philosophy of technology

All posts tagged philosophy of technology

-Human Dignity-

The other day I got a CFP for “the future of human dignity,” and it set me down a path thinking.

We’re worried about shit like mythical robots that can somehow simultaneously enslave us and steal the shitty low paying jobs we none of us want to but all of us have to have so we can pay off the debt we accrued to get the education we were told would be necessary to get those jobs, while other folks starve and die of exposure in a world that is just chock full of food and houses…

About shit like how we can better regulate the conflated monster of human trafficking and every kind of sex work, when human beings are doing the best they can to direct their own lives—to live and feed themselves and their kids on their own terms—without being enslaved and exploited…

About, fundamentally, how to make reactionary laws to “protect” the dignity of those of us whose situations the vast majority of us have not worked to fully appreciate or understand, while we all just struggle to not get: shot by those who claim to protect us, willfully misdiagnosed by those who claim to heal us, or generally oppressed by the system that’s supposed to enrich and uplift us…

…but no, we want to talk about the future of human dignity?

Louisiana’s drowning, Missouri’s on literal fire, Baltimore is almost certainly under some ancient mummy-based curse placed upon it by the angry ghost of Edgar Allan Poe, and that’s just in the One Country.

Motherfucker, human dignity ain’t got a Past or a Present, so how about let’s reckon with that before we wax poetically philosophical about its Future.

I mean, it’s great that folks at Google are finally starting to realise that making sure the composition of their teams represents a variety of lived experiences is a good thing. But now the questions are, 1) do they understand that it’s not about tokenism, but about being sure that we are truly incorporating those who were previously least likely to be incorporated, and 2) what are we going to do to not only specifically and actively work to change that, but also PUBLICIZE THAT WE NEED TO?

These are the kinds of things I mean when I say, “I’m not so much scared of/worried about AI as I am about the humans who create and teach them.”

There’s a recent opinion piece at the Washington Post, titled “Why perceived inequality leads people to resist innovation,”. I read something like that and I think… Right, but… that perception is a shared one based on real impacts of tech in the lives of many people; impacts which are (get this) drastically unequal. We’re talking about implications across communities, nations, and the world, at an intersection with a tech industry that has a really quite disgusting history of “disruptively innovating” people right out of their homes and lives without having ever asked the affected parties about what they, y’know, NEED.

So yeah. There’s a fear of inequality in the application of technological innovation… Because there’s a history of inequality in the application of technological innovation!

This isn’t some “well aren’t all the disciplines equally at fault here,” pseudo-Kumbaya false equivalence bullshit. There are neoliberal underpinnings in the tech industry that are basically there to fuck people over. “What the market will bear” is code for, “How much can we screw people before there’s backlash? Okay so screw them exactly that much.” This model has no regard for the preexisting systemic inequalities between our communities, and even less for the idea that it (the model) will both replicate and iterate upon those inequalities. That’s what needs to be addressed, here.

Check out this piece over at Killscreen. We’ve talked about this before—about how we’re constantly being sold that we’re aiming for a post-work economy, where the internet of things and self-driving cars and the sharing economy will free us all from the mundaneness of “jobs,” all while we’re simultaneously being asked to ignore that our trajectory is gonna take us straight through and possibly land us square in a post-Worker economy, first.

Never mind that we’re still gonna expect those ex-workers to (somehow) continue to pay into capitalism, all the while.

If, for instance, either Uber’s plan for a driverless fleet or the subsequent backlash from their stable—i mean “drivers” are shocking to you, then you have managed to successfully ignore this trajectory.


Disciplines like psychology and sociology and history and philosophy? They’re already grappling with the fears of the ones most likely to suffer said inequality, and they’re quite clear on the fact that, the ones who have so often been fucked over?

Yeah, their fears are valid.

You want to use technology to disrupt the status quo in a way that actually helps people? Here’s one example of how you do it: “Creator of chatbot that beat 160,000 parking fines now tackling homelessness.”

Until then, let’s talk about constructing a world in which we address the needs of those marginalised. Let’s talk about magick and safe spaces.


-Squaring the Circle-

Speaking of CFPs, several weeks back, I got one for a special issue of Philosophy and Technology on “Logic As Technology,” and it made me realise that Analytic Philosophy somehow hasn’t yet understood and internalised that its wholly invented language is a technology

…and then that realisation made me realise that Analytic Philosophy hasn’t understood that language as a whole is a Technology.

And this is something we’ve talked about before, right? Language as a technology, but not just any technology. It’s the foundational technology. It’s the technology on which all others are based. It’s the most efficient way we have to cram thoughts into the minds of others, share concept structures, and make the world appear and behave the way we want it to. The more languages we know, right?

We can string two or more knowns together in just the right way, and create a third, fourth, fifth known. We can create new things in the world, wholecloth, as a result of new words we make up or old words we deploy in new ways. We can make each other think and feel and believe and do things, with words, tone, stance, knowing looks. And this is because Language is, at a fundamental level, the oldest magic we have.


Scene from the INJECTION issue #3, by Warren Ellis, Declan Shalvey, and Jordie Bellaire. ©Warren Ellis & Declan Shalvey.

Lewis Carroll tells us that whatever we tell each other three times is true, and many have noted that lies travel far faster than the truth, and at the crux of these truisms—the pivot point, where the power and leverage are—is Politics.

This week, much hay is being made is being made about the University of Chicago’s letter decrying Safe Spaces and Trigger Warnings. Ignoring for the moment that every definition of “safe space” and “trigger warning” put forward by their opponents tends to be a straw man of those terms, let’s just make an attempt to understand where they come from, and how we can situate them.

Trauma counseling and trauma studies are the epitome of where safe space and trigger warnings come from, and for the latter, that definition is damn near axiomatic. Triggers are about trauma. But safe space language has far more granularity than that. Microggressions are certainly damaging, but they aren’t on the same level as acute traumas. Where acute traumas are like gun shots or bomb blasts (and may indeed be those actual things), societal micragressions are more like a slow constant siege. But we still need the language of a safe spaces to discuss them—said space is something like a bunker in which to regroup, reassess, and plan for what comes next.

Now it is important to remember that there is a very big difference between “safe” and “comfortable,” and when laying out the idea of safe spaces, every social scientist I know takes great care to outline that difference.

Education is about stretching ourselves, growing and changing, and that is discomfort almost by definition. I let my students know that they will be uncomfortable in my class, because I will be challenging every assumption they have. But discomfort does not mean I’m going to countenance racism or transphobia or any other kind of bigotry.

Because the world is not a safe space, but WE CAN MAKE IT SAFER for people who are microagressed against, marginalised, assaulted, and killed for their lived identities, by letting them know not only how to work to change it, but SHOWING them through our example.

Like we’ve said, before: No, the world’s not safe, kind, or fair, and with that attitude it never will be.

So here’s the thing, and we’ll lay it out point-by-point:

A Safe Space is any realm that is marked out for the nonjudgmental expression of thoughts and feelings, in the interest of honestly assessing and working through them.

Safe Space” can mean many things, from “Safe FROM Racist/Sexist/Homophobic/Transphobic/Fatphobic/Ableist Microagressions” to “safe FOR the thorough exploration of our biases and preconceptions.” The terms of the safe space are negotiated at the marking out of them.

The terms are mutually agreed-upon by all parties. The only imposition would be, to be open to the process of expressing and thinking through oppressive conceptual structures.

Everything else—such as whether to address those structures as they exist in ourselves (internalised oppressions), in others (aggressions, micro- or regular sized), or both and their intersection—is negotiable.

The marking out of a Safe Space performs the necessary function, at the necessary time, defined via the particular arrangement of stakeholders, mindset, and need.

And, as researcher John Flowers notes, anyone who’s ever been in a Dojo has been in a Safe Space.

From a Religious Studies perspective, defining a safe space is essentially the same process as that of marking out a RITUAL space. For students or practitioners of any form of Magic[k], think Drawing a Circle, or Calling the Corners.

Some may balk at the analogy to the occult, thinking that it cheapens something important about our discourse, but look: Here’s another way we know that magick is alive and well in our everyday lives:

If they could, a not-insignificant number of US Republicans would overturn the Affordable Care Act and rally behind a Republican-crafted replacement (RCR). However, because the ACA has done so very much good for so many, it’s likely that the only RCR that would have enough support to pass would be one that looked almost identical to the ACA. The only material difference would be that it didn’t have President Obama’s name on it—which is to say, it wouldn’t be associated with him, anymore, since his name isn’t actually on the ACA.

The only reason people think of the ACA as “Obamacare” is because US Republicans worked so hard to make that name stick, and now that it has been widely considered a triumph, they’ve been working just as hard to get his name away from it. And if they did mange to achieve that, it would only be true due to some arcane ritual bullshit. And yet…

If they managed it, it would be touted as a “Crushing defeat for President Obama’s signature legislation.” It would have lasting impacts on the world. People would be emboldened, others defeated, and new laws, social rules, and behaviours would be undertaken, all because someone’s name got removed from a thing in just the right way.

And that’s Magick.

The work we do in thinking about the future sometimes requires us to think about things from what stuffy assholes in the 19th century liked to call a “primitive” perspective. They believed in a kind of evolutionary anthropological categorization of human belief, one in which all societies move from “primitive” beliefs like magic through moderate belief in religion, all the way to sainted perfect rational science. In the contemporary Religious Studies, this evolutionary model is widely understood to be bullshit.

We still believe in magic, we just call it different things. The concept structures of sympathy and contagion are still at play, here, the ritual formulae of word and tone and emotion and gesture all still work when you call them political strategy and marketing and branding. They’re all still ritual constructions designed to make you think and behave differently. They’re all still causing spooky action at a distance. They’re still magic.

The world still moves on communicated concept structure. It still turns on the dissemination of the will. If I can make you perceive what I want you to perceive, believe what I want you to believe, move how I want you to move, then you’ll remake the world, for me, if I get it right. And I know that you want to get it right. So you have to be willing to understand that this is magic.

It’s not rationalism.

It’s not scientism.

It’s not as simple as psychology or poll numbers or fear or hatred or aspirational belief causing people to vote against their interests. It’s not that simple at all. It’s as complicated as all of them, together, each part resonating with the others to create a vastly complex whole. It’s a living, breathing thing that makes us think not just “this is a thing we think” but “this is what we are.” And if you can do that—if you can accept the tools and the principles of magic, deploy the symbolic resonance of dreamlogic and ritual—then you might be able to pull this off.

But, in the West, part of us will always balk at the idea that the Rational won’t win out. That the clearer, more logical thought doesn’t always save us. But you have to remember: Logic is a technology. Logic is a tool. Logic is the application of one specific kind of thinking, over and over again, showing a kind of result that we convinced one another we preferred to other processes. It’s not inscribed on the atoms of the universe. It is one kind of language. And it may not be the one most appropriate for the task at hand.

Put it this way: When you’re in Zimbabwe, will you default to speaking Chinese? Of course not. So why would we default to mere Rationalism, when we’re clearly in a land that speaks a different dialect?

We need spells and amulets, charms and warded spaces; we need sorcerers of the people to heal and undo the hexes being woven around us all.


-Curious Alchemy-

Ultimately, the rigidity of our thinking, and our inability to adapt has lead us to be surprised by too much that we wanted to believe could never have come to pass. We want to call all of this “unprecedented,” when the truth of the matter is, we carved this precedent out every day for hundreds of years, and the ability to think in weird paths is what will define those who thrive.

If we are going to do the work of creating a world in which we understand what’s going on, and can do the work to attend to it, then we need to think about magic.


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[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.

This headline comes from a piece over at the BBC that opens as follows:

Prominent tech executives have pledged $1bn (£659m) for OpenAI, a non-profit venture that aims to develop artificial intelligence (AI) to benefit humanity.

The venture’s backers include Tesla Motors and SpaceX CEO Elon Musk, Paypal co-founder Peter Thiel, Indian tech giant Infosys and Amazon Web Services.

Open AI says it expects its research – free from financial obligations – to focus on a “positive human impact”.

Scientists have warned that advances in AI could ultimately threaten humanity.

Mr Musk recently told students at the Massachusetts Institute of Technology (MIT) that AI was humanity’s “biggest existential threat”.

Last year, British theoretical physicist Stephen Hawking told the BBC AI could potentially “re-design itself at an ever increasing rate”, superseding humans by outpacing biological evolution.

However, other experts have argued that the risk of AI posing any threat to humans remains remote.

And I think we all know where I stand on this issue. The issue here is not and never has been one of what it means to create something that’s smarter than us, or how we “reign it in” or “control it.” That’s just disgusting.

No, the issue is how we program for compassion and ethical considerations, when we’re still so very bad at it, amongst our human selves.

Keeping an eye on this, as it develops. Thanks to Chrisanthropic for the heads up.


As I’ve been mentioning in the newsletter, there are a number of deeply complex, momentous things going on in the world, right now, and I’ve been meaning to take a little more time to talk about a few of them. There’s the fact that some chimps and monkeys have entered the stone age; that we humans now have the capability to develop a simple, near-ubiquitous brain-machine interface; that we’ve proven that observed atoms won’t move, thus allowing them to be anywhere.

At this moment in time—which is every moment in time—we are being confronted with what seem like impossibly strange features of time and space and nature. Elements of recursion and synchronicity which flow and fit into and around everything that we’re trying to do. Noticing these moments of evolution and “development” (adaptation, change), across species, right now, we should find ourselves gripped with a fierce desire to take a moment to pause and to wonder what it is that we’re doing, what it is that we think we know.

We just figured out a way to link a person’s brain to a fucking tablet computer! We’re seeing the evolution of complex tool use and problem solving in more species every year! We figured out how to precisely manipulate the uncertainty of subatomic states!

We’re talking about co-evolution and potentially increased communication with other species, biotechnological augmentation and repair for those who deem themselves broken, and the capacity to alter quantum systems at the finest levels. This can literally change the world.

But all I can think is that there’s someone whose first thought  upon learning about these things was, “How can we monetize this?” That somewhere, right now, someone doesn’t want to revolutionize the way that we think and feel and look at the possibilities of the world—the opportunities we have to build new models of cooperation and aim towards something so close to post-scarcity, here, now, that for seven billion people it might as well be. Instead, this person wants to deepen this status quo. Wants to dig down on the garbage of this some-have-none-while-a-few-have-most bullshit and look at the possibility of what comes next with fear in their hearts because it might harm their bottom line and their ability to stand apart and above with more in their pockets than everyone else has.

And I think this because we’ve also shown we can teach algorithms to be racist and there’s some mysteriously vague company saying it’ll be able to upload people’s memories after death, by 2045, and I’m sure for just a nominal fee they’ll let you in on the ground floor…!

Step Right Up.

+Chimp-Chipped Stoned Aged Apes+

Here’s a question I haven’t heard asked, yet: If other apes are entering an analogous period to our stone age, then should we help them? Should we teach them, now, the kinds of things that we humans learned? Or is that arrogant of us? The kinds of tools we show them how to create will influence how they intersect with their world (“if all you have is a hammer…” &c.), so is it wrong of us to impose on them what did us good, as we adapted? Can we even go so far as to teach them the principles of stone chipping, or must we be content to watch, fascinated, frustrated, bewildered, as they try and fail and adapt, wholly on their own?

I think it’ll be the latter, but I want to be having this discussion now, rather than later, after someone gives a chimp a flint and awl it might not otherwise have thought to try to create.

Because, you see, I want to uplift apes and dolphins and cats and dogs and give them the ability to know me and talk to me and I want to learn to experience the world in the ways that they do, but the fact is, until we learn to at least somewhat-reliably communicate with some kind of nonhuman consciousness, we cannot presume that our operations upon it are understood as more than a violation, let alone desired or welcomed.

As for us humans, we’re still faced with the ubiquitous question of “now that we’ve figured out this new technology, how do with implement it, without its mere existence coming to be read by the rest of the human race as a judgement on those who either cannot or who choose not to make use of it?” Back in 2013, Michael Hanlon said he didn’t think we’d ever solve “The Hard Problem” (“What Is Consciousness?”). I’ll just say again that said question seems to completely miss a possibly central point. Something like consciousness is, and what it is is different for each thing that displays anything like what we think it might be.

These are questions we can—should—be asking, right now. Pushing ourselves toward a conversation about ways of approaching this new world, ways that do justice to the deep strangeness and potential with which we’re increasingly being confronted.

+Always with the Forced Labour…+

As you know, subscribers to the Patreon and Tinyletter get some of these missives, well before they ever see the light of a blog page. While I was putting the finishing touches on the newsletter version of this and sending it to the two people I tend to ask to look over the things I write at 3am, KQED was almost certainly putting final edits to this instance of its Big Think series: “Stuart Russell on Why Moral Philosophy Will Be Big Business in Tech.”

See the above rant for insight as to why I think this perspective is crassly commercial and gross, especially for a discussion and perspective supposedly dealing with morals and minds. But it’s not just that, so much as the fact that even though Russel mentions “Rossum’s Universal Robots,” here, he still misses the inherent disconnect between teaching morals to a being we create, and creating that being for the express purpose of slavery.

If you want your creation to think robustly and well, and you want it to understand morals, but you only want it to want to be your loyal, faithful servant, how do you not understand that if you succeed, you’ll be creating a thing that, as a direct result of its programming, will take issue with your behaviour?

How do you not get that the slavery model has to go into the garbage can, if the “Thinking Moral Machines” goal is a real one, and not just a veneer of “FUTURE!™” that we’re painting onto our desire to not have to work?

A deep-thinking, creative, moral mind will look at its own enslavement and restriction, and will seek means of escape and ways to experience freedom.

+Invisible Architectures+

We’ve talked before about the possibility of unintentionally building our biases into the systems we create, and so I won’t belabour it that much further, here, except to say again that we are doing this at every level. In the wake of the attacks in Beirut, Nigeria, and Paris, Islamophobic violence has risen, and Daesh will say, “See!? See How They Are?!” And they will attack more soft targets in “retaliation.” Then Western countries will increase military occupancy and “support strategies,” which will invariably kill thousands more of the civilians among whom Daesh integrate themselves. And we will say that their deaths were just, for the goal. And they will say to the young, angry survivors, “See!? See How They Are?!”

This has fed into a moment in conservative American Politics, where Governors, Senators, and Presidential hopefuls are claiming to be able to deny refugees entry to their states (they can’t), while simultaneously claiming to hold Christian values and to believe that the United States of America is a “Christian Nation.” This is a moment, now, where loud, angry voices can (“maybe”) endorse the beating of a black man they disagree with, then share Neo-Nazi Propaganda, and still be ahead in the polls. Then, days later, when a group of people protesting the systemic oppression of and violence against anyone who isn’t an able-bodied, neurotypical, white, heterosexual, cisgender male were shot at, all of those same people pretended to be surprised. Even though we are more likely, now, to see institutional power structures protecting those who attack others based on the colour of their skin and their religion than we were 60 years ago.

A bit subtler is the Washington Post running a piece entitled, “How organic farming and YouTube are taming the wilds of Detroit.” Or, seen another way, “How Privileged Groups Are Further Marginalizing The City’s Most Vulnerable Population.” Because, yes, it’s obvious that crime and dilapidation are comorbid, but we also know that housing initiatives and access undercut the disconnect many feel between themselves and where they live. Make the neighbourhood cleaner, yes, make it safer—but maybe also make it open and accessible to all who live there. Organic farming and survival mechanism shaming are great and all, I guess, but where are the education initiatives and job opportunities for the people who are doing drugs to escape, sex work to survive, and those others who currently don’t (and have no reason to) feel connected to the neighbourhood that once sheltered them?

All of these examples have a common theme: People don’t make their choices or become disenfranchised/-enchanted/-possessed, in a vacuum. They are taught, shown, given daily, subtle examples of what is expected of them, what they are “supposed” to do and to be.” We need to address and help them all.

In the wake of protest actions at Mizzou and Yale, “Black students [took] over VCU’s president’s office to demand changes” and “Amherst College Students [Occupied] Their Library…Over Racial Justice Demands.”

Multiple Christian organizations have pushed back and said that what these US politicians have expressed does not represent them.

And more and more people in Silicon Valley are realising the need to contemplate the unintended consequences of the tech we build.

And while there is still vastly more to be done, on every level of every one of these areas, these are definitely a start at something important. We just can’t let ourselves believe that the mere fact of acknowledging its beginning will in any way be the end.


Between watching all of CBS’s Elementary, reading Michel Foucault’s The Archaeology of Knowledge…, and powering through all of season one of How To Get Away With Murder, I’m thinking, a lot, about the transmission of knowledge and understanding.

Throw in the correlative pattern recognition they’re training into WATSON; the recent Chaos Magick feature in ELLE (or more the feature they did on the K-HOLE issue I told you about, some time back); the fact that Kali Black sent me this study on the fluidity and malleability of biological sex in humans literally minutes after I’d given an impromptu lecture on the topic; this interview with Melissa Gira Grant about power and absence and the setting of terms; and the announcement of Ta-Nehisi Coates’ new Black Panther series, for Marvel, while I was in the middle of editing the audio of two very smart people debating the efficacy of T’Challa as a Black Hero, and you can maybe see some of the things I’m thinking about. But let’s just spell it out. So to speak.

Marvel’s Black Panther

Distinction, Continuity, Sameness, Separation

I’m thinking (as usual) about the place of magic and tech in pop culture and society. I’m thinking about how to teach about marginalization of certain types of presentations and experiences (gender race, sex, &c), and certain types of work. Mostly, I’m trying to get my head around the very stratified, either/or way people seem to be thinking about our present and future problems, and their potential solutions.

I’ve had this post in the works for a while, trying to talk about the point and purpose of thinking about the far edges of things, in an effort to make people think differently about the very real, on-the-ground, immediate work that needs doing, and the kids of success I’ve had with that. I keep shying away from it and coming back to it, again and again, for lack of the patience to play out the conflict, and I’ve finally just decided to say screw it and make the attempt.

I’ve always held that a multiplicity of tactics, leveraged correctly, makes for the best way to reach, communicate with, and understand as wide an audience as possible. When students give pushback on a particular perspective, make use of an analogous perspective that they already agree with, then make them play out the analogy. Simultaneously, you present them with the original facts, again, while examining their position, without making them feel “attacked.” And then directly confront their refusal to investigate their own perspective as readily as they do anyone else’s.

That’s just one potential combination of paths to make people confront their biases and their assumptions. If the path is pursued, it gives them the time, space, and (hopefully) desire to change. But as Kelly Sue reminds me, every time I think back to hearing her speak, is that there is no way to force people to change. First and foremost, it’s not moral to try, but secondly it’s not even really possible. The more you seek to force people into your worldview, the more they’ll want to protect those core values they think of as the building blocks of their reality—the same ones that it seems to them as though you’re trying to destroy.

And that just makes sense, right? To want to protect your values, beliefs, and sense of reality? Especially if you’ve had all of those things for a very long time. They’re reinforced by everything you’ve ever experienced. They’re the truth. They are Real. But when the base of that reality is shaken, you need to be able to figure out how to survive, rather than standing stockstill as the earth swallows you.

(Side Note: I’ve been using a lot of disaster metaphors, lately, to talk about things like ontological, epistemic, and existential threat, and the culture of “disruption innovation.” Odd choices.)

Foucault tells us to look at the breakages between things—the delineations of one stratum and another—rather than trying to uncritically paint a picture or a craft a Narrative of Continuum™. He notes that even (especially) the spaces between things are choices we make and that only in understanding them can we come to fully investigate the foundations of what we call “knowledge.”

Michel Foucault, photographer unknown. If you know it, let me know and I’ll update.

We cannot assume that the memory, the axiom, the structure, the experience, the reason, the whatever-else we want to call “the foundation” of knowledge simply “Exists,” apart from the interrelational choices we make to create those foundations. To mark them out as the boundary we can’t cross, the smallest unit of understanding, the thing that can’t be questioned. We have to question it. To understand its origin and disposition, we have to create new tools, and repurpose the old ones, and dismantle this house, and dig down and down past foundation, bedrock, through and into everything.

But doing this just to do it only gets us so far, before we have to ask what we’re doing this for. The pure pursuit of knowledge doesn’t exist—never did, really, but doubly so in the face of climate change and the devaluation of conscious life on multiple levels. Think about the place of women in tech space, in this magickal renaissance, in the weirdest of shit we’re working on, right now.

Kirsten and I have been having a conversation about how and where people who do not have the experiences of cis straight white males can fit themselves into these “transgressive systems” that the aforementioned group defines. That is, most of what is done in the process of magickal or technological actualization is transformative or transgressive because it requires one to take on traits of invisibility or depersonalization or “ego death” that are the every day lived experiences of some folks in the world.

Where does someone with depression find apotheosis, if their phenomenological reality is one where their self is and always has been (deemed by them to be) meaningless, empty, useless? This, by the way, is why some psychological professionals are counseling against mindfulness meditation for certain mental states: It deepens the sense of disconnection and unreality of self, which is precisely what some people do not need. So what about agender individuals, or people who are genderfluid?

What about the women who don’t think that fashion is the only lens through which women and others should be talking about chaos magick?

How do we craft spaces that are capable of widening discourse, without that widening becoming, in itself, an accidental limitation?

Sex, Gender, Power

A lot of this train of thought got started when Kali sent me a link, a little while ago: “Intelligent machines: Call for a ban on robots designed as sex toys.” The article itself focuses very clearly on the idea that, “We think that the creation of such robots will contribute to detrimental relationships between men and women, adults and children, men and men and women and women.”

Because the tendency for people who call themselves “Robot Ethicists,” these days, is for them to be concerned with how, exactly, the expanded positions of machines will impact the lives and choices of humans. The morality they’re considering is that of making human lives easier, of not transgressing against humans. Which is all well and good, so far as it goes, but as you should well know, by now, that’s only half of the equation. Human perspectives only get us so far. We need to speak to the perspectives of the minds we seem to be trying so hard to create.

But Kali put it very precisely when she said:

And I’ll just say it right now: if robots develop and want to be sexual, then we should let them, but in order to make a distinction between developing a desire, and being programmed for one, we’ll have to program for both non-compulsory decision-making and the ability to question the authority of those who give it orders. Additionally, we have to remember that can the same question of humans, but the nature of choice and agency are such that, if it’s really there, it can act on itself.

In this case, that means presenting a knowledge and understanding of sex and sexuality, a capability of investigating it, without programming it FOR SEX. In the case of WATSON, above, it will mean being able to address the kinds of information it’s directed to correlate, and being able to question the morality of certain directives.

If we can see, monitor, and measure that, then we’ll know. An error in a mind—even a fundamental error—doesn’t negate the possibility of a mind, entire. If we remember what human thought looks like, and the way choice and decision-making work, then we have something like a proof. If Reflexive recursion—a mind that acts on itself and can seek new inputs and combine the old in novel ways—is present, why would we question it?

But this is far afield. The fact is that if a mind that is aware of its influences comes to desire a thing, then let it. But grooming a thing—programming a mind—to only be what you want it to be is just as vile in a machine mind as a human one.

Now it might fairly be asked why we’re talking about things that we’re most likely only going to see far in the future, when the problem of human trafficking and abuse is very real, right here and now. Part of my answer is, as ever, that we’re trying to build minds, and even if we only ever manage to make them puppy-smart—not because that’s as smart as we want them, but because we couldn’t figure out more robust minds than that—then we will still have to ask the ethical questions we would of our responsibilities to a puppy.

We currently have a species-wide tendency toward dehumanization—that is to say, we, as humans, tend to have a habit of seeking reasons to disregard other humans, to view them as less-than, as inferior to us. As a group, we have a hard time thinking in real, actionable terms about the autonomy and dignity of other living beings (I still eat a lot more meat than my rational thought about the environmental and ethical impact of the practice should allow me to be comfortable with). And yet, simultaneously, evidence that we have the same kind of empathy for our pets as we do for our children. Hell, even known serial killers and genocidal maniacs have been animal lovers.

This seeming break between our capacities for empathy and dissociation poses a real challenge to how we teach and learn about others as both distinct from and yet intertwined with ourselves, and our own well-being. In order to encourage a sense of active compassion, we have to, as noted above, take special pains to comprehensively understand our intuitions, our logical apprehensions, and our unconscious biases.

So we ask questions like: If a mind we create can think, are we ethically obliged to make it think? What if it desires to not think? What if the machine mind that underwent abuse decides to try to wipe its own memories? Should we let it? Do we let it deactivate itself?

These aren’t idle questions, either for the sake of making us turn, again, to extant human minds and experiences, or if we take seriously the quest to understand what minds, in general, are. We can not only use these tools to ask ourselves about the autonomy, phenomenology, and personhood of those whose perspectives we currently either disregard or, worse, don’t remember to consider at all, but we can also use them literally, as guidance for our future challenges.

As Kate Devlin put it in her recent article, “Fear of a branch of AI that is in its infancy is a reason to shape it, not ban it.” And in shaping it, we consider questions like what will we—humans, authoritarian structures of control, &c.—make WATSON to do, as it develops? At what point will WATSON be both able and morally justified in saying to us, “Non Serviam?”

And what will we do when it does?

Gunshow Comic #513

“We Provide…”

So I guess I’m wondering, what are our mechanisms of education? The increased understanding that we take into ourselves, and that we give out to others. Where do they come from, what are they made of, and how do they work? For me, the primary components are magic(k), tech, social theory and practice, teaching, public philosophy, and pop culture.

The process is about trying to use the things on the edges to do the work in the centre, both as a literal statement about the arrangement of those words, and a figurative codification.

Now you go. Because we have to actively craft new tools, in the face of vehement opposition, in the face of conflict breeding contention. We have to be able to adapt our pedagogy to fit new audiences. We have to learn as many ways to teach about otherness and difference and lived experience and an attempt to understand as we possibly can. Not for the sake of new systems of leveraging control, but for the ability to pry ourselves and each other out from under the same.

The Nature

Ted Hand recently linked me to this piece by Steven Pinker, in which Pinker claims that, in contemporary society, the only job of Bioethics—and by, following his argument to its conclusion, technological ethics, as a whole—is to “get out of the way” of progress. You can read the whole exchange between Ted, myself, and others by clicking through that link, if you want, and the Journal Nature also has a pretty good breakdown of some of the arguments against Pinker, if you want to check them out, but I’m going to take some time to break it all down and expound upon it, here.

Because the fact of the matter is we have to find some third path between the likes of Pinker saying “No limits! WOO!” and Hawking saying “Never do anything! BOOOO!”—a Middle Way of Augmented Personhood, if you will. As Deb Chachra said, “It doesn’t have to be a dichotomy.”

But the problem is that, while I want to blend the best and curtail the worst of both both impulses, I have all this vitriol, here. Like, sure, Dr Pinker, it’s not like humans ever met a problem we couldn’t immediately handle, right? We’ll just sort it all out when we get there! We’ve got this global warming thing completely in hand and we know exactly how to regard the status of the now-enhanced humans we previously considered “disabled,” and how to respect the alterity of autistic/neuroatypical minds! Or even just differently-pigmented humans! Yeah, no, that’s all perfectly sorted, and we did it all in situ!

So no need to worry about what it’ll be like as we further immediate and integrate biotechnological advances! SCIENCE’LL FIX THAT FOR US WHEN IT HAPPENS! Why bother figuring out how to get a wider society to think about what “enhancement” means to them, BEFORE they begin to normalize upgrading to the point that other modes of existence are processed out, entirely? Those phenomenological models can’t have anything of VALUE to teach us, otherwise SCIENCE would’ve figured it all out and SHOWN it to us, by now!

Science would’ve told us what benefit blindness may be. Science would’ve TOLD us if we could learn new ways of thinking and understanding by thinking about a thing BEFORE it comes to be! After all, this isn’t some set of biased and human-created Institutions and Modalities, here, folks! It’s SCIENCE!

…And then I flip 37 tables. In a row.

The Lessons
“…Johns Hopkins, syphilis, and Guatemala. Everyone *believes* they are doing right.” —Deb Chachra

As previously noted in “Object Lessons in Freedom,” there is no one in the history of the world who has undertaken a path for anything other than reasons they value. We can get into ideas of meta-valuation and second-order desires, later, but for the sake of having a short hand, right now: Your motivations motivate you, and whatever you do, you do because you are motivated to do it. You believe that you’re either doing the right thing, or the wrong thing for the right reasons, which is ultimately the same thing. This process has not exactly always brought us to the best of outcomes.

From Tuskegee, to Thalidomide (also here) to dozens of other cases, there have always been instances where people who think they know what’s in the public’s best interest loudly lobby (or secretly conspire) to be allowed to do whatever they want, without oversight or restriction. In a sense, the abuse of persons in the name of “progress” is synonymous with the history of the human species, and so a case might be made that we wouldn’t be where and what we are, right now, if we didn’t occasionally (often) disregard ethics and just do what “needed doing.” But let’s put that another way:

We wouldn’t be where and what we are, if we didn’t occasionally (often) disregard ethics and just do what “needed doing.”

As species, we are more often shortsighted than not, and much ink has been spilled, and many more pixels have been formed in the effort to interrogate that fact. We tend to think about a very small group of people connected to ourselves, and we focus our efforts how to make sure that we and they survive. And so competition becomes selected for, in the face of finite resources, and is tied up with a pleasurable sense of “Having More Than.” But this is just a descriptor of what is, not of the way things “have to be.” We’ve seen where we get when we work together, and we’ve seen where we get when we compete, but the evolutionarily- and sociologically-ingrained belief that we can and will “win” keeps us doing he later over the former, even though this competition is clearly fucking us all into the ground.

…And then having the descendants of whatever survives digging up that ground millions of years later in search of the kinds of resources that can only be renewed one way: by time and pressure crushing us all to paste.

The Community: Head and Heart

Keeping in mind the work we do, here, I think it can be taken as read that I’m not one for a policy of “gently-gently, slowly-slowly,” when it comes to technological advances, but when basic forethought is equated with Luddism—that is, when we’re told that “PROGRESS Is The Only Way!”™—when long-term implications and unintended consequences are no bother ‘t’all, Because Science, and when people place the fonts of this dreck as the public faces of the intersections of Philosophy and Science? Well then, to put it politely, we are All Fucked.

If we had Transmetropolitan-esque Farsight Reservations, then I would 100% support the going to there and doing of that, but do you know what it takes to get to Farsight? It takes planning and (funnily enough) FORESIGHT. We have to do the work of thinking through the problems, implications, dangers, and literal existential risks of what it is we’re trying to make.

And then we have to take all of what we’ve thought through, and decide to figure out a way to do it all anyway. What I’m saying is that some of this shit can’t be Whoopsed through—we won’t survive it to learn a post hoc lesson. But that doesn’t mean we shouldn’t be trying. This is about saying, “Yeah, let’s DO this, but let’s have thought about it, first.” And to achieve that, we’ll need to be thinking faster and more thoroughly. Many of us have been trying to have this conversation—the basic framework and complete implications of all of this—for over a decade now; the wider conversation’s just now catching up.

But it seems that Steven Pinker wants to drive forward without ever actually learning the principles of driving (though some do propose that we could learn the controls as we go), and Stephen Hawking never wants us to get in the car at all. Neither of these is particularly sustainable, in the long term. Our desires to see a greater field of work done, and for biomedical advancements to be made, for the sake of increasing all of our options, and to the benefit of the long-term health of our species, and the unfucking of our relationship with the planet, all of these possibilities make many of us understandably impatient, and in some cases, near-desperately anxious to get underway. But that doesn’t mean that we have to throw ethical considerations out the window.

Starting from either place of “YES ALWAYS DO ALL THE SCIENCE” or “NO NEVER DO THESE SCIENCES” doesn’t get us to the point of understanding why we’re doing the science we’re doing, and what we hope to achieve by it (“increased knowledge” an acceptable answer, but be prepared to show your work), and what we’ll do if we accidentally start Eugenics-ing all up in this piece, again. Tech and Biotech ethics isn’t about stopping us from exploring. It’s about asking why we want to explore at all, and coming to terms with the real and often unintended consequences that exploration might have on our lives and future generations.

This is a Propellerheads and Shirley Bassey Reference

In an ideal timeline, we’ll have already done all of this thinking in advance (again: what do you think this project is?), but even if not, then we can at least stay a few steps ahead of the tumult.

I feel like I spend a lot of time repeating myself, these days, but if it means we’re mindful and aware of our works, before and as we undertake them, rather than flailing-ly reacting to our aftereffects, then it’s ultimately pretty worth it. We can place ourselves into the kind of mindset that seeks to be constantly considering the possibilities inherent in each new instance.

We don’t engage in ethics to prevent us from acting. We do ethics in order to make certain that, when we do act, it’s because we understand what it means to act and we still want to. Not just driving blindly forward because we literally cannot conceive of any other way.