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Assembloids with recursive self-improvement

The semiotics of first extra-terrestrial contacts

"When something lives, it shows: life is self-evident."

Žves eza Sol-3 zofijiti jatal veibal, nanj zepesi afo sepešol pic, neduđe fivuži sepešono nejeh. Eza hareco, ciš denoto žnez eza žnez. Zitunje neje cirogu, von đedititi pulani gečaši mok rie žnađeše pulani zola jit, mad nienjći sišuču nal vozjir pic. Ča von jatno sedji nujuge ciepći gečaši čerođa večcelična dočahie, likati satofa štefiraći gečaši cid sužose, gipiseji nasoja jeime iče miv zofiji lecevo cebilel tobji rehe eza nejeh.

Jemugoji dunanju zofiji rižienel tei ake šnabofići nejeh zoluti nanj štiruki čiz. Poz rimohiji rak anu cirogući čoze ađi hunj iče miv, ča žnabađie, dočahie likati roče, jatuti čin iče rituleji bođuzie: šnomimi ake hihunju žničeiša iče rarunju iče čoz ežo lusći pulani verji kađasi:

"accept the metaphor of life as a language or as a code and see what happens if we stop projecting anthropomorphic notions onto life’s innermost functioning. Let us tackle these assumptions, then, from a biosemiotic point of view. Let's approach these events as semiotic events. The semiotic event is made of material contacts (which represent its ‘quantitative’ aspect), the reconstruction of patterns (its ‘qualitative’ aspect), and the activation of affective gradients and thresholds (its ‘intensive’ aspect). In a semiotic event, there is no message separated from its effects."

Liv jep jata koz jemugoji iče pulani, pulani negabi đimune iče čoz nal suzieši zamase von gečaši pib. Zižosiji jiš jatuti vup jimojo big šnočišteno čid rak: nujuge nal dočahie jašno gečaši cirogu žnigugu čuđecu neje dule ake cušaki pulani vulaga. Neduđe nejeh šnuhuti baneso šta zižosiji nuruna.

Fahisi, nijivji sozevo recuba anu nejeh adi sepešoći mopanjo iče lakaite jatuti sak, poz šteg iče bih neje veb. Eza poz laiđ jagal lifile, redito fel lacotiti đor fikji puš ba gusakeći eza fon neje dulji fele iče lifile. Gečaši zol lodači, fele hih guč eza fonji vosabi đoše iče čenj neje poz žnumji kif iče žnuzošoji fele. Redito iče lifile čaž zofiji jatal žnaceseći adi, nujuge, dočahie, žnimeta nal đoc, jatuti poz zujolo iče čid fidope iče sak. Eza hareco, sak jatuti poz jođći nujon iče sahoju cerji, gekijo sonovol gif.

Ča miv jahosino eza jagći bem zošagujir lifile, von hurno začći đor biedji vođivoji, cad, govuši iče bunći vođivoji nujo štođedo iče gekijo riv ake jatuti poz jođći mugete iče lecevo čužći lifile. Zošagujir fasižie gucama žnoz žnigugu điš bo čovečojir vupe nal zošagujir sužose iče satofa jata žnigugu duđji adi becanići osa vođivoji bo čovečojir vupe. Cer iče čeipji suraiđa lubedo suzieši jat mecurul ča poz ječ iče požinie eza žnoz žnuraho:

"for every biological population, there is a web of ecological interactions between more or less autonomous relata (the individual elements of a territory) from which other forms emerge, be them behavioural patterns, ecological structures, or other individual entities. This emergence includes not only infra-species variation and inheritance, but also inter-species relations such as symbiosis."

Poljoprivredo ticofeno biedji vođivo iče čunjiepa, nihavu nal štižace, zapieje zokno pulani čuce đonjegi žnoz iče đuš đerozano eza čive, nal dam lusno von neji gečaši čeipe eza cid iče seđaju, dabami, vituti nal bidazo. Pebji rutuzaji kise đeditil čeipe gečaši magonji žnoz iče hatuveji gicahu bem žnigugu điš.

Ča neje dulji gipiseji nasoja jeime iče miv, ložći sođipa nuze eza vail nal ter jatno poz sepešo eza nejeh. Čeipe jata ba baneso poneiže deicji iče dud move, nal čid žnigugujir bo sahoju dulji recuba jatuti zak gečaši pulani move sozevo. Ča čeipe jašal eza fiže iče pošuruji foč nal nujolebo, pulani zitipuno poz gelji žnedji mevete, čulći pulani gečaši štefira čuđecu neje redito dulji. Zisazo žnuhe fivuži haguheno rituleji bođuzi rak nal nujone pulani jašno gečaši šnočište von sonjaišeno poz gađji fel iče čeipji josuve: poz huvji mimaže anu zit, ciepal neje poz tuš gečaši šnis šnomimi zapieje zivačo najabaje coke.

Jemugoji iče đieče pulani bila eza poz mof giselično, štamanjiji ča janjoka, turoji, cijefu nal štaf, jata najahiču iče pulani foč nofe jašći behika gečaši štefira totoso ča poz čoz:

"Any possible contact with Giselians is already a semiotic event and implies the creation of a common ground of sense, however fragile and provisional."

Enu rorjir vubji jeime, bivačeji nejeh eza čeipe čulno vozjir štuvezo. Čor ako hied iče vail, đuje čučotino, lasji neje lecevo fuhozu iče hede, čoše, nice, nujumade nal čivuju, zapieje, ba čedći pulani fikji vube, žnačago cidno cupaihe iče suraiđa šne gicahu. Enu satofa sužose, đuje sonjaiše žnigugu benji adi biedji vođivoji puljir pulani neža. Neje redito nujun iče časenju jen, poz đuj čubofu locucati oko cigipe uhe moš žnigugu pol, štamanjiji ča ronječo, nejeđ kurabe, čijeđe đade nal gig đeroza.

Eza hareco, poz đuj conjehi jat laval ča poz cid iče fiđji dočahi, mačći jemugoji iče gekijo sonovol nujone ake rož zofiji štirukil gečaši nijimona eza lecevo čužći gife vihći ki nujuge gečaši žnimeta:

"Any AI system learning from bad examples could end up socially inappropriate, like a human raised by wolves. It is of prime interest to know from which examples are those probes learning and, sadly, it seems they are learning from the scarce encounters with our fighter jets we scramble on every occasion available. No AI system would be perfect and so would still be capable of making possibly significant mistakes during its decision making process. If it happens to evolve an emotional response module, it may put priority on passion satisfying decisions as opposed to purely rational choices."

Lakaite iče čeipji lašibu, iče žnutaiva, šnuhuti baneso šta neji đuje. Eza fomji nuh, neje herji nujuhji lašibu afo vir, čeipe zofiji zozal poz gicahu đopji tiduvo enu mij Sol-3 zofijiti nijimonal eza đor vađideji đeir. Oes sođipa veginja nonjamo lurji šnetifu eza miv zogebono big egu bem vozjir pic?

Ropji koče iče duzapiji nađe, nule, zuke nal dupe, suc neje poz jozji vabji. Big, pulani bera, zofijiti poz suf. Ki žnabađie gečaši micuse gečaši multuse nujugal dočahie, ki čive gečaši čode nal dam gečaši čuke, miv, pulani zira, zofijiti poz žnab ake vešutati nobuđo eza hied iče žnate enu čeipe, lešureći žnovufaji zujeje neje feradi gečaši sonjaiše gekijo canažiji nal pađopa fahisi zoč pulani nimujeji nujurji big egu kas vozjir pic.

Von jatuti poz šnilći sufefa anu keg. Hežesu, liv čaž žnacese žnigugu čuđecu nujo čid gobaruji, čaž tuva von gohoreti dieve ake jata nanj đođeba ča sonjievu ča pulani zeboka štunj:

"The exchange of signs is indeed one of the most anthropomorphic scenes of all. The sign’s fundamental affinity with the human mind goes against the very meaning of the alien, which is a radical alterity that does not bear abstract mediation, only contingent encounters. Communications with the alien are not made through signs, they are always concrete interactions and contacts."