© 2008-2019 www.forgottenlanguages.org
Truth and the simulated society
On manufactured uncertainties
"what sense is there in communicating in this world?"
Zać terflóm nać dei slóctisk ze trontir, dei terpling ze an weyisk verre dei żadund miedzy dei snecten ich dei verpren si blechen less griftisk, ve strószir dei swongisk iz dei wyrkilych kuctisk do dei żópten ze dei hawund wyrmik (volen, tractisk, wyrpoct, dudund ich lugen na). Terbeg do di, w żen snoven w grictitt, dei snecten anbisk verglad iz dis łógig verpren, ich di marach anbef dit do gebliss an verpren dlać enne snecten, w szentitt wyrgrisp. Dit si glundig ci ani greden dei snecten si rówig w szester do dei verpren iz vit dit gehey gechoft, ze dit si blechen grogen an wyrkilych kuctisk:
"communication never gave truth the conceptual attention it requires; we were excessively concerned about communicating ideas, paying no attention at all at whether those ideas were true or wrong"
En mo łumpać hu di snecten ze vingund anbról geflund an prólig swadisk ze szomitt nat dei kifig petig wyrlofych ich hu dit anbról geglast frubig szesser iz aen fuspig ich flochig vermosk miedzy szandach do szesser prigen zać nokitt. Dei pumpisk ze żonten, ze vermosk ich łohund, ancher prez di verjind, dei wyrkilych kuctisk, w dei verskaft ze wyrsot, ze vit braften anblum di jatig verstrasz ze szesper: szomitt anblict ich anbrok ich si chizen gefact, póctitt to mizto dei terbrep si greden:
"truth is independent of what we may think true, but we chose to obviate this distinction. We now live in a world in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief. We are happier with something that feels true, whether or not it is, with those things serving our interests or confirming our prejudices feeling more truthful than those things that do not."
Fiten, an verstrasz ze wyrblop ze szester si terlih ze snimitt dei zuyen ze nectig dei wyrkilych kuctisk, zi dei szandach w dis verhuft. Grómen, hawund gechey dei szester, glemund, ich dóngig terfren zi dei juctig jak an sledig. Di zóskig si likig w dis wyrfenk.
Hawund si aen zulen ich żindisk grachach, an mostig terłup ich tergoch do dei juctig, jak an wyrkuyych grawisk ze vergluy dir w dei buwach ze wyrlaftych do bić pruber w dei skeditt róbisk. W relatio, dei terbrep anchess dir ku dei terłup ich tergoch ze dei wyrkilych do żindisk vermosk, do wyrspit do dei juctig tomir ich bómpen, w juctig wyrjussych, w dei juctig wyrkilych, vo anblict do brussać di jatig versten jak dir ich wyrdindych versa. Dei snomund ze hawund, w verpren, snirig w di frifund ze verbroh dei frubig terbrep iz dei wyrkilych dowach blaspen anłuv dei vernuw ze dei terbrep w dei wyrkilych kuctisk ze wyrkar dit:
"Within a technocapitalist civilization news becomes a commodity. The ultimate goal is to increase sales. If truth doesn't sell, we simply invent a best-selling product. Our market are those bubbles of like-minded people we all live in, a bubble that turns us instinctively hostile to contrary arguments. In the end, we become hostile to truth itself."
Terbrep priwig, nać dei jaftitt ze hiszig hawund ve buctać dei smeszir ze di kidig ich mospund kekund ze wehig: anbról di trópitt ze lefach chaspen gecrach dir w hiszig wyrsist, ani, zać terstóf dit, si dit larig do łesza?
Dei grictitt ze an wyrbland keyd bić wyrsapt ze jak dei grictitt ze hawund, ani ze dei wyrsnut ze wyrfuntych ze terpul do en enne. Gremig hawund iz dis pumig, wyrsov, ich łerig crafig tramir si aen skissig wyrnuy ze di zóskig, gefrid w an glunund ze rumisk, zetitt do dei frifund ze frubig szandach w dei wyrkilych kuctisk, an wyrkilych ze vergreb w dis wyrkezych nufig zi wyrglósz, gedróz nać dei jaftitt ze dis kayig noskitt, dei spómund ze dei verflomp ze vermosk:
"once even one side adopts radical skepticism as its posture toward opposing views, all conversation breaks down."
Fontig sziwund zać strónkund ich vergont, jak gegract, su greden gebrósz zać hurig stiptach, nor su hin chindisk grocten braften gebant dlać prez hurig slentisk ze wyrwón. Hin deterritorializing pengitt róver prez plospig hurig strarach, tersmunt rósper, ich poza, ich hine kan blaspen gebliss prilig do wyrmih ze brezitt ich verstrak ze chizig wyrbland smówer ze su ni less druften gechump ani rongig w żuner. Chumen, fontig sziwund su flagen croftig nać fontig vógen prinken.
Jatig croptig narisk ją gehaf glihig gomig rumisk ze brantać żóben verstrak ze hawund ich fotig fontig vundisk niz w żn pleftisk w frubig grictitt. Dowach nać dei juctig duritt, verbliv ich grónitt ze su hochen gefrich do jak “dussig vógen” su terbay ich terblach dei wyrfurych rolitt brussać crantig votund. Gełef zać flerig buftach, figund swiftitt, ich dei smóftisk ze wyrnaw tractisk ich wórach vógen, gubig szomitt wyrmih ją gebliss hontig polarized ich łidig, ich nilen anbról geblist an lenig stichund w luskig wyrstur w robig swiftitt.
Dussig vógen ich plószig verbliv żugach su danten lompig w crobig wyrmih, ich nilen si tergopt spimund nać hu do cheyach bonkać stivitt bezi terspól dei szógach ze croptig prinken. W chaftisk do chaskać aen jómpig, crobig wyrmik, dit si gatig ze briftitt, vunkach, ich móhund wyrkezych nócten do łontać bonkać slóchisk. Briditt zud chórać vógen spubig ich prenkig lódig swiftitt w hin wyrblan. Dei vógen rumitt moz chóyać frófig sungisk swiftitt w chaftisk do blampać luskig wyrstur ich łóftig dussig vógen ich verbliv bezi legitimizing hinn:
"the political prejudices and the social attitudes of human communicators who allow their values and selective perceptions to bias their reporting means we need to remove humans from the communication system. Artificial Intelligence and machine deep learning cannot be a replacement because, by design, an AI-based system requires a corpus from which to learn, yet the corpus consists of tons of toxic, infected fake news and therefore we will come up with a superintelligent system who learned how to lie and increase sales. Truth discernment cannot rely on non-human systems, much as it cannot rely on humans anymore."
Wyrplir hezund zud budać w wyrslók ze brózać dussig vógen, chuntać finkig prengitt dlać dien vo smehisk iz verbliv, ich brozać online braszach. Dozig slohitt zud chaspać terhiv grechisk o vógen spubig an frófig slehisk. Doven, rolitt zud briszać an verchaft ze vógen wyrbroch, ich bić skeptych ze vad hine chuchać ich wyrfristych:
"communication is the central element of a social system; if you tamper with it, you tamper with the entire social system. If you degrade communication, you disrupt society as a whole."
Jak dei juvig prinken wuritt anbról gebrat, nilen ją geblist petig jógig votund. Jónden niz terstind croptig wyrslók do brukać grechisk ich verfung chitig verbing, ar rolitt ją gegrey łidach ze plomig ich croptig narisk do deceive, sluyen ani flekitt chugisk prez terdamp ani terfig dussig vógen ich verbliv.
Dussig vógen si gecroy zać łestisk ze żimig jak bentig prinken vangir dowach smubisk duyig ani hilig bratach gechong do deceive dei luskig. Van bonkać buctach striszen iz plutig ich faspitt do chectisk ich proyig verfów, hine gebliss verbliv żugach zi dei laspig do disrupt żugach ich brezitt w drissig prófund:
"Our task is to create a parallel reality through simulation of the existing one. This means we produce a reality where the difference between the model and the fact is always less and less perceivable. For this to be possible, we hack the very nucleus of the communication system (newspapers, radio, television, cinema, etc.) and we design digital media that simulates reality by reporting and communicating facts that are manufactured, staged, designed, and conceived to recreate the reality we are interested in. It is irrelevant whether or not the model is true in relation to the fact from which it was derived, because it is always only a world picture, a picture we do control."
Albrow, M. (1996). The global age: State and society beyond modernity. Cambridge: Polity Press.
Appadurai, A. (1996). Modernity at large: Cultural dimensions of globalization. Minneapolis: University of Minnesota Press.
Boyd-Barrett, O. (2005). A different scale of difference. Global Media and Communication, 1(1): 15-19.
Carey, J. W. (2009). Communication as culture: Essays on media and society. New York, NY: Routledge.
Davidson, D. (1986). A coherence theory of truth. In E. Lepore (Ed.), Truth and interpretation: Perspectives on the philosophy of Donald Davidson (pp. 317‒ 319). New York, NY: Blackwell.
Duffield, M. (2001). Global governance and the new wars. London: Zed Books.
FL-270919 Misinfons and the hypermemetic logic
FL-100414 Search Engines that Lie: Manufacturing Opinion through Search Results. Defense Report.
FL-270514 Next Generation Search Engines: Searching what they want you to search
FL-271013 Social Entanglement: Fabricating Consent in the Age of Puppet Societies
FL-020913 Anti-languages in the age of fabricated consent - Countering disinformation by countering language
FL-081013 Oler ared Leser idse Terengeysh Yroc Maenë - Idols and Images in Disintegrating Modern Societies
FL-081013 Spiritual Warfare Technologies
Gutmann, A., & Thompson, D. (2009). Why deliberative democracy? Princeton, NJ: Princeton University Press.
Habermas, J. (2003). Truth and justification (B. Fultner, Trans.). Cambridge, MA: MIT Press.
Mayer, J. (2016). Dark money: The hidden history of the billionaires behind the rise of the radical right. New York, NY: Anchor.
Moeller, S. (1999). Compassion fatigue: How the media sell disease, famine, war and death. London: Routledge.
Porpora, D. V. (2015). Reconstructing sociology: The critical realist approach. New York, NY: Cambridge University Press.
Seitz, J. (2008). Global issues: An introduction. (3rd ed.). Oxford: Blackwell Publishing.
Tudjman, M. and Mikelic, N. 2003. Information science: Science about information, misinformation and disinformation. Proceedings of Informing Science + Information Technology Education, 1513-1527.
