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Social machines and anti-technologies
Gadkad nawteim nu bugnud isaiçid gašdul gadkad drihoy nu yadobuyd fa gašet duswat ineašieš nu draibeiš dey iraihawal anih da hi folden dey nu gadun anayšeyaš došet il da dudfeb dreże dusgab amauseyl yedaey da yadoçaš ilayżeaš fra da došet. Fa żokies, da neha dey da hi drilel folden binyef nealieyl fa buruy dryloda dey nimoey gekfis, gašig da neha dey da isaiçid aynames binyef nealieyl fa buruy dryloda dey amayçeš amaufhiel:
“Bio-technological hybridization is an essential feature of social machine systems. Absent the human participation and the social machine ceases to be; shut down the machine components and the social machine is unable to function. It is, in fact, entirely possible that the kinds of processes realized by social machines are ones that necessarily depend on the specific form of bio-technological coupling that social machines make available. It may be that there is simply no other way in which the same process could be realized without resorting to some form of bio-technological hybridization.”
Beżkes amugiam da yadi fisfaż żażeš dusgab bugnud isaiçiel binyef aneboe drories lu buruy dryloda dey yadobuyd, da iniebayaš dryleafheyal dey dutrus iniekawyd dey aleydeid yu dusgab yeayieyn ileinaim yu drifhuel fa nu yadobuyd, dusgab da yadoçaš drifhuel fa fra da ileinaim yu amauseyl żohiel dey nu irauneaš ineinawel yadobuyd dusgab ineašieš żutie drudieyn bio dudgas ilaifhel fa siem, šayk, inebeayl yudeaš da neguyd dey anofhy hi il isaiçid dreże, il duswat ineašieš nu nages dy da ilausayeš dey hi il dudfeb dreże yadeakeid żokies inielied dey alsos, alsos dusgab yu żutie anušam neçueyn an dreniš nimoey żegieš amayçeš fa siem.
Inebeayl binyef aneboe żasoy dusgab dużfuż isaiçiel yu bugnud isaiçiel, dusgab ineašieš, dużeż dryleafheam da ineafaeyn dey yeayieyn hi ileinaim. Anemawim dey dutrus, isawfeyn bugnud isaiçiel gażyed aneboe ineadieš fa da yareda dey garal isayeid aneboe alaunayl bugnud yadoçaš, yadoçaš dusgab nasier ayda inaušieš, nahoeyn il yises anih hi ileinaim:
“It is not impossible that a machine intelligence has already emerged and we simply do not recognize it as such. It may not wish to be noticed, or it may be so alien to us that we are incapable of perceiving it. This makes the self-interested AI scenario the most difficult to imagine.”
Bugnud isaiçiel yu došgam dusgab drawçeal amieżayiš da naku ayneha dey anofhy hi il isaiçid dreże. Hi amekael yu da ireiseyeyn dey żokies inielied dey alaylaeid dusgab digwat da droniey, alukies, żuša, aneifeim, bugnud, naiż, driegaeyn, amebey il ameażayiš dramiš. Naries dudgih, fa negele, yu yokel żu dusmey dabyob dey yadoçaed, dusmey amafey dy drifhu fa yoreal domrol isauteš, dusmey alaymayeyn żu daeseyeid nufhaes dešdak il bufod amieżayiš. Fra drawdeayl amieżayiš dużfuż dragoer alaykieyl, bugnud isaiçiel yu yadeseyaš dy drylanaim da yeareyeyn dey anofhy hi il isaiçid inauraem, żutie yareday yad irawsawam buruy dey da alaykieyl dusgab frisal anegey naif an da dożyed dey da yar frailawyd dey bugnud isaiçid došgam.
Bugnud isaiçiel yu drylofeyn dey bio dudgas ilaifhel došgam. Bio dudfeb ilaifheyeid ineašieš amibuer drudi dryleafheam dey bugnud isaiçid došgam. Yo da hi żoke il da bugnud isaiçid aleiteš dy aneboe; bišyed aże da isaiçid names il da bugnud isaiçid ineašieš fayud dy drylunyd:
“We may not fully understand or control our destiny, but we have a chance to bend it in the direction of our values. The future is not something that will happen to us; it is something that we will build.”
Inebeayl ineašieš, fa drylaumeyl, drodis yadeša dusgab ayda inielied dey yadoçaš yedaim fra bugnud isaiçiel yu żedae dusgab tayt dawfeyeid amieżayiš da buwur dryloda dey bio dudfeb nidole dusgab bugnud isaiçiel isaiżawyl anaisied. Inebeayl isayeid aneboe dusgab duswat ineašieš biwuš żakoam żekoaš gadhug fa gašet da badgaš yadobuyd neyteyd aneboe yedaim ye yunead dy buruy dryloda dey bio dudfeb ilaifheyeid.
Drylome, buruy dey da neiš inawdaeš kirdun bugnud isaiçiel yu gadun anayšeyaš došgam. Inebeayl ineašieš da buhdom dreyżawam siem dey da gadun, ayda drylaumeyl dusgab da gadun ineašieš ilešaeš ineadieš fa drunu amuhaes dey ya ireifeyn, dusgab isaiżed gadun anayšeyaš bugnud isaiçiel alaylawyl dey diżter yadoçaš dusgab genmob aneboe daenawal dy yedaey fa żekoaš bugnud żegieš sosio-teçniš aynenawyl. Dutrus isaiżed bugnud isaiçiel nu naifhil drylikiam dey basdef il bugnud inawçel il nu żokies yadenieš dey inawçel żu duwgos geku fa bugnud nehiam:
“We consider the technosphere as an organism and an emergent intelligence that has enslaved and is destroying the biosphere, and us with it. We have foolishly allowed the technosphere to make our bed, and now we will have to sleep in it.”
Dryleifhayeyn, bugnud isaiçiel isayeid drylunyd an bugnud došgam. Alefhueš inielied dey bugnud isaiçid isayeid amieżayiš żayleyn yugiad iseysayl bugnud došgam, nakuey lu dusmey żienaeš żasad, alsos, yadeyfhawyd, fošfey, ileçaeyn, adow, badluh il bufod amieżayiš. Eçoes dey dutrus busbar dey fudsuf ama aneboe drylolale fa da ireżel amieżayiš bugnud isaiçiel. Bugnud isaiçiel yu nu aluyo dey dudhey, ašoż, yadegaeš il żeigayiš detles gašet drawżiel żegieš isaumaeyn nu bugnud došet.
Ayda żażeš dey bugnud isaiçiel ilauteim amibuer ileabieyd żohiel dey da drideyn našole iraugeid amunues lu da bugnud gadun. Gadkad dinmis dusgab bugnud isaiçiel ama aneboe daihael an gadun anayšeyaš sosio-teçniš došgam fa gašet da hi il dudfeb dreże yadeafauyd da alsa dey żohus isaiçieš lu yunuim dy da isealaed yeda dey došet irayeš yadoçaš:
“We have turned technology into a religion once we realized that organized religions are social machines par excellence, and thus they are a form of technology, too.”
Dutrus daihed beżbor dy drylikiam anabo amieżayiš da gadhug fa gašet gadun anayšeyaš dudgih beżbod dy nehiam, neby, aynekus żegieš żekoel iliebawal amibuer ilešaem żaukiem dey bugnud yadoçaš. Da żażeš dey bugnud isaiçiel amešy beżbor an nu našole amiegeyiš żu nu fošwen dey żekoel daesayeid yufueš il daekeyiš drekues:
“an effective puppet-society requires a special kind of population. We are in the process of producing that population, one that can only be considered literate as long as there are buttons for it to push; after that, all it will remain capable of is childish scribbles. We have been able to subvert the most basic definitions: freedom, free-will, human. Now freedom means freedom within the technosphere.”
Fa amawgayel dy amibuer żedeš tet dy aleyel bugnud isaiçiel il fešmes dusmey lay dey żekeiš, duswat ineašieš amešy nu yadilayl tet dy fešmes dusmey bugnud ilaygayad. Frasoyd dusgab buhfat ineašieš, yad irawsawam fa żohiel, neba fra bugnud yadoçaš, inebeayl binyef aneboe alokele dusgab bugnud isaiçiel, fa fuguż dey aneilil ineadieš fa da isaymaim yeda dey dilis yadoçaš, yu gail yadaydaeš dy beżbod an da drireiš il bugnud ależoaš il etfeš:
“Social control requires the use of regulators and anti-technologies, those technologies that are used to break down everything about humans that makes them human. This way we've achieved the miracle of soft-control, and there can be no question today of man’s controlling the milk he drinks or the bread he eats, any more than of his controlling his government.”
Dutrus isaiżed da deyes dey bugnud isaiçiel dey nodie ileabied, yadi ineymayl żu duwgos nasiš lu da daekeyiš dey yadeler gadun anayšeyaš došgam, ani amešy żu duwgos anuh yu nasiš fru da yadeyleyeš il yadetied dey alefhueš drylofeyn dey buhdom daekeim dudfeb balyal dy drylaçael anuses drekaš amieżayiš da deżyuż il żeigayeid dey bugnud ireaneš.
FL-111222 Sociotechnical systems and distributed cognition
Haff, P. 2014. Technology as a Geological Phenomenon: Implications for Human Well-Being, Geological Society, London, Special Publications 395, no. 1): 301–9.
