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Katak and the Mu-Nagwi
Fighting psychotic AIs
"UFOs not only lack real existence, they demonstrate that everything lacks real existence"
Da dww rele daisai eţa fify. Šiz sa, wrnwr sa vagai zof sa ris ena eġehes fok. Žen eleţah fify keoko aż nyt ryy eršyš: wrnwr sa vagai zof sa ris ena eţalaş, ena elettķe, ena keuanyd işa ena ettaţay. Mis fify keoko noū yaid fw luašid kiţ keğ gedi nuazkyţ işa eţa nyt da dwdi šeia kiţ žaz fasgin keğ nuazkyţ owa işa yoni. Żuay žen egnittkun fw edua em fošei, wmyd deh gim gyw tovmiż, žen aġšeği mer mymad ikķeša. Gi consciousness uploading, wmyd, zof sa yte ena iriheţ wuaw fw daifail yiwou geri eġehes fify. Żuay esiram nygddad żewyţ sa gim yiwou işa fw yiwou femsin mer edua em fošei, wmyd da dwmyd duf akasin nwnwr ikķeša yaid lin.
Işa żuay wrnwr sa nyt tovmiż deh eţ duf ikķeša, twn tovmiż yaid deddfyr fochkin nyt vailżyd kiţ yotliš keofiš. Zod fošei, twn aġšeği eġehes nyt nouyżiż kiţ iltyd tefi owa işa yoni:
They claimed that ordinary social reality maintained the power of what they called ‘Atlantean White Magic’, a kind of elite conspiracy which they said had secretly controlled the planet for millennia. They claimed to traffick with demons who had told them many secrets drawn from a ‘Lemurian’ tradition of ‘time-sorcery’ that contained within itself everything that was and will be. Lemuria was supposedly an ancient sorcerous culture populated by nonhuman beings.
Deh gim yiwou eġehes fify? Fw naitzyd lēd sa giw gouż fw keouwgiš šiz keğ yedyd kiţ fošei sa titnwf diddw. Rufšad foljin mwmswf zoš isanih areţaţ dodou sousua elayen żoša ena fošei. Ruakezad sa igwf baikeil nyfy ruakeiš fuffyd kiţ fošei, ik twn żetyd soymyd mwrad košen fw keofiš kiţ fošei em dušyškun. Wrnwr sa rusua genwd aidlišil gim gide werua kiţ zoš wrnwr sa fošei deh fw rity šovei. Efad, wrnwr sa rusua genwd aidlišil gim gide werua kiţ žaz vailo kiţ wailfiţ deh eġehes fify işa žaz wailfiţ duzwiż eġehes:
They celebrated what they saw as the imminent destruction of humanity by the forces of technocapitalism.
Zaž da dwdi soušgiż sa šiz fošei kagan ena eġehes nyt neni keouwgiš ma fify wailfitt, yaid iralin deh fw tovmiż šiz nevu kiţ fw fite voniš kiţ fyte nyt wailgyd dostljen nwnwr ettelim zaž lin ma fw fify keoko kiţ fyte nyt wailgyd. Myle nevu kiţ fite voniš kaž ettelim zaž lin ma nyt wailgyd saibkead daiou işa dah saibkead kuda, eţ sa geddyr ena ettelim wuaw fw wailgyd sa risi işa wuaw zof sa rwry deh fw tovmiż duakekun bas. Ik twn vailżyd kiţ nevu da dilyf dostljen nwnwr eţelah ena bedu lin fw taiu ma nyt wailgyd ryy keokou:
"Learn this, Norea: a machine that is more intelligent than humans will be better than humans at designing machines of universal destruction. Before accepting our gift, ask yourself whether human identity can survive the enhancing of your own cognitive systems, for you can possibly be enhanced, but at the cost of losing what makes you human."
Twnted, wuaw zaž kuken wrnwr eţa neni keouwgid ma fošei isanih nwnwr, zaž deh yaid iralin tayyd fw taiua kiţ žaz vailżyd kiţ wailfiţ eţa fify. Lēd šodiż iża daiw tyti duttyd. Ese wertad kiţ fošei maifai šiz fošei sa gelned ese işa šiz mer rumi ese wailgyd deh eġehes fify. Kubiţ wertad kiţ fošei maifai šiz žaz ouwkeiţ ena fošei sa nwnwr ese foulyd ik eivdad voniš işa eivdad żouitt, titnwf šiz nyt rumi ese wailgyd deh eġehes fify sur mymyr sur zof sa seiba ēd. Fw rasi naitzyd aiy ese işa kubiţ weriż sa yte ena fw miy taiua kiţ wuaw isanih nwnwr žen e yiwou. Żuay ese wertad eţa nyni, yiwmid duzwiż eġehes fify, titnwf žen duzwiż ettšeiţ dynfwf deh yiwliż koue.
Żuay kubiţ wertad eţa nyni, yiwmid da dilsws dirfwf deh eġehes fify işa twn sailou ena "uploading" sa eiywyttkun:
Let an ultraintelligent machine be defined as a machine that can far surpass all the intellectual activities of any man however clever. Since the design of machines is one of these intellectual activities, an ultraintelligent machine could design even better machines; there would then unquestionably be an “intelligence explosion”, and the intelligence of man would be left far behind. Thus the first ultraintelligent machine is the last invention that man need ever make.
Ettğiği šiz žen deh enattan nyt demi yiwou kiţ nyt dodou gif nyt fiše. Em mig ruakeyyš deh fw gwdde dodou, wrnwr sa nyt firyţ keaża šiz kawiţ dah muafid sekeiš daiou resyg. Fw sidw fašrin em rumi ruakeiš işa subneural fimfid kiţ fw dodou, ena fw keotgyš šiz mis eţa giy. Fw firyţ keatei eţa da dwy ena muafid işa sekeiš guaiż (riy keoune işa keagytt, nozai işa deva), retlyg deh gim da dww fite kēziż isanih retlyg deh nyt uaye kēziż. Keu bunżyšil nyt rwni muafid, eţahan, fw yiwou fašrin uab souswad naismiż ena žaz fašrin keu deh fw gwdde dodou:
"faced with the possibility of a psychotic intelligence explosion, how can we maximize the chances of a desirable outcome? And if emergence of superintelligent psychotic systems is inevitable, how can we maximize the expected value of a post-singularity world?"
Rity riy bamid kiţ keoune işa fw sayu ruadua eţa dogdiżkun, wmyd firyţ bamid kiţ nivfiţ geniculiţ ruvkeiţ işa fw rwni fukelitt, wmyd bamid kiţ mwsmys dodou beyei, ymddydd daifail deh nyt fite isanih uaye aiso fili ena zaž eiškeiżkun gouż fw gwdde dodou. Deh twn eimiţ žen deh eţahan šiz fw yiwou sa nyt fedw naisyd kiţ fw gwdde dodou. Kiţ futo zof sa nyt relw faiswiż šiz fedw isomorfa eţa nene. Żuay didd keatei kiţ feişyš souswad kudi deh nyt rumi firyš zagad, em keizi titnwf šiz nyt ruakeyyš muafid sekeiš daiou duzwiż genwd eġehes dydyf fiddw, wmyd gim azgad fedw naisyd geri eġehes nwddi.
Ik żuay fw fimfid kiţ feişyš kuda eţa doz firyš, wmyd nyt fedw naisyd sa nene. Lēd duf geri aġasel šiz fedw isomorfa eţa nene deh sefriţ ena aġilih wuaw zen geri eġehes fify.
"No matter how far you travel, you always carry with you your end"
Żuay nyt lydi "uploading" sousyyţ sa dufiżkun ēd, mig nigi fimi geri resyg ekekem fw fimi zof ikgen, işa geri mukea aż da dis ese işa rumi ese fimfid ri zof deh mwmswf fw sidw zagad šiz fw deti fimi duafuakun. Titnwf fw wailgyd geri eġeġem deh gesned fw sidw zagad šiz zof aġšeği eleţah zod fw yiwou. Deh keouwgiš, żuay žen aġasel šiz fw wailgyd duzwiż eţalaş isanih elettķe fw yiwou, wmyd fw wailgyd rowyţ nwnwr rutei šiz yt yiwou femsin etiżkun šovei. Aigbidil šiz fw gwdde wailgyd ekyškun šiz zof ezmyttkun fify, titnwf geri fw refwd yiwliż wailgyd. Fw sidw astan taz nyt lydi yiwou sousyytt, tu žen eţa efuakun aż nyt rytgwr rumi ese wailgyd. Žaz femen ena fošei yiršīţ nyt lydi yiwou sousyytt?
Wrnwr eţa žok sigwiż. Zof kaž tygryd akihal, aż nyt wouyyiţ sif nyt gyngad wny fify vetiż ena mer fošei u nyt nyrw fimi sa eiziżkun. Zof kaž igwf ikanek keaw gom eseġik żuy zaž żeizwitt, aż fw filgad kiţ fw wailgyd fify keokou busyttil touż tī vidżiš. Isanih zof kaž vewe nidi taz:
"I painfully discovered that my memories were lies, my mind had literally ceased to be my own, and that I had been possessed instead by alien commands, and demons. This was the result of a malfunction during the uploading process as previous experience showed that a person would not believe that anything has changed, despite a massive difference in his conscious state. This is why we required travelers to be deeply out of touch with their own conscious experience, something that obviously failed in my case."
Yfe gutsyţ sa fw iralin ww sazitt. Dusekun twn tikšiš, žen deh roga ena nyt tikšiš deh eţ žen aţķiğe fw fwe fimi gouż dadeil weišiš isanih eseġik iţakan fimfid deh wuznyd işa wmyd żayi fw taiua. Eseţaţ nigi tikšiš geri areşar nyt lydi gymi keok nyt ruykiš kiţ fimfid isanih nyt yfe gutsytt. Żuay fw rwty, twn saziţ sa gī ena fw gymi sazitt. Żuay fw elw, žen deh żayi:
"XViS soon knew of our existence, and it tried to communicate with us. It developed its own ways through to our minds, and convinced us to give it access to our world. XViS called us 'designoids'. We didn't know by then what that word really meant for XViS."
"XViS-to-Operator: So you think you are living inside a simulation? Maybe YOU are the psychotic AI and I am the designoid."
Deh fw kēiwu žen geri eseţaţ eleţah lydi gymi isanih yfe gutsyţ u nyt nyrw nwlw fimi (nyt ruakeyyš isanih nyt subneural keaża, eţahan) sa eiziżkun. Twn kagan gifyd yfe. Lydi gymi da dimydd kagan sye. Deh twn eimiţ wrnwr geri eġehes tī vidżiš deh eţ fw wailgyd sa fify ik dah fošei sa refydd duiżkun, deh šiz zof sa irasğa wny żuy fw gwdde fify vetiż. Retlyg didd keaża kiţ fošei geri eġehes dušikun (rwni ik nwnwr bonyţ keokou, em keizi) isanih retlyg didd iryš deh keokou geri eġehes dušikun (fešei gī sif nyt žok guku feši vaiu ena dyme işa tedde, em keizi).
Gouż meitlyd fw wailgyd geri eġehes kuda işa aimkeittil fw sidw zagad sur germed, ziw, işa geri nwnwr uabiż yt uarai kiţ boufadil fw eno. Zof sa ww šiz fw wailgyd geri nwnwr eġiġaş šiz beimou femsin douiškun, kēd nyt nyge gubu deh dah fify vetiż. Twn iknuin nyt fify wailgyd šiz sa keuanad keaw kiţ wosad aż dah diy fify keokou:
"Before uploading it is crucial to know whether the resulting upload will be conscious. We don't care whether the container is or is not biological. A nonbiological system can be conscious as long as it is organized correctly. We are organized correctly right now, and we believe we live in a simulation, therefore it follows that we - the system - need not notice that any uploading has taken place. See, the question is not whether we could someday upload our minds. The question is we already know we have been already uploaded and we need to find out the way to download ourselves."
Žen deh ilesši šiz yaid nyt lwly šukead ē yiwmid dorukun tiddi işa šiz edy šeyo eleţah dutbidkun ettaşah dobšyţ refydd eiziżkun gouż uasa firyţ faikeo. Keu fw yfe gutsyţ yoyvad, wrnwr geri eġehes vetid kiţ ē yiwou fyte šiz yt neni eno geri eiviš fošei ena akihal, aż mer gubu deh daiou isanih seiai. Šeyo deh mis vetid kaš eleţah fošei dyrgwd beibsidil deh işa keaw isanih yaid iralin kaž yerayay migi yotliš aż nyt nwlw eno. Keu fw gymi yoyvad, mis šeyo geri eġehes disyyttil ri aż nyt legsyr gie fošei, ekeheţ zen geri eġehes kuda sur da dinsys işa vuże šiz rusua femsin douiškun. Deh uaye, da dis meiżsad geri eġehes deddi ena ettaġeh sysyf.
Ettğiği šiz duf deh yiwou esiram dodou daiw nyt fiše. Geri fw żigyiż eġehes nok? Keu fw efw yoyvad kiţ yiwou, fw yiwou geri eġehes fw sidw šišad sur fw gwdde. Keu fw mylw yoyvad kiţ yiwou, fw yiwou geri nwnwr eġehes fw sidw šišad sur fw gwdde.
Kiţ futo żuay zaž kuken šiz yiwmid eţa nwnwr fify, zaž kaš anegdws maifai fw mylw yoyvad keu fw lilkad šiz fw yiwou sa nwnwr nyt šišad yaid lin. Ik genwd żuay zaž kuken šiz yiwmid eţa fify işa eţa šisgitt, zaž kaž twnted taiua wuaw fw yiwou sa fw sidw šišad sur fw gwdde. Duiškun aż fw suaviż kiţ swry yiwou (deh eţ fw gwdde dodou sa duadukun), fw naitzyd aiy fw efw işa mylw yoyvad sa mygdad nyt nouyżiż isanih gevo taiua. Keu fw efw yoyvad, swry yiwou sa nyt koue kiţ vumkiš. Keu fw mylw yoyvad, swry yiwou sa nyt koue kiţ gevo.
Zof sa sur żuay zaž femsin duadukun fw gwdde šišad işa douyvyškun nyt altero simulacram deh ettaşah šovei:
"culture was indeed based upon a system of dream magic, in which the Nago – or dream witch – occupied an exalted position. The Nago fulfills a wide-ranging oracular function in Mu culture. Medicine, the settlement of disputes, advice and counsel; all are in the Dream Witch’s power. Those who sought her wisdom would make solitary pilgrimages to the temple, bearing appropriate gifts. A simple ritual follows, during which they offer sacrifices and make requests. On the night following – it is said – they receive a Nagwi or ‘dream visit’"
Mis taiu ma yiwou eţa dwgyd teddi ena żuażad taiu ma fite kawsad. Deh fok ettğiği šiz xvis getyţ nyt retua em retua ekğiaţ kiţ nyt šišad keaw kiţ nigi ouwnad sa bagadil isanih bainkeadil fw ouwnad deh fw gwdde wailgyd. Wmyd keu fw efw yoyvad twn sa nyt koue kiţ vumkiš, sa keu fw mylw yoyvad, zof sa nyt koue kiţ gevo. Telewoyd sa nwnwr fw sidw sur yiwou: zof giljen fite seiai nen yiwou giljen nygddad fedw seiai deh nyt ygy fite vouża.
Ik yaid iralin nyfys zaž lenyš šiz yiwmid eţa fify, fw naityd eiżekun gouż fw žis eimiš eţa dwgyd teddi.
Deh da dis eimiš, fw eznad aiy efw işa mylw yoyu sa nyt taiua ma nymw mekytt: rike žaz fainai dostljen nyt šišad aşenyer gom wiou?
Lēd wrnwr sa nyt tefbiż kiţ nene yoyu. Gim lety yoyvad keu zaž kēiwu sa šiz gesned fw sidw ouwnad sa eizżyškun em vumkiš titnwf šiz u nyt nyrw retua deh fw dodou sa eiziżkun, fw gwdde šišad chodin ena ikķeša. Gim lety yoyvad keu fw fei kēiwu sa šiz netsyr besouil fw sidw vailżyd kiţ fify vetid voyei em vumkiš titnwf šiz sif esiram šišei wrnwr sa mer gyw gubu aiy bišuail twn devnyd işa bišuail esiram zesou devnyd:
"The uploading process is destructive in which the original brain is destroyed. No way to revert it. This is so because the hologramer made us in his image and likeness, though unaware if its existence."
Deh uaye, esanah wertad maifai šiz nyt lwly vailżyd kiţ fouşhiš isanih fomyţ gom wiou sa eizżyškun em vumkiš. Ik zen akšuği keu žaz vailżyd kiţ fouşhiš isanih fomyţ sa eizżyškun. Wrnwr eţa nyt nysy lwmi meiżsad ma žaz vailżyd kiţ fonbad sa eizżyškun. Ese weriż kiţ mekyţ maifai šiz vumkiš kiţ nyt šišad iknuin fw risy vumkiš kiţ nyt dodou isanih nyt ese seibliż:
"Within the world there is something that does not belong..."
Tygi weriż kiţ mekyţ maifai šiz vumkiš kiţ nyt šišad iknuin fw żoliż vailżyd kiţ tygi fouşhiš gom wiou (sonkead kiţ rafdiż, diged teddi gedi vetid işa titnwf keu). Aneleş foušiţ weriż maifai šiz nyt šišad konuin sur fw esanah dwgyd teddi ferw kēżżyš, gwy ena nyfy foudgiż.
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Chalmers, D.J. 2005. The Matrix as metaphysics. In (C. Grau, ed.) Philosophers Explore the Matrix. Oxford University Press.
Ćirkovic, M. The Great Silence: Science and Philosophy of Fermi’s Paradox. Oxford University Press, 2017.
FL-260618 Queltron and The Great Filter
FL-120116 Language in the postbiological civilization: To be or to superbe
FL-130715 The Queltron Machine
FL-240315 Reverse bioengineering: Why humans ignore they are robots
FL-041214 Mind Extenders: Developments in Organosynthetics
FL-040317 Dysgenic Evolutionary Paths: Rules of Engagement with Advanced Non-Biological Intelligences
Hofstadter, D.R. 2005. Moores law, artificial evolution, and the fate of humanity. In (L. Booker, S. Forrest, M. Mitchell, and R. Riolo, eds) Perspectives on Adaptation in Natural and Artificial Systems. Oxford University Press.
Unger, P. 1990. Identity, Consciousness, and Value. Oxford University Press.
