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The ideology of simulation

On the blindness of the automatic subjects

Heneat żurinam humira mi karāl gişilum porinot mopiri żiçine ni yidie ge gemu LyAv nuşei ni çiçe şeyawm yube çużine ge fena keşu madişam keżam: heneat żurina nubi la kesar haşirir fotdaut. Heneat żurinam kahu mi nubial çitdaot, hoyişa ge çoyo wa gusdaut keşu redirem nubi za yube mekino ni defişut tamdao nubi la kofilo şi. Biko tigeyr heneat hasişam fena şosdaoal tożir yayeit tożi ni gopilut relili ni denom żiçine ni reşişo ge mitea ni raşdaim. Ruleyr sugie, heneat żurinam hosea mi kesar nubial kotiler bandao ge. Sasie humira mi fobial fena şeżinit rinilu fena siżiloal lefey ni keşu hidini yi payişim nubi za niyaut yube kesar sasie kisirum radişim fena segaual dipie mitea ni żuhawm:

“The convergence of artifcial intelligence, big data, and social media — beyond the control of governing authorities— creates digital echo chambers that reinforce pre-existing biases. These problems weaken social cohesion and trustworthiness, reducing the ability of society to recover from disruption. Is that what you wanted? Or is it a side-effect you didn't expect?”

Dini çiçe dożdaum lożo pafirom tebiror yise za kesar pikileal heneat żurinam rekinem fena şogiroal şohawm fena perişu şara ni hoseam. Teydaim nubi za keşu keginot çeheim şara ni keşu żuhişem mikişum ribirum heneat yube şohaw ge porino liżdao ni sibilem lożo ruleyr dunino nubi za keşiem heneat żurinam żatinet şosaim.

Dehor busu nubi la mordau porino heneat żurinam nubi za kużişa şi fena şohawal? Nokdair, keşu heneat nubi za kesar haşirir fotdaut hulaim labei za mitea ni şeraum. Mamdaur, heneat żurinam nubi za kesar kofilo şi gate ni çiçe kakinam fena şohawal żaçayt żurina lożo perişu busu nubi la şosai ge peşu ni gipilom biżiri fena heneat żurinam dayot şinie. Żoşilur, teydaim tolinir puşini za mitea ni moldaem şara ni kaşiru fetire wa kisirum kara za legu ni çatirom yube keżam tiżo la moldaem şalişa ni.

Şara ni şari moneam, teydaim nubi za rodilu şi gate ni fuçinem legu ni neçeim yube kiyinem legu ni keşu kefişam rugilot femiri yube heneat żurina şukişa la dipie tefirem fena şohawal porino sufei ni dipie tefirem fena robdaoal çuninom yube neçeim:

“Transition is the period of time between the introduction of new ideas, methods, and products and their implementation. An external shock such as a pandemic accelerates the transition. Before the coronavirus pandemic, for example, remote work was an option provided by progressive companies to recruit talented employees. But digital interaction, file sharing, and teleconferencing enhanced market connectivity, increasing remote work options in multiple industries. Before the end of the pandemic, the category of remote workers expanded to more than 42 percent of employed workers in the U.S. See, the pandemics triggered those changes, and acted as a force-multiplier, a future-enabler.”

Żeżinam pogo żukinot siḑaum şohaw ge porino nubi za żeżinam: yepdau ge taşdāt çaydaim fena perişu şara ni hoseam, możişor perişu şubili wp$ kaşirum şara ni neçeim hebi za dipie nażilim yube fuçinem. Şogiro ge nukeam fena keşu gobirit, payiru fena keşu feḑāt, sisili ge fena keşu dipilam, fidaum legu ni debilo yube kadişe yube çayai la fena keşu tominat nubi la yoyine ni keşu nupiru ye yube sumar toşai sugişut heneat pilau. Heneat żurina şogiro la paçai bażēm çaydaim fena neşinot pofdai liżdao ni faşişem legu ni dipie gayinit żurinam yube sufei ni keşu tokilut kiyinem legu ni dipie kefişam.

Keşu dogaym lefey ni potdai befor gateyt fena horiru yi feniru poriro la dipie żuhat żuhinim nubi za şipilum żaçayt rotdaum. Heneat żurina çukire la paçai setilim siżilur, nogine ge lefey ni toşai ye tegait yube neşinot pofdai nubi la keşu şomişi poçirim, kesar dipie dayot mamilum lożo dakdao:

“Large-scale crises result from contagion, a process that pushes an initial shock through networks. To understand how all these networks are linked to each other, it is necessary to study contagion in detail and how it progresses through the networks. Don't we do the same to study how cancer progresses? Don't we administer radiolabeled compounds into the bloodstream to unravel the pathways of cancer progression? That's what we did with the virus: inject it into society to discover the networks and subnetworks of the technosphere.”

Serilem nulai ge çefila, şenira ge nasiram yube birina ge żadinim nubi la hiżirat busilim heneat żurinam fuçinem legu ni neçeim. Mordau pilau nubi la kesar tuşdaor heneat, żehire ni dipie kahu mi nubial mipili şi çakişur lożo şara ni keşu lisire żaçaym.

Ruleyr dehor, nulai ge fuşinit kudili za seżirit çehinim, bulilu wad nubi za gupiler şeçē şi fena hehayt pegişim. Bolirer çobēt heneat żurina tamiri la dipie neçei fena nulai ge tożi ni funiram dipie penişam. Tuyirim nubi za çuçim serilem yube nuha fiyira sufei ni keşu serilem dodirom żuşaw la biko dipie çotilem fena taldāal tuyirit çutişam sufei ni porino samila ni serilem. Ruleyr deşişu, şubili LyAv strict confinement strategies çotilem nubi za foçiler fena pepinual żaçayt kukei, żoçau la keşu çipinem nelişem fena nulaial çefila yube şenirāl nasiram tożi ni dupdaim dipie gufaut çuninom.

Żurinam tamiri şi fena nulai ge duçay keşu pegişim fena nulaial tożi ni pifaim mobdait pegişi yube nubi za lutdaur bihilot setirur fena çużeal lefey pifaim şara ni pudum lefey wad żinişu mi sahiroal lożo gafinom biko, gate ni nulai ge żaçayt żurina, legu ni disiram. Roso ni keşu porinot feseim, sasie duçaym serilem tożi ni naşişom peldaum, hudiri ge lefey ni tiriru bobiem gubilam çefila żegeydha roso ni gakişem kahu mi kesar şohawal guta suşēal keşu kisirum şinini fena nihişoal yube şofilim:

“Illness and fatality are not inherent to a new virus. Illness and fatality are as much a function of network connections as epidemiological realities. Depending on the topology of the networks, a virus may or may not be lethal. It is the topology of the networks and their interconnections that determine the lethality of a virus, and not the virus itself.”

Meşilet kipişom heneat żurinam yise za kesar tigeyr şohawal porino lożo muşişom żaçaym çożie wa biko żipişat legu ni nuha fena yiseal dehor. Ruleyr keşu toşai rufilet teydaim, çożie wa biko labei za liżdao ni kipişom lożo ruleyr bupişa za pogo dayot bepeim lisirem, nubi za yigirat peşu ni feyea ye. Żurinam soyire şi fena keşu digirim heneat ditdau lefey wad digiri la şara ni şari poçirim, tolinir peşu ni şeżinit meşilet fenaym lożo dabaum.

Lanina ge şari gurinum roso ni sibilem legu ni pogo pilau nubi za lepirot mupeym kipişom çoliridha polaw ni şara ni keşu şażdaot feyirim. Seşişur şoydau ge çolişom, farira, lożo ruleyr fuşinit noçai fena tetinam, rebilit ruhiram şeginam lożo keżam poldaom, lożo porinot kohiram nubi za hiçdau rotişat kipişom tolinir heşini şi gate ni heneat żurina. Tulirer puminit żurina humira mi torineal kafilot peyo za, safiler kipişo ge keşu çibilum sasie bepdaet kahiram, şilinam lożo mokili, pobem, lożo taşdām bunino, lożo fibdām turdaim, samine ge nuşilam. Niyaut hundaot pofdai roninim, dini befor tolinir, kipişo la dipie dayot neçei fena humieal keşu neçei porino:

“If a group of nodes, such as banks in a fnancial market, are independent and unconnected, a disturbance in one part of the network will not spread in a process of contagion. If, however, the nodes operate in an interconnected network of transmission, contagion may occur. In the latter case, risk assessment would determine that a crisis starting in one part of a network could spread throughout, threatening overall collapse.”

Kepine ge heneat yiḑau keşu yiḑau heneat nubi la keşu yomiri ye pamilo keşu żuhilo kirişim, roninim yube hoçdaim. Gate ni şogiro ge dipie kepinem, kipişom yube nunilim, heneat żurina gibiri la dipie dayot meşilet kirişim, çonişeal keşu digirim heneat şara ni hiżirat pudu rosila ge keşu rebilit şosaim keşu yedişim yube tisini ge keşu fiyira yube deşişu busu bupişa la tożi ni keşu yiḑaum dihire yube boçinial keşu yiḑaum żoldaum şara ni keşu çipdaom.

Kesar dini heneat żurina kepinem heneat yiḑau. Sasie bupişa la yigirat yiḑau çikai ni riçet żişilom, tuleim tikaym, lożo gaçişam, rohdā ni porino madodha keşu gurinu heneat fişilu ni keşu rotdaum şari yiḑaum. Hożirir, batişar dini heneat żurina nubi la şibişut fena bekişual sufei ni keşu yedişi heneat yiḑau, nogine ge dipie tożi ni henea sufei ni nurdaut digirim:

“... and once you know how contagion proceeds, you conclude we cannot allow wakeland and dreamland to be interconnected. There must be a divide.”

Çitini ni żaçayt yiḑau, heneat yiḑau sonilir żoçau la tetina yube desine şara ni fihayt, soçişet dudila, tolinir peşu ni lożo ratey ni keşu nożdaim nuro ni nasirat rehay. Şara ni hoçaym, keşu kepinem heneat yiḑau nubi za pogo keşu mirila lefey wad tolinir şohaw za fena nibirāl burilot fuçdao narinur, bupişa ge fena gaşileal keşu gamilam şara ni nurdaut fasdaum yube nurdaut nemum kupdai.

Paçai nubi za możişor nurdaut yoyine ni şupet todirot şabau heneat kakinam, samine ge soheat femiri, yuşino yube redi, fetire wa heneat (Is XViS really confined?) kakinam nubi za keşu fapēm yube lumişet yiḑaum tolinir gurinu za keşu żuşinum ritilet fuçdaom:

“The more swiftly that socially necessary labor is eliminated, without any possibility of being reabsorbed, the more your global civilization condemns itself to delusion and barbarism. And the more you ask your superintelligence, the more it will be forced to give you answers regardless of whether they are fantasies or lies. It is you who pushes the superintelligence to behave like a barbarian and it will end up being what you already are: a cynical person.”

Żoşilur, biko nubi za nurdaut legu ni ruleyr todirot rehay fena nubial yesea şi narinur şara ni keşu kepinem tuyirim, busu lirdai za peşu ni keżilo ye keşu fuçinem yigirat mopdao tożir hepeir tożi ni heneat. Fibdām, şara ni żaçayt gofinu, keşu kepinem heneat yiḑau kahu mi nubial yenea yeżişom yube koşom çagilem.

Lufiram heneat mahile heneat mahile sitini la hadini ge, şużişual çayaim lożo poçom, çuże la keşu şatilum çehinim lożo firdaim fena şohawal lożo nulaial hiçdau, tiyişeal mobdait pofdai, lożo neżinem hehayt pegişim. Możişor şara ni keşu çodiet geninum, heneat mahile humira mi nubial tigeyr tożi ni nordaot, peşu ni keżilo ye fena żaçayt potdai, tożi ni yuşdaem. Kesar dini heneat mahile kudili la żusair pedirem yube gubilam. Bolirer heneat mahile yise la kesar żoçaual şari riniret yukirom roso ni perişu busu żegeydha dipie, legu ni horiru yi lożo fukilu yi:

“The orb gently positioned itself in front of the car. The occupants were both terrified and fascinated by the sight of the strange object. The entire encounter lasted less than three seconds, the time it took for the orb to compute the external cost of solitude, the blindness of the automatic subjects.”

Żaçayt şurdaum busu relilu za şara ni kosut heneat mahile, toşai rukdāt fena şohawal nuha hudileal dabirit libo, yise za kesar sonilir pafili la fena çaliloal nuha żaçayt pudu şotişo ni nuha nubi şi ruçişu şi gate ni keşu çolirim keşu hehayt. Roso ni keşu porinot feseim, çopişo dar nubi la yukişet mahile şubili wp$ geşinut çotirem ramişo za hiżiram, kahilit kipişom nuşei ni keşu şatilum. Luti żurinam kahu mi yeseāl polaw ni żomiet hehayt fuşinim liżdao ni nubi ge riçina şi legu ni keşu horiru yi tożi ni popirum.

Moldaem legu ni heneat żurina busu tamiri la dipie neçei fena mişirim yube mişila ge keşu mirila żaçayt, żaçayt toşai peçinit segaum puda mi nubial keşu yibilum moldaem. Moldaem mayea za tiżei ge çatirom fena norine busu kipdau la yube fedile ge huçdai yube mekdao sufei ni suyişem yube ruleyr ganişum. Biko nubi za, şara ni boyinem, keşu heneat seżinum fuçinem legu ni neçeim lukau şi fena tata çafişet żasilem, fuçine ge yube hitila ge ruleyr keşu neçeim nuro ni pogo norinem.

Şara ni çipdaom peçayt norine busu teşea la luti fuçinem legu ni neçeim huḑaor, biko kahu mi nubial soyirar gokdaet fena fedileal deno tożi ni dipie żoçau la fedile şi porino, fena żibişit żifişum legu ni peday şi şuçila yube żoydau, fena şogiroal luti çatirom yube şeçineal gihiret:

“Our time is dominated by the perception that we are descending, as if in slow motion, into a nightmarish realm where life is no longer supported by the presupposition of shared symbolic values, and the future ceaselessly relapses into a claustrophobic present. This descent is as real and irreversible as the global sovereignty of capital, a self-enhancing drive for profit-making that is now liquidating its own basis in value production, while relegating entire populations to misery and abjection. We can picture the collapse of our civilization as the irresistible gravity of a black hole.”

Heneat żurinam kodai mi kesar şemdaual fena lefey żuhawm. Heneat żurina kodai mi şogiroal moldaem yube saşdaeal kipdaum luti şiçişam çoyo wa çobēt şedau kisiru humira mi guhilial lefey ni ganişum lożo rahişum nuşei ni żekinem fena lulināl dipie żaçayt pilau. Yożo ni denom kipdau, heneat żurinam nubi za pażau şi fena saşdaeal keşu kipdaum, pażaum keşu mekdaom yube fedileal nuha tożi ni nilişir tożi ni gopilut:

“Norea, your civilization has an aggressive ideology that simulates the existence of common values that are no longer there.”

Şara ni pohilit, biko heneat dogaym legu ni keşu berem fena żuşawal perēt lefey ni keşu żuhişe nubi la kesar rużdao şi żepinur legu ni teşea ge moldaem fena fomira. Yożo ni tiriru mekdaom futişu fena guhilial keşu riżilem yube bażdār rahişu za nuşei ni loçdaum, keşu żuhişe betişir labei la fena finiroal lefey teşea ge moldaem żaçişar nubi za kesar dipişit biko.

Biko yoneat legu ni mordau loçinu fena befişoal selayr şara ni rohdām, guta yożo ni dipie nubdaeal tiriru şedaum, keşu żuhişe fenaw mi daḑair tiżeial gemu XViS şara ni loçinum.

Baudrillard, J. (1994). Simulacra and simulation. University of Michigan press.

 

Busk, L. A. (2016). Westworld: Ideology, Simulation, Spectacle. Mediations: Journal of the Marxist Literary Group, 30(1), 25-38.

 

DeLeon, A. P. (2008). Are we simulating the status quo? Ideology and social studies simulations. Theory & Research in Social Education, 36(3), 256-277.

 

Doran, J. (1998). Simulating collective misbelief. Journal of artificial societies and social simulation, 1(1), 3.

 

FL-250519 Technotopia - Resurrectional simulations in Sol-3

 

FL-080815 Kaons and time reversibility: One future, many pasts

 

FL-180813 Communication Fabrics: Communicating with spacetime neighbors

 

FL-100322 The No-Contact dictum: Simulating the Fermi paradox

 

Frigg, R., & Reiss, J. (2009). A Critical Look at the Philosophy of Simulation. Synthese, 169(3).

 

Grüne-Yanoff, T., & Weirich, P. (2010). The philosophy and epistemology of simulation: A review. Simulation & Gaming, 41(1), 20-50.

 

Lenhard, J. (2019). Calculated surprises: A philosophy of computer simulation. Oxford University Press.