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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.)


    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.


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

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    by Steve Omohundro, Ph.D., president of Self-Aware Systems ( a Silicon Valley think tank aimed at bringing human values to emerging technologies. This talk examines the origins of human morality and its future development to cope with advances in artificial intelligence. It begins with a discussion of the dangers of philosophies which put ideas ahead of people. It presents Kohlberg's 6 stages of human moral development, evidence for recent advances in human morality, the theory underlying co-opetition, recent advances in understanding the sexual and social origins of altruism, and the 5 human moral emotions and their relationship to political systems. It then considers the likely behavior of advanced AI systems, showing that they will want to understand and improve themselves, will have drives toward self-preservation and resource acquisition, and will be vigilant in avoiding corruption and addiction. We end with a description of the 3 primary challenges that humanity faces in guiding future technology toward human-positive ends

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    The web cultural revolution


    Genius means little more than the faculty of perceiving in an unhabitual way.
    (William James)

    I do hope the Genius of Peter Greenaway will forgive me for creating this comparison, but “Prospero Books” reminded me of the web.
    If you haven’t seen the movie, I suggest you take the time and watch it. That is, if the Internet hasn’t ruined your capacity for long and at times tedious visual phantasmagoria.

    Yesterday night I watched again this most excellent and quite obscure film by this outstanding director, and though I was entranced by the movie’s sheer exuberance my mind kept wandering back to the web.
    Because watching this carnival of images and references, naked bodies and fluorescent speeches (by the incomparable John Gielgud) made me understand an important aspect of life online.

    Greenaway uses the cinematic medium to create in the beholder a certain hypnotic like state, a state not unlike the one we experience when zipping across the immense landscape of the infoverse.
    That is where I find the comparison to the web most striking. For the main impression that one is left with after watching the movie is:” its not about you, its about everything”.
    Same can be said about the web, with a slight twitch: “ its not about you, its about everything & everybody”.

    Let me correct that.
    The web is about everything, and everybody, and every moment and also about you.
    All and everything, all the time; But then so is culture.

    And have no doubt; the web is, in a certain sense, hypnotic and highly addictive to the individual. And then again, so is culture.
    And yet there is a big difference between the two, for whilst a cinematic experience is inherently passive, the web is fundamentally interactive.

    The above quote by William James is definitely applicable to Greenaway, however in the case of the web, the quote should be rephrased as: “ the genius of the web is its ability to pressure us into unhabitual ways of perception”
    The new mode of perception demanded of us by the web, can be looked upon as a technological evolutionary pressure in the process of re-inventing us, as selves, as a civilization, as a culture.

    “Most social scientists today view culture as consisting primarily of the symbolic, ideational, and intangible aspects of human societies. The essence of a culture is not its artifacts, tools, or other tangible cultural elements but how the members of the group interpret, use, and perceive them. It is the values, symbols, interpretations, and perspectives that distinguish one people from another in modernized societies; it is not material objects and other tangible aspects of human societies. People within a culture usually interpret the meaning of symbols, artifacts, and behaviors in the same or in similar ways.”

    Banks, J.A., Banks, & McGee, C. A. (1989). Multicultural education. Needham Heights, MA: Allyn & Bacon.

    I suggest we initiate by discarding the notion that culture is a monolithic structure and engage the ‘eliminate immunity to revision’ switch.
    These two steps are the necessary conditions, for understanding what is happening on the web.
    The reason is simple, without revising our fundamental notions about culture, the actual event that is taking place as we speak, the Cultural Revolution on the net, will not be understood.
    Culture is a broad term used to designate the complex coming together of ways of life. Some, like C.Geertz , desire to see culture as a “ System of inherited conceptions expressed in symbolic forms.” Others prefer to see culture as “ An abstraction; an abstraction that cannot actually be seen or touched.” (H. Ned Seeyle).
    Though I deeply resonate with these pronouncements, I favor the view that culture is a continuous event, a very special process of interactivity between humans; A process born, as the primary adaptive mechanism of humans to humans, and evolving in tandem with technology.

    Culture evolves; there is no doubt about that. The very usage of the term ‘evolution’ outside the context of biology is proof of this. In fact, language, being one of the fundamental requisites of cultural transmission, has evolved in such a fashion, as to allow us, a movement between contexts. The motion between contexts, via the usage of language, allows our minds a coherency of representation, which may be said to be at the heart of all culture.

    And yet, this coherency of representation, our ‘cultural mind’, if you like, when approached from the context of the web, seems to break down.
    Well, not so much break down, as challenged. Our cultural mind, habituated in the ways of old, is being challenged on the web. Challenged by the immense amount of information that rushes at us and challenged by the manner same information is organized.
    The web, being an emergent phenomenon, organizes information in a fashion that is different from our old orders.
    In a way, that phenomenon is very similar to the manner by which Greenaway masters his audio-visual information cornucopia in “Prospero Books”.

    In both cases, what is demanded of us is a new approach of and to perception, an upgrade to our conceptions, of self, of others, of culture, of interaction.

    But, whilst a cultural icon such as Peter Greenaway’s masterpiece, requires awe and reverence, passivity even, the web demands no such attitude, ’au contraire’ the web demands interaction.
    A very special kind of interaction.
    An interaction that is larger than our own little selves, a dynamic and critical interactivity, an energetic kind of relationship, magnetic and fundamentally fertile.
    Not unlike “Jazz”. The web in fact, is and demands, “Jazz”.

    Defining the new culture emerging on the web is as difficult as defining Jazz, as Louis Armstrong so succinctly put it "Man, if you gotta ask you'll never know".

    Nevertheless, we have in our arsenal a few useful descriptive tools:

    1. Access: the web provides access to minds; other than our own, minds that until recently were for all practical purposes a complete unknown.
    2. Diversity: the web provides a playground for human expression, expressions other than our own, manifestation of ideas that until recently one had to dig for in obscure texts in forgotten libraries. The full extant of human civilization is now available online.
    3. Multiplicity: the web allows for multiple ways of access to multiple kinds of information, from videos to photos to music, to databases, to pure math texts, to direct tweets from space, to poetry, to visual stimulation, to news flashes, to whispers and rumors, to art.. (the list can go on to name every single artifact of human civilization).
    4. Dynamics: We are in the process of connecting everything to everything, our informational universe, the infoverse, is in motion. The web can be likened to a nervous system, continuously morphing and shaping both the transmitted information, the transmitter of information and the very meaning of the information transmitted.
    5. Openness: the web is open (in principle) to each and every one, with no inherent reference to age, creed or gender, political or social affiliation.
    6. Complexity: the web is complex in as much as it represents an entwined situation (from ‘complexus’ in Latin=twisted together) of closely knitted parts. Moreover, the web is complex in as much as it offers itself for description as the midpoint between chaos and order (depending on the level of representation)
    7. Distinct: the web permits a level of distinction, of self, of others, and of groups, to the extant that identification of specific components is possible and clear.
    8. Emergence: the web is emergent in as much as no single component reflects the character of the whole. Moreover the web carries emergent properties in as much as complex behavior arises out of seemingly simple interactions.
    9. Improvisation: the web allows for improvisation in as much as the actual behavior of the component minds is an on the spot reaction to stimuli provided by the continuous stream of the infoverse, the infoflow.

    Using the above terms lets us state then the following:

    Culture + Web = Cultural Revolution

    The Cultural Revolution on the web can be said to be the complex emergent event of human relation, interacting via hyperconnectivity. The new culture of the web emphasizes the unique properties of each and every individual in that our joint engagement provides access to previously inaccessible experience of the other.
    The Cultural Revolution on the web is intelligent and interesting, unpredictable and fun, fast paced and ultimately fertile.
    Novel in its approach to human connectivity, the hyper stream culture of the web, revolutionizes our perception of time and knowledge, identity and origination. The demand for immediacy on the web implies upon us the vigor of the ensemble of humanity, the beauty of being similar and the clarity of being different.

    We are in fact becoming, an interactive vigorous ensemble, an effervescence of spirit, if truth were told then, on the web, we are ‘Jazz’.

    Mid Note

    John Stuart Mill, the ultimate utilitarian, once said that: “A cultivated mind is one to which the fountains of knowledge have been opened, and which has been taught, in any tolerable degree, to exercise its faculties”. It is my firm understanding, that we are only now able to transform ourselves into cultivated minds via the web, for the fountains of knowledge have indeed been opened. Moreover, the very kind of interaction we are performing as ‘Jazz’ makes artists and creators of all of us, this is the exercise of faculties to which Mill was referring. The stimulus the web provides us with is beyond mere impression and consumption, it is nothing short of a re-formulation of our mind sense thought procedures. By opening the obsolete Neolithic mind state we come from, into a multidimensional array of possible interpretations, the web has redefined the very meaning of the word culture.

    Never Final

    I have started this essay meaning to answer a question a friend posed; namely:” Is the Internet killing culture". I do not know if I have managed to answer the question to his satisfaction, what I do know, however, is this: Not only is it not the case that the internet is killing culture, the internet re-invigorates culture to such an extant, that for all practical purposes, the net re-invents culture.

    They said that Jazz music is an indecent story syncopated that one need be trained to love and appreciate, if that is the case, same may be said about the web, the infoverse, the hyperstream, the infoflow, indeed about the new cultural beast emerging on the web.

    When we let our minds rest upon the pillow of the jazzing beast, our evolving Cyberculture, we allow ourselves to play a new game, a game, which by necessity will change us.

    Therein lies the beauty of it all.


    #As I was writing these lines, I simultaneously took part in a multithreaded and highly interesting debate on the subject of “free will” on twitter of all places, a philosophical debate in 140 characters or less. Fascinating to say the least, but the import here is the fact that previously impossible modes of communication have become ubiquitous, challenging our very notions of how minds interact in the modern cyber-culture, re-inventing the agora of old.

    # “On April 5, 1913, The Bulletin, published an article by Ernest J. Hopkins entitled "In Praise of 'Jazz,' a Futurist Word Which Has Just Joined the Language:

    ..A new word, like a new muscle, only comes into being when it has long been needed. This remarkable and satisfactory-sounding word, however, means something like life, vigor, energy, effervescence of spirit, joy, pep, magnetism, verve, virility ebulliency, courage, happiness—oh, what's the use?—JAZZ.”

    This essay has been kindly re-published with editorial revisions at the Arts and Culture Webzine - Escape Into Life

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    Can you think of 100 different uses for a sock? How would you cope with glasses that turn everything upside down? What's your emotional intelligence? Can you create a work of art in ten minutes? BBC Horizon takes seven people who are some of the highest flyers in their field - a musical prodigy, a quantum physicist, an artist, a dramatist, an RAF fighter pilot, a chess grandmaster and a Wall Street trader. Each is put through a series of tests to discover who is the most intelligent.

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    Thu, Jan 10, 2008  Permanent link
    Categories: intelligence, G, tests
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