my voice

All posts tagged my voice

Last week, Artsy.net’s Izabella Scott wrote this piece about how and why the aesthetic of witchcraft is making a comeback in the art world, which is pretty pleasantly timed as not only are we all eagerly awaiting Kim Boekbinder’s NOISEWITCH, but I also just sat down with Rose Eveleth for the Flash Forward Podcast to talk for her season 2 finale.

You see, Rose did something a little different this time. Instead of writing up a potential future and then talking to a bunch of amazing people about it, like she usually does, this episode’s future was written by an algorithm. Rose trained an algorithm called Torch not only on the text of all of the futures from both Flash Forward seasons, but also the full scripts of both the War of the Worlds and the 1979 Hitchhiker’s Guide to the Galaxy radio plays. What’s unsurprising, then, is that part of what the algorithm wanted to talk about was space travel and Mars. What is genuinely surprising, however, is that what it also wanted to talk about was Witches.

Because so far as either Rose or I could remember, witches aren’t mentioned anywhere in any of those texts.

ANYWAY, the finale episode is called “The Witch Who Came From Mars,” and the ensuing exegeses by several very interesting people and me of the Bradbury-esque results of this experiment are kind of amazing. No one took exactly the same thing from the text, and the more we heard of each other, the more we started to weave threads together into a meta-narrative.

Episode 20: The Witch Who Came From Mars

It’s really worth your time, and if you subscribe to Rose’s Patreon, then not only will you get immediate access to the full transcript of that show, but also to the full interview she did with PBS Idea Channel’s Mike Rugnetta. They talk a great deal about whether we will ever deign to refer to the aesthetic creations of artificial intelligences as “Art.”

And if you subscribe to my Patreon, then you’ll get access to the full conversation between Rose and me, appended to this week’s newsletter, “Bad Month for Hiveminds.” Rose and I talk about the nature of magick and technology, the overlaps and intersections of intention and control, and what exactly it is we might mean by “behanding,” the term that shows up throughout the AI’s piece.

And just because I don’t give a specific shoutout to Thoth and Raven doesn’t mean I forgot them. Very much didn’t forget about Raven.

Also speaking of Patreon and witches and whatnot, current $1+ patrons have access to the full first round of interview questions I did with Eliza Gauger about Problem Glyphs. So you can get in on that, there, if you so desire. Eliza is getting back to me with their answers to the follow-up questions, and then I’ll go about finishing up the formatting and publishing the full article. But if you subscribe now, you’ll know what all the fuss is about well before anybody else.

And, as always, there are other ways to provide material support, if longterm subscription isn’t your thing.

Until Next Time.


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Episode 10: Rude Bot Rises

So. The Flash Forward Podcast is one of the best around. Every week, host Rose Eveleth takes on another potential future, from the near and imminent to the distant and highly implausible. It’s been featured on a bunch of Best Podcast lists and Rose even did a segment for NPR’s Planet Money team about the 2016 US Presidential Election.

All of this is by way of saying I was honoured and a little flabbergasted (I love that word) when Rose asked me to speak with her for her episode about Machine Consciousness:

Okay, you asked for it, and I finally did it. Today’s episode is about conscious artificial intelligence. Which is a HUGE topic! So we only took a small bite out of all the things we could possibly talk about.

We started with some definitions. Because not everybody even defines artificial intelligence the same way, and there are a ton of different definitions of consciousness. In fact, one of the people we talked to for the episode, Damien Williams, doesn’t even like the term artificial intelligence. He says it’s demeaning to the possible future consciousnesses that we might be inventing.

But before we talk about consciousnesses, I wanted to start the episode with a story about a very not-conscious robot. Charles Isbell, a computer scientist at Georgia Tech, first walks us through a few definitions of artificial intelligence. But then he tells us the story of cobot, a chatbot he helped invent in the 1990’s.

You’ll have to click though and read or listen for the rest from Rose, Ted Chiang, Charles Isbell, and me. If you subscribe to Rose’s Patreon, you can even get a transcript of the whole show.

No spoilers, but I will say that I wasn’t necessarily intending to go Dark with the idea of machine minds securing energy sources. More like asking, “What advances in, say, solar power transmission would be precipitated by machine minds?”

But the darker option is there. And especially so if we do that thing the AGI in the opening sketch says it fears.

But again, you’ll have to go there to get what I mean.

And, as always, if you want to help support what we do around here, you can subscribe to the AFWTA Patreon just by clicking this button right here:


Until Next Time.

[UPDATED 03/28/16: Post has been updated with a far higher quality of audio, thanks to the work of Chris Novus. (Direct Link to the Mp3)]

So, if you follow the newsletter, then you know that I was asked to give the March lecture for my department’s 3rd Thursday Brown Bag Lecture Series. I presented my preliminary research for the paper which I’ll be giving in Vancouver, about two months from now, “On the Moral, Legal, and Social Implications of the Rearing and Development of Nascent Machine Intelligences” (EDIT: My rundown of IEEE Ethics 2016 is here and here).

It touches on thoughts about everything from algorithmic bias, to automation and a post-work(er) economy, to discussions of what it would mean to put dolphins on trial for murder.

About the dolphin thing, for instance: If we recognise Dolphins and other cetaceans as nonhuman persons, as India has done, then that would mean we would have to start reassessing how nonhuman personhood intersects with human personhood, including in regards to rights and responsibilities as protected by law. Is it meaningful to expect a dolphin to understand “wrongful death?” Our current definition of murder is predicated on a literal understanding of “homicide” as “death of a human,” but, at present, we only define other humans as capable of and culpable for homicide. What weight would the intentional and malicious deaths of nonhuman persons carry?

All of this would have to change.

Anyway, this audio is a little choppy and sketchy, for a number of reasons, and I while I tried to clean it up as much as I could, some of the questions the audience asked aren’t decipherable, except in the context of my answers. All that being said, this was an informal lecture version of an in-process paper, of which there’ll be a much better version, soon, but the content of the piece is… timely, I felt. So I hope you enjoy it.

Until Next Time.



(Direct Link to the Mp3)

Last week I gave a talk at the Southwest Popular and American Culture Association’s 2016 conference in Albuquerque. Take a listen and see what you think.

It was part of the panel on ‘Consciousness, the Self, and Epistemology,‘ and notes on my comrade presenters can be found in last week’s newsletter. I highly recommend checking those notes out, as Craig Dersken and Burcu Gurkan’s talks were phenomenal. And if you like that newsletter kind of thing, you can subscribe to mine at that link, too.

My talk was, in turn, a version of my article “Fairytales of Slavery…”, so if listening to me speak words isn’t your thing, then you can read through that article, and get a pretty good sense of what I said, until I make a more direct transcript of my presentation.

If you like what you’re reading and hearing, then remember that you can become a subscriber at the Patreon or you can leave a tip at Cash.me/$Wolven. That is, as always, an inclusive disjunct.

Until Next Time.

 

Hello, there, old readers and new.

It’s been a pretty harrowing week, everywhere in this world, with many strange and terrible things happening all throughout. We are definitely going to spend some time orienting ourselves within those things, and integrating them into the world, but right now, I figure we can all use a little bit of a breather—a little headcleaner.

So with that being the case, here’s a little pop culture conversation between me and some of our fine friends over at Need Coffee Dot Com:

The 12 Monkeys Group Therapy Session

It’s a pretty freewheeling, stream-of-consciousness ramble about the first season of Syfy’s serialized televisual take on the time travel epic 12 Monkeys. This is the first of at least two conversations I’ll be having with various groups of people about this show, and I think acts as a nice mental palette cleanser, before we get into some heavier stuff, this coming week.

Hope you enjoy it, and if you do, please tell your friends.

There is huge news, so I’ll cut right to it: I have been given the reigns of Technoccult.net, and I will be integrating it with A Future Worth Thinking About. AFWTA will act as the overarching header for all things we do here, and Technoccult will service those specific ventures which blend science and technology with the perspectives of magick and the occult.

Klint Finley, founder of Technoccult, has written some extremely kind words, here, so I’ll let him take it:

…when I interviewed Damien a few months ago, something clicked. He writes about the intersection magic and technology, transhumanism, and the evolution of human consciousness. All the things that Technoccult readers keep telling me they want to read more about. I thought “why isn’t HE writing the site?” Then I realized: I should just let him take it over. It would give him a broader reach for his writing, give Technoccult readers more of what they’re looking for, and let me resign knowing the site is in good hands. Win-win-win.

Plus, his interest pop culture analysis brings things full-circle back to the original idea behind Technoccult. Oh, and the first time I met Damien, he was wearing a Luxt shirt. I had Luxt on heavy rotation while I was cobbling together the original Technoccult site all those years ago.

I’m aware that although I’ve brought in other writers in the past, my voice has been the one consistent thing on the site, and that some of you might be happy to have me keep writing here, regardless of what I write about. Some of you might even prefer it. But overall I think Damien’s voice will be more of a continuation of the spirit of the site than mine at this point. And while he’ll surely bring a different perspective on a wide range of topics, I think we have compatible world views.

For those of you who aren’t familiar with Technoccult, I recommend going over to read both the full announcement, and to tool through the archives and get a sense for the place. We’ll be working on the transitional fiddly bits, for the next little while, but there will be content and discussion there, sooner, rather than later.

Thank you all so much for making this possible and for coming with me, on this. Now let’s see where we go.

“Mindful Cyborgs – Episode 55 – Magick & the Occult within the Internet and Corporations with Damien Williams, PT 2

So, here we are, again, this time talking about magic[k] and the occult and nonhuman consciousness and machine minds and perception, and on and on and on.

It’s funny. I was just saying, elsewhere, how I want to be well enough known that when news outlets do alarmist garbage like this, that I can at least be called in as a countervailing voice. Is that an arrogant thing to desire? Almost certainly. Like whoa. But, really, this alarmist garbage needs to stop. If you have a better vehicle for that than me, though, let me know, because I’d love to shine a bright damn spotlight on them and have the world see or hear what they have to say.

Anyway, until then, I’ll think of this as yet another bolt in the building of that machine. The one that builds a better world. Have a listen, enjoy, and please tell your friends.

20150418_222643[1]

As most of you know from personal experience or from reading or hearing about it, it’s been a deeply intense few weeks. For me, alone, there were deaths and conference presentations and more deaths, and then more conferences.

The most recent of these deaths was my uncle– more like a brother to me– two weeks ago, and his funeral last week. I’ll talk more about the implications of that and the thoughts I’ve had in context with its timing, in a later post. For now, I want to talk about the most recent of these conferences: Theorizing The Web.

Because of the work we’ve been doing, here, I was invited to sit on a panel and have a fantastic conversation about Magick and Technology with four extremely impressive women: Ingrid Burrington, Deb Chachra, Melissa Gira Grant, and Karen Gregory; Anna Jobin was our hashtag moderator, keeping an eye on the feed, and passing along questions, and particularly pertinent comments. Spoiler Alert: The conversation was great.

In order to know exactly HOW great, here’s our Theorizing the Web talk, “Under Its Spell: Magic, Machines, and Metaphors”:

If you enjoyed watching or listening to that, please spread it around to your friends and colleagues.

In addition to this, I was offered several really amazing opportunities, this weekend, in terms of collaboration, creation, and the disposition of things that I’ve looked at and admired for a few years now. I need to do some serious thinking on all of these things, but the offers are there, and they’re huge, and amazing.

The after party for TtW15 was at the loft space for Verso Books. The picture at the top is the view from their window. The picture below is the view from underneath a chunk of bridge, in a place that used to be known as Stabber’s Alley. It’s a wonderfully liminal space in between several connected-but-not areas of town. We spent some time down there, when we needed a break from the party. Eight, then seven, then eight again magicians and technologists and artists hanging out and talking about architecture and space and time and magic and death.

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The rest of this weekend’s talks also all dovetailed with a number of research avenues about systematized bias and algorithmic intelligence, as well as a number of deeply magical moments of synchronicity and discussion. Click that link, and also check twitter for the hashtags #ttw15 and #a1, #b1, #c1, etc., to see the concurrent discussions. The full program listing is here.

We’ll be taking a wander down those roads, in the near future, including the start of a conversation about biased algorithmic systems of control, sometime tomorrow.

But that’s for later. For now: Enjoy. And if you do, please consider becoming a subscriber to the Patreon, and telling your friends.

by Damien Patrick Williams

(Originally posted on Patreon, on September 30, 2014; Direct Link to the Mp3)

Today I want us to talk about a concept I like to call “The Invisible Architecture of Bias.” A bit of this discussion will have appeared elsewhere, but I felt it was high time I stitched a lot of these thoughts together, and used them as a platform to dive deep into one overarching idea. What I mean is that I’ve mentioned this concept before, and I’ve even used the thinking behind it to bring our attention to a great many issues in technology, race, gender, sexuality, and society, but I have not yet fully and clearly laid out a definition for the phrase, itself. Well, not here, at any rate.

Back in the days of a more lively LiveJournal I talked about the genesis of the phrase “The Invisible Architecture of Bias,” and, as I said there, I first came up with it back in 2010, in a conversation with my friend Rebekah, and it describes the assumptions we make and the forces that shape us so deeply that we don’t merely assume them, we live in them. It’s what we would encounter if we asked a 7th generation farmer in a wheat-farming community “Why do you farm wheat?” The question you’re asking is so fundamentally contra the Fact Of Their Lives that they can’t hear it or even think of an actual answer. It simply is the world in which they live.

David Foster Wallace, in his piece “This is Water,” recounts the following joke: “There are these two young fish swimming along and they happen to meet an older fish swimming the other way, who nods at them and says, ‘Morning, boys; how’s the water?’

“And the two young fish swim on for a bit, and then eventually one of them looks over at the other and goes, ‘What the hell is water?’

That reaction is why it’s the Invisible Architecture of Bias, because we don’t even, can’t even think about the reasons behind the structure of the house—the nature of the reality—in which we live, until we’re forced to come to think about it. That is, until either we train ourselves to become aware of it after something innocuous catches the combined intersection of our unconscious and aesthetic attention—piques our curiosity—or until something goes terribly, catastrophically wrong.

We’ve talked before about what’s known as “Normalization”—the process of that which is merely common becoming seen as “The Norm” and of that norm coming to be seen as “right,” and “good.” Leaving aside Mr. David Hume’s proof that you can’t validly infer a prescription of what “ought to be” from a description of what merely is, normalization is an insidious process, in and of itself. It preys upon our almost-species-wide susceptibility to familiarity. One of the major traits of the human brain is a predilection toward patterns. Pattern making, pattern-matching, and pattern appreciating are all things we think of as “good” and “right,” because they’re what we tend to do. We do them so much, in fact, that we’ve even gone about telling ourselves a series of evolutionary Just-So Stories about how our ability to appreciate patterns is likely what accounts for our dominance as a species on Earth.

But even these words, and the meaning behind them, are rooted in the self-same assumptions—assumptions about what’s true, about what’s right, and about what is. And while the experience of something challenging our understanding of what’s good and right and normal can make acutely aware of what we expected to be the case, this doesn’t mean that we’re then ready, willing, and able to change those assumptions. Quite the opposite, in fact, as we usually tend to double down on those assumptions, to crouch and huddle into them, the better to avoid ever questioning them. We like to protect our patterns, you see, because they’re the foundation and the rock from which we craft our world. The problem is, if that foundation’s flawed, then whatever we build upon it is eventually going to shift, and crack. And personally, I’d rather work to build a more adaptable foundation, than try to convince people that a pile of rubble is a perfectly viable house.

In case it wasn’t clear, yet, I think a lot of people are doing that second one.

So let’s spend some time talking about how we come to accept and even depend on those shaky assumptions. Let’s talk about the structures of society which consciously and unconsciously guide the decision-making processes of people like departmental faculty hiring committees, the people who award funding grants, cops, jurors, judges, DA’s, the media in their reportage, and especially you and me. Because we are the people who are, every day, consuming and attempting to process a fire hose’s worth of information. Information that gets held up to and turned around in the light of what we already believe and know, and then more like than not gets categorized and sorted into pre-existing boxes. But these boxes aren’t without their limitations and detriments. For instance, if we want to, we can describe anything as a relational dichotomy, but to do so will place us within the realm and rules of the particular dialectic at hand.

For the sake of this example, consider that the more you talk in terms of “Liberty” and “Tyranny,” the more you show yourself as having accepted a) the definitions of those terms in relationship with one another and b) the “correct” mode of their perceived conflict’s resolution. The latter is something others have laid down for you. But there is a way around this, and that’s by working to see a larger picture. If Freedom and Restriction are your dichotomy, then what’s the larger system in which they exist and from which they take their meaning?

Now some might say that the idea of a “larger structure” is only ever the fantasy of a deluded mind, and others might say it is the secret truth which has been hidden from us by controlling Illuminati overlords, but at a basic level, to subscribe to either view is to buy the dichotomy and ignore the dialectic. You’re still locked into the pattern, and you’re ignoring its edges.

Every preference you have—everything you love, or want, or like the taste of, or fear, or hate— is something you’ve been taught to prefer, and some of those things you’ve been taught so completely and for so long to prefer that you don’t even recognise that you’ve been taught to prefer them. You just think it’s “right” and “Natural” that you prefer these things. That this is the world around you, and you don’t think to investigate it—let alone critique it—because, in your mind, it’s just “The World.” This extends to everything from gender norms; expectations regarding recommended levels of diet and physical activity; women in the military; entertainment; fashion; geek culture; the recapitulation of racism in photographic technology; our enculturated responses to the progress of technology; race; and sexuality.

Now, chances are you encountered some members of that list and you thought some variant on two things, depending on the item; either 1) “Well obviously, that’s a problem,” or 2) “Wait, how is that a problem?” There is the possibility that you also thought a third thing: “I think I can see how that might be a problem, but I can’t quite place why.” So, if you thought things one or two, then congratulations! Here are some of your uninvestigated biases! If you thought thing three (and I hope that you did), then good, because that kind of itching, niggling sensation that there’s something wrong that you just can’t quite suss out is one of the best places to start. You’re open to the possibility of change in your understanding of how the world works, and a bit more likely to be willing to accept that what’s wrong is something from which you’ve benefitted or in which you’ve been complicit, for a very long time. That’s a good start; much better than the alternative.

Now this was going to be the place where I was going to outline several different studies on ableism, racism, sexism, gender bias, homophobia, transphobia, and so on. I was going to lay out the stats on the likelihood of female service members being sexually assaulted in the military; and the history of the colour pink and how it used to be a boy’s colour until a particular advertising push swapped it to blue; and how recent popular discussion of the dangers of sitting/a sedentary lifestyle and the corresponding admonishment that we “need to get up and move around” don’t really take into account people who, y’know, can’t; and how we’re more willing to admit the possibility of mythological species in games and movies than we are for their gender, sexual, or racial coding to be other than what we consider “Normal;” and how most people forget that black people make up the largest single ethnic group within the LGTBQIA community; and how strange the conceptual baggage is in society’s unwillingness to compare a preference and practice of fundamentally queer-coded polyamoury to the heteronormative a) idealization of the ménage-a-trois and b) institution of “dating.”

I say I was going to go into all of that, and exhort you all to take all of this information out into the world to convince them all…! …But then I found this study that shows how when people are confronted with evidence that shakes our biases? We double down on those biases.

Yeah. See above.

The study specifically shows that white people who are confronted with evidence that the justice system is not equally weighted in its treatment across all racial and ethnic groups—people who are clearly shown that cops, judges, lawyers, and juries exhibit vastly different responses when confronted with white defendants than they do when confronted with Black or Hispanic defendants—do not respond as we all like to think that we would, when we’re confronted with evidence that casts our assumptions into doubt. Overwhelmingly, those people did not say, “Man. That is Fucked. Up. I should really keep a look out for those behaviours in myself, so I don’t make things so much worse for people who are already having a shitty time of it. In fact, I’ll do some extra work to try to make their lives less shitty.

Instead, those studied overwhelmingly said, “The System Is Fair. If You Were Punished, You Must Have Done Something Wrong.”

They locked themselves even further into the system.

You see how maddening that is? Again, I’ve seen this happen as I’ve watched people who benefit from the existing power structures in this world cling so very tightly to the idea that the game can’t be rigged, the system can’t be unjust, because they’ve lived their lives under its shelter and in its thrall, playing by the rules it’s laid out. Because if they question it, then they have to question themselves. How are they complicit, how have they unknowingly done harm, how has the playing field been so uneven for everyone? And those questions are challenging. They’re what we like to call “ontological shocks” and “epistemic threats.”

Simply put, epistemic threats are threats to your knowledge of the world and your way of thinking, and ontological shocks are threats to what you think is Real and possible. Epistemic threats challenge what you think you know as true, and if we are honest then they should happen to us every day. A new class, new books, new writings, a conversation with a friend you haven’t heard from in months—everything you encounter should be capable of shaking your view of the world. But we need knowledge, right? Again, we need patterns and foundations, and our beliefs and knowledge allow us to build those. When we shake those knowledge forms and those beliefs, then we are shaking the building blocks of what is real. Once we’ve done that, we have escalated into the realm of ontological shocks, threats, terror, and violence.

The scene in the Matrix where Agent Smith seals Neo’s mouth shut? That’s a prime example of someone undergoing an Ontological Shock, but they can be more subtle than that. They can be a new form of art, a new style of music, a new explanation for old data that challenges the metaphysical foundations of the world in which we live. Again, if we are honest, this shouldn’t terrify us, shouldn’t threaten us, and yet, every time we encounter one of these things, our instinct is to wrap ourselves in the very thing they challenge. Why?

We’re presented with an epistemic or ontological threat and we have a fear reaction, we have a hate reaction, a distaste, a displeasure, an annoyance: Why? What is it about that thing, about us, about the world as it has been presented that makes our intersection with that thing/person/situation what it is? It’s because, ultimately, the ease of our doubling-down, our folding into the fabric of our biases works like this: if the world from which we benefit and on which we depend is shown to be unjust, then that must mean that we are unjust. But that’s a conflation of the attributes of the system with the attributes of its components, and that is what we call the Fallacy of Division. All the ants in the world weigh more than all the elephants in the world, but that doesn’t mean that each ant weighs more than each elephant. It’s only by the interaction of the category’s components that the category can even come to be, let alone have the attributes it has. We need to learn to separate the fact of our existence and complicity within a system from the idea that that mere fact is somehow a value judgment on us.

So your assumptions were wrong, or incomplete. So your beliefs weren’t fully formed, or you didn’t have all the relevant data. So what? I didn’t realise you were omniscient, thus making any failure of knowledge a personal and permanent failure, on your part. I didn’t realise that the truth of the fact that we all exist in and (to varying degrees) benefit from a racist, sexist, generally prejudicial system would make each and every one of us A Racist, A Sexist, or A Generally and Actively Prejudiced Person.

That’d be like saying that because we exist within and benefit from a plant-based biosphere, we ourselves must be plants.

The value judgement only comes when the nature of the system is clear—when we can see how all the pieces fit together, and can puzzle out the narrative and even something like a way to dismantle the structure—and yet we do nothing about it. And so we have to ask ourselves: Could my assumptions and beliefs be otherwise? Of course they could have, but they only ever can if we first admit the possibility that a) there are things we do not know, and b) we have extant assumptions preventing us from seeing what those things are. What would that possibility mean? What would it take for us to change those assumptions? How can we become more than we presently are?

So, I’ve tended to think that we can only force ourselves into the investigation of invisible architectures of bias by highlighting the disparities in application of the law, societal norms, grouped expectations, and the reactions of systems of authority in the same. What I’m saying now, however, is that, in the face of the evidence that people double down on their biases, I’ve come to suspect this may not be the best use of our time. I know, I know: that’s weird to say, 2600 words into the process of what was ostensibly me doing just exactly that. But the fact is this exercise was only ever going to be me preaching to the proverbial choir.

You and I already know that if we do not confront and account for these proven biases, they will guide our thought processes and we will think of those processes as “normal,” because they are unquestioned and they are uninvestigated, because they are unnoticed and they are active. We already know that our unquestioning support of these things, both directly and indirectly, is what gives them power over us, power to direct our actions and create the frameworks in which our lives can play out, all while we think of ourselves as “free” and “choosing.”

We already know that any time we ask “well what was this person doing wrong to deserve getting shot/charged with murder/raped/etc,” that we inherently dismiss the power of extant, unexamined bias in the minds of those doing the shooting, the charging, the judging of the rape victim. We already know that our biases exist in us and in our society, but that they aren’t called “biases.” They aren’t called anything. They’re just “The Way Things Are.”

We don’t need to be told to remember at every step of the way that nothing simply “IS” “a way.”

But the minds of those in or who benefit from authority—from heteronormativity, and cissexism, and all forms of ableism, and racism, and misogyny, and transmisogyny, and bi-erasure—do everything they can—consciously or not—to create and maintain those structures which keep them in the good graces of that authority. The struggle against their complicity is difficult to maintain, but it’s most difficult to even begin, as it means questioning the foundation of every assumption about “The Way Things Are.” The people without (here meaning both “lacking” and “outside the protections of”) that authority can either a) capitulate to it, in hopes that it does not injure them too badly, or b) stand against it at every turn they can manage, until such time as authority and power are not seen as zero-sum games, and are shared amongst all of us.

See for reference: fighters for civil rights throughout history.

But I honestly don’t know how to combat that shell of wilful and chosen ignorance, other than by chipping away at it, daily. I don’t know how to get people to recognise that these structures are at work, other than by throwing sand on the invisible steps, like I’m Dr Henry Jones, Jr., PhD, to try to give everyone a clearer path. So, here. Let’s do the hard work of making unignorable the nature of how our assumptions can control us. Let’s try to make the Invisible Architecture of Bias super Visible.

1st Example: In December 2013 in Texas, a guy, suspected of drugs, has his house entered on a no-knock warrant. Guy, fearing for his life, shoots one of the intruders, in accordance with Texas law. Intruder dies.

“Intruder” was a cop.

Drugs—The Stated Purpose of the No-Knock—are found.

Guy was out on bail pending trial for drug charges, but was cleared of murder by the grand jury who declared that he performed “a completely reasonable act of self-defence.”

Guy is white.

2nd Example: In May 2014 in Texas, a guy, suspected of drugs, has his house entered on a no-knock warrant. Guy, fearing for his life, shoots one of the intruders, in accordance with Texas law. Intruder dies.

“Intruder” was a cop.

Drugs—The Stated Purpose of the No-Knock—are not found.

Guy is currently awaiting trial on capital murder charges.

Guy is, of course, black.

Now I want to make it clear that I’m not exactly talking about what a decent lawyer should be able to do for the latter gentleman’s case, in light of the former case; I’m not worried about that part. Well, what I mean is that I AM WORRIED ABOUT THAT, but moreover that worry exists as a by-product in light of the architecture of thought that led to the initial disparity in those two grand jury pronouncements.

As a bit of a refresher, grand juries determine not guilt or innocence but whether to try a case, at all. To quote from the article on criminal.findlaw.com, “under normal courtroom rules of evidence, exhibits and other testimony must adhere to strict rules before admission. However, a grand jury has broad power to see and hear almost anything they would like.” Both of these cases occurred in Texas and the reasoning of the two shooters and the subsequent events on the sites of their arrests were nearly identical except for a) whether drugs were found, and b) their race.

So now, let’s Ask Some More Questions. Questions like “In the case of the Black suspect, what kind of things did the grand jury ask to see, and what did the prosecution choose to show?”

And “How did these things differ from the kinds of things the grand jury chose to ask for and the prosecution chose to show in the case of the White suspect?”

And “Why were these kinds of things different, if they were?”

Because the answer to that last question isn’t “they just were, is all.” That’s a cop-out that seeks to curtail the investigation of people’s motivations before as many reasons and biases as possible can be examined, and it’s that tendency that we’ve been talking about. The tendency to shy away in the face of stark comparisons like:

A no-knock warrant for drugs executed on a white guy turned up drugs and said guy killed a cop; that guy is cleared of murder by a grand jury.

A no-knock warrant for drugs executed on a black guy turned up no drugs and said guy killed a cop; that guy is put on trial for murder by a grand jury.

At the end of the day, we need to come up with methods to respond to those of us who stubbornly refuse to see how shifting the burden of proof to the groups of people who traditionally have no power and authority only reinforces the systemic structures of bias and oppression that lead to things like police abuses and juries doling out higher sentences to oppressed groups for the same kinds of crimes—or lesser crimes, as in the case of the trail record of the infamous “Affluenza” judge—as those committed by suspects who benefit from extant systems of authority or power. We need to get us to compare rates and length of incarceration for women and men who kill their spouses, and to not forget to look at the reasons they tend to. We need to think about the ways in which gender presentation in the sciences can determine the kinds of career path guidance a person is given.

We need to ask ourselves this: “What kind of questions am I quickest to ask, and why is it easier to ask those kinds of questions?”

Every system that exists requires the input and maintenance of the components of the system, in order to continue to exist. Whether intentional and explicit or coincidentally implicit—or any combination of the four—we are all complicit in holding up the walls of these structures. And so I can promise you that the status quo needs everyone’s help to stay the status quo, and that it’s hoping that some significant portion of all of us will never realise that. So our only hope is to account for the reality structures created by our biases—and the disgraceful short-sightedness those structures and biases impose—to find a way to use their tendencies for self-reinforcement against them, and keep working in our ways to make sure that everyone does.

Because if we do see these structures, and we do want to change them, then one thing that we can do is work to show them to more and more people, so that, together, we can do the hard and unending work of building and living in a better kind of world.

References:

(Direct Link to the Mp3)
Updated March 5, 2016

This is the audio and transcript of my presentation “The Quality of Life: The Implications of Augmented Personhood and Machine Intelligence in Science Fiction” from the conference for The Work of Cognition and Neuroethics in Science Fiction.

The abstract–part of which I read in the audio–for this piece looks like this:

This presentation will focus on a view of humanity’s contemporary fictional relationships with cybernetically augmented humans and machine intelligences, from Icarus to the various incarnations of Star Trek to Terminator and Person of Interest, and more. We will ask whether it is legitimate to judge the level of progressiveness of these worlds through their treatment of these questions, and, if so, what is that level? We will consider the possibility that the writers of these tales intended the observed interactions with many of these characters to represent humanity’s technophobia as a whole, with human perspectives at the end of their stories being that of hopeful openness and willingness to accept. However, this does not leave the manner in which they reach that acceptance—that is, the factors on which that acceptance is conditioned—outside of the realm of critique.

As considerations of both biotechnological augmentation and artificial intelligence have advanced, Science Fiction has not always been a paragon of progressiveness in the ultimate outcome of those considerations. For instance, while Picard and Haftel eventually come to see Lal as Data’s legitimate offspring, in the eponymous Star Trek: The Next Generation episode, it is only through their ability to map Data’s actions and desires onto a human spectrum—and Data’s desire to have that map be as faithful as possible to its territory—that they come to that acceptance. The reason for this is the one most common throughout science fiction: It is assumed at the outset that any sufficiently non-human consciousness will try remove humanity’s natural right to self-determination and freewill. But from sailing ships to star ships, the human animal has always sought a far horizon, and so it bears asking, how does science fiction regard that primary mode of our exploration, that first vessel—ourselves?

For many, science fiction has been formative to the ways in which we see the world and understand the possibilities for our future, which is why it is strange to look back at many shows, films, and books and to find a decided lack of nuance or attempted understanding. Instead, we are presented with the presupposition that fear and distrust of a hyper-intelligent cyborg or machine consciousness is warranted. Thus, while the spectre of Pinocchio and the Ship of Theseus—that age-old question of “how much of myself can I replace before I am not myself”— both hang over the whole of the Science Fiction Canon, it must be remembered that our ships are just our limbs extended to the sea and the stars.

This will be transcribed to text, in the near future below, thanks to the work of OpenTranscripts.org:

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