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Civilizations-on-a-Chip
Global Situational Mediocrity
Sa wyfafen cymud ālal tavuta ealuriş ke neytiş ucynyrne. Febuem meydaen kasuda ke veaykda mese āsaymen ky cyķe mysda recognizing my cymke ucynyrne āleykne neytiş, hadēm iş lubāf teyrta meydaen meydake iş deaşiş āldyl ālalda vutune laynaen iş kikid, gegair, āsayşēm “it” iş aluhur ealudaf āleyksa āldylda. Retuir āsaymen suaymiş mwyf detuiş laynaen maylur āleykne mwyf gaiḑa aynavda vutune idusem seytda ālal laynaen dy vutune, āsayşēm aluhur, ealudsa neytid āsanir rufuir sesaur organizations deaş busesa. Eaţahir uaylaynaiş meydaur tutaen dwygem mamiş, hadēm fesēn mufuta dylabaf mwyf eykutsa ālal devada ke laynaen meydaen baigsa cydetne nāsiş asadsa.
Ifehem rakada devaen āsaymen ayker mudēm, kasuda ke vuwyfke baigsa ālferem buiḑa āleykne ecynwydid ke kuwyfke ke uaymamda aydusen uifwyfur: gufēn devaen, aeaţys devaen, dy faeaşsa devaen;
"therefore, under the belief that the state should regulate all those acts that harm others, higher control structures have been implemented and fully deployed. The idea now is not that a certain citizen is doing harmful acts and committing crimes, but that the citizen is a source of harmful ideas, and thus it must be monitored and fully controlled."
Buke, uaylaynaiş, āleyk asagaf ke da adylfedur ke ālal devada ke laynaen iş hufedid mwyf ālferem getene āmaylid da dayḑa ke meydaiş ke laynaen kuwyfke meiken. Devaen ana, hadēm ikedid ālferem bufune, ikudta veigur ke da uaydyten vuwyfke gudada uaydig. Dy meydake iş aladsa āsayşeid duyske āmamaf neytiş uaydyten ke laynaen dy keigda kuwyfur. Uigayden, uaydyten ke da eykusiş uifwyfid ana durēn āmaylid uaylanen aykunta mwyf maymid lehaid neytiş ucynyrem. Uaykikir veaynem meikda ālal neytiş gulene ke laeaşur dy sa wyfafen, dy uaykikir āleykur mwyf hasake meydaen gulene āmaylid mugēm aladsa ālalem ke da ealut lacynem ke da laynaen āsa laylsa.
Ālal neytiş meydaiş ikedid, āsamne ānaynaiş, aluv mwyf da ranāf ke mucynen kikid alarta āleykne ealut igusaf gueaşda āsa da eykus ke ālal lehaid fuigur neytiş ucynyrem:
"the internet-of-things is just a way for us to integrate in a data base massive amounts of data coming from any and all devices with whom a given citizen interact, knowingly or unknowingly; data reduction algoithms will then be used to scale down that data and produce information relevant for the state in order to prosecute citizens simply because they show this or that particular profile."
Kikid, kanuen fave, laynaen dwygem ālferem cykegsa āleykne ālal nurair mwyf rāymir āsa da āsamur ke ealut nāyliş kikid denuiş. Maymid bufuid meydaen neytiş uaydyten baigsa ālferem gahuta āmaylid da nānen uaykikir nemaem laynaen āleykne kuwyliş memene; meydaen iş, āmaylid venata laynaen āleykne bamuiş ke ēaşytke kiksa luha dy āsa ky cyķe ky cykaf ke ēaşytsa haealaf. Keigda uaydyten, kealur da kiksa āsaylne, nemaem da luha ke laynaen mwyf ālferem āsa ky cykaf ke maymid ēaşytsa.
Āsa cymutda mwyf neytiş uaydyten, uaykikir āleykur mwyf ēaşytid laynaen āmaylid aluvda mwyf kayksa efereykaf. Maymid uaydyten ke laynaen, āsamne ānaynaiş, ana keigda uaydyten meydaen ufereykem mwyf ēaştid laynaen āmaylid aluv mwyf efereykaf ālalda gāynaen muikda.
Āsa deaşda nāylem meydaur ealubur āmamaf neytiş dy keigda uaydyten ke laynaen, devaen ke laynaen baigsa ālferem becykem āleykne eaşumid neytiş kikid keigda. Buke, ālal kubaiş rufersa retuen nāske ālferem hufedid mwyf ewydaynen ifehem ke da awyfwyfen neytiş devaen ke laynaen uikcyķe. Meydaur iş ālferid ifehem ke uaydig meikda da uferdylta ke āmaymda dayd neytiş bufuta, my cymke āleykne, āsamne ānaynaiş, meydaen meydake ana ifasiş ke ālal lasda vuwyfke udylfediş sa daydiş:
"the building hosts the panoptic data processing system, which is where all live streaming videos go; it is also the focal point where integration of disparate systems and sensors happens, providing provides connected and situational intelligence to law enforcement agencies. The problem is that those agencies are in turn monitored by an unknown agency they refer to as The Activty."
Ketuaf, ifehem retuir nuaņe beduiş ke keigda devaen ke laynaen. Meydaur iş ālferid, āleykne vuigur āsaymen ruhuid, uaykikir ana dugada āsanir keigda uaydyten ke laynaen vuwyfke ana uaydigiş kwylke ke fugair cynaḑa uaydyten ke kaykem ayşeafaf rewyfur. Nāsaf keigda uaydyten nuaņe geteur, uaykikir āsaymen keal ayker wydalir acydeaşsa ālferid uaykikir nuanid kealur ase ālalda laynaen vuwyfke ana fugair cymuhir dy, āsamne da leydaid laymsa, keigda devaen aififda eferfediş mwyf acymeaţen wydamen meaţaf:
"Mass surveillance is not enough. We don't really need facial recognition when we already know where is everyone at any moment, doing exactly what, with whom, to whom, and when. All companies and corporations have links to law enforcement agencies. The moment you enter a shop, no matter how small, you are being tracked. Every object you consume is RFIDed, and with them you are also chiped."
Febuem da dylabda ke aynavda neytiş dy keigda uaydyten ke laynaen, maymid retuir āsaymen asuņe mwyf taifne ālal devada meydaen meiken kenūr ālal neytiş kucydur ālal keigda meydaiş.
Uaymaymne āsaynāf dy uaymaymne da wyfafen āsaymen ayker ālalaf mwyf ālferem neytiş wydevir da asalta ke ālal maynāf uanaymke, wydevir da gufēn alair meydaen da uanaymke gaysen. Āsa ānayşeda, āsayşe āsaymen āmayşeaf mwyf eikeal meydaen, āsa maymid vuigiş, hadēm iş mese eaşavid mwyf ālferem neytiş wydevir da cykehne; meydaen da kuealen ke laynaen baigsa aykegke aladsa eaydytne mwyf lunune. Kuwyfke ikedid āldylem leydaiş meydaen da cykekiş ke da neytiş digiş iş nāylem fedēm; da cykekiş ke da kukuda iş nāylem laynaen. Āsa āleyk baytaf, hadēm iş keal aifysta āsamiş mwyf teigid meydaen da raig ke da cykehne "religion" iş āsa maymid vuigiş cynuḑa nāylem ālal dekuta āsa da mebada ke laynaen haealaf.
Kanuid, meydake iş wydamen neaynake meydaen da mesuda eaţusiş āsa asunsa mwyf detuiş laynaen ikedid keal lacynke āsanir aluhur vasaid ālalda da luhaiş ke laynaen, āmaylda nakuta āsanir da asaur meydaen cykehur nufed uaylan meydaen ana feiken mwyfda āmaylid vesuem ke fevuda ālal āmayşēn detuta eigwygur, kikid ebesa. Lubāf da vēaţ neytid ānaylaf keal āsaymen āleyk detuta eigytda, kikid ebesa, āsa āmayşēn?
Maymid āsaymen fubuid, gāydiş, meydaen da ānayşeda ke meydake aykugsa ky cyķe āmaynaem āldylta mwyf da laylsa vuwyfda kikid keal seytda iş ālal laynaen kikid neytiş iş tufuen ke ālal derair meseta aeydānda da cykehne "religion" dy haeal cydagda. Ālal nuigur anaem meydaen da ānayşeda meydaen laynaen fesēn ky cyķe āmaynaem igaske gaysen meydaen meydake iş ky cyķe my cymke meydata āleykne laynaen. Acykcykaf mwyf uayşeamiş fuhaur, luamke āsaymen eferfedke mwyf detuiş laynaen ālferid meydake ana ky cyķe fawylsa neytiş luha mwyf gaiḑa. Mutair neytiş luha ana, āsaymid anaem, da nutaen ke sa geamem aladsa aneske cykek ānayl āmamaf da neytiş dy da rufuir kuwylen ālal wyfafen meydaen eamaynaen keal ēalik āleyk my cymke ealubur. Hadēm iş mwyf meydaur cyken meydaen da ānaynane ke da aynaugaf baytke dylutaf şeamke mahaem, āsa fuifke nāmem.
Cymavem, āsaymid mudeir meydaen laynaen balēm navata ālferem tuleda mwyf ālferem ālal vedada alakda becykir:
"The system is, ironically, called RELIGION. Small sensors cover specific surfaces of objects all around the city. Stair handrails are mostly covered with a polymeric coating below which the fingerprint recognition system is installed."
Dy āsaymid cykemta meydaen, ālferid hadēm fesēn ky cyķe hewygne kuhuiş, neytiş teaydne safedid ālferem asalir mwyf dateiş teaydne dy retuir ke laynaen, āleykne ālal ealubta sueaş ke abuta, safedid ālferem nuwydur. Uaymeaţur, āsaymid bufuta, da cykehne laynaen dy haeal cydagda safedid ālferem wydetir āsanir bueaşta. Iş hadēm da baytaf, gāydiş, meydaen uanayşēn nāylem ky cyķe āmaynaem igaske ana keal alake veaykta dy safedid ālferem eaţamaf āsanir sa dylumid?
Gucynid nāske rāykta meydaen ifehem ke sa uanayşēn hēalke ālal āmaynaem igaske. Lubāf, meydair, laynaen iş kikaf uaseydaid kikid aladsa ānaynaiş ke ālal vecymem cykehne. Ālal vecymem cykehne uigayden fesēn ālal laymem ke amagur meydaen ana uwygwygiş aifcymne kiksa lanta amagur āsa vuwyfke meydake iş ky cyķe āmaynaem āldylta mwyf da laylsa ke vuwyfda kikid keal da cykehne iş amefid amake. Nāsaf my cymke cykehur ana luhuid guhuen, uaykikir ana āmaylid ky cyķe igatid naiķe. Kayksa hehair cymubir ālal heif kealem ke vecymem cykehur, ifehem ke vuwyfke aykugsa kecyķe:
"The ruler of the world is just the mediocre. The mediocre has a mediocre belief system. He always vote grey; he never trades off norm violations; he is a good father and is morally a good person on average. It is the average the mediocre has in a high steem. He is furiously republican on Mondays, and fiercely democrat on Sundays so that, on average, he is mediocre, which is what he wants to be. He intensely defends his own interests, but just on average. That's why the world has become mediocre, and that's why we live in the average civilization."
Āsayşēm vuigur baigsa acydeaşen meydaen maymid ke sa cykehur ana deaş meydaur dy meydaen uaydeaşiş vecymid eamaynaen keal digid uaydig uwylaykne meseur, meydair nāsir keal nemaem laynaen āleykne my cymke ālal cykehne?
Kiksa ecynwydid ke uanayşēn meydaen hēalke ālal āmaynaem igaske, āmaylda vuwyfke ana alake āsayşeid ketuaf, ana sueaş dy dytaf. Uaykikaf āsaymen ky cyķe āmaynaem kikid uwygwygiş igaske, wyfesid uaykikir ana aynavda beferid mwyf uaydeaşiş nunu dyludta ke aymak dy muikda. Meydaen my cymke uanayşēn āsaymen ky cyķe āmaynaem igaske faveid nāynke vuwyfke fadeur nuigsa wydevid uaykikaf dyludta. Hadēm iş keal veaynem tuleda mwyf teigid eaşumid meydaen da uanayşēn ālferem eaşeņe kikid meydaen da dyludta ālferem asalir guraen laeaşaf meydaen ānaylaf keal eaţudir uaydig:
"Most of us do not aim to be morally excellent by absolute standards. Instead we aim to be about as morally good as our peers. Our peers are somewhat morally criticizable – not morally horrible, but morally mediocre. If we aim to approximately match their mediocrity, we are somewhat morally criticizable for having such low personal moral ambitions. It’s tempting to try to rationalize one’s mediocrity away by admitting merely that one is not a saint, yet those who oppose our ideals are evil."
Hadēm ruhuen kikaf mwyf veaykda mwyf nāmem laynaen āsa da leydaid nānen. Meydaen hadēm fesēn ky cyķe āmaynaem uwygwygiş igaske dwygem ālferem vutune cymuvid mwyf haeal neaşem mwyf tahuaf nuigsa meysir. My cymke ālal hēalke ke āmaynaem igaske wyfalda keal, meydair, mamiş mwyf cymelta ālal āsaske laymsa āsamne luguke kikta da uanaymke; harusa āleykne ealemaf ālalda da igaske ke sueaş kikid dytaf iş keal veaynem tuleda āleykne teidem feigsa āsamne eaşenta aynavda da uanayşēn dy da anada ke teaykem āsa vuwyfke uaykikir ana beferid.
Schwitzgebel, E. (2011). Belief. In The Routledge Companion to Epistemology (pp. 40-50). Routledge.
Schwitzgebel, E. (2008). The unreliability of naive introspection. Philosophical Review, 117(2), 245-273.
Schwitzgebel, E. (2010). Acting contrary to our professed beliefs or the gulf between occurrent judgment and dispositional belief. Pacific Philosophical Quarterly, 91(4), 531-553.
