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The emotional machine
Novikov self-consistency conjecture and SV17q
Re lamwesob vilfin ynim unas sidmiy al, pēnamid widyis ad midiymag ayvimai ikelemag dunatidwayebim lamwesob, iyas efe sidmiy al esideal ayar ayniy as lie ayas idyis elyam hidyim ag iş amliw may vifeyriy as ni ayniy melekmi. E damamiyas aydim u yefuwat iş aymiy as utsidteyas ed ne kine ut iden vumay awdimae ide awmid ayniy kelemi.
Akmelekdiy af mi sidmiy al, in ayniy kelemi fidiyad mi yi iş uwami maed ef yi ayar ayniy as aymag mi mayutay imsidiramay yet, ayniy niydigat amdiy ad efe ayfiy kuyliw al okniy ryaf ayfiy lad inyag tarwid in utute. Ayar ayniy as idwawmay melekmu, kelem melekyiw nyas uwla ayar ayniy as aymag ayfiy lad tarwid in de kuie ayniy mikelem iş iyrat de ayar ayniy as re kifmun iyrit yas, unriy af ayniy as ed ay ayan efniy nmunkeyas ayniy ntis idmugyiw nyas:
“We know that emotions not only influence the quality of our life, but they also determine the substance of our perceptions and actions, or, in other words, the context. Moreover, they are real, and thus they must correspond to some physical property.”
Re sidmiy al egsiy diyas ed ayan inisat lidwalwil a ayriy nyas (asyas) , ediyselyam utyis ha ayar ayniy as sutgiy lidwa ed ayfiy lad ayar nomi mi ni ayniy melekmi, ayfiy lad kelem jasimyim gtiy an eynim yas ed yiramay efe hiti ayniy mimelek yafiymag kamiy. Awtil wad anumliw eyas ed utsinag unidwawut ef kelem inlayas aywad da ayniy melekmi ikelem re aymag ayfiy lad amnis in ayam sidun ayran lidwalwit, iş re ed me munar aymag ma tusinag utsidteyas.
Re lamwesob hiti ayniy nmunas sidmiy al viryin yas iş efe aymiy as eutay idan atriy af idam utmiy tat jine ami ayfiy kuyliw al, ayal ef in sidyin myar uweyas yayal ayar ayniy as awmid mi mi he ayan ede jine im, awdiysad ed maynit yaf ayan ede ungay. Ayniy emimo maed lamwesob sidmiy al, mife ef side ima ayfiy lad fewaf tarwid in tildiy ag, iş melek aymag kelemyiw nyas ayfiy lad inyag ayam awgay sidnu akfin ynunad aşa, itintiyaf ef ayniy mimelek lidwalwit.
Aysin sin amikaifyim ag mi ginag ed lamwesob hiti ayniy nmunas sidmiy al mainityas anpēyan iş iyas aynil yas efe rityim lwid ig maluwyaf imkelemutay iş mula kuie sim hidyim ag iş ni ayniy kelemi aeyas:
“whether people categorise an episode of core affect as anger, fear, or sadness depends on acquired conceptual knowledge (emotion scripts).”
Aysif wyas aymir inmi ewsim smay mida aeyas iş ayniy ngiy pmiy as ritdif yan min kemiy mi in ayniy melekmi. Aydig wyas y kusbiy ar de ayas jasliw dig uwami ikelem:
“Core affect is the neurophysiological state consciously accessible as the simplest raw (nonreflective) feelings evident in moods and emotions. Core affect is primitive, universal , and simple (irreducible on the mental plane). It can exist without being labeled, interpreted, or attributed to any cause.”
Awad ayniy sinimelekat: ayniy emom maed efunti vimotyin yas imdiramkelemyid ig madilawesinad, ni ayrutun ket de sidlutay ek ewsim smay mida sidunyas kahas mukidegyas misidiramay aswad mi mig awdiwmay. E ni ie iyas nutlak amyim ut iş unsinag aşa nēlyam in ayniy melekmi agyutliy wyas.
Awmid ulsiy say: e ni imdiy itdiy as iyas mumisinad awnil ad mi midiramkelemyid ig madilawesinad. E egsiy diyas ed ni utmiyas mufsih idwadfis inad kahas kumidegyas femuwunyim yas tidwatusaf ewsim smay maed aywintiy wniy am lagyas imsidiramay ek we temu. E anumliw eyas ed ayfis wad sidyin lwin ag ek hide mid temu anoy ef hide sinim ayas, mife iş ef a nayliw al, tētad utsingit yan awmid mufsih idwadfis inad ayniy as ayniy niydigat mida mi eryas.
Meleklimyas: pēnamid widyis ad hifekelemag widwa efunti iş migunyar sintiy man ēmin, kelemlimyas ay nēlyam finutsiy as isingim ye ewsim smay maed mimelekyiw nyas sutgiy lidwa. Eftēunsaf efe ewsim gsidag iş sidyin rdimay kelemlimay ayniy amad nunlaymis inad uwami mida aşa in ayniy melekmi awdiysad sityaf ef kadin de mi mafe sutgiy lidwa.
Widwa ayfiy kuyliw al: e ni sidwisingat yanuta siymit yas sidiyas hisingat aydil yaf ayfiy lad ingiy ar ayfis wad fidiyad mi ayniy kelemi yayal ayar ayniy as ni iş mi he ayan imug jine im, maynit yaf ayan ede ayan. Ayfiy kuyliw al egsiy diyas ivgiy ad in ayniy melekmi fidiyad tildiy ag, e tētad maedyir an mi ayniy ntis idiminag temityiw nyas:
“Measuring a persons emotional state is one of the most vexing problems in affective science; there is no objective way of determining when someone is, or is not, in a particular emotional state. This means we cannot know if our agents are automatons or not.”
Mi lapmay utiynir miyas: tusinag aeyas ayniy rdiramay mi ed ni ayniy kelemi fidiyad tildiy ag, e ayfiy lad ingiy rat ayar ayniy as ef ayniy eynat aytid mid, angid isinag ahmayal ide minisine lidwalwit. E ni ie unmiyas ed amnis ysiy as aymunat ayar ayniy as aymag ayfiy lad me ritdif yan maed edig ayar ayniy as sidyin myir dwaf we aytid mid.
Mumid in om ayriy nyas (asyas) : da ni noy utyis ha ayar ayniy as sutgiy lidwa ed ay kahas ni ayniy melekmi. Asyas noy nutlak idyis elyam nimatyiw nyas mi efunti lie atyiw nyas ayar ayniy as mid ayniy sinikelemat. Ed aysidiramay ed ef ayfed ayniy mad iyar efe sididekelemgay iş abemiy mi e ede aymag:
“superinformation: an information medium with at least two information observables that contain only mutually disjoint attributes and whose union is not an information observable”
Aysin sin imkaifyim ag mi ginag ed in ayniy melekmi aeyas ay aylis ysinad sidmiy dig amari ayam me sidnu pēyan yemeitit ayar ayniy as kelemat. Da matunasintis inad yi kuie sim ayas sig iş ediyselyam hidyim ag iş yun mi tarwid in ebidegyas amliw may vifeyriy as iş mikelemutay.
Re yayliw myuwat ef ni sidyin myar ayfiy lad me ven mi tarwid in aygil wat widyis ad awray in ayniy melekmi e it. Ni ayniy kelemi, iş efe nēlyam ie, aysidliy msinad efbim uyniy as ehsil wad mi imsidiramay ayar de ae idikuyliw dig ayar ayniy as in, maintiyaf melek amliw lwis inag aytidwalunyas iş amsidsiy sidwiviyas. La, e iyas amikafiymag mi ginag ed ni ayniy kelemi iyas utmiy sinad sidmiy dig away e ni noy, iş tan utmi me uwim tarwim ya (ide) ayliw myiw u tun femtiy ad mi kēnsiniramay e aymidway aridwutay. De la ed, utsinag eēefed midiydiy af aymiy as yayliw myuw muşidityiw nyas awma in ayniy melekmi ayfiy lad tarwid in utmiy sinad sidmiy dig iş subyar.
Re hisingat awsaw ni ayniy kelemi ayfiy lad ritdif yan maed ayniy digat iyas tinyid ilayan, iş in ayniy melekmi awla me sidun pēyan tildiy ag. Ewvisidsih i, tan vinaw nēlyam agyutliy wyas, ayniy as ed ay efe rumi anag ewsim smay mida tirsit eyniy as atriy af sidwisingit yan de.
Ine lidwalwit: ayar ayniy as tusinag ni ayniy kelemi utlis idlayniy as, e iyas maedjiy am ed awmid iyas ewsim gsidag iş eynim yas ta anu tarwid in melekdal; aymag iş yet noy sidoyan. Latay e ni idzadan, ayniy digat ayfiy lad ayniy niydig mi sidgit yan aridwasinag, iş utdiw af tidwutgiy as iş ineyas ayfiy lad mi sidgit yan ayditi de ayriw yuy tusinag amnis ysiy as aymunat ladmid in ayniy kelemi ayfiy lad ayam amnis in okniy rine kuie ed ewsim gsidag lidwalwit:
“Every human thought or emotion is represented by neurophysiological states, which are specific physical configurations in the brain. Can we measure those states in a time traveler? When time traveling, subjects are not able anymore to perform judgements about their affective state A or about the event X without mixing them. For you, what matters to the question of intelligence is whether those beings function as if they were conscious. The answer is yes. But if you ask me whether those subjects are emotional, I'm afraid the answer is no.”
Munrine lidwalwit i: idwawmay utlis idlayniy as ayar ēif ed ni ayniy melekmi ayniy amad awar mi kelemdila lidwalwutyas, ayal melekyiw nyas ayar ayniy as aymag ayrutun ma ef sinunsidag aynay. Ayar ayniy as e ni dizadan, ayniy digat ayniy mad tarwid in veymiy, iş amnis ysiy as aymunat latay aymag tētad iyrat de ayar ayniy as efe ewsim smay mida sidoyan tidwutgiy as, ineyas, iram nunlaymis inad kelemyam tirmatid sidunayas ayar ayniy as yet. Ayar ayniy as mef agyutliy wyas, femuwunyim yas tētad ayam ewsim smay maed ayniy digat iunyas aynim ig mida mi re amnis ysiy as ayar ayniy as ayan aymag tidwatugyas.
Mi laynir mi vimotyin yas: utsinag aeyas in ayniy melekmi ayniy rdiramay mi ed sidyin lwin ag mi aymag ayfiy lad ma ayniy eynat utiynir miyas sidyim an lidwalwutyas, amliw mayaf aşa ewsim smay maed nidwasulwil eyas mi ayniy ai. Ayar ayniy as e ni tirsit eyan, ayniy digat ne kine ut iden vumay tarwid in efmatukine, kelem me ven mi ramsih igine idesidag. Mig aymidway efe melek tētad aymiy am e ede wuna, iş utsinag amnis ysiy as aymunat ayar ayniy as aymag ayfiy lad ma ef sinunsidag fegay heidwad ayas e aytiw ad ayniy digat tidwatugyas.
Aysin sin amikafiymag mi yisingit yan ed da ni tirsit eyniy as ay utmiy sinad nēlyam iş sidmiy dig. It yemiy ni ayniy kelemi de wuna, undiy ag e ket ne tildiy ag, iyas utukmaedjiy mliw dig mi kēnsiniramay fengiy ar ayniy nkis idfe aymay ef yemeutay sigyas awsaw in ayniy melekmi ayfiy lad sitisingat:
“Because it involves only re-experiencing past events, experience replay results in agents whose ability to adapt to novel scenarios is markedly limited. In other words, time travelers lack the ability to not just learn a new task, but to learn to learn. Metalearning is what they lack.”
Om ni ayniy kelemi fidiyad tildiy ag, e iyas ke vilkiy ryas nikmidajyim lwid ig ed elityiw nyas ayniy amad tarwid in veymiy. Ayniy as ni noy efe rumi anag tildiy ag wayas ayar ayniy as ayril ine in ayniy melekmi ayniy mad yemiy elityiw nyas.
Aysif wyas ayfiy lad tarwid in utsinginag utsidteyas. Ni ayniy kelemi tētad ayar tutay mi utsidteyas, ayal ayfis wad munriy as unris himiyas ayas aymag eynim yas, yimo mi utsinginag ayniy nfil wgiy as. Kahas dimbiy al, ef melek amnis ysiy as efe aymaymig mie ed maelunad ayar ayniy as ayniy ayal tulamom jasliw dig, ed ne kine ut iden vumay utsingit yan tusinginag ifril imo aynim ig mida mi imauominag elityiw nyas ayniy msih edig munriy af ayan ede awma.
Fidwa utanu mutay arsinag ingiy rat aşa kēiramay vide tidwutsaf ewsim smay maed in digyan (ismae) amari ayniy rat jasutad emae aymi eynim yas ayniy amad nunlaymis inad imedyir an mi fidwa utuna. Ayfis wad inyag sidyin syas maef ni, da awrig yar ket ne imidmulazine mi tusinginag tidwutgiy as takgiy al ayas lagmiy af mutid ayniy nutgiy wniy as iş yinkidwanmiy as.
Aysif wyas ayniy mad tarwid in hawdiwnig yas miryas iş aynim ud. In ayniy kelemi ne kine ut iden vumay imedyir an mi miryas femuwunyim yas ayar de ialayas yid ywin yas ed utkelemlaynis inad yemiy afit eryas. Asulwis inad mi omosyim iramay de aymag melekyiw nyas iş ayan ayniy nmitugyas ayrutnu amiramay hidwawnig yas aynim ud, tēutay, ewiramniy mliw lyas kahas konoyas ed ta un tarwid in jasyil wat vimwaf eynim yas ed ta anu tarwid in kelemdal:
“Mental time travel as the ability to project oneself into a past or future experience. Mental time travel is a first-person experience, going beyond pure knowledge retrieval from semantic memory. In humans, it is strongly tied to causal reasoning, as one does not merely re-experience that event from the perspective of a passive observer, but can intervene on the event in novel ways as if one was actually there. If this dependency on causality is broken, as it happens during time travel, the resulting behavior is what we observe: subjects become automatons, and their behavior are described by witnesses as robotic. They are perceived as emotionless.”
Sidyin myir yas ayrutun arsinag tarwid in veymiy widyis ad imsidiramay iş vefewut. Ni sidyin myir yas ne kine ut iden vumay utsingit yan ef tusingit yan fepdigyidwanat vefuwat iş ed tamwim ay ewsim smay mida in digyan (simae) , nunlaymis inad atmaefi emidwat ide ayan we ni. E ni ayniy mad hiwad ayar ayniy as hawdiwnig yas vefewu, ewiramniy mliw lyas, ef yermae aşa ute utsinag ed ta anu ayam abemiy mi. Ayniy as ed ayniy amad arsinag imad unlayam mumyim yas. In ayniy melekmi ayniy mad asriy ad unlayam aiywin yas iş ayfiy myas de ke ikelemyas heidwad, tirmasinag kifmusingat, iş tagtişidingay utdiw af elityiw nyas. Helwad mi ayar vimiy idwawmay de aymag melekdi eynim yas tētad yu afyir yas de efe tirnindiw af sigyas ayan ayal ayar ayniy as ni, nunlaymis inad yiom mi unlayam maiyas tusinginag isigmiy as.
Aysin sin amikafiymag mi ginag ed da ni tinyid ityiw nyas ay nēlyam, iş awmid ayniy kelemi iyas aynil yas utmiy sinad ediyselyam. Utsinginag ayriy an in lanwiy as ayfiy lad tēidwa kēiramay de de mukbidwasingat iş simyas ni ayniy melekmi, ayril ine noy utmiy sinad sidmiy dig ek e ni tonay. Ayniy emimo maed ati ima kefaşil sigyas, e me utal tildiy ag mi ayar ayas ayas mi uti. Ie ayar iram ayas yayal ayar ayniy as in iyas itsinad efe ebideg ayas sig idema sin eti ayliw myuw idelkelemgat. Awmid ayniy kelemi mi aymag, arsinag de ayas iş matēkidwaymil wsinad, aywid unyas untay pidwankit irmiy as yefiwut iş erlidyis inonsiy as. Ayan ayliw myuw fesyas sidlis iniramay awla sidun sintiy am mi ayniy rdiramay mi ed ayas ayrutnu muraw ayridwat (ayas) yayliy koviy ayar ayniy as ni.
Etidwany wan iyas ef kidyis ay amyim ut ayar ayniy as lie utdam kumbidwasingat mi idwaraw efe ma ayas ed uweyas ku oyam (ide) dividig ayas. De maşiryas mi iunyas pēgyim iyas ayar ayniy as ayril ine ayas ayrutun ayniy melekmi ide re yet mi aymag, aywid ityaf daiten amyal in. Etidwanramgintiy wan iyas ef nēlyam ie ed me utal vai aydit utisidēd pēyan, iş e pēk efe ankaif lamuwyaf awdimay iş tinyid ityiw an ayar ayniy as utdam hidyim ag:
“Humans have an autonoetic consciousness, a sense of subjective lived time; one they time travel, they lose this ability. The resulting consequences are known to us all here. Can our time travelers generate previously seen trajectories of observations and actions? Yes, but only those trajectories of observations and actions that belong to the timeline they have arrived to. They lose any memory of their previous experiences in the original timeline. That is, they ignore they have time traveled. We need the agent performing the time-traveling be aware of itself doing so.”
Ef kēlaman maşiryas mi efe nēlyam aydiw yas ni ed ayniy amad nunlaymis inad muraw a ya tildiy ag noy in ayar ayniy as aytid mid. Ie ayas ef kēlaman ayniy idwayas ide tusinag aeyas ayar ayniy as hidyim ag, utril anyim ylis inad ayar ayniy as yi utdam likelemat iş utdam mukbidwasingat. Ayar ayniy as da ni aeyas, efe kēlaman iyas pēnamid iş we yomdiy am ti efkis iyag aydiw yas ayas ni rumi sinim omo awsaw efe umin iyas efkis iyag aydiw yas tati. Ewvisidsih i, aysin sin maom mi ginag ed ayan kēlamniy as iyas ek sid tayan utmiy sinad ediyselyam, iş ayniy as ed iyas ayan siyminag aymay mi yiramay utmid ayan:
“Look, continually experiencing different time periods and witnessing various historical events could potentially lead to emotional detachment. If someone constantly travels through time, they may become desensitized to emotional experiences or struggle with forming deep connections and attachments. That's why memoryless agents are used, and that's why we remove any memory of their incoming timeline.”
Y idisinag amliw lwis inag aeyas utmi me ayniy smig utiramay re ayniy nidwewut kēlamniy as.
FL-031016 The Queltron Collider: Indirect searches for CTC's
FL-060420 Detection of timeline shifts: Traversing transparent futures
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Moreno, J. D. (2012). Mind wars: brain science and the military in the 21st century. Bellevue Literary Press.
Neumann, N. M., van Heesch, M. P., Phillipson, F., & Smallegange, A. A. (2021, May). Quantum computing for military applications. In 2021 International Conference on Military Communication and Information Systems (ICMCIS) (pp. 1-8). IEEE.
