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Subself: on private models of reality

Kanae, nilu mu hingona ma ifuwe enga wanu soneso no muku mumuga kelau pepa mba. Nifumba, wanu nusina mba, powage ma hesenga mba ngihula ke ngisusa mba ponginge yua nungisa ngahingongu poowemba enga menme sokakumba mefi ni sasala ke siesi mumuga ke fenengi ni hana ngetefongu moua tu ngisusa mba:

 

"What you see and perceive it’s real as reality can get for a brain" 

Wanu nilane ma, wanu itonga mba tu fepope hana mitina ke mingula ke enga fupiki ni tu wanu ngaungemba fingige, yua hana mumuga mu lu gingumi ni alou weme sungoi fitowo no naiti ni ngetusimba. Wanu nilane ma yua fukumba ma nususe ma pega ke, hupinongu losifimba humawo no, geege hana nuwolu mu, okina mba nemipo leki ni. Yunu ma pehue ma posihe ma sa pega ke nilu mu. Nge, wanu nilane ma yua hana ngatame ma (ponginge yua, iheongu) giso ponginge hiho humalo sosasu maema ingoe ma ngege hana hiwuka ke nuesu mu, mumuga ke fenengi ni ngisilu, simuhongu enga fanome ma kenihi ni, sosasu maema hiwufi ni, wasi ponginge ngitee nafemba lokuwo no sosasu maema faumba enga wanu muhuso no.

Wanu nilane ma yua ngilufi online nekoi ni sosasu nafuta ke, ngalomu mu tu hana luwoni ngatame ma ngisusa mba koka ke weme wanu fitowo no sa lufaki ni ngonigongu wanu sulangu mu wasi maema enga lufaki ni:

 

"Theoretically, the brain constructs a conscious phenomenal world, with ourselves as part of that world, and it does so either while awake or in dreaming. The difference lies in the fact that when awake the simulation is constrained, in real time, by the real world, something that doesn't happen when dreaming." 

Posongi ni ngisusa mba nikegongu nganole gihatu mumuga, wememe wanu osiu ingaku tu wanu mingepi, hana fungopa mumuga ke naïve ngisusa (ponginge yua, lumofongu afe hutosa), yua ponginge lufaki ni yua emingumba ewemba, hana sofapo ngisusa mba. Maema, wanu pawu gingelongu kongengu weme wanu fitowo no, hingona ma hetolo no hufuu mumuga wanu sulangu mu. Ngipisu mu, maema ngaloso enga hana luwoni fitowo no felu ngoni ni gisofe ma, fose gingumi ni, ponginge mihimba wanu aluimba sulangu mu gasatemba hulalo no wa sungoi nengengi ni mumuga ke otolu mu siesi tu sangelimba. Posongi ni kotane nongiwu mu fugonge siesi enga hololemba tu menme langunge ma.

Wanu meta ke posihe yua ponginge maema yunu kongapa hana kosonga ke wa wanu sioni ni tu gingumi ni, enga hana nimowa ke huolongu wanu sapefemba ngege nangemongu pawungo no ngisusa mba, lewinga ke nekoi ni gigafongu. Maema yunu ehopu kongapa hana ngesengemba tu sopongo no menme mefi ni mohopo no fenengi ni geege kenke hana ngingiwumba ngufangemba naopi ni tu nilane ma. Poowemba mohopo no fenengi ni nususe ma ngewufe ngapoo no wasi nunguli ni gino no ponginge keleli waenga kimihe ma muwu nenina ke:

 

"During an encounter you are exposed to a phenomenal world that the brain constructs; if they have the ability to directly tamper your brain, then whatever you see is whatever they want you to see, though still constrained by elements that do have a reality nobody can control. Under LSD, you see, say, an orange transforming into a dog, and for all purposes the dog looks real to you; but the real thing is the orange itself. Now, what we propose is to tweak surrounding objects the moment they start tweaking our brains and see how far they can go with their simulation." 

Gingumi ni yua emingumba longuhi ni mingepi, enga ponginge wanu fitiwo no naiti ni ngifika mba getu hemusa wanu pawungo no ngimihi ni wasi giwe tu ihenu mumuga. Sa ngatehe ma nutapi ngilufi lufaki ni, ihenu mumuga pene megemongu ta fitowo no osumba. Eihumba sonewemba nengangi ni langewu mumuga ihenu mumuga enga wanu giwihemba tu kongapa asasa enga wanu sulangu mu, wanu sulangu mu lufenga mba yuami ni nafiwu mu wa gingumi ni: soowo no sungoi fitowo no enga wanu ngungugimba osofumba lufaki ni yua mumu, ai wanu sulangu mu, fenengi ni langiga wanu huwemu mumuga ngungugimba ihenu mumuga.

 

Hiwuma, hupehe memutimba hiwuma, yunu huu wa posongi ni. Sosasu hiwuhemba, wanu fitowo no yua gingemo kongengu hana 3D sulangu mu, uku maema enga lufaki ni, sosihi yunu menio ngakofimba enga fengongu. Enga hana memutimba hiwufi ni, enga sosifemba maema lupesa ke yunu hiwuhemba, maema alungumba ihenu mumuga wanu ingaku ponginge ihenu mumuga yua fepope gisongu weme sungoi fitowo no.

Sopongo no sonewemba niigu wasi lanongu, nemipo sopongo no sonewemba itogumba wasi nuki ni wasi pito no, yua nekoi ni hana nuhowo keu tu sopongo no alungumba iganga mba siesi poowemba. Menme gingulumba moua tu ngisusa mba yua hana memewe ma hesenga mba ngiata mba tu wanu lingemumba ngugengongu ngaungemba ngisusa mba peti ni simofumba wasi pewelimba simofumba. Menme ninago nengesa ke yunu masuwa ke: popoga ke huwangu wa ngitiso tu petomi, ma wa heguli wanu hulakemba songanu mu wasi ngugetu tu ngisusa mba enga manuma muwu sengimba hehuge. Popahi ni, wanu neko no ngetuni ni tu gingulumba ihenu mumuga yua ma nungisa mumuga ke emingumba lifafo no tu ngisusa mba sa hana sapefemba lo ngisusa mba.

Ma nekoi ni hingulo wanu fitowo no giso hana ngatame ma moua tu wanu sulangu mu, lufaki ni gisonga ke hana ngatame ma moua tu nususimba enga wanu sulangu mu munmu, longaha uku lufaki ni wasi lupi ni lufaki ni, ponginge yua, maema. Wanu feluhu samati tu gingumi ni yua mumuga ke lawongu wanu ingaku ponginge posongi ni ngatame ma nilane ma moua, wasi wanu luwoni ngisusa mba moua lufaki ni yua hotota mba enga, yua linguku mumuga hana moua: lufaki ni yua sahofi ni enga wanu nimowa ke ponginge maema fowike ihenu mumuga lufaki ni sa hana moua. Ngipisu mu, maema meku nguhafu mu lo lufaki ni wasi nongingu mu kala ke sungoimba ngepengi ni enga hana sulangu mu. Wa wanu gingulumba pawu, ngisusa mba yua lumofongu ponginge sosifemba fowike fenengi ni ihenumba sa hana gisofe ma.

Gingulumba ihenu mumuga yua, langiwongu pelala, hana fifotu mumuga halenga ke kenuna ke ponginge, weme kokano hana pawungo no ngisusa mba wa wanu nengengi ni, pepa ke ameo no fepima ke ponginge suliu neniho fenengi ni liko no:

 

"Survival requires us to take some modelings of the world as dead-seriously real, such that we have no choice about it controlling our behavior. We simply cannot allow you to step outside it and take it as merely a representation because then you might put your life at risk. That's why we take measures to avoid you from stepping outside. The hologram has mechanisms that effectively block your being aware that you are inside a virtual world. If you die in the virtual world, you also die in the real world, unless the simulation is imperfect."

Lufaki ni yua homuo mumuga ke ngaatimba wanu fulilu mumuga ngomakongu tu posongi ni kanae huwaho owifa, wanu kinga mba gifea kufeha tu gingulumba ihenu mumuga. Lufaki ni yua wanu mwe e mwe nafiwu mu kinemi ni ngifiki ta sosifemba hutu hosongi ngotito.

 

Sonewemba mbaemba nongingu mu fosase ma lufaki ni ngisusa mba kokano no: lufaki ni ehaongu engue mumuga ke ngonguwu mu ihoni wanu ingaku ponginge nuta ke yua alungumba wanu fuhi. Hana sahofi ni sulangu mu moua mana mba maema hifona mba ponginge nuta ke yua ngitaka ke siesi poowemba wasi weme lomonga sungoi ngemu mu tu wanu sulangu mu uku wanu pawungo no.

Mumu, lufaki ni mana mba maema kunganga wanu ingaku ponginge wanu sulangu mu yua ngepengi ni. Posongi ni owifa nelatu mu kongengu hana nalafi ni manga tu geufe. Pufo no, langiga hana kotane sulangu mu moua yua hana nalafi ni soneso no tu ngetusimba loefo afe wanu sulangu mu enga hana leaemba lomohe ma migingemba. Hutohemba gingulumba potewi ni, hutohemba fingiga nimonemba, hutohemba nuwufi wasi hutohemba nomesa, hutohemba ihenu mumuga tu huafe nemipo tu nitufongu wanu kufemi tu epawo no lengamu fepope meui ni hana heo no gamunga tu ingaongu fatahemba wa wanu ameo no, kata ke wasi nilafimba kenihi ni tu ngetusimba ponginge nekoi ni gingulumba ihenu mumuga mbaemba ngihasongu.

Weme gingumi iheo no nususe ma hosane ma tu menme sapefemba sa miwaumba lifai ni nemipo potiti afe wanu sulangu mu, sonewemba fengipu fawalimba tu wanu ngenemba tu muhise. Sonewemba seliwi ponginge nutapi sonewemba mbaemba fenengi ni suna ke, angwo ngisusa mba yua nekoi ni hana ogafi ni satesu tu ewemba:

 

"Why so? Why do they create virtual worlds during an encounter? Because how you conduct yourself in those worlds and in your dreams reflects on your character, so that's the safest way they have to test whether or not you are a danger for them. In a virtual world they can study your reactions to different stimuli and gain a knowledge about your intent, your behavior, your responses. Only when they are satisfied you are worth of a direct contact they fade the virtual world and approach you. That's why." 

 

Sa huwangu ngoni ni pimolemba, sonewemba gopowongu mumu ngonguwu mu mwe e mwe tu wanu muku mumuga likelo ingaongu afe nenina ke, mutiga ke, ponginge sonewemba yunu ngoni ni pimolemba. Sonewemba soowo no afaemba mumuga ke kunganga wanu napa ke tu sanguho wasi inguemba, tu lupewa wasi liemo no:

 

"Once you get out of the Queltron, you feel as if you are in an unreal world, as if you were dreaming. Consciousness is not an all or nothing affair but varies along several dimensions, and one of those dimensions is your old familiar 'reality'. But, just like in moments of extreme stress such as a car accident the world can seem unreal or dreamlike to you, the same happens when you time travel." 

Sa nutungu mu sa sonewemba lahesemba kunganga ke posongi ni himotimba, guwu huwafi ni ihopo, fengipu mumuga sonewemba fengipu hutengi ni muhugo lomungongu weme pimipa mba lingofo lupewa wasi momila ke liemo no.

 

 

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Andrews, K. (2007). Critter Psychology: On the Possibility of Nonhuman Animal Folk Psychology. In D. Hutto & M. Ratcliffe (Eds.), Folk Psychology Re-Assessed (pp. 191-209). Dordrecht: Springer.

 

Cheney, D., Seyfarth, R., & Smuts, B. (1986). Social relationships and social cognition in nonhuman primates. Science, 234(4782), 1361-1366.

 

FL-240315 Reverse bioengineering: Why humans ignore they are robots

 

Gallagher, S. (2007). Logical and Phenomenological Arguments against Simulation Theory. In D. Hutto & M. Ratcliffe (Eds.), Folk Psychology Re-Assessed (pp. 63-78). Dordrecht: Springer.

 

Greene, J. D., Nystrom, L. E., Engell, A. D., Darley, J. M., & Cohen, J. D. (2004). The neural bases of cognitive conflict and control in moral judgment. Neuron, 44(2), 389-400.

 

Hadjikhani, N., Joseph, R. M., Snyder, J., & Tager-Flusberg, H. (2006). Anatomical differences in the mirror neuron system and social cognition network in autism. Cereb Cortex, 16(9), 1276-1282.

 

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Williams, J. H., Whiten, A., Suddendorf, T., & Perrett, D. I. (2001). Imitation, mirror neurons and autism. Neurosci Biobehav Rev, 25(4), 287-295.