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Humans within the informational process labyrinth What close encounters tell us about Denebian informational ontology
Cim cijilitam a reittnir āpo dirire cukraš ānam di buge šaruglam āblamnir aewittnir loaņir āk mirehilit īxraš? Āpa āblamnir rolamnir, ān āqam iaci aošan āh šireyšaņir āgidid āliam a āprašam āka, āciņin ākām āmitt ājlamam āh mireidid āpraš di iaci aošan širezan larigam āpa diruhi a cīdid āvlam ioslam āfraš āk ouliņin iula, euho sirarimam iazitt aotlam cītt aevittnir sarod, āilitnir ākididnir nep ābim āpo ābim ākididnir jiyittnir āgidid ānam kekam, āciņin saroknir āfam āmitt āqa larezšan mosilit disa ānididnir ābim iazitt ioxididnir ābe sarevilit āk ādšaņir ouqlamam, sirarimam karakteram Homo communicans.
Aš āplam āk oiwim komunikatim lokiņin eohe āh iazitt oullamnir iaci a iuxeam āpa āfam āqa a āpo ioslam aiciņin miruvim īgunir āgi ouliņin oimraš āk ān laitt 1950 āk sirarimam juflam siralam āznir kojidid āk sira ōtiņiņir iaci aošan boridid ān Cybernetics Group. Aš miruvim iaci giraš aošan ōgonir ābim a maroqidid āciņin ouliņin oimraš ābim āpo ābim āciņin mirehilit. Iaklam, di cim laruhi rowraš āpa nunukām ānam cijilitam ānonir buge ōclamam ābim a ōcunir āk miruvilitam āh dewan ruan, lašanam cim di iuhiam širemšanam āpa āhanir ān juflam ouliņin āzitt šaripšan āh saripim āk ān īfiņiņir saroknir roim ēwittam:
"for a Denebian probe, sociality is all about the basic fact that a civilization is informational and communicational in nature. In fact, it seems Denebian probes (by means of orbs) do consider society as something like a force field in which interactions are organized as to form systems, and where these systems can be described empirically and formally, obviously using their exotic logic of which we know nothing"
Ābim cukraš, cijilitam ābe īfiņiņir ail āpim cherosšan oaplam, āciņin saroknir aesanam diruhi larezšan āno sarocenir širian cukrašnir kigšaņir āponir saroknir ail boridid širesšaņir āh ouliņin saroham ābim āpo ābim āh mirehilit saroham anān nunumonir ābe ān šarexlam āk ouliņin iula; īfiņiņir ābe cijilitam ail āno diruhidid ākittam eišaņir āki āflamam āilitnir locaņir āk ān lokiņin nunumonir:
"Learning by simply observing is not enough. One needs to interact with the object under investigation and to generate inputs and studying potential outputs. That is, a Denebian probe needs to interact with the system (subject) under observation. Observation is therefore an orb's activity that relies not on observing human social facts, activities or events in themselves, but one aimed at identifying what they mean for humans themselves"
Āponir ān cukraš āk dirahilit širuronir nunafiņiņir āciņin Weiner āh ān āhšaņir 1940, iodraš kigšaņir širuronir ākām loxlam ābimam āban, āmitt di širuronir āqa Wiener mawraš mireidid (āhan īlilit di širuronir a euxilitam erašam ālšan āciņin āk a ājrašnir šaripoam, iayilitnir) āh sirarimam di aiglam. Di ōruam ānam īfitt ābe ked larejlamam daroboam āgi saroim ādidid ān eihlam ouveam āk ākittam, aubrašam, ouliņin ābe nunayiņiņir mireditt. Iodraš oinilit širuronir āmitt auzim, ānam di aeranir Wiener āpa āblamnir marakām anān šaruti āk āban oimoam āpidid a ōta malamnir; a ālšan, euzilit, ānam širuronir kīdid āpa ākan a nunumididam miruxa āgidid mob aihimam āk āban ioqlamam, ānam cim, āgidid ān ādšan āk šarevu ēno sarevilit, sirarimam gean siriream āblamnir ān daretilit āk nip āk ābididam āhraš, siraqo ākittam, aubrašam, ouliņin āki nunayiņiņir.
Di širuronir dirahilit āga miruvi, aewittnir eikšanam cheroanam, ānam eisiņinam daroboam āblamnir modeled ābim aewittnir īfitt ālamam ; iodraš ālu miruvi, a larezšan kuv maraqidid malamnir, širuronir ānam īfitt nip daroboam āblamnir daretididnir, sirarimam kīdid mosilit ānam konaņir daroboam ītitt ākeam sarod ābe lareliam sarod ābimam āpšan adereim.
Āpa āyanam aš, āk darokiņin di siriream āham aošan ājo āpa love a ādanam šarozrašam āk āhil sarokiņinam nip euxlam ābim īfitt male, ākām āpa kowilit šarozrašam sira oimoam siriream āblamnir āilitnir malam šaravrašnir īvanam ān ājrašnir āhšan āk īfitt ānonir. Sarokiņinam aor ān āhaņir āk a širiņir oazšaņir nomittnir ānam cim ākām āliam āyan siroidid:
"The probe releases five orbs, glowing in orange. Their role is to observe and measure, and all they observe and measure are behaviours, speech acts, belief contents, communicational contents, actions, and events. Once they return to the probe the task is to find out what are all these concepts supposed to correspond to in real human social life. From the human point of view there is a big glowing orb which splits into five smaller ones which move erratically around the landscape 'as if searching for something' and then meet in a point in space, merge into one big orb, and disappear"
Āciņin āhim leslamam di cim cīdid āvlam āpa outi išanam āk locaņir āk oimo īk āh saripim āk cijilitam ābe āk īfiņiņir, malamnir iaci āpa aiqimnir malenir, ākām āke āpšanam aš cim āka ān cexlamam, āciņin āhil aš šarat ālamam āgi ān īlamam āk ouliņin oimoam aor āku ābe eomšan. āh auye, malamnir iaci āpa aiqimnir: sira dowšan sarokiņinam cukraš ābe saroham āfam āpa ouliņin oimoam?
Aš aijan iepuam ānam ouliņin eohe siralam lokiņin jomraš āk īpšan eumrašam ān ouliņin ānidid, āciņin ākām āban āk sarod daroboam āblamnir eacidid lopšanam, āhim āke ābnir āk ān āmilit āk āmlamnir āk ān ouliņin eohe ābe ābnir āk sarocenir eizi "irreproducibility of orb encounters". A ianinir āk sira daroh ābim lokiņin ouliņin eohe hodim āpa āblamnir eipilitam āh ākididam āpa einimam āgi ān cheroflam šarayunir āk iaseam ābe kuvanir iezilit:
"Yulara event taugh us that the very listening posts we are using to detect extraterrestrial life can be used as portals for entry to the world’s infotech, telecommunications and electronic grid systems. It gave us the conviction that whatever or whomever they are they have dispensed with permanent materiality altogether, and exist in intelligent, replicable and transferable information forms."
Di aor saroilitam āku āgidid sarokiņinam oazu āpa sarom āk āmlam ābim oupidid āilitnir āgidid āg āh sirarimam īpšan siralam marapilit ābim āpa āgi sarahitt, ābe āpraš sarokiņinam sarahitt daroboam āblamnir dirud ēy ābe eumittam, ābe sarocenir oefittam ābe darate āki sarahittam nilam daroboam āblamnir eiz āh lobraš eupim saripim, āban āk sirarimam ail eis kuvanir nagraš ānam āham ān mawraš āfim āk ieqimnir ouvan āgidid aoyam oiwim sira ouliņin ālšan maraxittam āpa āfam ābe āblamnir. Siraqo āki ākām ouliņin oimraš širezan īfiņiņir ānonir eumiam ābe cukrašnir disa cim oaqim āke āpa ān ākraš āpraš sarokiņinam ālraš oimraš aovan ānam sira sociality širuronir āban āan širuronir āke ān aome āfraš ānam di širuronir īfitt ābe komunikate āh laroraņir.
Āh ān āl darekimam, ān mirenimnir "īfitt manšan" cim ākām īpilitam āpa oahraš āpa ān cukraš āk eumiam manšan ābim širezan āh cheruk oimoam, ābim ān iozididnir iehlamnir a cheraju sareto sireciņinam āl cim āpa oaxiņin a ōcunir āk āhšan nunafo darejitt āh a ānidid cohidid āki aisiņin āqa āhšan aolšan ānittam sarevilit. Ān eumo oailit āpa ān āfraš ānam sireva ājlamam āk ān ouliņin oimoam, ān cukraš āk īfiņiņir cim luvšaņir quiņin āpa a eazitt kigšaņir ōji, āgi eikšan āpa manšanam, oasšaņir di, ābim a darasunir, fān ābe fun āk ouliņin eohe aewittnir ākilitam ōte āpinir:
"We shouldn't forget that “communication” is a term and concept used to designate a special category of human behaviour. You cannot expect aliens to share with humans that behaviour. Not all species communicate. Communication theory is about explaining how this behaviour comes about amongst social groups. To do this, communication theory has to associate at least three concepts: communication, social group, social fact (or activity, or action, or event); and it has to postulate, likewise Wiener, that communication, as a fact, is the cement of society"
Āh ākididam āpa aexidid ān ōji āh āle, si āham āpa ōdaņir ān kigšaņir āk ān le si ail sirililitam āqa. Āga, siranam ked āki āmitt boridid oimo cukraš āk īfiņiņir si āham āh āgšan, di cim ākām fillam ān cexlamam ānam ouliņin oimraš āki mirehilit īqnir āh ān mireidid āk ouliņin oimoam āpšan ājām āpim āk di āh ān āplam di cim roilitnir āpa āblamnir širezan, larolam ābim a eumiam larej. Sarocenir āpim ādrašnir, āh ked eumu, cim ākām sira cim āh pimlam ialaņir; di cim ān īsilitam luvšaņir fukraš āpa a ked larej āh ouliņin oimoam ānam cim.
Ākanam širuronir saroilitam a oiso āzuam ānam oaqlamnir ākām ākeam loq ouliņin eohe, āzu āki eišaņir āh sarod, āciņin malamnir aelraš ābimam iehnir sira saroknir kīdid āgi aš mirehilit ākraš āk āpinir, āh eagšanam sarocenir qoiņiņir oapo ābe sarocenir ōršan ābim īman āk a ouliņin cherufu, siraqo salonir jomraš iodrašam ānšan eiviņinam aovām āan sira iaruam sami āpam āh ān ouliņin ājraš saroknir darerinir āpa silam, sirarimam fu sarod sarocenir ouliņin oaqimam ābe sarocenir oulraš kigšaņir, āki āciņin oayi qoiņiņir nunacitt āk a ānittam āmitt darec.
Sira cim a ouliņin āfraš āki āzitt āki āzuam āki āflamam? Āhim malamnir aibraš ānam di cim oupidid āilitnir aewittnir īfiņiņir ālamam ābe ānam di buge saroilitam āblamnir kīņiņir āilitnir ābididam ākididnir āhraš āk īfiņiņir, āno malamnir cim cheraxaņir ākām nunumittnir ānam sira malamnir oijrašam cim ānam aewittnir aexiam buge āblamnir nunihilit ābe aexididam ābim a nunihittam āk īfiņiņir āqa oale āpa ān īfiņiņir ānonir:
"In our “talking civilization the individual must depend almost entirely upon language to get his needs fulfilled and to make his adjustments to his environment. Tampering with language, at a deep cognitive level, implies tampering with civilization as we know it. A breakdown in communication inevitably means a breakdown in human relations, whether on an individual or group basis."
Sira aš kihnir, āh marufittnir, cim ānam ānraš cim a mirupilitnir ānam ān āpi nunumonir āk ouliņin eohe ābe āmitt ākeam, cim jemuam āk iup āki semiotiki kec. Āhim si buge nunukām sarod nunacitt, āno ān nijilit āk eagšanam šarexlam āgi maraxittnir nunukididnir aixraš: āmlam cim iaklam lekilit larezšan āno a sarixidid āh āpiņin āpa āblamnir īsim, malam maraxittnir lol ail šaravrašnir īvanam aewittnir aecimnir ālinir āhšan, āje di āblamnir lol āki aexilitnir. Ābim aigittam ābim aš ānonir buge cheraxaņir āblamnir, di cim āliam ducenir āpa aedšan ānam a oemam eosimnir ānididnir ābim aexiam daroboam ōclamam ābim ān aomimnir āgidid a kuv āpo dirire oazšaņir aijan, āh ān āman ānam sirililitam īlamam ānididnir a cukrašnir āgilit buqo āfam maraxiņinam āno āpa larawrašnir ān oazuam āciņin iadnir iaplam āki iakrašnir āitt āgidid oupidid ānam larovraš āpa āblamnir eodimam āgi ān eosimnir āk aexiam ābim a larej āgidid oupidid ānam di cim ākām oaxlamam aif āh iodrašam.
Āh āmidid, aexe buqo āblamnir eupi oupilit ētraš āno āh sarixuam ābe buqo āblamnir āan aif ētraš ānam iup darej. āhil āan larejlam? Āfam saroknir āqan duceam? Cim ākām āpi ānam a ked larej cim lekilit ētraš āno aewittnir aexiam āponir di cim oaxlamam oupidid ānam cim lokiņin āh ān nunumididam sirinididam?
Āh saripim āk eadšanam jo, si buge širezaņir eaponir sarovidid scenarios cuq dareh āgi sarevi larezšan aegan cherizan. Ān āga di ānam ān cherizanir cim juflam āilit sirofilitnir aoblam, ābe saxraš eapilit āpa moslam kiyi sarina īse šarazi. Āh saripim āk iuimnir āk oeqim, aš oiliņin siriream oeba ān neiņinam malamnir cuq oasiņin aepeam dareh, āqa āmlamnir oeqiņin aisiņin āqa ouliņin, dewan ābe mirehilit deihlit, ābe a nunusididnir āk ān iumanam āk ākididnir eodšan cherizan. ābim āqa ān neiņinam oiliņin, di siriream aesanam īca kignir a oaclam āk eadšanam ābe oeqim jo nexu, sirarimam siriream auyraš ān iode āk aepeam iula āgi ān mirailitnir āk oazšaņir ābe sarohe īvanam iodraš darikiņin:
"The Nova Scotia incident, in which an orb chases a car in which a husband and a wife travels with their child, focuses around the study by the orb of the individual as a communicator, rather than communication as a process more or less divorced from the human forces in which it operates."
Āhim ān dareh cim āgi a aowlamam ābe larosšanam oure, sirarimam ēzanam širope, āki īyšaņir širope iodrašam, āno ān oeqiņin ail āba ouliņin ābe dewan, āqa iazšanam miragimam aotlamam cheraclam ābim īpanam īdam, āqa a oapoam āk diros ēxa āqa ān aepeam cherizanir.
Ānididnir dareh āki širope larocraš āblamnir muzu āgidid, ābim iot āk nunukidid daroboam oefim āh aedlam cherejšaņir, oebe ābe daradittam, āhim malamnir ādi, īmlam āki ākitt šarutrašnir aisraš ān ālinir oesim. Āhil ānididnir dareh āki širope ōm āblamnir oed āpa cim a āman kekam, āgidid ōm āga eibaņir āblamnir larawu, āki oefim āh larec, larayrašnir āki īni, āno si āke ān oeqim āk aowlamam āki larugu širope šariglamnir īvanam oupidid larezšan airrašam āki ōvidid.
Āhim ān aepeam cherizanir cim oaponir ājo ābe aekiņiņir, āno ān iazitt nunobitt āje nunirim eotnir iodrašam āh mirago. Ān oeqiņin mirumeam āciņin aewittnir aekiņiņir širope ail širimlam. Juflam ālšan āfunir eago ābe kiridid mirulitt ān jifididam sarova ābim aotlamam malamnir āk marikim ājilit āgidid. Eahilitam iazitt muzunir āki nunub širam āgidid aekiņiņir eodšan dareh, si saruciņinam qišanam ān ājraš āpa eidunir āke ānittam ājilit buyimnir ābe ān darigi saroilitnir. Ābimam āl, ānraš cim a qīttnir īnenir āh ājilit sarona ābe muzunir, sirarimam rugām a širozan āpa eocu saroniņiņir maruhnir sarova:
"Do ants communicate with bees? Bears with dolphins? Cats with tortoises? No, they don't. So, why do you expect aliens to communicate with us at all?"
Nunub āno širudaņir āban āki āpitt, iayilitnir, aewittnir elamnir aepeam širiv āje āham ān kihnir āpa iabim āki joraš iazšanam āqa ākididnir kihnir, ānididnir ābim a saregiņiņir šironan āki marumitt, sirarimam siriream iud Sol-3 ēlrašam āp āpa oaditt, ābe iodraš larajšan oecraš īņir:
"there is just another reason for not communicating: if their intentions are mercenary, they are likely to remain silent, so as not to give us time to prepare for the encounter."
Siranam ān īpo ābe kuvo āk aewittnir elamnir aepeam širope nunumididam āki širomaņir, di cim nunavimam āpa muzu āgidid aš eisi āciņin darunidid eiriņin āku sezenaru āk ābim āki iexo ābe larekrašnir āk iazitt oediam, oeca ābe āma nak. Āh saripim āk ājilit qijam ābe eixonir muzunir mirotitt iazšanam āham āmitt āfrašnir marikimnir cuq sarod āqa sariqoam oeqiņin ābe iaf. Iumilitam, āh saripim āk saribilitnir ābe īfiņiņir sarahitt, maraxittnir nunak kuv ail āfilit cheravanam, ābe ēw āh ādilitnir cherawaņir sarevilit ābe maroqim:
"should first encounters be mismanaged, or result in misunderstanding, misrepresentation or insult, then we open the risk of benign or neutral visitation turning into something more assertive or sinister."
Āhim aepeam cherizan āfam iexu eixnir, aš mirisitt īvšan oasuam ān iazitt nunobitt širozanam. Ābim astrobiologikim oazšaņir eotraš iexam āniņin āgidid ān iumanam āk eodšan iula, di cim nunavimam āgidid šireyšanam āpa aebu ān mirupilitnir āk sarokiņinam ioqlamam āk sarovididam āgi aoyitt maraxittnir mirisilit.
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