky. One goes from overstimulation into numbing understimulation, flying free from gravity, free from the full effect of one’s weight. One goes from one kind of sensory distortion to another kind, each of which has harmful effects on the way a person experiences the world. The bottlenecks and heavy traffic lead to burn-out and jadedness. Flying in the sky leads to numbness. Modern technology, as it has increasingly superimposed its own environments over more traditional organic environments, has increasingly moved people away from the spectrum of stimuli of natural environments that they are most capable of absorbing. And alternately experiencing understimulation and overstimulation, numbness and burn-out, leads to the pathological behaviors that are exhibited in modern technological society. In my more recent articles, I have focused more on the understimulation, because it is so much less focused on by most modern social scientists. Everyone talks about the overstimulation of crowding from overpopulation, noise pollution, air pollution, etc.

At any rate, once spaces have lost their organic grounding, they are susceptible to moving between the two extremes of sensory distortion. Take shopping centers that at one point were very popular and had parking lots that were clogged with cars. Their popularity leads them to become enormously overstimulating tension-pockets. Lately, because of online shopping, more and more people no longer want to go to brick and mortar stores. And these shopping centers that were incredibly congested, become ghost towns, enormous empty vacuum spaces. Customers stop coming, store owners lose their leases. And the tension-pocket turns into a vacuum. Empty buildings and open empty asphalt and concrete parking lots. Until some new use is found for the facility or the center is torn down and a whole new structure is built. In either case, the new use of the property becomes popular and it becomes a tension-pocket again.

I discuss this in relation to the notion of the flying taxis, because the people who have come up with this idea for transportation assume that by raising people above the tension-pockets of bumper-to-bumper traffic, traffic jams and bottlenecks into the relative vacuum of the sky, that they will solve the traffic problem for a long time. Perhaps at first, flying taxis will be relatively expensive, so that the market will tend to be limited to more financially comfortable people. But then, just like with commercial air flights, some companies will find ways of cutting costs and making flying taxi service available to a lot more people. And as demand goes up, so will the number of flying taxis. And the number of flying taxis will be far greater than the number of commercial air planes. And this will turn the sky into another enormous noisy crowded tension-pocket. And although the sky occupies a more three-dimensional area than the surface of the earth, it can still become an uncomfortable space with all the flying taxis and delivery drones that could be present in the not-so-distant future.

And the experience of a tension-pocket sky will apply not only to the taxi passenger, who will find his trip slowed down by all the other small flying transport vehicles that will increasingly fill the air spaces surrounding his flying taxi. It will also apply to people on the ground. People looking up into the sky will no longer be able to use it as an experiential refuge against the crowds and the traffic jams that surround them on the ground. They will no longer be able to get the balance of understimulation from the relative emptiness above them. They will no longer have a place to rest themselves experientially from all the abrasive cacophonous stimuli that surround them. Urban, suburban, even exurban areas will be filled with the stimuli of objects taking off and objects landing, not just in airports, but almost everywhere. This will create a tension-pocket unlike any that people have experienced before. Stress levels will rise. People will search for experiential balance with more yoga, meditation, and drugs – anything that can effectively numb them in the face of the onslaught of abrasive stimuli. Even at night, the sky, the moon and the stars will no longer be a source of romantic tranquility.

Yes, even now, the sky is populated with commercial airlines and satellites. But, unless one lives near an airport, one is not usually very aware of them. Satellites don’t often come down to earth. When they do make it to the surface, it is usually over the ocean. And commercial airlines fly too high to be experienced directly by people on the ground, and when they land, they cluster near airports. But passenger drones and helicopters aren’t going to fly so high for short excursions. We will become inundated with all the commotion and noise they create.

It is bad enough that we have skyscrapers blocking the sky in cities like New York and Chicago. Now we will have a lot of flying objects disturbing the sky even in many areas away from the skyscrapers. The real answer to urban crowding and traffic jams is to encourage people to move away from them as well as to have smaller families. Fewer and more dispersed people is a healthier answer than flying taxis.

Losing The Story Behind Our Melodies

Artificial Intelligence music (AIM) is based on the random combination and modification of pre-existing note patterns to create new larger note patterns that form a piece of music. Sometimes, when humans themselves try to create atmospheric music for purposes of making an advertisement with a particular focus, certain kinds of music patterns will be specifically selected in order to work with these purposes. But the key idea when working with AIM is more randomness. Although a general music category can be selected as the basis for AIM, the specific music patterns that are the foundation for AIM are not selected by humans based on previously existing psychological grounding in meaning. Meaning for humans is created by memories from a flowing blendable continual life narrative. These memories are not simply isolated points on a mind scape, but overlap with one another in the same way that events in human life overlap with one another and are held together by the flow of subjective life experience. A piece of music created by a human is done to evoke a memory, a series of memories, a flow of memories in a non-verbal way. The connection of a piece of music to flows or fragments of a composer’s life experience is not always something the composer is conscious of when he is creating it. But in most cases, in retrospective reflection, the connection can be made. And it is this connection to the meaning derived from the composer’s life narrative that allows the composer to make and even preserve an important organic imprint on the minds of the members of his audience. So from a different perspective, a composer has synthesized many different imprints made on his life within the flow of his life narrative and then comes up with his own unique organic imprint. The notes that he puts together are not just a patterned series of audio markings. Instead, they are a coherent organic imprint.

Artificial Intelligence music can’t make an organic imprint, because it is not being created by an organic coherent sense of self. The soul element is missing. The flowing blendable continual passion is missing. The flowing blendable continual stream of imagination is missing. But people involved in producing different entertainment projects like using AIM, because it can be created more quickly and it costs less to produce. In other words, expediency rules the day. But what of the price paid for such expediency? Not financial, but psychological. What does it mean to have much of our modern music based on randomized patterns of notes that nevertheless imitate certain established styles? And something parallel is being done with lyrics. There are songwriters who have really gotten into AIM, because it makes it easier for them to compose. Notice how we are back again with the notion of making life easier, by making our tasks more frictionless and more mediated. The key seems to be to avoid the irritation that comes with direct involvement in life through primary experience. And yet if music is supposed to touch us through our senses and through our emotions, aspects of ourselves that are involved with immediate connection to both the external world and to ourselves, don’t we want to create our music on a foundation of primary experience rather than algorithms?

Furthermore, what does creating much of our music through AI do to our perception and appreciation of the process of music creation? First of all, if the boundaries of creation are blurred with regard to machines and humans, doesn’t that somehow diminish the special value of the music created in this way? The magic involved in the process of creation is lost. The creation occurs through the random combination of notes all within an experiential void. It is devoid of organic symbolic connections, devoid of human meaning. Without symbols and meaning, not only is the process of creating the magic trivialized, but the content is as well.

Maybe this goes hand and hand with the growing attempt by some research scientists to control and dominate the process of artistic creation, by trying to understand it. Perhaps by understanding it, they can control and tinker with it almost as if it were a machine process that needed to be fine-tuned and calibrated. Perhaps they feel if they understand the components of creativity, they can turn everyone into a creative genius. Perhaps it is simply that some people feel uncomfortable around something that doesn’t lend itself easily to understanding through measurement, through statistical analysis and through logical analysis. Creativity is the ultimate psychological process that depends on flowing blendable continual stimuli and flowing blendable continual responses.

It is difficult for people to control and dominate creative expression in other people. It becomes much easier to control and dominate creative expression coming from machines, coming from AI. The fact that so much gets lost in the translation of creative expression from human intelligence to Artificial Intelligence doesn’t seem to bother them. Perhaps the computer scientists feel that the product from Artificial Intelligence is every bit as good as the product from human intelligence.

The effects of this growing interchangeability of human and machine creativity in musical compositions are subtle, but, in the long run, are going to be very destructive. If AI creativity can be, relatively speaking, manipulated both by composers as well as non-creative people, then the process of human creativity becomes devalued. And to the extent that it becomes devalued, it becomes increasingly difficult for people in the music world to make a decent living at it. AI strips music of its magic, and with the magic gone, the specially valued magic of the musician disappears as well.

And as composers start interacting more and more with AI to produce music, the influences of the music will go in both directions. Not only will AIM be based on musical styles created by humans, but humans will start to unconsciously model their compositions on music created by AI that in turn imitated human music. Human composers will model their work on the work of AI composers which will, in turn, be modeled on the work of human composers. But the layer of AI composition as a musical influence will break up the symbolic connections, the meaning derived from human narrative, and the organic grounding found in real human creativity. The influence of AI will create a new shallowness, a new blandness, a new timidity in human music. Not exactly the kind of thing needed to create rich vibrant audio experience. The predictability of much of this new music will contribute to more human numbness. More of a sense of being in a living death. More of a sense of becoming robotic. Music, which is supposed to be a source of our transcendent uniquely human sensations, becomes a vehicle to make us numb and insensate like a machine. The blurring of the human and the machine in so many areas of our lives in today’s world is truly a very destructive phenomenon that is diminishing and diluting our humanity.

Blurring The Lines Between Humans And Others

A lot of controversy has developed, as scientists have pushed forward research involving the injection of animal embryos with human genes, in order to develop human organs that can be harvested for use by humans in need of them. There are long waiting lists of humans who need organs like kidneys, hearts and livers, and using organs created through these animal embryos would shorten the wait significantly. However, it involves blurring the lines between humans and other animals in ways that make many ethicists as well as ordinary citizens feel extremely uncomfortable. The name for any combination of two or more animals is chimera. It comes from a creature in Greek mythology that was part lion, part goat and part snake.

To me, the real problem is how these people may experience what the growing human cells will encounter in these combinations. It is as if the human cells are grounded in a biological living environment where they don’t belong and can never truly feel grounded. It would be as if the higher consciousness that could be attributed to the human cells is constantly being dragged down by the animal embryo. That the animal embryo is constantly trying to undifferentiate, to make more primitive, the higher consciousness in the human cells in order to make it fit more easily in the animal embryo. And, of course, the human side of the chimera would be constantly trying to rise above, to transcend, the animal embryo in order to maintain its integrity, its coherence. In other words, there really is no perceived merger on the mind level, and creating a laboratory chimera would be seen as leading to the creation of a creature with two warring natures where the human nature is constantly threatened with being swallowed up and destroyed.

So there are two perceived threats to the human side of a chimera: that of being trapped in an alien biological grounding and that of being dominated by an alien more primitive biological will. Actually, there may be a third threat. The threat of the more primitive animal side somehow exploiting the higher consciousness of the human side in order to give greater power to the chimera as a whole. The point is that with the animal side, although it’s built from an organic entity that has an inferior state of consciousness to the human side of the chimera, it nevertheless could invariably have some power to exploit, almost enslave, the human side for its own purposes. At least, these are the kinds of thoughts that could bother those people who are concerned about the blurring of the lines between species in a human-animal chimera. And although there are those who accept and approve the creation of chimeras in order to promote the medical possibilities of creating donor organs, there are many who are really concerned about the crossing of the lines between species in the creation of hybrid organisms.

In addition, we have the situation that there has been work done on the implantation of pig organs in people who need an organ transplant but can’t find the appropriate organ from a human. This implanting of animal parts in humans is called xenoimplantation. This has a similarity to the situation of the animals growing human organs but sort of in reverse. Instead of human parts growing in animals, we are dealing with animal parts placed in humans. It also is raising a lot of concerns about blurring the lines between animals and humans. Could some organic consciousness in the pig organ influence or ever take over the consciousness of the human? Pig heart valves are already used successfully in heart transplants.

With all these concerns about human-animal hybrids, there seems to be far less concern about a different kind of hybrid: the hybrid of humans and machines. This is definitely not the kind of hybrid that one would have found in Greek mythology. This is a hybrid that has been brought to the forefront in today’s world as a result of modern technology. Initially, it has been a matter of adding or replacing small components of humans. Things like knee or hip replacements and pacemakers. But now we are implanting chips for all kinds of purposes. And some people fantasize about becoming part machine, so that physically they can become more durable and perhaps even immortal. This is the foundation of thinking for becoming a cyborg – a part human, part machine that supposedly would be immortal and indestructible. The most famous fantasy cyborg in modern times is probably the Terminator as portrayed by Arnold Schwartzenegger.

The reason there seems to be less concern with human-machine combinations as opposed to human-animal combinations is that there is the assumption that the machine component in a cyborg will always somehow be the servant of the human component’s needs and will never invade the integrity of the human component’s sense of self and try to control, manipulate or take over the human component. This, of course, is very different from the expectation of many people with regard to chimeras or people with implanted animal organs where the complex behavioral entity thus created is composed of two distinct organic entities that potentially can be at odds with one another, and where the animal component is perceived as being capable of and disposed to somehow exert some control over the human component. Somehow the feeling is that the machine is always the servant of the human even when they are merged together in a cyborg.

But what if this vision of the machine component isn’t always correct. As machines become more and more complex due to technological advances, they become increasingly capable, as a result of human directives, of developing behavior relatively independent of the commands and controls of their human creators and managers. This pattern can be seen in Artificial Intelligence (AI). This pattern could also be present in cyborgs. What if some advanced cyborgs are created in the future, where the machine component emerges from relative complacency to become a domineering controlling entity? Just as with the chimeras, where the animal component could become a controlling model for the human component, gradually undifferentiating the human component into a more primitive version of itself, the machine or robot component could become a controlling model for the human component in a cyborg and make the human component more robotized.

So we would have to say that creating cyborgs can be seen to be every bit as threatening to the idea of human integrity as creating chimeras. In both cases, there is a perceived undifferentiation of the human component by the non-human component to a more limited version of what it means to be human. The balance between figure aspects and ground aspects in the human hybrid is thrown off. In the case of the chimera, a human component immerses itself into a more primitive overly grounded environment (the animal embryo), where it tends to lose its transcendent well-defined sense of self. In becoming more primitive, the human component becomes more enveloped by natural forces which blur its boundaries. And the human with a transplanted animal organ could become undifferentiated by more primitive internal natural forces. On the other hand, in merging with a machine, the human component in a cyborg develops a rigid external self-definition, but tends to lose its flowing blendable continual coherence because of a void of organic grounding. The sense of self becomes a simpler almost digital version of itself, with a more delimited infinity of possible stimuli it can receive and a more delimited infinity of possible responses.

Up until recently, the history of humanity has consisted of expanding our consciousness, expanding our reflexive awareness and our sense of self in order to be able to dominate and control the phenomena that surround us, in order to be able to make and preserve our organic imprints, so we can prepare for death with a strong surrogate immortality. But by creating human-animal chimeras, humans with implanted animal organs and human-machine cyborgs, we are creating complex behavioral entities that have human components, but that potentially have diminished human consciousness and a diminished human sense of self. Right now chimeras are only used for specific situations. The implantation of animal organs in humans is still in its very early stages of development. Humans that have metal and plastic parts are becoming more common, but true cyborgs, where much of the body and brain have been mechanized by the addition of machine components are still themes for science fiction. But what happens if the chimeras somehow get into the general population? What happens if implantation of whole animal organs becomes more successful? What happens if we succeed in creating true cyborgs? In these cases, the more common presence of these hybrid complex behavioral entities could possibly, in the long run, represent a diminishing of the special place of human beings in the animal kingdom. And to be in the presence of these human hybrids could lead to unconscious mirroring for what we would have to call pure non-hybrid humans. These hybrids could be like bridges for behavior that would be a step down for the unique behavior of humans. And ultimately, there could be a subtle transformation of the human sense of self. This would not bode well for the future of humanity.

Taking Our Lives To Feel Alive

There have been a number of articles recently in my column about a form of aggression that I have called crimes of numbness. People become so numb as a result of the frictionlessness and excessive mediation of experience created by modern technology that they find the only way to pull out of it is to explode out of it through random explosive acts of physical aggression. In particular, acts of random murder.

Something that is less discussed is the growing amount of aggressions turned inwards towards oneself in the United States. It is astonishing. Methods vary but two frequent ones are overdosing on pills and cutting one’s wrists. Then there are the more incremental methods of self-destruction like eating disorders and drug and alcohol addiction. But the latter are not necessarily engaged in with the conscious purpose of suicide. People just sometimes find that their self-destruction is so impelling, that they are drawn towards death.

On the other hand, many of the people who formally plan to commit suicide, find a way to sabotage their plans. Just the planning and preparing the suicide can be so abrasively stimulating that the actual suicide is no long necessary. I have noticed that there are many patients in psychiatric hospitals who have attempted suicide many times. The ongoing attempts are explosively stimulating and are enough to pull a person out of his technologically-based numbness.

So what kinds of experiences are conducive to this kind of extreme desperate self-destructive behavior. I would like to start by saying that I truly believe there are multiple layers of causation involved in this pathological numbness. And yet an extremely important layer that is mostly overlooked is that of getting involved in all the different manifestations of screen reality: movies, television, video games, computers, smartphones, and tablets. These are all vacuumized worlds where the immediate impact senses of touch, smell and taste all have a minimal or no impact. Granted there are the explosive high-impact forms of content connected to such themes as violence, hate literature and pornography. But in spite of the high impact they create on the surface, because they are mediated screen reality forms of content, they are shallow and don’t have a sustained enduring impact by themselves. It is the fact that all these different forms of content occur behind a numbing screen that separates people from the kinds of organic stimuli that help them feel alive. People are attract to violence, hate and pornography on the internet, because these forms of content do temporarily shock people out of the numbness created by experiencing the external world through a screen. But in the long run, it is the screen that is the new controlling factor. It is the screen that has the largest influence in putting people into numbness. The screen that appears to be opening us up to all sorts of exciting new worlds and content is blocking us from a world and content essential to our identity as human beings. Many people react to being blocked on the outside by trying to set up extreme forms of stimulation within.

And again there is a desire on the part of many potential suicide victims to plan and prepare a suicide, experience the full extent of the inner pain, the inner tension-pocket, that comes from knowing that one is about to terminate one’s life and then find a way to step away from the termination. Either there can be a mistake in execution, or the potential victim can perform his act in such a way that other people accidentally discover it before it’s too late, or the victim can actually tell the people around him after he has performed an action before it kills him. Interestingly the involvement of the people around him in preventing his suicide becomes a vehicle by which the potential victim cannot make a fully destructive impact in his action, and yet he preserves an imprint through the unforgettable memory it leaves in the people around him. A memory that becomes permanently connected to his life narrative and becomes a part of the collective memory of the people around him. This memory of the potential victim’s failed suicide attempt becomes a part of the potential victim’s personal surrogate immortality in preparation for his real natural death in the future. It is a negative memory, not one connected with a positive achievement. But when a person is too numb for a positive constructive achievement, then for many such people an extremely negative achievement attached to one’s ongoing memory is better than no achievement at all.

We have been talking about 3 different ways of hovering around death: people who plan and prepare for suicide and then commit it; people who plan and prepare for suicide knowing that they have built into their plan an escape hatch that prevents them from going through with it and people whose habits or life style are of such a high risk (e.g. drugs, alcohol, anorexia, and racing cars) that they can eventually lead to death. There is actually a fourth way. Sometimes people who suffer from depression can experience an event that is so emotionally painful, so disappointing, so demoralizing that it acts as a sudden trigger to killing oneself. The immediate figure cause is the trigger. But the ground cause is the depression. It is a depression in which a person is already experiencing his life as a living death.

In the modern world, all these suicide and self-destructive situations have one thing in common: they are all attempts to pull out of a numbness generated by the extreme frictionlessness and mediation created by modern technology and, in particular, modern consumer technology. This is all in contrast to suicide in more traditional organic societies, which is based on an excess of organic stimulation, an excess of emotion. Here suicide is more like an introjected version of a crime of passion. A person becomes filled with anger, with rage founded in a disappointment, a demoralizing situation, an embarrassment or a betrayal. And if the person feels blocked by scruples, by lack of fighting ability, or by lack of an appropriate opportunity, then he turns his aggression inward.

Today we are very focused on the violence demonstrated in mass shootings, police shootings, and gang shootings. But go to a psychiatric hospital, and see if you are able to get to a cafeteria there at lunch time and see the lines of adolescents who are there for outpatient programs to deal with their self-destructive behavior and, in particular, for attempted suicide. The numbers are astounding. But there is much less focus on them than the people involved in mass shootings, police shootings and gang shootings. Granted that there is a common layer of causation involved in all of them: the sensory distortion from modern technology, and in particular, the numbness that comes from the experiential vacuum created by the immersion in the screen reality of modern consumer technology. Mass shootings, police shootings and gang shootings are crimes that occur today that are caused by numbness or more precisely by people who find the only way to pull out of their numbness is through explosive destructive actions. People who attempt to commit suicide today are also looking for an explosive action, but rather than feeling alive through hurting others, they do it by turning their aggressive energies inward and hurting themselves. Perhaps they are so numb that they are not alive enough to expel their aggressive energies towards external targets. Because what is being dealt with is self-inflicted violence, it can be kept in the family and isn’t necessarily made known to the general population. Which is why we hear so much more about mass shootings, police shootings, and gang shootings than suicides. But suicides are so much of a danger, if not more so, to the fabric of human society than externalized killings. Most of us are far more likely to know someone who has committed suicide or attempted to commit suicide than people involved in externalized killings. Suicide is definitely a serious problem with which we have to deal, and will need to do so for a long time to come. To bring potential suicides out of their numbness, we have to find a way to wean people from the addiction to modern technology. This is the starting point.

The Endurance That Comes With Being Part-Robot

In my last article, I discussed the creation of a robot athlete whose skills within certain athletic processes in a game were superior to those of humans. I am talking about the basketbot named CUE that has almost a 100% success rate in shooting baskets. We as humans are tempted to identify with a complex behavioral entity that demonstrates such superior skill in an activity that we value. A concern was expressed here that such identification with the robot basketball player, particularly as it becomes fully mobile and becomes a complete basketball player, will lead to psychologically blurring together with the robot, which can be very dangerous to a person maintaining a coherent sense of self and strong organic bonds with other people.

But one thing saves the person from complete robotization. This is that the person never becomes the complex behavioral entity, the basketbot, with which he identifies. He never becomes a basketball playing robot. He remains distinctly human.

There is a new robotic invention with roots in two other sports that tends to blur away this separation between robot and human. It is still in a prototype stage, but it threatens to totally transform the worlds of skiing and snowboarding. Basically, it consists of two braces, one for each leg, that together act as a kind of partial exoskeleton, a kind of smart shock absorber that anticipates the moves of the skier or the snowboarder with its sensors and adjusts itself accordingly. These braces are attached to both the person’s thighs and to his boots. The power source is carried in a light backpack.

The purpose of this exoskeleton is to help a person to be able to last longer in the actual performance of his sport and also to be able to decrease pain. The legs get support in their movements so that the activity is not so strenuous. It sounds, on one level, like a reasonable idea. But I believe there are ramifications in the use of such an exoskeleton that go beyond helping a person extend his skiing or snowboarding experience. The question is do we want a person to use for recreational purposes a robotic exoskeleton where, in effect, he will merge with the exoskeleton he is using in his mind and become part-robot. Notice that I added the phrase for recreational purposes. Exoskeletons are being used to help paralyzed people to move and walk again. As much as I am against using robot technology in the lives of average people, morally I would have great difficulty not making it available to people experiencing paralysis, now that the technology is available. It is the lesser of several evils for paralyzed people to become part-robot in order to at least partly escape their paralysis. The problem is that exoskeleton uses are going to multiply into all sorts of recreational applications for people who aren’t paralyzed. Skiing and snowboarding are just a beginning.

Is this going to be one of the first robotic inroads that allow people to experience themselves as cyborgs? A complex behavioral entity that is part human and part robot. Granted that a person is only strapped to the robots by leg braces and not truly blended together with them. But the physical advantages of keeping these leg braces strapped on are going to seem so seductively desirable. A skier will be able to avoid painful skiing and will have greater endurance. Within certain parameters, he will seem almost superhuman, impervious to mortality.

Of course, on the other hand, whatever he is able to achieve as a skier using these robotic leg braces will be tainted by the notion that what he is accomplishing is not done solely by his own efforts and his own skills. It can sort of be compared to a cyclist who normally rides a bicycle but decides to expend less energy by riding a tricycle instead. It is easier to ride a tricycle than a bicycle. It also doesn’t challenge a person to make a meaningful organic imprint through the skill of good bike-riding.

The same kind of thing can be said to be true with using robotic braces for skiing. A person will be able to ski longer and with less pain, but also with less of a challenge. The experience will be more bland, more vacuumized. It will not contribute in any meaningful way to his life narrative. It will be less of a rich vibrant experience. We need a little discomfort, even a little pain, mixed in with our enjoyable experiences, in order to challenge us to turn them into memorable imprints.

And then, of course, there is the matter of what using robotic braces does to our heads. Blurring our sense of self with robotic parts does give us a strong sense of physical boundaries, a strong physical sense of self-definition, which contributes to a false sense of immortality. And such a false sense of immortality eases the internal pressure on a person to try to make and preserve meaningful organic imprints that can contribute to his surrogate immortality in preparation for death.

Although robotic braces can create greater external self-definition, internally it contributes to fragmenting the sense of self. A person is no longer an organic whole. He has an organic part and a robotic part. And this affects the sense of self. He no longer has a fully coherent sense of self. And, by extension, he no longer has a fully coherent consciousness. Which means that, on a certain level, he no longer feels coherently alive.

Too much help of the robotic kind ends up numbing people and subtly crippling the human narrative. This is something we should keep in mind as we become increasingly bombarded by new opportunities for robotic extensions of our being. Particularly, when these robotic extensions are not being used for basic survival as with paralyzed people and are being used for recreation and to increase the opportunity for a kind of immortality, we should be very careful about embracing this technology, literally and figuratively – a technology which has so many unforeseen side effects for people.

Trying To Enjoy Sports More Through Robotics

As has been discussed previously in this column, Artificial Intelligence (AI) has become quite successful in defeating human players in games like chess and Go as well as in video games. Now seventeen members of the Toyota Engineering society have built an athletic robot from scratch. None of these engineers had any experience building robots, and they all learned from materials they got off the Internet. Their robot is named CUE and after 200,000 repetitions, it can now shoot free throws with nearly 100% accuracy. It’s six feet three inches and can make shots up to twelve feet from the basket. Its skills are definitely better than those of the Japanese team Arvalq Tokyo, a team that is in the best basketball league in Japan. And the robot’s free-throw average is better than the best free-throw shooter in the NBA: Stephen Curry. The one drawback is that CUE is presently bolted to a platform and can’t move around the court. But we can be sure that with the right resolve, that obstacle can be overcome. And then CUE will be playing a normal game with all the humans. Or more accurately, a supernormal game, because a mobile CUE will put human players to shame. The real question is why would people be motivated to psychologically undermine the human race through robots like these. In physical games, humans would no longer be the winning complex behavioral entities.

Robot basketball players don’t fall into the traditional categories of purposes for modern technology. They don’t make our practical life tasks more frictionless or more efficient. And they are so much better than human basketball players in shooting short-range baskets that they don’t even create a situation with meaningful friction where players can find meaningful competition. The superiority of these basketbots is crushingly obvious. There is no surprise when the basketbot makes a free-throw. We know what will happen. It will make the shot. And in the process of doing this, it trivializes the capacities of really good human free-throw shooters. It takes away a lot of the meaning of creating records through extraordinary human performances. People won’t pay as much attention to what humans can do, if and when robots can do it much better. As a result human basketball players lose the opportunity to make and preserve meaningful imprints and thus to use their profession to create records that are remembered and that contribute to a personal surrogate immortality for the good players.

It also takes away the excitement for the fans who identify with the really good players and mentally participate in the imprints that these players make and preserve. Many fans live ordinary lives and have little opportunity to make and preserve organic meaningful imprints in their own daily lives. So they compensate for this lack by vicariously participating with the players. The fans participate in the rich vibrant experiences of the players making imprints. And they participate in the collective surrogate immortality to which the player contributes when he makes an unusual play and/or sets a new record.

And the idea of a basketbot has the potential to totally disrupt the significance placed in great play by human basketball players. Another disruption of the human narrative as a whole. So again why do certain engineers feel it necessary to work on a project like this that has such potentially negative consequences? Perhaps it relates to the experiential effects of all the sensory distortion they have lived with growing up in a modern technological society. We have talked about the harmful effects of the understimulation from the experiential vacuum humans have tried to create and the overstimulation from the waste products such as overcrowding, acceleration of life including speeding vehicles, noise pollution, air pollution, and light pollution from flashing lights. In more recent articles, I have focused more on the understimulation of the experiential vacuum, because the overstimulation is so much more apparent and so much has been written about it. The experiential vacuum has subtle but powerful effects, and it makes people numb. There are some people who live more readily in their minds, who may be more affected by isolation from an organic living environment, because they don’t naturally produce as many organic stimuli themselves for their own whole physical beings. I would submit that many people who become engineers would fall into this category, that they particularly would have difficulty making and preserving organic imprints in a living environment relatively bereft of external world organic stimuli. And they would feel acutely important in their capacity to make imprints of some sort that could be preserved and be part of a personal surrogate immortality.

Building a robot is a way of sidestepping this sense of importance by making an alternate complex behavioral entity that is not affected by numbness and that is capable of carrying on a surrogate narrative, making and preserving surrogate imprints, all of which contribute to an alternate surrogate immortality. This is what particularly motivates engineers to build athlete robots. But to a lesser extent, it is what motivates average citizens to watch them play. There is so much technology that does tasks that people used to do with direct engagement with tools and materials and in direct communion with a more natural environment. There is less and less that gives people a sense of control a dominance over the phenomena in their external world. And because people are already predisposed to blurring together with the technology that surrounds them, as a result of the mirroring and modeling that consumer technology in particular provides, a basketbot that shoots baskets with superhuman excellence is a perfect object for identification. In other words, on a certain level, the member of the audience becomes the super human robot, which becomes a form of compensation for the sense of numbing impotence in the general sweep of his daily life.

All of us are affected to some extent by technology-based numbness, so it is nice for us to be able to use a technological device, like a basketbot, to at least mentally overcompensate and pull oneself into a temporary tension-pocket emotional rush, as we watch a basketbot perform certain basketball skills even better than the best human players. Unfortunately, the basketbot is still another temptation to live vicariously. There is a short rush from watching the basketbot, and then there is the down from relying that another technological entity has demonstrated still another prowess that represents an improvement on what humans can do.

We try to blur together with the basketbot, to become the basketbot, or some other complex machine or robot that performs a recreational activity with superhuman ability. But it proves to be only a temporary escape. It does not address the central problem of a growing numbness and a growing sense of impotence; as modern technology takes over more and more not only of our daily practical tasks, but more and more of our daily recreational activities. Less and less is left for us to do. Will we be seeing basketbots on professional basketball teams? Not yet because the basketbots are still on fixed bases. But in the future, there is no reason to believe that mobile basketbots won’t appear. And another area of human activity that makes a significant contribution to the human narrative will be diminished or eliminated as a result of modern technology.

Paying For Things That Don't Really Exist

More and more people are purchasing and using goods that don’t really exist. That is, they don’t really exist in the external world of mass, matter and substance, where most of us actually live. They do exist in the vacuumized worlds of screen reality and virtual reality. There are virtual currencies like bitcoin that many people like because they sidestep the participation of banks and credit card companies, which can slow down the process of the transfer of money and add fees for their participation in the processing. In addition, there are emojis , which have become an integral part of computer screen reality communication. And more and more, there are the virtual figures that are used in the virtual reality games. For example, players in these games can earn virtual currency in order to buy virtual weapons in order to win in virtual conflicts. Or they can jump ahead in the development of their offensive forces and purchase virtual weapons from other players. They can also use real money to purchase these virtual weapons as well as virtual houses, virtual neighborhoods or even whole virtual kingdoms. And, at some point, after purchasing these entities, players can turn around and sell them to other players, thus making a profit. There are players who make good real money dealing in these virtual game products. Good virtual weapons can go for tens of thousands of dollars. Whole virtual kingdoms can go for hundreds of millions of dollars. Definitely serious money.

So what is the significance of so many players endowing the gravity of real existence to these vacuumized phenomena, to the extent that they are willing to shell out such large sums of money to obtain them? Perhaps, simply the enormous quantities of free-floating manufactured figures in the external world have created an enormous overstimulating tension pocket of abrasive friction. It becomes hard to delineate the boundaries of all these free-floating figures. It is mentally exhausting. And eventually all these figures begin to blur together into one enormous mass of clutter such that it becomes increasingly difficult to navigate through it. And then one yearns for wide open spaces where the figures that are present are not the kind of figures that one can bump into. One withdraws into an experiential vacuum over which one has some control in order to avoid the overstimulation of a cluttered external world.

In the history of humanity, people tried to rise above the enveloping aspects of nature through the figures of tools that eventually evolved into machines and all these implements created technological environments where people were protect from being swallowed up and undifferentiated by organic environments. These environments were filled with ungrounded, uprooted free-floating figures that provided a kind of mirroring for people and gave them well-defined boundaries for their sense of self through the abundance of defined discrete stimuli these figures provided. Unfortunately, the increasing self-definition from defined discrete stimuli came at the cost of losing self-coherence as the flowing blendable continual stimuli of nature became scarcer and scarcer.

As has been stated, we have gotten to the point where there is an overabundance of free floating figures which is pushing people to escape into controlled experiential vacuums that are filled with infinite continuous stimuli that intermingle with the defined discrete stimuli that together form the foundation of the vacuumized figures. These vacuumized figures fill the screen reality of movies, television, video games, computers, tablets and smartphones. And increasingly, virtual reality, in particular, is occupying a larger and larger space in the lives of people in modern technological society. The question is should we just look at this dispassionately as one more experiential phase through which people are passing as their societies and cultures continue to evolve? The problem is that in a virtual reality, there are no organic surfaces upon which to make and preserve organic imprints, and so, to have meaningful life narratives and prepare for death with a personal surrogate immortality. And as for rich vibrant experiences, it seems to me that this is why so many of the experiences that people have in virtual reality revolve around modern video games where people are shocked into feeling alive by all the intense role-playing in which they are involved. There are plenty of shocking adventurous narratives in virtual reality games. But the worlds which are created here are not worlds in which the players actually live. They are worlds which players can share with others when the players actually dwell in their communities.

And yet in at least one way, there is a blurring of the boundaries that separate virtual reality worlds from the world of external world reality, and this is when players use real money to buy virtual weapons or virtual real estate. In using real money to buy virtual entities, players are treating virtual entities in certain ways as if they were real entities. Real non-vacuumized entities that have mass, matter and substance. This blurring together of external world reality and virtual reality is very dangerous. There is a sense in which not only people mirror us, but also things as well. I know that up until now, the only non-organic entities that I have discussed with regard to mirroring us have been complex machines, computers and robots. But, in truth, everything has a certain degree of impact on us, even as we perceive things and interest with them. And to the extent that we start purchasing virtual entities with real money, this treating of these entities as real external world things leads to putting these virtual entities as on the same plane with us and we become vacuumized, particularly as we use an avatar to interact with these virtual entities. And to the extent we become vacuumized, immersing ourselves in the world of virtual reality, it will become more and more difficult for us to properly function in the external world reality where we belong even with all the clutter. Virtual reality will make us more and more numb and cause us to lose control over both our external world reality as well as ourselves.

Just as our fear of being swallowed up by nature and of being hit by the partial figure forces found in nature like earthquakes, hurricanes, tornadoes, extreme cold, extreme heat, wild animals and diseases, lead to trying to rise above nature by creating a technological environment filled with free floating figures that we create and control, so now we forever are trying to escape the clutter of too many figures. By moving into a world with no mass, matter and substance, a world with vacuumized figures and vacuumized living environments. This virtual reality world which lacks the restraints of gravity and solidness, seemingly allows us to do anything our imagination would allow. But the virtual reality world is created by devices and takes place in our minds. Take off the device and we are back in the real world. The world of external world reality which exists independent of our technological devices. Destroy the devices and all the supposed imprints we have made and preserved vanish as well on the experiential surfaces on which the imprints are made.

If we become our avatars, we become incapable of carrying on the human race as we know it. Gaming is an addiction and living in first video games and then virtual reality games becomes such a strong addiction that players frequently wear adult diapers, so that they don’t have to take time away from the game in going to the bathroom. Is this kind of life situation the kind we want the future generations of humans to immerse themselves in? And what does it say about the sanity of people who would purchase virtual weapons and virtual real estate in order to win in role-playing games in virtual reality? Is there so much mental and physical clutter from all the data and things floating in our modern technological living environments that there is no longer any room for new organic imprints? If so, the human race is in big trouble.