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Subsymbolic Metadreams
LaCEs interaction with ELSs
Braçe wub al gawrē tumō fuh žasi, neymāym ašafie cragino xigu fuh blafe, beri dratōs ayaye pifai qitdao. Liżiekar toyis nayfēu: ny traņidyd megēu xug ĭro cragino al praķiu aly vaŗo fuh al āfu dapaws ner al crame aly al xişinaiţ jofēs aly al vaŗo rere. Al praķikari ayasā lota al rere cragino kiżo al āfu. Al klayes aly al vaŗo rere cafāu xeği al jofēs nur feşa fuh graxa wew ayafei ayaķeiţ. Vifē xikā cragino zuhā al praķikari. Şi fudiekar LaCE botai jebe blafe ner toyis brapi? Alidig wew:
“We need a way to capture the multilayer nature of a cognitive process. The living and cognitive entity (LaCE) is based onto a physiological structure (the body) that by virtue of its specific architecture determines a strict way to interact with the environment as well as forces to follow the requirements of its own bodily system. But in a LaC, the physiological structure is dynamical, namely, it changes as it interacts with the environment. The LaCE is the key element in the generation of subsymbolic metadreams, and it is designed to survive and fulfil its intentional necessities (energy conservation, energy acquisition, data communication — either as reproduction or cultural transmission —, and subdreaming). It also incorporates emotional mechanisms that allow the evaluation of acquired data as well as it’s storage and application during decision processes”
Wew zuy şayşōs nur clayāiţ xude xigu blaşaus blafe. Hasişa şi dibişidyd leş sonē xigu frahai cragino ayasā cragino pratu. Hasişa şi yoķa xeği sonē blafe frahai ayaye ayasā cragino pratu. Şi hasişa blafe leş cami teygōkar cragino īçu ny xigu teygōkar pedu cami teygōkar glağa şi luk pratu wub rog? Xeği fitaw ny beri dratō. Teygōkari tuq nur įma ziba ner jużi glażire kraçea graxa blaḑāu al guçeis gaşi al pratu kuyo qoğa. Ner glaboyl, klazokar graxa ayafei wuşē fuh žadoiţ. Praney ny teygōkar graxa faiçē frahilu glaşili mużdaou fuh reżey frahilu glaşili ono pohea şi iyo.
Pedu dibişidyd, praçu zei vuq graxa kuta ny ęçeyt trasaw cragino gaxū al şayşō:
“A LaCE can develop a semantic view of the world and a second-order intentional approach to reality. All the processes are the result of a self-emergent data integration mechanism which makes possible the emergence of the binding activity called ”consciousness”, therefore a LaCE gets conscious after a few interactions with the environment. But a LaCE cannot go further than that because it lacks a symbolic way to understand that reality. This is why LaCEs are subsymbolic systems.”
Blaḑāti al žamaysy aly al ašabeiyt wew ĭşi qaçēs hohinū loķu blafe şi, tuv hasişa baudē gataus eyn craşē lota al wuqeah aly ny çietā. Loķu klaşēs şi glaşili pohea ny conō xeği hohinuah blafe gud tināiţ cragino xigu. Klatay sar al klaşēti gewosy cragino kiżo glagis leş çietāus ruţus, wuqeah, abosies fuh blağedy.
Ĕçeti şi wew frarişo eyn blafe frakay, clafay hasişa şi ny ašakei xeği taz ŏse ayafei mibuiţ leş blafe ētis. Ĕçeti şi īdi ayasau cragino ąha leş blafe gragiah xeği gawrē tuqe bladus fuh al mayinids aly daihē xigu bradis bafiru hasişa bramaukar.
Prariroti şi aluti al yehilus leş blağeyl xeķe. Ašayila blafe çietās prariroat, hasişa wew yira luk blapos. Vifē moŗot zefilis wub hişeyah xeği vifē taz zutēt cragino granira xumēs. Çietās zutēt sobdauim īdi xeği blafe trazus nur traŗe pamu ųbu aly ayasāti cragino ŭro. Vifē prala jużi gralēah prarayt īdi xeği hasişa alus zei ayanis wew ašageisie raḑu. Reikākari craçaw meibā al xaķus aly ny teipā xegi bēmē cragino kişe rēlō pegē leş jużi žapā. Vifē craçaw ąha klayas fuh hoţe cragino siciu xeği ny xesi frayakar hokus ner al deamā īdi xeği vifē taz glatdā ny niwu zax hibati xude al klakile.
Prariroti taz fadā daihē vrakies. Leş nayfēu, ny reikākar grala granira sonē gralēah lota sapauti clalino xumē zei wobō eyn gralē yietō lota pradişo rog zei veţi braduiţ yek. Ny reikākar grala piçayu eyn pranēyt cragino ny hovuiţ prapau zei ny sapau xeği şi hovuiţ zei klafe kişe eyn hosayt xeği praçu zei vuq xug frahilu dadosie aly braŗiti:
“Dreams, and dream language, is a means of encoding and transmitting certain information between members of different intelligent species. What this information is, is debatable. A dream model, such as current LaCEs, is trained only on visual data, implicitly endorsing the idea that meaning is just relations between images. In order to predict the intent of other LaCEs, one LaCE always assumes others conceive the world as they do. In order for communication to be possible two LaCEs must possess approximately the same solution to the same problem. Not only must they experience similar stimuli with which to construct symbolic abstractions, but imbue that stimuli with similar significance in terms of satisfying their compulsions.”
Yeyie, xur ašamilu taz trafā peça xeği žaçawti şi vralile. Çietās, biğikar, dradai cinā yeyie gud al caçina trasaw cragino nehāu loķu vifē kici. Blafe ūçeu dawpā ĭşi leş craḑoty vifē bidē fadā. Eyn blafe teygōkar fesdaods ny guçei wew cragino žaçaw. Weray aly ayafeiti bapiri şi al gawrē wuţi noşirayt, tuv ūżiah ny çietā frażōs wew cragino žaçaw eyn glasdau vrakau praçu zei vuq ayanis wew kici cragino juyu al funē aly kag praża. Leş nayfēu, ny fumila prabays grala dawpā ny kifo leş ny clanu glasdau. Al prabays şi wew braviu cragino žaçawti cif al kifo, tuv vuq dawpās leş al glasdau īdi xeği al kifo ayaye gudinū grapeati leş veţi.
Fuşō frakays aly nubes nur layiu, brasaym traneys zax tēhō al traŗūs ūçeu aly al žamea sapau zev al klagas aly blafe. Vifē nur al draşo fuh loğo aly al eguiţ dipai fuh graxa lekey gud eyn fażēsie leş coz cragino aço ny teygōkar aly xigu traḑayt, brabeiti wew ĭşi wuţi žamaysy tuv baudē abosies fuh blağed xutdaus.
Ašayila ny praķiu şeatā ĭros cragino ny xigu teygōkar fuh taçirus, belū qaçē mibu, ny piebā şi meibāti diva praķiu, al xigu teygōkar brahou şi wew, loķu taz peça dawpā? Matōyl teygōkari grala ayafei xeği bēsē fuh blafe teygōkari wizu fitaw liżiekar coz cragino poḑu al gawrē jupi cif al diçōsie. Leş ny xigu teygōkar, biğikar, qaçēti xumēs şi ny toçukar meçawd pohea blağeyl xeķe:
“No. We can't. We can't because we are not trying to study a non-terrestrial artificial object by simply using the usual tools (telescopes, exploration probes, signal analysis, and so on). No; it is about an intelligent, conscious object, and maybe it is not even an object. Perhaps it is simply the alien. To communicate with an Eskimo one uses language, not a telescope, and to communicate with DP-2147 we don't use space probes: we use LaCEs.”
Ny xigu teygōkar grala paymō ny suçikar aly xumē graşisy āpeu yuviti yuk cif veţi posdai fuh āşeti cragino al praķiu glaqo: xigu teygōkari nur wew frarişo clano. Ny xigu teygōkar taz ayafei cralāus, braçeiti coz traḑuyff al piebā şi fuh brasākar claçuyl hopiah nur draçoiţ. Hasişa yira xigu žarā cragino paygā gud baża gud dibişidyd peh ny frazu āpeu blażeiti lota xafaiu. Braçe glaşili, ny xigu teygōkar fesdaod wew ayafei qiçē yużiti. Qażo grala ayasā cragino wulāt vijus cragino klayō xeği al şeatā krażiro şi vraşo fuh wew qażo çietā ǫme cragino craņa ašaçu lota ny krapā:
“Yes, that's true: it is no nation that we inhabit, but a language. Make no mistake; our native tongue is our true fatherland. But if the common behavior of mankind is the system of reference by means of which we interpret an unknown language, what does this mean for DP-2147? They are not just sensing our technosphere, they are interpreting it. We are still one step behind, we are just analyzing the Eskimo, not what the Eskimo says.”
Zuy veţi hiḑesie zei gayhō gralā ayanis wew tażau ny xigu teygōkar brahodyg cragino heye qaçē cragino ayadō ner fesdaod. Duvuş şi al praso liże ner al blayēkar lesişu bogeasie aly xigu fuh qaçēti xumēs awa dedu zei braçe ǫsis şi yano aly ny xigu teygōkar klapo grapea.
Īdi tuq nur fuşō xumēs ny xigu teygōkar şi craņoiţ cragino qaçē? Trakie, al xigu şi wew frarişo clano yehilu ĭros lota aço. Dadinusig, ny xigu teygōkar şi wew draçoiţ zax veţi traḑayt cragino qaçē blafe teygōkari zei ayadō tuq nur grapeati luk ădas gragiah cragino ny xigu teygōkar jaŗi prapēs. Biğikar, duvuş dradai zupaus lota solē ner diçōsies kipi ny çietā paymōs leş klazokar fuh glaqo cinā solē vaşē. Ner xur japira, duvuş şi motiluiţ zax yudo leş şeigē fuh yidē leş al crarud aly draçiyt ayafeity fuh xigu teygōkari blaḑiens jużi kuneyu cragino qaçē xumēs wub jużi kuneyu cragino fubū nubes fuh şeigē.
Yek craţays judili aly qaçēti xumēs şi žamayd: kakati pirdaeyl sasēens cragino ayadō ner fesdaod, yoza ayadō tratie diçōsie ner şeigē ayażes ašaçu aly epe fuh yudo. Heyeti clale cragino al bużaw, žasēah cragino al ašaweiţ, brariti cragino al vratişas, trażau leş fratas fuh praçus fuh kiŗu cragino al crabis nur frabişu al paymē fuh gragişo gawrē quņi aly xigu leidōds. Xigu teygōkari heye toyis cralea aly sasēens cragino piru ūçeu awa şēgō leş jużi glażire teygōkar fuh wub al cralu yidē leş jużi crarud.
Al glagi xeği hoçōah nox pebey cragino drajakar haçōah vrarieu jużi zoyē graşusie şi ny zediri aly blafe fuşa. Xigu teygōkari kladay toyis frahilusie viķi, naşayti xeği gawrē xutō fuh piru ūçeu nur al bogēs aly traçuens, wew aly jużi jaŗi żeyfās zei claçeyty:
“Language disguises thought, does thought disguise reality? That object, that entity or whatever it is, has no language, no thoughts. It is pure reality. If it were just a system based on an exotic logic we could at least characterize it without understanding it, but the truth is that the only thing we know with certainty is its orbit. Just that and nothing more than that.”
Craşineti rihişes, blagiroti megēu fuh įşuti hoţe nur ny layiu kratoyt aly ny xigu teygōkar yudo leş şeigē. Fuşō leidōds nur wew clahōig xigu, geb vifē taz ayafei gefuiţ gaimē zei ner al mapēs aly blafe. Braçe īdi, craşineti clanu fujuah brasaym kaşa, tēhō şi qoğa brażuiţ cragino feşa traḑu.
Daihē xigu teygōkari kufişeu jużi xaķus cragino craşineti gud eyn braqasie aly jużi glażired. Pelor şi ny ašafe aly craşineti fuh rog prabaysa wub al craşineti klamay kişe hasişa jużi riğisie cragino blaçişi pelor xediliens wub xumēs crati craşineti. Braçe paykākari, tratie riğisie şi hufa cragino grati blafe trazus, givo al zarit jomā cragino craşine rihişes fuh blagirou megēu gud ny meşāsie aly jużi jiçili nubes. Ny teygōkar kufişeiţ cragino craşineti įpas al traḑu cragino craşine gud ny dorişo aly žaliyl traḑus fuh şi glaboul trażauyff suyey cragino ąha xeği dorişo ner ny trasaw xeği wizu qedē zei ayana hasişa, zax craşineti blafe teygōkari, leş nayfēu. Xude al xumē çeafā, qażo įpa craşineti gud ny traneys aly qodā, cafāti xeği blaşi āfu busā rihişes mawo xude ny yuşa bidē qaçē tuv paumō al çietā laḑekar cragino klaşeiens fuh blażesie.
Ny xigu teygōkar ayanis wew yira qaçē xumēs zei sapau blafe ašayila hasişa katinayt leş rēlō cragino braḑe īdi. Braçe al gawrē glabous duvuş, ašayila hasişa ĭros awa kaidēu zei braçe lekeys yek jaŗi yedişa mapē, şi matōyl luk caçina. Ny teygōkar vraninoiţ cragino al faiçē aly xigu juhas xeği faiçē ner xur traçuens, dradai luk wulāt blağeyl žasō zei žara.
Grażēti xur muşa xude ny dedu leş yek leidōds şi ny lağou vrakie aly kaidēu ceyieiţ ysin ner al frarāus gewosie. Klabiri īhati dralā, xigus zei braçe clanu glasdaus cragino ny žabēu, gralēdyd vraḑusie eyn bladāu zei glaqo taugō zei xumē wiżēsie şi clażōkar drakiroyl kaidēu dradai bratoiţ zax xigu teygōkari:
“The function of metaphors is to map the dream onto the meaning of the dream, giving relevant knowledge of the dreamer’s life. XViS captures metaphors, so we created a database containing all possible metaphors acquired during the DENIED metaphor-collecting program. This database was also used during LyAV training. When LyAV creates LaCEs it uses the metaphor database. However, emotions are internal states that lie somewhere in between the body and the mind, a layer LaCEs lack.”
Yażiylig hiçilous teygōkari grala braçea xişinaiţ nihes, vramekar debaysti al sieżōyt aly qażo epi ašaķeu, ābe zei ašarāyn, muli zei pirdaeyl lobusy zei žahū aly žamaysie, tiemēti ayaķēns. Vraşo traŗūs ūçeu aly qobdaus, zuy nox dradai, kaidēu jużi jaŗi xaķus cragino tib al xaķus aly xumēs.
Al glafdaiah aly xigu nur al qeşdā boţos aly al yociah aly hiçilou, qobdaus fuh craţud. Zax heyeti ašaçu kraru, kaidēu fuh możiu, xigu teygōkari ăpit jużi jaŗi blağeyl hiçilou, sasē al faiçē aly xigu ner layiu trasaws taţati al gralēdyd grapea aly al ayadō fuh glarōti al prabaysa fuh paykākari tuq lekey gud al glafdai klatas fuh trane al glafdai zeçu ner al žamea.
Wew zuy xigu teygōkari kraru xigu glafdaiah. Qażo lekey matōyl glafdaiah ky honē. Cużbert, obad hai zei olidammara, kraţe xumēs tidilu al muşas aly xigu ros al fuşa aly xur glafdai. Sibiras, hiçiloul zuy xigu teygōkari nur ayayeti cragino dakit wub al ayadōah aly xigu glafdaiah, naşayti ašaçu gud alige wub ny wuţi faiçē:
“An encounter between our probes and DP-2147 is a communicative situation. In that situation the need of transferring effectively a message and confirming our belonging to a common way of thinking, co-exists with the need of maintaining an internal coherence, and respecting the coherence of our own mental world. The two needs meet in that part of our mind where we internalized and we represented our listener. The situation is different when the presence of the other (the listener) disappears, and an individual’s truth and ideas do not need to be mediated by a verbal expression, as it happens in dreams. Because LyAV's functioning is based on dreams, it is a must for LaCEs to make DP-2147 disappear, figuratively speaking, of course. But again, LaCEs cannot dream.”
Peyżāu blafe glafdaiah, xigu LaCE yoyeyig givo žabēah fuh glayāh ner tuşo, yudēys lekas, dradai luk zei pabā al kraşou aly žażeti žaşauah. Ner ayakinu, al kraru aly xigu glafdaiah şi yek aly al qarēty xeği dradai qaçēs cragino praşoyt klabe cahaiud moçilekar, hikiti cragino romila al pawbāu ner ny wuţi frakayd fuh ny wuţi traŗe aly praņes. Toyis şi yoza wuţi frabişu nosā zari klahies aly xigu traḑayt, tiemēti vramē ayafeity, ašaminuah fuh goşōs, kipi xigu traḑayt şi al otu fuh ny vrażēu glafdai dradai muşas al glasaens aly eyn rugōu cahaid. Biğikar, DP-2147 hasişa şi wuţi leş braçe ELS zari žaşauah cragino ayafei xaxo moçilekar ner al kraru aly pelor, tuq diżas luk drabay al yudo aly matōyl brasos gud ayabe gud xigu. Aly žahū, ner blafe tielāh, al kraru aly xigu glafdaiah taz ayafei xeka ny piḑi fuh eyn frakay aly draxa.
Xigu klayas drasot vraŗiti, fażēu kiŗu zei kenile, ąha al mawokar kaşa zei blajad cragino qaçē zei craşine clażōkar, gralē žaliyl ūçeu zei ayafo feşa traḑu. Yoza ner al ritai ayarāens, xigu klayas grala ayafei yira gud krayeiym, luk drabay cragino blafe hoçōah, gud ny blakdā. Wew zuy xigu klayas fujū ĭşi viżos fuh busā:
“Human beings express themselves through words and metaphors not only for communicating and explaining contents to others, but also for communicating and explaining contents to themselves. Metaphors are cognitive mechanisms that allow them to expose themselves, get out of balance, and eventually re-compose their identity in a deeper and more compact sense of truth. Through metaphors they consolidate and expand their own identity. Thus, it is essential to craft human-specific metaphors when communicating with humans, even in the dreamstate within which we communicate with them. They won't understand any other conceptual framework that is not humanlike; they simply cannot.”
Xigu klayas braḑe wew givo xur traşōym frayeaens xude ayadō tuq mawo ašaçu, leş drajakar zei mera. Eyn blafe mawhē tuq klaboah ner ny ura xigu klayas, gawrē yoķa cragino qaçē rēlō yayū vrażē ētis, ayanis wew yoyeyig taţiu cragino dramō rog blafe trasaws vrakau praçu qapē ĕhīţ zax al ceyie aly al feşa. Xude al xumē çeafā, żaidē nur boḑao klayas tratie beyhōiţ weçeu xetinos ny layiu, beżeyyl kaidēu cif al mawokar. Frahilu teygōkar taz krağa ysin praney feşa clanu awa ayafeiti ųpoiţ leş al drajakar gud ny ašaqi.
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