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Here’s the direct link to my paper ‘The Metaphysical Cyborg‘ from Laval Virtual 2013. Here’s the abstract:

“In this brief essay, we discuss the nature of the kinds of conceptual changes which will be necessary to bridge the divide between humanity and machine intelligences. From cultural shifts to biotechnological integration, the project of accepting robotic agents into our lives has not been an easy one, and more changes will be required before the majority of human societies are willing and able to allow for the reality of truly robust machine intelligences operating within our daily lives. Here we discuss a number of the questions, hurdles, challenges, and potential pitfalls to this project, including examples from popular media which will allow us to better grasp the effects of these concepts in the general populace.”

The link will only work from this page or the CV page, so if you find yourself inclined to spread this around, use this link. Hope you enjoy it.

This work originally appears as “Go Upgrade Yourself,” in the edited volume Futurama and Philosophy. It was originally titled

The Upgrading of Hermes Conrad

So, you’re tired of your squishy meatsack of a body, eh? Ready for the next level of sweet biomechanical upgrades? Well, you’re in luck! The world of Futurama has the finest in back-alley and mad-scientist-based bio-augmentation surgeons, ready and waiting to hear from you! From a fresh set of gills, to a brand new chest-harpoon, and beyond, Yuri the Shady Parts Dealer and Professor Hubert J. Farnsworth are here to supply all of your upgrading needs—“You give lungs now; gills be here in two weeks!” Just so long as, whatever you do, stay away from legitimate hospitals. The kinds of procedures you’re looking to get done…well, let’s just say they’re still frowned upon in the 31st century; and why shouldn’t they be? As the woeful tale of Hermes Conrad illustrates exactly what’s at stake if you choose to pursue your biomechanical dreams.

 

The Six Million Dollar Mon

 Our tale begins with season seven’s episode “The Six Million Dollar Mon,” in which Hermes Conrad, Grade 36 Bureaucrat (Extraordinaire), comes to the conclusion that the he should be fired, since his bureaucratic performance reviews are the main drain on his beloved Planet Express Shipping Company. After being replaced with robo-bureaucrat Mark 7-G (Mark Sevengy?), Hermes enjoys some delicious spicy curried goat and goes out for an evening stroll with his lovely wife LaBarbara. While on their walk Roberto, the knife-wielding maniac, long of our acquaintance, confronts and demands the human couple’s skin for his culinary delight! As Hermes cowers behind his wife in fear, suddenly a savior arrives! URL, the Robot Police Officer, reels Roberto in with his magnificent chest-harpoon! Watching the cops take Roberto to the electromagnetic chair, and lamenting his uselessness in a dangerous situation, Hermes makes a decision: he’ll get Bender to take him to one of the many shady, underground surgeons he knows, so he can become “less inferior to today’s modern machinery.” Enter: Yuri, Professional Shady-Deal-Maker.

Hermes’ first upgrade is to get a chest-harpoon, like the one URL has. With his new enhancement, he proves his worth to the crew by getting a box off of the top shelf, which is too high for Mark 7-G. With this fete he wins back his position with the company, but as soon as things get back to normal the Professor drops his false teeth down the Dispose-All. No big deal, right? Just get Scruffy to retrieve it. Unfortunately, Scruffy responds, that a sink, “t’ain’t a berler nor a terlet,” effectively refusing to retrieve the Professor’s teeth. Hermes resigns himself to grabbing his hand tools, when Bender steps in, saying, “Hand tools? Why don’t you just get an extendo-arm, like me?” Whereupon, he reaches across the room and pulls the Professor’s false teeth out of the drain—and immediately drops them back in. Hermes objects, saying that he doesn’t need any more upgrades—after all, he doesn’t want to end up a cold, emotionless robot, like Bender! Just then, Mark 7-G pipes up with, “Maybe I should get an extendo-arm,” and Hermes narrows his eyes in hatred. Re-enter: Yuri.

New extendo-arm acquired, the Professor’s teeth retrieved, and the old arm given to Zoidberg, who’s been asking for all of Hermes’s discarded parts, Hermes is, again, a hero to his coworkers. Later, as he lays in bed reading with his wife, LaBarbara questions his motives for his continual upgrades. He assures her that he’s done getting upgrades. However, his promise is short-lived. After shattering his glasses with his new super-strong mechanical arm, he rushes out to get a new Cylon eye. LaBarbara is now extremely worried, but Hermes soothes her, and they settle in for some “Marital Relations…”, at which point she finds that he’s had something else upgraded, too. She yells at him, “Some tings shouldn’t be Cylon-ed!” (which, in all honesty could be taken as the moral of the episode), and breaks off contact. What follows is a montage of Hermes encountering trivial difficulties in his daily life, and upgrading himself to overcome them. Rather than learning and working to improve himself, he continually replaces all of his parts, until he achieves a Full Body Upgrade. He still has a human brain, but that doesn’t matter: he’s changed. He doesn’t relate to his friends and family in the same way, and they’ve all noticed,especially Zoidberg.

All this time, however, Dr. John Zoidberg saved the trimmings from his friend’s constant upgrades, and has used them to make a meat-puppet, which he calls “Li’l Hermes.” Oh, and they’re a ventriloquist act. Anyway, after seeing their act, Hermes—or Mecha-Hermes, as he now prefers—is filled with loathing; loathing for the fact that his brain is still human, that is, until…! Re-re-enter…, no, not Yuri; because even Shady-Deals Yuri has his limits. He says that “No one in their right mind would do such a thing.” Enter: The Professor, who is, of course, more than happy—or perhaps, “maniacally gleeful”—to help. So, with Bender’s assistance (because everything robot-related, in the Futurama universe has to involve Bender, I guess), they set off to the Robot Cemetery to exhume the most recently buried robot they can find, and make off with its brain-chip. In their haste to have the deed done, they don’t bother to check the name of whose grave it is they’re desecrating. As you might have guessed, it’s Roberto—“3001-3012: Beloved Killer and Maniac.”

In the course of the operation, LaBarbara makes an impassioned plea, and it causes the Professor to stop and rethink his actions—because Hermes might have “litigious survivors.” Suddenly, to everyone’s surprise, Zoidberg steps up and offers to perform this final operation, the one which will seemingly remove any traces of the Hermes he’s known and loved! Agreeing with Mecha-Hermes that claws will be far too clumsy for this delicate brain surgery, Zoidberg dons Li’l Hermes, and uses the puppet’s hands to do the deed. While all of this is underway, Zoidberg sings to everyone the explanation for why he would help his friend lose himself this way, all to the slightly heavy-handed tune of “Monster Mash.” Finally, the human brain removed, the robot brain implanted, and Zoidberg’s song coming to a close, the doctor reveals his final plan…By putting Hermes’s human brain into Li’l Hermes, Hermes is back! Of course, the whole operation having been a success, so is Roberto, but that’s somebody else’s problem.

We could spend the rest of our time discussing Zoidberg’s self-harmonization, but I’ll leave that for you to experiment with. Instead, let’s look closer at human bio-enhancement. To do this we’ll need to go back to the beginning. No, not the beginning of the episode, or even the Beginning of Futurama itself; No, we need to go back to the beginning of bio-enhancement—and specifically the field of cybernetics—as a whole.

 

“More Human Than Human” Is Our Motto

In 1960, at the outset of the Space Race, Manfred Clynes and Nathan S. Kline wrote an article for the September issue of Aeronautics called “Cyborgs and Space.” In this article, they coined the term “cyborg” as a portmanteau of the phrase “Cybernetic Organism,” that is, a living creature with the ability to adapt its body to its environment. Clynes and Kline believed that if humans were ever going to go far out into space, they would have to become the kinds of creatures that could survive the vacuum of space as well as harsh, hostile planets. Now, for all its late-1990s Millennial fervor, Futurama has a deep undercurrent of love for the dream and promise (and fashion) of space exploration, as it was presented in the 1950s, 60s, and 70s. All you need to do in order to see this is remember Fry’s wonder and joy at being on the actual moon and seeing the Apollo Lunar Lander. If this is the case, why, within Futurama’s 31st Century, is there such a deep distrust of anything approaching altered human physical features? Well, looking at it, we may find it has something to do with the fact that ever since we dreamed of augmenting humans, we’ve had nightmares that any alterations would thereby make us less human.

“The Six Million Dollar Mon,” episode seven of season seven, contains within it clear references to the history of science fiction, including one of the classic tales of human augmentation, and creating new life: Mary Shelley’s Frankenstein. In going to the Robot Cemetery in the dead of night for spare parts, accidentally obtaining a murderer’s brain, and especially that bit with the skylight in the Professor’s laboratory, the entire third act of this episode serves as homage to Shelley’s book and its most memorable adaptations. In doing this, the Futurama crew puts conceptual pressure on what many of us have long believed: that created life is somehow “wrong” and that augmenting humans will make them somehow “less themselves.” Something about the biological is linked in our minds to the idea of the self—that is, it’s the warm squishy bits that make us who we are.

Think about it: If you build a person out of murderers, of course they’re going to be a murderer. If you replace every biological part of a human, then of course they won’t be their normal human selves, anymore; they’ll have become something entirely different, by definition. If your body isn’t yours, anymore, then how could you possibly be “you,” anymore? This should be all the more true when what’s being used to replace your bits is a different substance and material than you used to be. When that new “you” is metal rather than flesh, it seems that what it used to mean to be “you” is gone, and something new shall have appeared. This makes so much sense to us on a basic level that it seems silly to spell it out even this much, but what if we modify our scenario a little bit, and take another look?

 

The Ship of Planet Express

 What if, instead of feeling inferior to URL, Hermes had been injured and, in the course of his treatment, was given the choice between a brand new set of biological giblets (or a whole new body, as happened in the Bender’s Big Score storyline), or the chest-harpoon upgrade? Either way, we’re replacing what was lost with something new, right? So, why do many of us see the biological replacement as “more real?” Try this example: One day, on a routine delivery, the Planet Express Ship is damaged and repairs must be made. Specifically, the whole tail fin has to be replaced with a new, better fin. Once this is done, is it still the Planet Express ship? What if, next, we have to replace the dark matter engines with better engines? Is it still the Planet Express ship? Now, Leela’s chair is busted up, so we need to get her a new one. It also needs new bolts, so, while we’re at it, let’s just replace all of the bolts in the ship. Then the walls get dented, and the bunks are rusty, and the floors are buckled, and Scruffy’s mop… and so, over many years, the result is that no part of the Planet Express ship is “original,” oh, and we also have to get new, better paint, because the old paint is peeled away, plus, this all-new stuff needs painting. So, what do we think? Is this still the same Planet Express ship as it was in the first episode of Futurama? And, if so, then why do we think of a repaired and augmented human as “not being themselves?”

All of this may sound a little far-fetched, but remember the conventional wisdom that at the end of every seven-year cycle, all of the cells in your body have died and been replaced. Now, this isn’t quite true, as some cells don’t die easily, and some of those don’t regenerate when they do die, but as a useful shorthand, this gives something to think about. Ultimately, due to the metabolizing of elements and their distribution through your body it is ultimately more likely that you are currently made of astronomically many more new atoms than you are made of the atoms with which you were born. And really, that’s just math. Are you the same size as you were when you were born? Where do you think that extra mass came from? So, you are made of more and new atomic stuff over your lifetime; are you still you? These questions belong to what is generally known as “The Ship of Theseus” family of paradoxes, examples of which can be found pretty much everywhere.

The ultimate question the Ship of Theseus poses is one of identity, and specifically, “What makes a thing itself?” and, “At what point or through what means of alteration is a thing no longer itself?” Some schools of thought hold that it’s not what a thing is made of, but what it does that determines what it is. These philosophical groups are known as the behaviorists and the functionalists, and the latter believes that if a body or a mind goes through the “right kind” of process, then it can be termed as being the same as the original. That is, if I get a mechanical heart and what it does is keep blood pumping through my body, then it is my heart. Maybe it isn’t the heart I was born with, but it is my heart. And this seems to make sense to us, too. My new heart does the job my original cells were intending to do, but it does that job better than they could, and for longer; it works better, and I’m better because of it. But there seems to be something about that “Better” which throws us off, something about the line between therapeutic technology and voluntary augmentation.

When we are faced with the necessity of a repair, we are willing to accept that our new parts will be different than our old ones. In fact, we accept it so readily that we don’t even think about them as new parts. What Hermes does, however, is voluntary; he doesn’t “need” a chest-harpoon, but he wants one, and so he upgrades himself. And therein lies the crux of our dilemma: When we’re acutely aware of the process of upgrading, or repairing, or augmenting ourselves past a baseline of “Human,” we become uncomfortable, made to face the paradox of our connection to an idea of a permanent body that is in actuality constantly changing. Take for instance the question of steroidal injection. As a medical technology, there are times when we are more than happy to accept the use of steroids, as it will save a life, and allow people to live as “normal” human beings. Sufferers of asthma and certain types of infection literally need steroids to live. In other instances, however, we find ourselves abhorring the use of steroids, as it gives the user an “unfair advantage.” Baseball, football, the Olympics: all of these arena in which we look to the use of “enhancement technologies, and we draw a line and say, “If you achieved the peak of physical perfection through a process, that is through hard work and sweat and training, then your achievement is valid. But if you skipped a step, if you make yourself something more than human, then you’ve cheated.”

This sense of “having cheated” can even be seen in the case of humans who would otherwise be designated as “handicapped.” Aimee Mullins is a runner, model, and public speaker who has talked about how losing her legs has, in effect, given her super powers.[1] By having the ability to change her height, her speed, or her physical appearance at will, she contends that she has a distinct advantage over anyone who does not have that capability. To this end, we can come to see that something about the nature of our selves actually is contained within our physical form because we’re literally incapable of being some things, until we can change who and what we are. And here, in one person, what started as a therapeutic replacement—an assistive medical technology—has seamlessly turned into an upgrade, but we seem to be okay with this. Why? Perhaps there is something inherent in the struggle of overcoming the loss of a limb or the suffering of an illness that allows us to feel as if the patient has paid their dues. Maybe if Hermes had been stabbed by Roberto, we wouldn’t begrudge him a chest-harpoon.

But this presents us with a serious problem, because now we can alter ourselves by altering our bodies, where previously we said that our bodies were not the “real us.” Now, we must consider what it is that we’re changing when we swap out new and different pieces of ourselves. This line of thinking matches up with schools of thought such as physicalism, which says that when we make a fundamental change to our physical composition, then we have changed who we are.

 

Is Your Mind Just a Giant Brain?

Briefly, the doctrine of mind-body dualism (MBD) does pretty much what it says on the package, in that adherents believe that the mind and the body are two distinct types of stuff. How and why they interact (or whether they do at all) varies from interpretation to interpretation, but on what’s known as René Descartes’s “Interactionist” model, the mind is the real self, and the body is just there to do stuff. In this model, bodily events affect mental events, and vice versa, so what you think leads to what you do, and what you do can change how you think. This seems to make sense, until we begin to pick apart the questions of why we need two different types of thing, here. If the mind and the body affect each other, then how can the non-physical mind be the only real self? If it were the only real part of you, then nothing that happened to the physical shell should matter at all, because the mind? These questions and more very quickly cause us to question the validity of the mind as our “real selves,” leaving us trapped between the question of who we are, and the question of why we’re made the way we’re made. What can we do? Enter: Physicalism

The physicalist picture says that mind-states are brain-states. There’s none of this “two kinds of stuff” nonsense. It’s all physical stuff, and it all interacts, because it’s all physical. When the chemical pathways in your brain change, you change. When you think new thoughts, it’s because something in your world and your environment has changed. All that you are is the physical components of your body and the world around you. Pretty simple, right? Well, not quite that simple. Because if this is the case, then why should we feel that anything emotional would be changed by upgrading ourselves? As long as we’re pumping the same signals to the same receivers, and getting the same kinds of responses, everything we love should still be loved by us. So, why do the physicalists still believe that changing what we are will change who we are?

Let’s take a deeper look at the implications of physicalism for our dear Mr. Conrad.

According to this picture, with the alteration or loss of his biological components and systems, Hermes should begin to lose himself, until, with the removal of his brain, he would no longer be himself at all. But why should this be true? According to our previous discussion of the functionalist and behaviorist forms of physicalism, if Hermes’s new parts are performing the same job, in the same way as his old parts, just with a few new extras, then he shouldn’t be any different, at all. In order to understand this, we have to first know that I wasn’t completely honest with you, because some physicalists believe that the integrity of the components and the systems that make up a thing are what makes that thing. Thus, if we change the physical components of the thing we’re studying, then we change the thing. So, perhaps this picture is the right one, and the Futurama universe is a purely physicalist universe, after all.

On this view, what makes us who we are is precisely what we are. Our bits and pieces, cells, and chunks: these make us exactly the people we are, and so, if they change, then of course we will change. If our selves are dependent on our biology, then we are necessarily no longer ourselves when we remove that biology, regardless of whether the new technology does exactly the same job that the biology used to. And the argument seems to hold, even if it had been a new, diffferent set of human parts, rather than robot parts. In this particular physicalist view, it’s not just the stuff, but also the provenance of the individual parts that matter, and so changing the components changes us. As Hermes replaces part after part of his physical body, it becomes easier and easier for him to replace more parts, but he is still, in some sense, Hermes. He has the same motivations, the same thoughts, and the same memories, and so he is still Hermes, even if he’s changed. Right up until he swaps his brain, that is. And this makes perfect sense, because the brain is where the memories, thoughts, and motivations all reside. But, then…why aren’t more people with pacemakers cold and emotionless? Why is it that people with organs donated from serial killers don’t then turn into serial killers, themselves, despite what movies would have us believe? If this picture of physicalism is the right one, then why are so many people still themselves after transplants? Perhaps it’s not any one of these views that holds the whole key; maybe it’s a blending of three. This picture seems to suggest that while the bits and pieces of our physical body may change, and while that change may, in fact, change us, it is a combination of how, how quickly, and how many changes take place that will culminate in any eventual massive change in our selves.

 

Roswell That Ends Well

In the end, the versions of physicalism presented in the universe of Futurama seems to almost jibe with the intuitions we have about the nature of our own identity, and so, for the sake of Hermes Conrad, it seems like we should make the attempt to find some kind of understanding. When we see Hermes’s behaviour as he adds more and more new parts, we, as outside observers, have an urge to say “He’s not himself anymore,” but to Hermes, who has access to all of his reasoning and thought processes, his changes are merely who he is. It’s only when he’s shown himself from the outside via Zoidberg putting his physical brain back into his biological body, that he sees who and what he has allowed himself to become, and how that might be terrifying to those who love him. Perhaps it is this continuance of memory paired with the ability for empathy that makes us so susceptible to the twin traps of a permanent self and the terror of losing it.

Ultimately, everything we are is always in flux, with each new idea, each new experience, each new pound, and each new scar we become more and different than we ever have been, but as we take our time and integrate these experiences into ourselves, they are not so alien to us, nor to those who love us. It is only when we make drastic changes to what we are that those around us are able to question who we have become.

Oh, and one more thing: The “Ship of Theseus” story has a variant which I forgot to mention. In it, someone, perhaps a member of the original crew, comes along in another ship and picks up all the discarded, worn out pieces of Theseus’s ship, and uses them to build another, kind of decrepit ship. The stories don’t say what happens if and when Theseus finds out about this, or whether he gives chase to the surreptitious ship builder, but if he did, you can bet the latter party escapes with a cry of “Whooop-whoop-whoop-whoop-whoop-whoop!” on his mouth tendrils.

 

FOOTNOTES

[1] “It’s not fair having 12 pairs of legs.” Mullins, Aimee. TED Talk 2009

(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.

 

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:

This, I believe, will be the official blog space for my Patreon project, “A Future Worth Thinking About.” Partially because I feel need to differentiate it from the random noodling I do on Tumblr, and partially because I need a blog for that project with actual formatting tools.

Coming soon: A post about race, institutional power dynamics, and robots!