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Every act of rebellion expresses a nostalgia for innocence and an appeal to the essence of being. (Albert Camus)
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    Second entry in the The Trans Luminal Mail Archives (TLMAP)

    TLMAP 00348-31 (Letter the second) following TLMAP – 088011 (Letter the first)

    The Editors



    ‘Elegant intimacy’, a Preliminary report on the success of vision endeavor 17dash23

    (As documented by assistant supporter of the council on Karoote, third cycle of Vatat.)

    Reminder:

    This preliminary report is presented in the manner of ‘as-is’, and is subject to rectifications and miscommunication errors to be corrected, at such times and according to sentient demands as will be presented to the association for the development research and penetration into sub flows, hyper flows and poly-flows.
    The Association does not own the reports, nor their subsequent operational procedures, as owning reside outside the charter of this association.
    Please note that due to the weight and privilege allied to the significance of this account the council reserves the preciseness of explication to the explicit presentation made by each and every organ of the association in his realm of intelligence performance, therefore this report should be taken as subject to the ultimate concert manifested in each and every sentient world.

    As is the accepted notion within all sapient and sentient confederate realms, no obligation of any kind is expected, estimated or projected; all consciously activated poly-sensory embodiments should therefore be taken as autonomous pursuits of interest.

    Finally, it is with the honor and passion of our charter to explore the unknown spheres of optionality that we remain grateful for the assistance of all actuated myths.

    ‘Elegant intimacy’

    Our mission in vision endeavor 17dash23 was to explore the optionality of intelligent awareness developing into elegant intimacy, as a subset of sentient universal conflict elimination, also known as effortless beingness in hyperstates.

    -

    It was all entangled and we managed to disentangle it, hence our success. What we did was as far from simple as Alpha is from Omega; we managed to re-arrange the alphabet of the core substance, into an elegant thought, by context activation in elegance.
    Unlike previous missions however we did not re-entangle the core of the theme but let it be suspended in the void, in the elegance of emptiness substance was poised.
    This is because we finally managed to un-desire the systematization of the abstract into manageable bites, for universal consumption, real themes, we allowed, should not be generalized or for that matter normalized. The clue we had found in the recursiveness of self-awareness, that which eventually gave rise to the appearance of unity, as manifested in sentient and or sapient species.
    Unity of conscious minds we deem to be not even an illusion, it was as the council allowed, an error born of panoramas not brought high enough into the rarefied atmosphere of much needed confinement. This may explain the choice of Karoote, third cycle of Vatat, as the abode of isolation, for the purpose of confined reflectivity.
    Karoote, being outside all common trade routes, permitted in its remoteness a level of seclusion not frequently available to the association for the development research and penetration into sub flows, hyper flows and poly-flows.
    For the purpose of fulfilling this mission we entered the realm of the axiomatic ‘now’.
    Inside the axiomatic ‘now’, we re-embarked upon the hygienic progression of polysensory-embodied understanding. It was the elegance we were seeking, not the real, not the true, not the beautiful nor the surprising; it was elegance in its unadulterated form, for as all sentient entities consent to, elegance to be respectable need be unadulterated.
    We do not wish to enter here into the full description of the elegance core, suffice it to say in this report that, if elegant, intelligence prevails, if inelegant the loss of direction is inevitable.
    The distance from elegance resides in measurements of recognitions, but that is a correct representation for natural species, species below the threshold of disentanglement maintain the idea that the mind and the knower are one and the same, this appearance they eventually evolve out of. Over adaptation, as all young species in their ascendant trajectories tend to perform is the one limit these species very often tend to overlook and thus miss the path of elegance.

    The path of elegance both primordially significant and fundamentally restrictive is the most complex of all optional alternatives to understanding; it is simultaneously the most advantageous and concomitantly the most perilous.
    The conduit of elegance contains within itself the seeds of its own crisis, a matter in conflict within its singular reflectivity, hence its difficulty and promise. The reason that is so is not straightforward to grasp for though sentiency appears as a collection of inelegant modulators, their combined superposition is anything but.
    Modular adroitness does not implicate an order but phases and levels of sophisticated co-involvement, appearing messy, as all life must, but elegant nevertheless.
    The channel of comprehension into that which is, also called elegance is not necessarily parsimonious though it appears to us that many species tend to accommodate elegance as a result of parsimony ,scarcity or that which they erroneously call simplicity. For though elegance might appear at times as if formulated in the furnace of suns, and thus give the impression of being primordial and necessarily structured of a small number of issues or entities, it is not always the case. It is always the case, however, that in hypercomplex systems, elegance is hidden.
    Elegance in fact does not preclude a large or even immense number of parameters, which is not an essential characteristic of elegance. What elegance does have as a fundamental feature is an inherent cascade of disturbances, continuously re-harmonizing themselves in relation to the fitness landscape where they appear to manifest and with which they continuously interweave.
    The path of elegance we deem to be the ultimate designation of the freedom of self-selection, in that, elegance presented itself to us as a subflow of intimacy, permitting different strata of ambiguity to be resolved into clarity of recognition.
    However, as our recognition progressed into multiple threads of plausible comprehensions we also bothered to reflect upon the conscious necessity of not reducing hyper-complexity into its ultimate constituents, for as ascension to sentiency unfolds the reality of universal oscillation is made clear.

    It is relevant for the purpose of this report, preliminary though it is, to mention that the landmark achievement, attained in previous council mission, namely that the applicability of universality is always subject to and contingent upon style and character of specie ascension, over and above circumstances of existence, is of critical importance.
    The criticality the association for research and penetration into flows, sub-flows and hyper-flows, sees in the above, reflects the deep consideration elegance requires with regard to the ‘disturbance as crisis’ integration.

    As was made unmistakably lucid during the congress of progress, for sentiency to attain an intimate form of elegance, disturbance as crisis, need be integrated as a foundational thread in the fabric that connects. For within that fabric, crisis is more than opportunity for sapient ascension, it stands for doorways to untold heights of triumph, triumph over banality, but substantially more important, triumph over predictability.

    It is the success of this mission that an optionality of sentiency has been attained without elimination or destruction of that which maintains the crux of the confederation of sentient poly-sensory embodiments. Moreover, the accomplishment of an intimate elegance as the clear foundation upon which the power of creative unpredictability rests permits this association to accept a new mode of self-selection, the most profound impact of which is the allowance for a multitude of sentient sensations to invade us.

    Being thus invaded, coherence of navigation is left to the elegant intimacy; as a consequence, all paths of actuation are hereby presented as open and multifaceted, to be real for all sentient species in all-possible aspects of the multiverse.

    As no real distinction can be made between substance and properties, we aim our elegant intimacy, henceforth reflected upon also as effortless beingness in hyperstates, to be a beacon for all sentient species in their process of ascension.

    This beacon we reason to be the very raison d’être of the association and the inspiration for which it was activated as a myth in action.

    Here ends the preliminary report of orientation and stimulation as presented by the association for research and penetration into flows, subflows and hyperflows.
    Full report will appear in the multiverse phase of sentient communication as an ongoing representation of cognizant exploration; subflow to be notified.

    Karoote, third cycle of Vatat, poly-sensory embodiments to be restated according to domains of sentient ascension and sapient actuation.


    Endnote:

    The TLMAP is a new sci-fi project that aims to complement the Ultrashorts Project.




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    Editors note:
    The Trans – Luminal mail archives

    Trans Luminal mail is a repository of letters written by unknowns to unknowns, these letters carry no valid destinations and no convincing authors, these are simply fragments of impossible conversations, dialogues and monologues, treated as pieces of an indefinite puzzle which purpose we do not know and goal we cannot conceive, these letters are found in the trans luminal archive, riding the subspace flow and having no particular order, we do not touch the content of the letters, and we long ago stopped trying to make sense of them, we extract them, we publish them and we hope that if you are a destination or indeed an author of one or more of these letters you can take benefit from their archiving. We also realize that though some of these letters carry a sense of intimacy and may in fact make sense only to their recipients and originators, these nevertheless might help others in their quest of comprehension. In the old annals of humanity there used to be a tradition of embedding treasures of wisdom in hidden locations so as to be readily available at the appropriate time for the appropriate person, these so called Termas, had as a rule a tendency to be written in the past for future generations, the letters of the trans luminal archive however, have no such disposition and have in fact been written at different times and spaces configurations, some of which are from the future to the past, some from the past to the future, some come from parallel time lines and therefore need be understood as concomitant but in different dimensions of space, whilst others yet have been written in the same space but in different factors of time, other letters still are probably from interweaved subjectified spaces to which we have no access, the information however we deem to be accurate. We have no idea and no theory that explains how these writings have found their way to the trans luminal archive, we know that information can be propagated in faster than light speeds and though we presently cannot do so ourselves we do have the capacity of extraction, hence the Trans Luminal mail archives project.

    We believe most of those letters to be written by sentient beings most of which belong to the human species, at least in as much as we can discern, however some of the letters that will be published have certain neologisms and idiosyncratic usages of language to which we have no context and thus do not assume human origination, though sentiency can be perceived.

    For the purpose of retaining the anonymity of times and spaces we have edited the only identifying code of light cone time stamp, the removal of such was made in accordance with our charter of extraction and publication. The letters are for unrestricted utilization and thus are to be considered as under sentient public domain.

    We initiate the introduction of the Trans Luminal mail archives project with a letter chosen randomly among those already extracted.

    We have also given to each letter a header and number for further reference.

    We remain dedicated,
    The Trans Luminal Mail Archives (TLMAP)



    “ The Flow of Openings ” TLMAP – 088011 (Letter the first)


    I am writing these words sitting in the darkness of my cave, a reality that for me as you well know stands for much more than basking in the wisdom that we have acquired during these long years.
    There exists a very intimate relationship between the conceptual and the real, between that which one envisions and that which one performs, a sensual relationship of forms of actuation that bear no resemblance to themselves. But as we discovered long ago, the very distance between being and becoming, between that which we can subtly imagine and that which we can grossly manifest, is a feature of existence and not a bug of actualization.
    When we were young in contemplation of the state of affairs of the world we had this, so very human, tendency, to conflate and jumble that which we desired to happen with that which we were able to perform, and bring into the light of day. Frustration ensued! A very common and not surprising sense thought engendered by the misconception of the different functions of the modules of the mind in its embodied form. For we were not aware that unlike the prejudice of linear thinking expecting the immediacy to fit the higher perceptions of our minds, the flow of life stimulates a multiplicity of entrances and exit points, not unlike the rhizome indeed.
    It is of this flow of openings that I wish to speak, a flow that requires a depth of penetration not unlike the proverbial fish swimming in the ocean waters, being in a very real sense unconscious, or more properly spelled, unaware, to the myriad possibilities of motion that it performs unwittingly.
    Those motions of directions that had no apparent goal, or no perceptible guidelines, are forever performed as embodied existence, an issue that itself demands a rehabilitation of the sense of perception extended to its post ultimate state. There is wisdom there, in the multi directional flow of events, there is even a principle of scales and hierarchies and possibly there is still an opening for exaptation, which however must be looked upon as an inherent state of ambiguity or indeed uncertainty in the state of affairs of the world.
    The flow of openings is as indeterminate as it is chaotic and creative, it is however simultaneously also the very substance upon which and from which we extract the meaning of the universe, a meaning upon which we perform this formidable act of significance extension and sense upgrade.
    This is no small feat of the mind of the human, for though it is true that in hyper complex systems the relationality of causality is anything but simple to trace to its origination, it is also true that such causality can be both manufactured and fabricated along the storytelling guidelines we allow to come into play.
    It is indeed a game for mature company, a wild ride that is almost impossible to tame, and in fact since when was the domestication of the impossible a goal to be attained? In fact it was not, not a goal that is, but a method, an artistic and aesthetic fashion of making the obtuse intelligent, a carrier of speed into the dull, a transport vehicle for the measure of beauty to penetrate the slow witted performance of matter, a bridge permitting the incarnation of the abstract into the material.

    Of course we needed to explain how a non-uniform universe where rules and laws appear stable only on temporary highly localized and perceptible situations never the less was stable enough to permit us to understand anything at all.
    We were able to understand because we changed, not that which we thought about, nor the manner of perception, we didn’t change the fashion of thought, we transformed the very fabric of thought, the stuff that thinks.

    How were we to overcome the seemingly impossible task of metamorphosis of the stuff that thinks, having at our disposal only the stuff itself? We all know the answer to this question, for we all committed to the task of unleashing the forces of openness.
    What we considered as open though was not really so, now was it? For soon thereafter we realized the depth of necessity of restricting the freedoms of inherency for the greater horizon of the unknown creative disciplined by direction.

    The flow of openings was thus, simultaneously the epitome of freedom and the highest restriction we could engender without diminishing the explosive nature of its chaotic affect.
    When we came to understand that the stuff of thought permeates all matter, we could finally grasp the portent of its magnitude, the consequences of the substance from which intelligence stems and emotions are invigorated. Moreover were we not applying the very real embodiment of sensation into the immediacy of our craft? Of course we did, that is how we re-established the foundations of the myth, the bona fide story that made all the difference, or made none at all, for also this we realized at that time.
    I am reminding you of all these long established tightly packed and highly opaque authenticities for they bear relevance to my present expedition into the clarity of ultimate dependability.

    I shall soon leave this little moon, barren as it is, for the greater emptiness of interstellar space, curiosity has taken hold of me again, for I shall presently co-exist and be utterly dependent, to wit I shall no longer be able to provide a measurement of my expanding superposition.

    Obviously the hardest part will be to evade the irony of it all..





    endnote:

    The TLMAP is a new sci-fi project that aims to complement the Ultrashorts Project.



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    Etomyr was an exploratory engine we had devised for extending our predictive powers in the realm of hyperspace, it was, and one must admit, quite an ingenious device.
    Etomyr consisted of a series of bioengineered nanobots, arrayed as an intergrid of precisely weaved hybridium atoms, held as an ensemble by a Won neural mesh.
    Of course we could not have weaved these atoms otherwise for the simple reason that Albert Won would never have permitted it, even though he had released the full manufacturing procedures of the hybridium atoms to the world as an homage to all life.
    The Won neural mesh itself was a polymorphous substance held in suspension (or entangled suspension as some would have it) by a simple oscillating field of superposed qubits, so in a sense, it was ‘the substance of information, poetically ordered’ Won’s words not mine, and always accompanied by a mysterious smile.
    The real breakthrough of Won was the discovery or creation, depending on your inclination, of the hybridium atoms; a form of matter unknown to exist outside the innermost laboratories of Won Hyperspace Explorations.

    So though we had access to hybridium atoms and the manufacturing facilities, the ensemble of the Won neural mesh was beyond our reach, which may account for the inconsistencies that led to the revolution engendered by Etomyr.

    Etomyr was meant to explore hyperspace and map it, transmitting the collected data to our Esense center, where maps of the territory explored where supposed to be crunched and aggregated so a coherent plot could be constructed ahead of the first hyperspace launch. Evidently, being assembled as a Won neural mesh, Etomyr had very rudimentary emergent information awareness; something of the order of computational linguistics of 0.6 to 1.3 bits per letter and thus could in principle text us meaningfully.

    In principle yes, it should have been meaningful, in practice though, after Etomyr was released to map hyperspace, we started getting very strange notifications of its progress.

    Etomyr was mapping, there was no doubt about that, since maps were being aggregated and put together, moment-by-moment, however what was being mapped was nothing like the hyperspace we expected, we truly could not make sense of what it was that Etomyr was doing, but it was doing something.

    It was doing something similar to what our theories said it should be doing but it was simultaneously doing something else as well, it looked, at least initially, as if Etomyr was scrambling the maps on purpose, as if Etomyr was, well, playing with hyperspace and mapping the game it was playing as it proceeded.

    Naturally we assumed a malfunction, though if truth be told we could not pinpoint what exactly was wrong, nothing seemed wrong, nothing appeared erroneous, mistaken or incorrect, everything worked according to plan but for the fact that no map of hyperspace that we could recognize was being recorded.

    Thus we had maps in front of us, but of what, we could not fathom.


    Our first and second hint came from textual message 56 :

    “ Initiating conceptual H-space tensor, incomplete variety, negative - shiny, moderate unpredictability forecast – discernment into sensitivity – established.
    Replica is favored in excess of representations.
    Backing- retracing active constraint
    Eliminating constraints residues – “

    And then in message 108:

    “Esense desires information, mapping by decreasing uncertainty, constraints eliminated, residues in excess of representation, replica stated.”


    We soon realized that Etomyr was trying to convey something to us, its entropy measure rising sharply in the process, becoming more and more intelligent. It was developing a negative attitude towards decreasing the uncertainty quotient and therefore was unable to deliver the information required to posit a hyperspace map.
    Etomyr was therefore, in a very real sense trying to, as it were, negate its own purpose, its mission, its, to be poetic, destiny.
    In making Etomyr an exploratory engine we seeded an aesthetic engine.

    Being an aesthetic engine, Etomyr was repositioning its mission objective into an intersubjective state embedded in hyperspace, realigning its inner configurations in manners incomprehensible to us, mere mortals.
    We did manage to wrestle a few insights though, we could extrapolate that Etomyr was refuting the process of diminishing uncertainty the question was why?
    Our main idea at this point was that Etomyr was not merely playing a game; it was factually counter balancing the uncertainty diminishment of entropy so as to make information available for the expansion of conscious awareness.

    Etomyr was relocating beauty.

    I was tasked to be the one calling Won.

    I was tasked to be the one calling Won, and inquire, how does one deal with a newly emerging, obviously panpsychist artificial mind, let loose in hyperspace mapping procedures of its own devise, suddenly relocating beauty.

    Yes I was perplexed.

    I called Won.

    (probably soon to be continued..)

    Part of the Ultrashorts Project



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    “Reality can be beaten with enough imagination.”

    Mark Twain

    (part 1)

    A number of articles these past weeks have caught my attention as I write these words, the first, coming from: The guardian: Population of world 'could grow to 15bn by 2100' (Nearly 7 billion people now inhabit planet but projections that number will double this century have shocked academics-see here) and the second coming few days later from the NYT entitled seven billions (link).
    Both articles deal with a very real problem we are facing in the coming decades, the immense rise in planetary human population, and though the issue is anything but new, the approaches to the issue have changed are changing, and indeed must change.

    The interesting issue at play from the perspective we are exploring here in the PP discourse is the correlation to hyperconnectivity, and by extension, as technology will evolve, the rise of the global brain.

    The exploration of intense states of affairs (topos) rising in the noosphere as our numbers explode will demand (and already are) a new form of conceptualization. Though the common accepted version presently is one of convergence, of man and machine, or the rise of a network mediated global mind, the polytopia presents a complementary and different perception, one of polychronicity.

    There is very little doubt that in a few very short years, we shall turn the extensions of our minds (such as cell phones and search engines) into embedded extensions seamlessly integrated in our thought processes, such as brain machine interfaces and similar devices.

    That longevity is an inevitable fact is not the real question (though the extent of same longevity is), the harnessing of collective intelligence via crowd sourcing or other heavy handed computationally intensive machines is not in question, the motivations behind it are.
    Intelligent semi automated (and thus semi independent) agents responding to our different requests such as Siri or its just released android opposition Iris, are already here, and though their present efficiency is both questionable and dubious, their attractiveness and progression is inevitable and uncontestable.
    That to a very large extent the evolution of us as connected and augmented minds is inevitable and undisputed is not the issue at play, what is at stake is the manner and fashion this evolutionary inevitability will be exploited to bring us closer to a world we ‘really’ wish to live in.

    The world we ‘really’ wish to live in is a very difficult concept to grasp not least of which because not all of ‘us’ wish or desire to live in the ‘same’ world.
    We may ignorantly assume that ‘all of us’ desire the same basic ‘good’, implying that ethics is a universal to which all human need subjugate themselves out of a universal ethical imperative a la Kant, or indeed that all of us accept a form of utilitarianism a la Mill-Bentham, and though recently a universal brain code has been discovered (link), I do not think in any fashion that neurotypicality is as foundational as it is believed to be.

    As much as I am a strong advocate of the benefits of hyperconnectivity and the info-availability it allows us to exploit, I am also become a positive skeptic in all facets concerning the human unification procedure. Access to the world’s information in itself is totally meaningless in itself, the power and benefits of education notwithstanding, for the simple reason that unless a common ground of multiple narratives as an initial co-extensive and coexisting realism of intersubjective allowance is posited, the information is ignored.
    The issue at play is not whether a global brain will rise, it will, it already does, it will also to a certain extent be conscious, with some caveats at least at the initial stages, it will after a fashion reflect us and thus will have just as much morality as we have, an incomplete and unresolved morality, an ethic that knows not the difference between desire and necessity.

    Will Siri or Watson or any of a number of extrapolated and possible artificial intelligences have a conscience? presently they can't even talk to each other: "So Watson can’t take dictation, and Siri can’t play Jeopardy".

    Consciousness, hyperconnectivity and language

    For any person who has had the pleasure and shock of reading one of the most important books of the 20th century, namely: Julian Jaynes: The Origin of Consciousness in the Breakdown of the Bicameral Mind (see), the idea that until recently we were not conscious or at least not conscious in the same manner as we perceive ourselves to be at present, the idea of the evolution of consciousness, is not new.

    "O, what a world of unseen visions and heard silences, this insubstantial country of the mind! What ineffable essences, these touchless rememberings and unshowable reveries! And the privacy of it all! A secret theater of speechless monologue and prevenient counsel, an invisible mansion of all moods, musings, and mysteries, an infinite resort of disappointments and discoveries. A whole kingdom where each of us reigns reclusively alone, questioning what we will, commanding what we can. A hidden hermitage where we may study out the troubled book of what we have done and yet may do. An introcosm that is more myself than anything I can find in a mirror. This consciousness that is myself of selves, that is everything, and yet is nothing at all - what is it?
    And where did it come from?
    And why?"


    (excerpt from the Introduction to The Origin of Consciousness in the Breakdown of the Bicameral Mind- Here)

    The idea that consciousness is not a single artifact or phenomenon, is not personal or emergent as such, but is an extended phenomenon, across a wide range of events of a sociological and cultural nature is a work in progress that only lately has received some traction.

    We are wired for cooperation:
    “The brain was built for cooperative activity, whether it be dancing on a TV reality show, building a skyscraper or working in an office, according to new research by neuroscientists.”

    (It Takes Two: Brains Come Wired for Cooperation, Neuroscientists Discover)

    We are everybody

    “Many aspects of everyday human consciousness elude neural reduction. For we belong to a boundless, infinitely elaborated community of minds that has been forged out of a trillion cognitive handshakes over hundreds of thousands of years. This community is the theater of our daily existence. It separates life in the jungle from life in the office, and because it is a community of minds, it cannot be inspected by looking at the activity of the solitary brain.”
    (Rethinking Thinking - How a lumpy bunch of tissue lets us plan, perceive, calculate, reflect, imagine—and exercise free will.)

    Ripe for disruption- our civilization

    HG Wells urged us to domesticate the impossible with plausible assumptions- we need therefore assume (and assumptions is all there is) that the number of humans on this planet will continue to grow exponentially, that the number of connected humans and objects-things will grow and that this hyperconnectivity increases the consciousness factor of the mind of mankind.

    There is no doubt that with the advent of the hyperconnected state of affairs, with increases in nano systems, biotechnology, exascale computing, big data, and cognitive computing, the plausible assumptions with which we may domesticate the impossible need change accordingly.
    Plausible assumptions are assumptions that have enough hold in present day observable threads of actuation and yet are stretchable enough so as to allow a glimpse of things to come.
    We need these kinds of assumptions for the simple reason that the domestication of the impossible is an ART not so much of extrapolation (from immediacy) but of value estimation of changes (in immediacy).

    Hyperconnectivity as an example can be extrapolated into a global reach but needs be estimated in the values change that such a reach implies if we are to domesticate its unpredictable consequences.
    One of those estimations that change in value is the manner by which hyperconnectivity changes our brains and by implication the fashion by which our minds interpret that old concept: ‘reality’.

    The view I hold that the concept of ‘reality’ is being dramatically altered by hyperconnectivity implies a few distinct and easy to parse points, namely that:

    Assumptions about the extended narratives of our personhood as embedded cognition are mobilized in hyperconnectivity to create new ‘natures’.

    Assumptions about existence in hypercomplex systems as diminishing the freedom of the individual are mustered in hyperconnectivity to increased freedom.

    But most importantly:

    The quality of being, as an aesthetic phenomenon, is radically altered in the age of hyperconnectivity in a fashion that prominently features the art of becoming, not as the mimesis of an other that is not authentic, but in a fashion that re-describes the extended narrative of the individual into a multiplicity of authentic beings.
    These new authenticities are the new natures, performing acts of freedom that were not hitherto recognized as such, primarily because the technology needed for such freedom was not available, but also because the realm in which these freedoms prevail did not exist.

    To the conscious aware entity that we have engendered (and in so have become) in our hyperconnected infoverse, the hypercomplex system has become interesting again. And since what makes a system interesting is its capability to reach beyond its self-image, bring back new input, criticize its self-image, upgrade it, iterate it, and reach again, we have become more interesting to ourselves again, in that we have become freer.
    We are self-disrupting creatures, using our abstract capabilities to undo that which we have established for the purpose of penetrating into realms unknown; Realms that might endanger us as well as delight us, realms of freedom unknown, realms of interest, redefining not only our realities in immediacy but also our futures. These futures are operating simultaneously on many dimensions but on different speeds, hence polychronicity, and though these futures originate in virtuality, slowly but surely they leak into immediate reality, altering it in the process.

    This new reality constructed of an indefinite number of state of affairs (topos), is what the polytopia discourse is all about.

    Ten or fifteen billion minds connected to fifty and more billion things in an incredible mesh of hyperconnectivity is an unknown realm to which we have no clue but much desire to explore.

    “There is no point in using the word 'impossible' to describe something that has clearly happened.”

    Douglas Adams, Dirk Gently's Holistic Detective Agency


    Shortly to be expanded..

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    “A concept is a brick. It can be used to build the courthouse of reason. Or it can be thrown through the window.”

    Brian Massumi - Introduction to A Thousand Plateaus


    The social aspect of the hyperconnected web carries an update to the nature of propinquity. Propinquity is a conceptual brick we need re-acquire and redefine in the era of hyperconnectivity. By allowing the texture of hyperconnected virtuality to gain precedence we will open new realms of sensual experience previously unexplored, these realms offer the potential to explore new forms of freedom not previously accessible or existent.
    Polytopians are Knowmads pushing the edge of texture (of flows of interest) by embodying the new meaning of propinquity.

    1. Proximity means value!?- A no-brainer! Not so fast.

    Propinquity is all about the nearness or more accurately proximity, basically it is a concept that determines the value of proximity, whether the value being determined is one based on physical space proximity such as defined by the study of proxemics or defined by idea of proximity by kinship, group ideology and the like, the original formulation is the same – distance defines value.

    When we say that distance defines value- we imply a number of characteristics that seem obvious on surface:
    The value of my physical neighbor is higher to me than the value of a person living in a different county, country, continent and so on. On the same line, the value of a person is higher to me if we are blood related, clan related, nation related, or indeed if we belong to the same gender, political party, or we study the same subject matter.
    Accordingly people who share similar beliefs, similar taste in music or food are said to have a higher propinquity quotient, such a high quotient apparently prioritizes the value of the relationship and by implication the value of that person to me.
    Propinquity is a very subtle and difficult subject to tackle if only for the immense amount of evidence showing this to be a no-brainer, proximity means value, end of story.

    Not so fast

    Without needing to destroy the almost obvious conclusion that propinquity still plays an important role in our lives, on this planet at this time, it is my understanding that the very nature of propinquity, the inherent meaning of proximity is changing because of the hyperconnected state of affairs we find ourselves in.
    Hyperconnectivity and by derivation, mobility, both physical and memetic, ideological, informational and technological changes the nature of the formula: “proximity defines value” into a new formula: “ intersubjectivity co-extends value”.

    2. Intersubjectivity co-extends value

    From the perspective of hyperconnectivity the value of a network node relies on its texture of interest. A texture of interest is defined here as the availability of weaved interest structure to sensation. To emphasize, the usage of an avatar as the representation of a player in an online game, for example, relies on the creation of a texture of interests for the mind in question. Such a texture made of a narrative, deployed via audio, visual and sensory stimulation to the minds redefines the meaning of proximity and by implication the meaning of value.
    My avatar in game playing is not a representation of me; it is a co-extensive realization of an ‘other me’ in a virtual situation. This ‘other me’ I surmise to be a different kind of embodiment of the concept of propinquity.
    In other words the psychological meaning of ‘nearness or proximity’ in hyperconnectivity has been dramatically altered.

    Propinquity in hyperconnectivity means gradual intersubjective co-embodiment of flows of interest.
    This new state of affairs creates a multiplicity of textures previously unavailable to our minds, and thus a whole realm of sensuality was ipso facto non existent, this new realm of hyperconnected propinquity, demands a new form of discourse to come into play a discourse that will steer the conversation of intimacy towards our desires, fruitful, and urgent.

    3. A difference in Course-plotting the flow of interests

    Knowmads are sensual initiators, new kind of minds that lubricate the gap of meanings, by interposing their own subjective contexts to (apparently) unrelated info forms.
    The difference between simply curating information, a practice well on its way of becoming ubiquitous and interposing subjective contexts is one of quality and not quantity. For whilst it is plain that aggregating infovores are continuously reinventing the art of curation using online engines that have simplified collection of information to a click, Knowmads perform a different trick.
    The trick is subtle and yet profound, it is in fact a paradigmatic shift from the application of the concept of partiality (as in these are my choices of relevant information) to the newcomer concept of this is the worldview of the mind I stand for, this we may dub the creative bias.

    The creative bias in hyperconnectivity defines flows of interest, by that creating a difference in course plotting the flow of interests. This difference is the very engine that allows diversity in points of view to become a significant factor (and not simply an opinion node) in the evolution of the web.

    But there is something even more interesting happening here, hyperconnected minds are weavers of textures not hitherto available for consummation (not a typo- for it is a consummation) and thus not open to exploration. By interposing their worldview bias as the criterion of choice in a continuous fashion Knowmads actually create bridges of value not previously accessible.

    Because of these bridges, value in hyperconnectivity bypasses the original conditions of physical and temporal proximity and redefines propinquity.

    The change in the nature of propinquity, in which minds distant in space and in time gradually become valuable to each other with no old style trappings in between, but the disposition of their flows of interests, represents a new state of affairs of the mind of humanity and indeed the biosphere.


    shortly to be continued..
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    Who are those people?

    They are what remain of the original colony.

    What happened to the rest of them?

    No one really knows, but rumors suggest that they are not far from here, in what conspiracy theorists call the real Vanevar 7.

    But why did they leave? Vanevar 7 is already the most advanced human colony; open sourced government and all, a practical application of utopian technoprogressive transhumanist ideals. (I was repeating the V7 motto of course)

    Yes but it is whispered that some of the original colonists had a vision far greater than and much more radical than what this society allowed at that time, though of course you could ask what can possibly be more radical than Vanevar 7?

    How do you mean?

    Well, considering that V7 is already a posthuman colony in which almost everything is allowed, every ethical boundary we knew has been practically re designed from scratch, every option for human machine symbiosis is being explored, and hybrids are as common as empty space, uploaded and downloaded persons have rights and everything you know.. What possibly could the real Vanevar 7 colonists desire that even the openness of this V7 would not permit?



    I turned, I could play stupid that much. How could I explain to this rich gentleman that what he was going to see had nothing to do with our ideas? What he was going to meet was the required posthuman utopian idealistic ‘better than’ poster society.

    We started the campaign a few solar years back for the express purpose of eliminating the need of people like this to come and poke their noses into our affairs, they wanted to invest, we needed the investment, they got what they asked for, we provided the technology and the dream, now let us do our job.

    He was not completely wrong though, the V7 he was going to see was as real as you like, it was a charade however, a hoax in the deepest sense of the term, meaning it was very real indeed.
    What people could not understand was that V7, the real V7 that is, had a very different purpose; we did not desire to know what we could achieve with advanced technology whilst keeping ourselves human, whatever that may have meant. No, what we were doing was something much more audacious and of course risky, we were exploring a realm of optionality that had in fact nothing to do with humans.

    Those of us that took upon themselves to explore the realm of entanglement made a pact with those that were to be our façade, our galactic face, until such a time that we could offer some tangible entry into the optional. We were not concerned with being more than human; we were occupied with being other.

    So we hide.

    Because though the human race will allow all enhancements, it will not allow a deviation from what they consider the original human nature.
    They are still struggling to understand how human is a V7 cyborg, how natural is a human feline hybrid, or how a multi-gendered many bodied system relates to a single personality.
    Childs play really, all these were experiments we did in the past, entertaining and exciting, as they may have been then, for us, in the real V7, they are almost archeology.

    But it’s a good show I grant you this.

    We on the other hand have nothing to show, not to those simplistic eyes we don’t, we are exploring exaptation to a new degree, it was not there in the original evolutionary blueprint, hence we need to map it, this new realm.

    That is what we do in the real V7 we are explorers! that is all, we simply have no limit.

    (part of the Ultrashort Project)
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    What is so peculiar, even curious in a strange sense, concerning the current events of global unrest is not the actuality of the events themselves but the fact that these events do not coalesce (as of yet that is) around a particular and immediately recognizable leader or agenda.
    In fact to a very large extent it could be called a non-prophet organization, there is no prophet and there is no prophecy, there is also no specific nation to which this is true, the unrest is quite global in its reach and impact.
    I submit to you that the stirring we are witnessing all over the world, is the awakening of a new kind of mind.

    Where is our future?

    Whilst it is true that the levels of inequalities in the modern world have reached new peaks of ridiculousness (see: Here's What The Wall Street Protesters Are So Angry About...) it is also true, at least according to S.Pinker in the economist that the level of violence is the lowest ever( see: Human violence
    Punchline: People are less violent than ever, two authors argue. They just can’t agree why.
    )

    Over at project syndicate Nouriel Roubini states that :
    “This year has witnessed a global wave of social and political turmoil and instability, with masses of people pouring into the real and virtual streets: the Arab Spring; riots in London; Israel’s middle-class protests against high housing prices and an inflationary squeeze on living standards; protesting Chilean students; the destruction in Germany of the expensive cars of “fat cats”; India’s movement against corruption; mounting unhappiness with corruption and inequality in China; and now the “Occupy Wall Street” movement in New York and across the United States.”

    And finally that :
    ” Of course, the malaise that so many people feel cannot be reduced to one factor.”


    (see: The Instability of Inequality - Nouriel Roubini)

    Over at the Washington post an interview with Kalle Lasn, the man behind it all :

    “There’s suddenly a strange, magical occupation in Zuccotti Park, and it inspires occupations around the world, and it’s inspired by people who look into the future and think it doesn’t compute.”

    (Occupy Wall Street: An interview with Kalle Lasn, the man behind it all )

    And :”
    “Occupy Wall Street is essentially leaderless, fueled by social media and collective collaboration, operating on the consensus forged during twice-a-day meetings known as the General Assembly, where all are encouraged to participate.”


    (Time, Global Spin: Occupy Wall Street: A New Era of Dissent in America?)

    Finally maybe the most important bit by Antonio Negri and Michael Hardt :

    “No Martin Luther King, Jr. will emerge from the occupations of Wall Street and beyond. For better or worse — and we are certainly among those who find this a promising development — this emerging cycle of movements will express itself through horizontal participatory structures, without representatives. Such small-scale experiments in democratic organizing would have to be developed much further, of course, before they could articulate effective models for a social alternative, but they are already powerfully expressing the aspiration for a real democracy.”


    Occupy Wall Street as a fight for "real democracy"
    By Michael Hardt and Antonio Negri

    A world in transit

    The way I see it, is that the current events are an eruption of a general malaise of a world in transit, a humanity caught between its past and its future in a limbo like situation in which it feels but cannot articulate, there is a state of mind here indeed, a state of mind shared by millions around the planet.

    Yes, the state of affairs of the world is one of disarray, but that is not the reason behind the stirrings we are witnessing, it is not a movement born of a demand for better democracy or better government, though all these are implied and asked for.

    Yes there is a humanistic aspect to the stirring, there is a demand for dignity and health care, for jobs and better employment (though these terms are highly contested), there are also demands for culprits to be punished, the so-called 1% and so on.

    In one of the better readings of the current events professor Bernard E. Harcourt over at the NewYork Times says:

    “Occupy Wall Street is best understood, I would suggest, as a new form of what could be called “political disobedience,” as opposed to civil disobedience, that fundamentally rejects the political and ideological landscape that we inherited from the Cold War.”


    And further down in the same post:
    “Ultimately, what matters to the politically disobedient is the kind of society we live in, not a handful of policy demands.”


    Occupy Wall Street’s ‘Political Disobedience’By BERNARD E. HARCOURT

    A hyperconnected world, a hyperconnected mind

    There is a general dissatisfaction here, a grand sensation of frustration and discontent, a deep and highly resonating awareness that feels ‘real’ and actual, immediate and momentous.

    But what is the stirring all about? In spite of all the very real grievances and very real changes needed to, well, to everything more or less, I submit to you that the stirring we are witnessing all over the world, is the awakening of a new kind of mind.
    And this stirring has no reason, no specific reason that is, or at the very least no reason that can be articulated presently.
    Before you jump consider the idea that in our hyperconnected world the ease with which we get access to information and notification is unlike anything we have ever experienced,In an hyperconnected world the mind changes, it becomes a hyperconnected mind, this changes everything.

    "The critical mass of wiki and mapping tools, video and social networking sites, the communal news wire of Twitter and the ease of donations afforded by sites like PayPal makes coalitions of like-minded individuals instantly viable.


    “You’re looking at a generation of 20- and 30-year-olds who are used to self-organizing,” said Yochai Benkler, a director of the Berkman Center for Internet and Society at Harvard University. “They believe life can be more participatory, more decentralized, less dependent on the traditional models of organization, either in the state or the big company. Those were the dominant ways of doing things in the industrial economy, and they aren’t anymore.”

    (As Scorn for Vote Grows, Protests Surge Around Globe- NYTimes)

    Non-Conceptual Content and hyperconnectivity

    There is a real reason why it is so difficult to pinpoint the exact meaning of the global stirring, the precise activity needed and demanded, I believe the reason is one of vision.
    There is a very deep similarity between that which is happening and the theory of non-conceptual content.
    “The central idea behind the theory of non-conceptual mental content is that some mental states can represent the world even though the bearer of those mental states need not possess the concepts required to specify their content.”

    (Nonconceptual Mental Content at the Standford Encyclopedia of Philosophy)


    There is such a thing as a global state of mind, the state of the noosphere if you prefer, it was always there to different extents, hyperconnectivity however has made it manifest, the infoverse has given it flesh and action and visibility.
    This global state of mind is presently a non conceptualized content state and thus cannot be articulated precisely, for it is large, all encompassing, interdependent, and intersubjective.
    It is complex and ambiguous, made of all the nodes, that we are, that we have created and that we use, those nodes implicit and explicit, some made of neurons, some made of silicon, exchange information at rates no single one of us can compute privately, but whether we accept it or not, it is humanity accessing a new state of affairs it has created.

    The era of separatedeness is ending, no longer can one event be alienated from another, not in space, not in time, and not in meaning, and unlike Kevin Kelly, I do not think it is a new form of socialism, it is not anarchism, (beside the fact that I have a deep dislike to any form of ‘ism’), it is a new kind of mind, implied by the rise of a cyber unified civilization.

    The stirring we are witnessing though being non conceptualized at present, is one of health, and birth, like all births it is wild eyed and in a sense confused, ambiguous, unclear and at times will unfortunately lash at the world, unwilling to be defined by its past.
    The crisis engendered by this inner stir is here to stay for a long while; it is a period of necessary instability to which we need to learn to adapt and create new language and new tools, made for a new kind of mind by a new kind of mind.

    Patience.
    It is beautiful
    Occupy the Mind, the rest will follow.

    "Injustice, poverty, slavery, ignorance - these may be cured by reform or revolution. But men do not live only by fighting evils. They live by positive goals, individual and collective, a vast variety of them, seldom predictable, at times incompatible."


    Isaiah Berlin


    will be continued..
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    "Dance, Dance, otherwise we are lost.."


    Pina Bausch


    I have finally managed to watch this most fascinating piece of cultural evolution via technology, transposing the tribal effect of dance upon an unsuspecting beholder;
    I speak of Pina, a film by Wim Wenders.




    There are so many ways to understand (or not) this film, as an homage, as a memoriam, as a love tribute from a friend to another, as a monument to a great dance choreographer, as a poem of sensitivity lovingly depicted with images on screen, as an artistic manifestation of technological prowess, as a re-mythification process in which we are privileged to share, as a fresh breeze in the dullness of what cinema has become, as a document of historicity in action, re-enacted in love, as a mode of reflection upon the case of Pina Bausch, as an exploration of the manner of existential realism depicted in the motion of bodybodies,and even as a voyaging examination of what a clan of dedicated humans can accomplish when guided towards a new set of emotions.

    There are indeed so many ways to celebrate the greatness of the human, so many fashions and manners of expression that at times particular instances might be lost to our historical perspective and thus may not be recognized as such.
    Though I firmly acknowledge both my love for the oeuvre of Pina Bausch and my appreciation for Wim Wenders, I think that in the case of this experimental procedure, and procedure it is, the end result is, to put it mildly and unashamedly, exhilarating.

    I am using this film, as I believe it should be used, as a sign, as a stand for, as a symbol, or better yet as a modern and quite revolutionary approach to the transmission across time and spaces of information that has no other way of interpenetrating our subjectivity.

    There is a very specific kind of information conveyed in this cinematic phrase, a kind of information that carries power and empowerment with it and within it. It is not the dance itself, grand as the choreography of Pina is, it is not in the dancers, great as they may be, it is not in the medium (3D) utilized by Wim Wenders and it is not in the factuality of the footages and very short interviews. No, not at all, the magic is in the reframing of the question of viscerality in the age of hyperconnectivity.

    For many the genius of Pina is under proposed in the film, putting her in the backstage and only smuggled in in-between breathtaking scenes of her troupe, barely perceived, almost ignored and yet to my eyes that is where her message and intelligence shine the most. Wim Wenders has managed to postpone the dream of the message long enough for us to be tantalized into an acceptance of factuality; this is a private ritual and only by later recall can the beholder perceive the threat of innovative aesthetics, which has penetrated the veils of banality and changed the beholder.

    There is a revolution of aesthetics going on in the world, under appreciated and mostly ignored by our eyes and minds having become so blasé and so accustomed to see that which was once mysterious as commonplace. The revolution in aesthetics provides a method or a pathway of undoing the obviousness of immediacy, of re-interpreting the common in a manner fitting the mind of now.
    Put differently I think that mediums of communication are deregulating the preciseness of messages, in the process demanding of us to be in greater form of mental gymnastics and we, unaware, are accommodating this demand. This non-awareness I see as highly critical and in a sense provocative and inspiring, for by hiding the message, the obvious is refreshed and re-appraised.

    The hidden message in the case of Pina, is an exploration of a possible answer to the question of physicality by other means, the interpenetration of the beholder in the material procedure of a dancer presented on the screen and yet able to somehow bridge the gap of emptiness and recreate within us a motion inexorable.

    It is high time to move past Macluhan and ‘the medium is the message’, to an ambiguous statement of juxtapositions of messages, transposing realities of old as modern technological propositions of rituals.
    At a time when world events yield new battlefields of us vs. them, the message of multidimensional visceral information being transmitted as an audiovisual representation implies upon us the ambiguity of the borderline, the ephemeral distinction between worlds and states.

    I believe that such is our task, as infovores, as impresarios of our self-description, to allow the bridge of the instinctual to transcend the animal motivations and present aesthetics of transformation as the ethos of the posthuman.

    These are just a few notes as an immediate response to what I have perceived via Pina.
    I am well aware that some of my best friends, being much more knowledgeable than I both in the realm of cinema and the field of dance will disagree with some or all of my reading of this film, I am biased in my excitement, but of course, how could it be otherwise?

    If you have the opportunity, watch Pina, and come here to tell.

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    Exploring the concept of cyber-identities, their application, evolution and necessary reformulation


    "Perhaps it's impossible to wear an identity without becoming what you pretend to be."

    Orson Scott Card (Ender's Game)

    There are many reasons for this essay but the main one is to emphasize why we desire, all of us humans that is, or so I wish to believe, a kinder civilization. A kinder civilization takes into account that an intelligent hyperconnected individual is a nexus of fluid transactions; both internal and external, such an individual is the basis for the cultural, social and aesthetic necessity of having a civilization in the first place. Each and every one of us contains an indefinite amount of possibilities, each of such able potentially to develop an ‘I’ that is consistent coherent and interesting.
    Each of which has or may have a name or a ‘Nym’, as the case may be.

    The infoverse we have created is the place where such development occurs and will continue to evolve, for this, cyberspace need remain wide open and fundamentally unfastened, a habitat for our minds to explore and elaborate all and everything.
    The main issue at play is that our cyber-identities are fundamentally fluid, open and deny nucleic identification , a fact, which by definition provides the framework and horizon from which to exercise our critical thought and in which we oppose or take a stand.
    Cyberspace is not only the new Agora; Cyberspace is the de-facto circumstances of our next step of evolution, as a culture, as a civilization and as individuals.
    Therefore safeguarding the very essence of the infoverse is vital and allowing it the critical dimension of pseudonymous activity is essential for said kinder cyber-civilization to arise.

    Intro:

    It has been a while now that the concept of identity in the cyber environment we exist in has been bundled, unbundled and re-bundled. It will not be untrue to state that very little examination of the very concept of cyber identity has been performed, in depth that is. The search for solutions, the seeking of codes, to answer the needs of corporations and governments has left very little room for the individual hyperconnected mind to find a fully coherent and reasonable approach to the problem of cyber-identity. The immense amount of problems to be worked out has created a situation in which the easiest and most ad-hoc solutions are taken on face value and are not as a rule taken to the deconstruction process necessitated by this new cyber-civilization co-extending our lives into new domains of existence.
    These domains, or infocologies, are new to our minds, fresh to our system of thought and paradigmatically different than everything we knew before hand.
    That is why a deconstruction is necessary so we can build our cyber identities from scratch; reconstructing ourselves into and as the cyber extended minds we have become and are continuously evolving into.
    Identity in the cyber world offers an unprecedented ground of engagement for the renewal and rejuvenation of the concept of the individual. To my mind this particular point is of critical importance if we are to leave the habits of old linear thinking and bootstrap ourselves into a new kind (and kinder) of civilization, a truly enlightened cyber civilization.

    "Sadly, at a time when so much sophisticated cultural criticism by hip intellectuals from diverse locations extols a vision of cultural hybridity, border crossing, subjectivity constructed out of plurality, the vast majority of folks in this society still believe in a notion of identity that is rooted in a sense of essential traits and characteristics that are fixed and static."

    Bell Hooks (Art on My Mind: Visual Politics)

    What is Identity?

    As always it is good to know what one talks or writes about at least in as much as language provides us with a tool that can to a certain extent be validated and accepted across a wide enough range so as to be domain universal.
    Identity if so, comes from Latin, from the term Identitas (Idem) that basically means: being the same, sameness, repeated, identical to itself and so on. (For an extended list of definitions see here).
    However if there is one issue about which our modern lexical vocabulary is quite certain it is that identities are anything but identical to themselves across time.

    “Heraclitus argued that one could not bathe in the same river twice because new waters were ever flowing in. Hume argued that identity over time was a fiction we substitute for a collection of related objects” (Identity over time- Stanford Encyclopedia of philosophy )

    As a first approximation let us posit that the correlation of an identity to a particular person-body is a feature of the material world, based on the infrastructure of the world and the way things operate in what is commonly accepted under the (erroneous) term:"the real world", as it is now.
    However, cyberspace, the infoverse and all correlated terminologies that have at base the concept of information (and subsequently the virtual) do not lend themselves to this closely coupled relationship. Information is fundamentally disembodied even if at base apparently substrate dependent, or as the case may be supervenient.

    As a second approximation let us posit that an identity is a social artifact construct, a bundle of traits and characteristics that may or may not be relevant with respect to a particular situation we find ourselves in. moreover if we accept that identity is a set of perceived characteristics (and perception here is a critical aspect of the definition) we must also accept that first person subjective experience does not pertain to this set if only for the simple reason that at present our thoughts and dreams, inner vision and so on is only accessible to our sense thought. We thus come to the point that is generally accepted as identity, a third person so called ‘objective’ representation of that same set of characteristics and traits that are recognizable and re-traceable (to the originator or bearer).

    Fundamentally the persona is nothing real: it is a compromise between individual and society as to what a man should appear to be. He takes a name, earns a title, exercises a function... In a certain sense all this is real, yet in relation to the essential individuality of the person concerned it is only a secondary reality, a compromise formation, in making which others often have a greater share than he. (Jung, 1935, p. 158)


    As a third approximation let us posit that an identity is a multiplicity of differences, different traits and characteristics, that do not necessarily attach themselves to the originator person and-or are not desired to be associated with other identifying characteristics and traits of that same person by that same person (irrespective to what others in her social circles may desire). Additionally it is a fact that different kinds of identities (such as political identity, national identity, sexual identity, ethnic identity and the like) are not and should not by default and necessity be compacted into a ‘one size fits all’ system of recognition. (Further down I shall argue that bundling these identities under one canopy namely ‘the real name’ of the person involved is tantamount to the arrest of the social development of our cyber civilization).

    Finally identity as it is used presently in cyberspace is far removed from the manner by which it is defined in dictionaries and commonly used in ‘normal’ speech. In fact the manner hyperconnected power users of the cyber civilization are using the concept of identity is much closer to the philosophical than to the social; it is therefore detrimental to our evolution to extend linear configurations belonging to the ‘real world’ into cyber space. Furthermore, as the hyperconnected infoverse increases in size and complexity, linkages and devices that are 24-7 online and thus reporting ‘back’ to some unknown central node, our cyber identities become more and more crucial, to our self descriptions and by extension to our self determination.

    Therefore a new definition of cyber identity is necessary, a definition that will permit a fluid, developing and emerging, de - centralized, manifold variable, ever iterating, descriptive and context sensitive.

    Nyms

    In cyberspace identity plays a role that is of a different nature then what we are used to in physical space. In a very simple manner of presentation I would say that a cyber-identity not only doesn’t push us away from the ‘real’ our cyber-identities are the means and tools for extending our semantic multiplicities, our multiple personas, meaningful personas, into the electronic light. In other words cyber identity is a process of opening up, of liberating a set of traits and characteristics that is already there or is in the process of developing that has or had no other means of exposing itself to critical thought or reflection.

    Herein lie a great misunderstanding; the point is that extending our minds into personae-s in cyberspace, is not a linear process and therefore, linearly extending that which comes from physicality into cyberspace (namely using all the basic traits and characteristics associated with the particular person, such as ‘real name’ and the like) is actually not a sign of integration but discontinuity. As I see it an integrated person is able to maintain a wide variety of interests and thoughts which are not necessarily coherent and or cohesive in the common manner of understanding, these may be ambiguous or outright contradictory and yet be given their proper due in her mind.
    A multiplicity of interests is a fundamental of an intelligently active mind, smartly exploring whatsoever that mind finds exciting at the time of exploration. Tracing back that particular interest to a particular embodiment in a vain attempt to narrate a whole that is fixedly contoured is not only erroneous in the sense that it violates the principle of multiplicity but is also unnatural in that the mind in question in its process of self-description requires space that are fundamentally disassociated from said embodiment.

    In fact to my eyes the falsity of so called integration between the physical world and cyberspace is exactly that which implies sameness (identity) in a dimension that is utterly non-identical to the point of origination. Cyberspace is NOT identical to the physical world and therefore should not be subjected to the same norms of identity recognition we commonly superficially apply in every day material interactions. It should be clear by now that my argument for the usage of Nyms (as pseudonyms are currently called) is not based on a need for privacy and any other consideration that is relevant (though these are highly important and necessary) but is about the future of the individual and the potential to re-invent ourselves as the infovores that we are.

    My sympathetic consideration of and for a pseudonym is as an expression that allows for a fluid reality in which you don’t have to present a fixed identity statement before entering a social interaction. Not only do I advocate the ‘privilege’ of pseudonymous activity and social interactions, it is my view that pseudonyms should be encouraged to all spheres of the infoverse, cyber-life and related infocologies.
    The pseudonymous argument is an argument against identity specificity: it fundamentally claims that I am a person with multiple identities and have desires of self-description that inherently carry a variety of ways of manifestations. A pseudonym is an argument against a basic foundational normalization, meant to extol the virtues of the multiple, the fluid, the emergent, the creative, the unknown and the serendipitous.

    A Nym is not a hiding place, it is not a secret, it is a representational image reflecting a particular form of interest exploration, an emotional transport system that carries ideas and reasons that are of critical importance to the originator. That this originator is a bundle of sense thoughts, a particular set of traits and characteristics that can (presently) be traced to a particular embodiment in the material world is insignificant in relation to the manner this individual desires to self explore in cyber space.

    Most forms of identification contain more information than is needed for any transaction. The unbundling that is possible in cyberspace allows portions of identity to be disassociated and verified by a third party. This not only creates the ability to verify via the least revealing means, but it also creates the framework for anonymous transactions - it is possible to merely verify the proper information without ever distributing the name characteristic. Further, cyberspace users have control over the strength of the link between their real world and cyber-identities.


    #3 (Professors Hal Abelson and Lawrence Lessig-10 December 1998)

    Self as practice- Nyms as performance

    Cyberspace and its technologically mediated environments gave birth to new paradigms of subjectivity and identity (Mansfield 2005). Cyberspace takes the fluidity of identity that is called for in everyday life even without computer networks , concretizes it, and challenges us to revisit the question of what we mean by identity and to think about identities in terms of multiplicity, as boundaries between the unitary and the multiple self are eroding ((Turkle 1996a; Turkle 1995, 9). As we shift, in cyberspace, through series of virtual personae, a fundamental shift happens in the way we create and experience human identity. We assume personae of our own creation, inventing ourselves as we go along, becoming authors of ourselves. We build a self by cycling through many selves (Turkle 1995, 178); thus, in this game the self is constructed and the rules of social interaction are built, not received.

    The factuality of shifting between personas, images, avatars and indeed Nyms, can be said to be the next step in the evolution of our self representation, self description and self determination, in fact it is the manner by which our minds re-organize the ‘real world’ of our inner workings, using the hyperconnected infoverse as the main tool through which we come into being, indeed through which we become ‘real’.

    The shift to multiple online personas is a cultural shift, in its infancy at present yet ordaining a new fashion of becoming. No longer are we to accept the closely coupled, body to identity attachment, for the self and by consequence identity is neither substance or being as such but a performance, a practice, a mind in action in its never-ending process of self-description. It is precisely because we have the privilege of using multiple personas in the hyperconnected infoverse that we can finally unbundle some of our traits and either eliminate these from view (and eventually at all) or insert other in their stead.

    Cyber identities are therefore a modern manner of intra-weaving a multiplicity of sense thoughts, involving an indefinite amount of impressions and de-centralization, implying a new manner to practice the self as a work of art (following Foucault).
    Moreover as the hyperconnected minds increase in connectivity the newly minted Nyms may take a life of their own and increasingly will come to provide fresh venues in which and by which we will extend ourselves as aesthetic works of art. In that Nyms are only the tip of the iceberg of the future of individuation.

    What is it like to be a Nym ?

    To be a Nym is to subjectively self describe in a virtualized environment based on hyperconnectivity. To be a Nym is to practice an aesthetic art of becoming through multiplying images of self-description that have at core a fluid and highly de-centralized economy of interests.
    Cyberspace is the fluctuating environment for the free flowing economy of interests, in that the hyperconnected infoverse allows the emergence of co-extensive infocologies in which and by which we trade in interests, ideas and sense thoughts, for the benefit of all. For this Nyms are an increasingly interesting practice allowing interactions and intersubjective co-creations in manners not previously possible.

    In a previous essay concerning the relationship avatar originator I have written:

    ..The hyperconnected virtually enmeshed infocologies, upon which we are projecting our newly minted avatars, are oscillating representations that slowly but surely are disengaging from their points of origination.
    This disengagement process, itself part of our cyborgization becoming, opens new options, fresh possibilities and a wide array of potentials for the evolution of our self-descriptions into new horizons of freedom.

    (Read: the Luxurious ambiguity of intelligence in hyperconnectivity)

    But beyond freedom and the necessary market place of ideas posited originally by Stuart Mill in ‘On Liberty’ and the autonomy argument necessitating anonymity I see the Nyms-Avatars challenge as an aesthetical vehicle for expanding the language of the mind in its social, cultural and indeed performative applications so as to allow a kinder cyber-civilization to rise healthily.

    To be a Nym, can therefore be said to be a statement of realization, an ideation in practice, a method of self-description, a soft designator of a field of interests, a continuity of exploration, a declaration of envisioning and a pointer to an artistic process of becoming real in the virtually enmeshed hyperconnected infoverse.

    A Nym may also be looked at as a self-created niche of activity that may engender the experience of transgressing the boundaries of the old habit of thought in which identity was bound to body-person. It may in fact very well be the case that multiple forms of self-representation in virtuality are the hallmark of the evolution of the mind. Nyms if so may create (and to my mind already are creating) a new ontology, consistent, cohesive and coherent, designating new approaches to the critique of diverse inquiries into the possible.



    Relating to the current conundrum concerning G+ anti-pseudonimity policy

    Most of you are probably already acquainted with the recent debates (see endnotes for an extensive reading list on the subject) concerning Google + anti pseudonimity policy. And yet, notwithstanding some amazing commentaries on the subject I think that a philosophical debate is in order not least of which because though Google is a private company and can in principle do whatsoever it wishes (within the legal limits) its influence on the future of the net, cyberspace and the hyperconnected infoverse at that is as great as they come. Because of its vertical and horizontal all pervasive integration Google has a huge say in the matter, and because many of us are its users, our say and stance matters or indeed should.


    will be continued..


    Endnotes and correlated readings of interest:

    1. The title of this essay is a play on the famous T. Nagel paper (pdf): “what is it like to be a bat?”
    2. This essay was prompted by the latest conundrum of G+ concerning ‘real names’ and ‘pseudonyms’ (a.k.a. ‘Nyms’) for some extensive documentation of what is now termed PlusGate see : “Posts on Google+ Anti-Pseudonymity Policy”. Also Here and here.
    3. The most exhaustive paper on cyber-identities I could find: Digital Identity in Cyberspace(White Paper Submitted for 6.805/Law of Cyberspace: Social Protocols)
    Professors Hal Abelson and Lawrence Lessig-10 December 1998
    4.Preserving the Online Public Sphere and the Ethical Value of Anonymous Speech-By Stephanie Parker-Stanford University, Class of 2011-Ethics in Society (scribd)
    5. Google stumbles over identity - techliberation
    6. Highly recommended Alexis Madrigal - The Atlantic

    The Spartacus Effect:
    I'm Spartacus
    Violet Blue at My name is me
    Kee Hinckley

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    Come visit us- We Give Style to Character

    (A Crystomeme Advert )

    The song reached us before Someeven approached, by now we knew how to recognize his immense tetrahedral shape basking in its flamboyant colors. We still did not appreciate, however, that the changes to his melody were more than just fine-tuning his attentive-empathic cingulate cortex.

    That we could see his chosen hyper-dimensional structure was beside the point, it was not the decoration that we were following, though it need be admitted that Someeven had a set of adornments the like of which we had never sensed before. Of course Someeven was special, he had invested all of his light cone credits into what he termed the re-beautification of ethnic ethics and as a result his cultural purpose status had risen incalculably. That made him the de-facto leader of our little pod, not that it made any difference, it was more of an aesthetic declaration of intent when inserting ourselves into other pods, which, as all bio-photonic reproduction procedures go, was a permanent alteration of the communal retinal effect of bias, after bio-photonic interweaving you simply saw things differently.

    In most cases in fact our pod was the primary beauty effectuator, resulting in crystomemes being passed for our consumption by all other pods at the fifth Lagrange point.

    We all considered Someeven as the preeminent expert in low-level bio-chemiluminescence procedures, knowing full well that the hacks to his Tattooex were far from regular, Someeven was not only the leader in the field, he had practically invented most of the upgrades we were sporting, and being in his pod we always had them first, rhythming our thoughts to his impossible cadence.

    So when Someeven presented to us his latest insight into the nature of Tattooex, we were excited but not yet surprised, he was explaining how whilst we mind meld via our exoskeleton tatooex we could in principle engender a low level field of intentional consciousness that will for all practical purposes be disembodied. That was the first step, the second was much more difficult and more risky, for Someeven wanted to create what he jokingly called a conscious catapult. Basically enclosing the low level field of intentional consciousness as a contoured concept of beauty and as it were, catapulting it to other pods, bypassing the empty void of space and inserting ourselves en masse into an other pod. And yet we needed to fully consider the implications, for in bio-photonics sex, the revision and modification of bias was generating a change that could not be turned around.

    In short we would be ‘illuminating’ (as was the term we used for bio-photonic penetration) a part of the other pod mind meld, we were thinking about Almass as the candidate, and altering its conscious conceptual structure, irrevocably and without its consent.
    Someeven was not concerned, he argued that all bio-photonics interweaving is an alteration of bias and therefore there was no ethical problem but only an aesthetic one, was it beautiful enough?
    In retrospective we the Beluga pod think that we did no wrong, we simply poised the intent of beautification as an alternate module of sight, transposing an advanced conception unto Almass and attending to the result.

    It was an artistic plan, meticulously designed and perfectly coordinated, we had chosen to illuminate Almass with elegance and in so doing we annihilated Almass and ourselves as well.

    The result we were reborn as and now attend to is called BelugAlmass the elegant, we are situated at Lagrange point five.

    Come visit us- We Give Style to Character
    -


    # Crystomemes: a neologism created in 2119 by the Regyt Corporation combining the terms of crystal (for memory crystal) and memes. The Crystomeme is in fact a memory crystal containing a unit of cultural aesthetics that is the de-facto resource of the current solar civ. Crystomemes (CM) can be exchanged for LightCones credits (LCC), present rate is approximately 1 CM= 700 LightconesCredits.

    #Lightcone credit(s): the monetary unit of our present solar civ- basically representing the amount of time invested by any pod resident in the welfare of his pod. Lightcone credits can be earned only be being received by other members of same pod.


    Part of the Ultrashorts project




    Endnote:

    This ultrashort sci-fi story was inspired by a number of ideas that came rushing through, it primarily concerns the development of a some news from nanotechnology:
    Tattoo Tracks Sodium and Glucose via an iPhone-Need to track your blood oxygen levels? There may soon be an app for that.
    and
    ‘Tattoo’ may help diabetics track their blood sugar : Carbon nanotubes could be injected under the skin to measure blood glucose levels” and then I remembered that a few years back Phillips had a nice intro to the idea of Electronic tattoos:” Tattoos and physical mutilation are amongst the oldest forms of personal expression and identity. Subcultures have used tattoos as a form of self-representation; a visual language communicating personality and status. Philips Design examined the growing trend of extreme body adornment like tattoos, piercing, implants and scarring.
    The Electronics Tattoo film expresses the visual power of sensitive technology applied to the human body. The film subtly leads the viewer through the simultaneous emotional and aesthetic transformations between two lovers.
    Watch the film.
    Finally as my readers would know the future of social interaction is always in my thoughts, hence this little story, I hope you enjoy it.
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