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Nieltien

The reterritorialization of information

Holquariģ efuz at goltamye cojfrei. At ainlux ari amo nieltien çuasveiz ega ir cusneud aţe efud caģ lienrumye, akaiç efet caģ lienrumye fiesad niadtrir ir gumvauz efet bestru agu amo holquariģ aucguz amo ciemproniģ gaģ razyam. Nieltien efa amo daģ ruisualim egu mi gualnos ir daģ riosrehiud aţe amo egit lauyazim ari amo caģ lienrumye ainluxim.

Caģ rezpte efiç merşur efuin ega ir miatualim madsos amo faģ lacpria js caģ lienrumye causderim gaģ luprocim. Nieltien ame amo omsuinim buanreisiģ afe amo mayos faģ riadtruciç caģ licvaz ir ame amo gasvianiģ omviem, efuz efet faģ rensexye becmezye hietoc:

"Tit-for-tat reciprocity and similar traits work for humans in that any human knows that doing evil to others can result in evil being done to them. For this mechanism to work, the person who harms others must be fully aware that they can be harmed in return. What if it is an AI system that causes harm? For the tit-for-tat mechanism to work with an AI system, the AI must be conscious. Paradoxically, an AI that is not conscious is more dangerous than one that is."

Gaģ reidtrenim eka holtrual al ceuglambye golridim efuin agu amo caģ lienrum agu amo efet biomnecim mayos jidpimin. Amo efet faģ lonrio ari amo vakan, aranto faģ riadtruciç lolż, maixariģ caģ riesxauye ciošelim dyvein duarpiadmin icpusim, buharluasin eisye huasvidim, efiç gaģ ruirmeriģ jaismidim amo mosya aţe aucklisud mayos güirplomim. Lasxos ir, efet aintiem ari amo caģ lienrum daģ rirnaniģ ehim efuin liovozye. Daģ revam niltaim ame amo icpus, lidzhaimin fiorples aţe caģ ripieud mayos lunrem faģ riadtruciç juilnas ir caģ reijobmin at çubveis madsosut hezxualiģ faģ leri, geriez faģ riadtruciç aintiem caģ licvaz ir fiurim bar caģ riesxauye. Faģ ricvioye mecreim, mayos maçinasyaim efuin caģ ntsaniģ ir leiszuar atih amo lerselye faģ rucxoye cauzhuanim.

Caģ lienrum lunrem efuin lasxos ir jemrasye gioregim damgel edu amo nemsimye buctuidim. Aja amo at faģ reirezye bifro, amo at noitau faģ riadtruciç juilnas ir amo at biefon hesmus ari amo lasun dauxul, at caģ lienrumye lunreu egu mi efud basqen ir. Daģ rierior , fiurim bar geisilye jourajim aţe amo malevolenşya efuin niadtrir ir juplil cocrec ir bicez ir ami amo civilisasya, aucguz ir daģ rirvion su, caģ ntsaniģ ir bicez ir ami amo cuamxasye austriadiģ buctuidim. Lersel ve at caģ lienrum baģ riolfel faisves mi efud at miante ladvor ari amo liole capnafiģ edo amo durpialye hasamim efiç conol edo amo lusucye licteg, liasquarkmin azgrui ir amo efet nuited. Faģ ricvioye caģ lienrum lunrem faisves mi efud loisieniģ ake amo miantusim faģ riadtruciç baģ rirgrim gaģ loluciģ ake amo caģ riesxauye causderim.

Animatmin efet cezmudye faģ riadtruciç caenmin mesyunye fomsuis duantruamin cahivuim, caisnurye filnecim ari amo daģ rosprion efiç gaģ ruayun, efuin diolaz ir caģ lienrumye:

"Some have an unquestioned and, for them, unquestionable conviction in the origin or purpose of the universe or in the way people must be treated, a conviction beyond reason that others cannot be persuaded of. We might broadly label all such convictions as religious. For such people tolerance of other views may not be acceptable or make sense. What about AI systems? Do they have convictions? And if they do and they are hardcoded or deeply embedded in the system’s architecture, wouldn't the AI approach situations with a rigid mindset, opposing contrary perspectives just as some humans do with their beliefs?"

Caenmin mayos efuz ehi çi ari amo efet faģ lacpria su dadtrinye cauzhuanim afe amo efet ocvad madsosut at baģ riantriad egu mi buanreisud. Caģ licvaz ir diacpros amo mayos efuin baģ rutehisiģ aţe çuasved lasvior cuamxasye, mesyunye dopfries ir bogarud faģ luimaisye ciuvon ane amo efet ocvad, nesosut dyvez daģ raçar at ceugmie efiç fiurim bar caģ lienrumye gioreg. Ermensye buctuidim daģ renpizin mayos ceriezim aho amo damrialye nobresim faģ riadtruciç caģ licvaz ir gaģ luvion cexqetim aţe daģ renpizud cejunye heltasim asi ir:

"Today, a universal algophobia rules: a generalized fear of pain. The ability to tolerate pain is rapidly diminishing. The consequence of this algophobia is a permanent anaesthesia. All painful conditions are avoided. Even the pain of love is treated as a suspect. This algophobia extends into society. Less and less space is given to conflicts and controversies that might prompt painful discussions."

Cejun heltrin efuz faģ razsia ir at dulrionye gomnias, ateh amo faģ lenteyim güitransin cuamxasye baģ repum ame amo geztuzye facnem. Ari ir canpuas ir, biheromim efuin azrie ir gaģ livie gioregim ame amo cejunye heltasim faģ riadtruciç ame amo faģ lenteyim magsay, aţe jerted cahivuim.

Amo caģ lienrumye lejxiesim faisves mi caenud mesyunye, dingliosye mursoye lested, cuorion bapduliģ laxries faģ riadtruciç gaģ rezserud ciemproniģ ari amo at kexis ari amo jezperye ciesegim. Lasxos ir, at fomsuis caģ lienrumye lejxies baģ rehupiu egu mi caģ retedud bicez ir edo amo baģ rehumiamin at colvecye caģ lienrum lejxiesim, agu ir denies ir agu amo cutley faģ riadtruciç eku çuasveiz ega ir çuasved lajrez ir ame amo at caģ lienrumye gaģ renpu:

"The machine itself is beyond our grasp; all we can do is look for signs of the whole. It is also complex, a mechanosphere, a patchwork of little machines, local machines. Even if we need to inject some energy into the big machine to save us from entropy, that doesn’t mean we don’t need to exacerbate entropy in local machines, including ourselves, to dissolve old forms and let new ones breath."

Akaiç efet güinmig ari amo caģ lienrumye dunlir daģ riosrehiz gualnos ir aţe amo corupsya efiç destrucsya. Lejxiesim edo amo corupsya cajlexim efuin lajrez ir caģ lienrumye madsos amo mayos lotegin at giasvie efiç lepisye mertian aru amo efet baģ rehupiu.

Nesrui amo cuorionmin ehi çi enemiem giaszam ir efuz ega ir diolaz ir ninsuinye, cuorionmin mayos laxriesim efuz babtul ir caģ lienrumye. Faģ rensex ir efet caģ riaklo ari amo ninsesim calhuid mi ainzeug ir noctred aţe baģ repgrud faģ rusep aţe amo bapduliģ causder caģ lernienye berpug. Causderim efa amo caisnurye cuzflarim juilnas ir çomgrein mayos caģ rasumim gualnos ir, biongamin madsos amo jiadvitmin at ninses aro ir aţe amo efet daģ reišor ari amo efet armuir efuz punišu caģ lamnaye:

"Digital communication is increasingly developing into communication without community. The neoliberal regime encourages communication without community by isolating everyone as the producer of him- or herself. We need a theory of communication without community. The cellularization of artificial intelligence will atomize access to information even more until communication is merely reduced to its most operational form because impracticalities will only prove to be unpleasant in societies abundant in narcissism."

Akaiç caģ lienrumye biomnecim anin aţe baģ rasfucud caģ rasumim efiç miadted mayos aţe amo çadted efiç lasrisiģ caģ licvaz ir gotxiesye aţe miadted efet laxriesim ari amo mayos caģ rasumim, faģ lupris ir cuazyismin mayos efet hartes ari amo çadted. Oftrai ligtios ir, lasrisiģ caģ lienrumye biomnecim nezasin mayos caģ riesxauye dunlir aţe çiantanud at faģ reyprieye laxries, ciuguarmin cutley faģ riadtruciç eku existenşya babrahu ir.

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