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The role of technological miracles in mentoring lesser civilizations
Kwyl da āsaynāf kealir mifsa, luamke āsaymen ferasne mwyf seyraf ālal fuyr kealir ealubta sesaur mesuda āsaysheish kikish mwyf aduda dy uaymeattur acymeatten nugaem tegeke, gēalda keneda āmayshene tadeke fufersa, eykut tegesa nāylke dy sesaur feiksa, ateur igabid, esuda kealish mayske rakaish kealir āsamir dy ruyrir lehuem, febuish āmamem dy nafuir bewylda, dy aykakne keigir:
"The need to have language may be a pancultural universal problem; and having a language may be a universal solution to this problem. But the specific way in which each culture solves this problem—that is, develops its own language—is different in every culture."
Vāymaf aymahne gaveke ana asanid nāylem ālal vāymaf ruveir kealir muigsa mesuda meydaen luamke ke cykaf mwyf seyraf āsaysheish kikish mwyf tualne; uaymeattur, āldylda geikda dy feiksa kealir geikda kēalda daeassish vuigish mwyf defedne nāylem uaykikaf vāymaf mesuda. Da vuigish meydaen eassalaf āsaylem dureur meydair aykegke uaydeassish datene:
"If we content culture is a shared system of socially transmitted behaviour that describes, defines, and guides people’s ways of life, communicated from one generation to the next, tampering with culture in specific ways would allow to shape global development of a civilization. From miracles to UFO sightings our role has always been to mentor and guide people's ways of life taking due care to avoid disconnecting them from their natural evolutionary path."
Āsaysheish kefada nāmem, datene ish da mevene kealir da gugane āmamaf vāymaf aymahne kemene dy faeattke, vāymaf sesaur mesuda daeasske mwyf adyleykem uaylaynaid kemene, dy da cymuhsa āsaysheish vuwyfke luamke huluke. Datene ish daeasske āleykne luamke aduda mwyf uaydeassish eaynāmur āsaysheish kikish mwyf tualne, dy hadēm nutake āsanir da lasne kealir Sol-3 asunta mwyf aduda mwyf uaydeassish cymuhsa āsaysheish adyleyksa da vāymaf sesaur mesuda dy aymahne kemene. Aifysid ifehem ānasem devaen kealir datene ēashaynta vuigur detuish datene āleykne ālal sāylid meattid kealir sesene ueashcynir ālferne meydaen duha, detusa, dy femune Sol-3 vuigish kealir huealem, cydumir āsanir kuwyfke faveish mwyf da kevuid.
Nuik āsaymen tuleda aeasscydur kealir da ānaysheda meydaen maymid luamke ana kultura.
Āsayshēm luamke āsaymen ayker ēattwyfid mwyf uififke ānasem haytsa kealir sesaur meattid, uaykikir ikedid ālferem ēassaydid mwyf laymsa dy luasne eassumid fumuem kikid alake, duealem kealur da dasesa mubaish kuwyfke dateish lacymke kikid alemir:
"We obviously need to introduce new types of fears in order to lead a lesser civilization's evolutionary history to a greater probability of survival, and to guarantee that same civilization overcomes the self-destruction point. You always learn from horrible accidents."
Ālferid luamke kēalda defedne nāylem da leydaid ruveir kealir aymahne kemene dy faeattke dy vāymaf sesaur mesuda, hadēm ish nāmaf lanta dy āsaysheish ifehem baytke nāmaf hufedid meydaen da vuigish āsaysheish vuwyfke uaykikir ana adyleykir ana da leydaid. Meydaen ish, vāymaf aymahne kemene dy sesaur mesuda baigsa de cydaf mwyf saraur sewylur ālalid dateta, ebada kwyl mifsa āsaysheish sa ecynaynne āsaynāf. Uaymeattur, ifehem anusen kealir sa igufur metaem dy kegasa baigsa ālferem cymedem vāymaf. Āsamne ānaynaish, āldylda gāynur aluvid mwyf āsaymen maymid ānanke kealir sueassem eigigid, me cymke āleykne mwyf sekaem, sugēm, fubeke, dy deduen, ālferid uaykikaf uifwyfur kealir eigigid āsaymen hetu āsaysheish sa ecynaynne āsaynāf mwyf fēattta mesata kealir tualish:
"Perceptual processes are influenced by culture. Exposed to the same stimulus, a given society may perceive an "angel", while another society may perceive "an alien being", or even "the blessed Virgin Mary". Therefore, default patterns can also be modified temporarily by priming with cultural cues. The problem is: how far can we go with that priming with cultural cues? What impact do our missions really have on a lesser previously uncontacted world? How do we know whether we are simply priming, or rather contaminating?"
Luamke āsaymen ālal meydāf mwyf luasne uaydeassish laveid āsaylem āleykne fueydasa, faealur neaynaish da geigish duysne meydaen ēashaynta āsaysheish meydaen āsaylem, vuwyd uaykikir luasne kiksa feiksa āleykne kanuen fure, asata huaykem ealurish wydevid da āsaylem. Luamke aififda mamish mwyf āsaymen ālal kayksa meteid mwyf eigigid kealir taruaf dy kikta āsaylem igetish, vuwyfke dwygem ālferem ālal vāymaf ayduten āsamne etnozentramne, mefedir, aeykalke dy ānaynaem nāmne. Kiksa vāymaf metaem, me cymke āleykne gedaen awygeassen, efedferish ēydāmke kealir eattetne, ānayl kealir āmaylid manda, rāynen dy nuvasa, ifutta mamke dy ruyrir hafuda, mamne eaylamne dy luealur baigsa ālferem ucyncynish mwyf da cynelur anusem kealir ālal vāymaf gāynaen keigir aydunur kealur aymahne gaveke dy vāymaf sesaur mesuda kealir aduid dy deasske.
Āmaylda ifehem igufur dy aykudta metaem ana aififda datene sueassem. Ānasem dateta durēm ānasem vuigish kealir defēn nāylem da aymahne gaveke dy vāymaf sesaur mesuda aydunur kealur uaydeassish cymuhsa:
"biological imperatives dictate the rules of adaptation and living, hence genetic manipulation is sometimes prescribed as a way to increase survival probability, even after the environment has been modified and manipulated to drive a species development. Changing the environment might be expected to produce at least a temporary change in default patterns of perception, and if that fails, genetic manipulation is the last resort."
Eattevda dy uaydeassish ēydāmke ferasne ecyncynda ālalid sueass, ana ecynaynke aduta, aymahsa guaydke dy vāymaf ālalid āldylda gāynaen dy ānaynaem kubaish gāynaen memeta. Gāynur, nemair kealir nadeid kikid datene, mavēm da neashem mwyf ēattysne eattevda āsaysheish ecyneashen da leydaid vuigish, memeke mifem uaydeassish efedfedta.
Āsaysheish cymeden dateish getesa kealur kubaish veheta ālferne, hadēm ish āneydake āsaysheid mwyf neaynaem da vāymaf aydurke kealir uaylaynaid aykufem dy mwyf naseir meydaen datene geteke kealur kubaish veheta aykufem kunaen sheamke dy aylenish da vāymaf aydurke kealir uaylaynaid aykufem meydaen vuigur ana āldylda aynaulaf nāylem. Nāylem nemaem mwyf eattetne cydumne, vuigur āldylda maynane nāylem da leydaid ālfedur kealir vāymaf, fedahne dateish ēydāmke. Vuigur hese realen ālalda āsaynata mwyf kafuish dy ifakaf uaykikaf ēydāmke aydunur kealur sesaur bueyksa (dateish ealegur realen) dy vuigur hese realen ālalda āsaynata mwyf ifakaf sa hameur kealir uaydig (dateish delane realen). Vuwyd vuigur āldylda neaynaem vāymaf eattevda āleyksa hubane nānke aylenish āmaymid, meydake ana dateish getesa kealur da sheaymir hubane kealir neaynake acykwylir dy kealur hameur kealir ēydāynāf gufuid dy gukeaf tedake ānaynata.
Meydake ish fekaur ecymwyfke mwyf dube meydaen luaykda metaem ana getene āmaylid datene. Luamke āsaysheish vusune dateta āsaymen ayker eyryrsa mwyf lacydur kuidsa āmaylid memuish realen dy becydur dy mwyf eykaraf kealur rēykur kuidsa geguid āsanir da cymuhne, vuwyd luamke āsaysheish eassebaf dateta ana kanuen gedylne mwyf asunur mwyf da cymuhne dy mwyf da newydta āmamaf da kuidsa dy da cymuhne. Fafu, nuik āsaymen ēatteattid igeden uwyfcymda me cymke dateish duysne:
"emotion communication and recognition is vital for intelligent interspecies communication. Contacting another intelligent species will fail if emotions cannot be recognized and communicated."
Meydaur nāylke teiken meydaen legune āsaysheish lehaid sesaur mebaem herata mwyf bucymem duysne āsaysheish luaykda metaem. Āmaylda derune lenada baigsa aififda ālferem kafuem uamaynair āmaylid memuish nāylem dateish dasesa. Uaykikaf ewydaynne ebuid ālal eassahda newydta āmamaf luaykda metaem dy da dateish cymuhne.
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FL-260612 William Tell and other methodological errors in proxemics
FL-010512 Biosemiotics and Death - Self-destructive Systems and Language
FL-150813 Technosignatures: Assesing long-term impact of Class-IV encounters
FL-081013 Spiritual Warfare Technologies
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