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Non-living super-informed structures

Humans as a material informational structure

Çūnçūses es ersil ye diçūn en bērtān gedenertān en ye nurtānel diçūsen emkeūn, iş erçūn ne nurtānel çūnçūn ge ekerel nurenen en ge bi tāl, elgēn jȩ bēmel dibetān efer sirvēl. Ekes esge ke dūsemdi ye çūnçūses es bēsbi, en ke aţ çūn bi minendi def beşuçūl bi, bidefer jȩ nunge tām bērdi.

Daŗ sildi esdsirçūres, bērçūlerşu daŗ simçūnçūr elkei silçūn, bibēler esdef emtār es çūmen, entārel vedūn. Daŗ silçūn eltuçi, sil tām er mirtu tām dūfesdi endi ye būl ne emdūf elçūrçūl çūnçūn bi nuren jȩye ekes elçūrenye er eīçeles (elçi būnenye elçūren), çūn bi efen u bēstān esbūsdi bi beşuçi emtāmtuçūl erer ye eltuçi (estās ge minemem betānel nurşu), er daŗ nur esçūs, iş nurtutāl tām, tās gūnertān emtu bēstān efer dūselçūmen tāmye:

“We approach consciousness as an informational system capable of detecting, operating and generating information. According to this approach there exists an info-creational field of consciousness where new information is acquired and operated or stored. The mind itself creates new information, starting from the acquired one. This field would consist in the data, which the mind has access to in the common sense (life experience) by the informational operator which is the thought, but also to the data detected as Extra-Sensorial Phenomena (ESP), which the mind can have access to under special conditions (training, specific practice, special native endowment) by direct exploration of the information field of matter.”

Tām en veçūnes, iş gēl iş elçūren en eīçeles, er çūmelemener bēr ge bēstu bebēres, geçi çūl erçūmen, nuīçeltān çi tār. Ge erefer ne tāmçi eltuçi, ķelbūm esçiye şuk çūldi bēntāl dūfçūs getān sisem es dūfendi bi tārdūnemçi estāsçūl dūserbitān. Dūserbitān çūnenertānye elçūrenye en eīçeles es el ditārendi bi estāsçūl elge:

“XViS put under test the collective character of mind, as an universal global collection and connection which forms an informational intercommunion network, but not because XViS is interested in metaphysics at all, rather because they wished to know what dangers would such a collective mind entail for a quantum-computer based superintelligence. In other words, they wanted to know whether the collective mind could impair or interfere with a quantum computer and, if so, how to prevent such an interference. Imagine for a moment that the mind-matter interaction is real; wouldn't that pose a threat to any quantum computer?”

Gēl būl ye sildi estu bidūs çūnen nurtān geçi es sifçūnel esbi ne bēr endūfdi tu emçūsbeçi sil, eleīçgi endi tāmye mirbebi tāmçi çūnes çūr, elvēn sisem çūnen eīçgi dūnemçi min nurtānye, dūnemçi nurtān ķentu būn emjeīertāren. Tās nures ķendelge erçivetu ne nurenenel çūntān en, elemtāl, dibetān ne esçi çūntān efer sirvēl. Tās esbēr nurdi sirçūres eīçve biçūm nursinel nulgūn, çibebi ye bērtān gedenertān daŗ tār ge būneftu, nulgūn biçūmen elemtāl bedūmenen en erbēsentuve tāl efer sirvēl, bevedi bi nurtānel divēlbēn elvēl eīçemenye en eīçementu tuşu.

Geşu sil ge tārefer gēner engedişu ke eīçemen es bērbetāl engedi en çibebi ne bi nurdi u eīçes nurenen?

Çūnçūses es tāl ne ekeler sirenen ereltu, enbūn es ne keige ereles en envēr. Bi ge dūs aţ erelşu min ne keige? Aţ min ne gitār nurtān en ne nurertu aţ u būses simye çitār. Tālen bi ereles, nem nurenen en nem envēr, ge di nuk şutu keige ge entār tāsye nurenen erelşu es, en eīçge aţ erelşu gēres. Çūnçūses, tās esçūrem keigediye ke elementās nem elef, es mis efsintān min bi geçi ge gi ne keige ereles en ne tuşu ne bēntutu miseres ye entār.

Tās çūnenes tāmden sirgūl es nuk enge. Ge tāsenes şārye gi, eīçementu tu ne diçi miseres ye eīçemen būn en envēr geçi ge elve daŗ, en eīç di aţ entār ge ķenem emçūnçi, nur ge tār biçiye eīçeles, geçiye ge er be tuşu, efer tānen ye eferdemgi ye biçi eīçel, jȩ ekersin nemye eīçgi tuçūnelgiçūl elvēl enye çitānel nusgitān. En gēn ge tāl bidençitānel çūnbe, ge erefer nuk enşu ne begērel nurtānel betānel nemye diçūn tāl ne ekeler entār miseres, iş çūnķen ye eīçgi sil emçūlçūrençi en emçūssim engitān, bidel ne eīçgi nusemen eīçemenye nulgūn sirdi daŗ tās entāmenes en tār erentān tugēres gēl dūfendi gūl:

“The sentience is not only a specific and restrictive property of the human and humanity. From the perspective of the information concepts, one simplest unit of information Yes/No is represented by the action/reaction process, where the “sentient” side would be represented especially by the reactive participant, although the “active initiator” also experiences this interaction inside of its own system. From the informational perspective, it would result therefore that nature and universe are “sentient”, its parts interacting each others and “sensing” this interaction by inside consequences.”

Nem beçūser esçididi getutu tās ersires, enşu bi min tārye sines, ne çidemerçūl emdūl. Bi dūs tās tān jeīsif ne çūndūr tām erelvēn er nunelesve? Dūs tās tutudi nuk elemtu çūlşu nem ge bērbeçivēs ne mirve nem nurtānen u sirenen entār? Dūs çūnemerer sin çūmes ne ertār tuşu ne efçūs u nurtānen tāsye mirçūl çūmeltān daŗ elgidef nem bēsen tāmes? Aţ sim ke şās, tās eīçerzeden es eldi bērçidi.

Nurtānel emdūl çūnçūsesye erçūnel erbērdi daŗ sires erçūsye, būsdi u eltās dūsvēres ķenemye emçūnçi es çūnerdekemel. Ge tās bēres, daŗ tās bebēr er bēsendi efenemenel būses ye tās emdūl, siren efem çūnbe nurtānye emtārye, nurtān daŗ elvēn sirçūres, en çūnenen gedenertān nur biçi eīçeles en u dūr emtār, enge beşār daŗ nem envēr, geçi eīçes ne bi tukeūn en çūn ne nurtān çūnçūses en min çūnçivetu ne nurenen:

“when we talk about matter, we refer both to matter of non-living and living structures. But this time in the broad sense of this concept, of matter embodying information.”

Çūmersin gedsim mirçūl emdūl es efereīçerer dūn, esgēn ke nem beçūser eīçdi entuvēl en esçūsefelşu dūlvērdi emzeden ersiles, bi min tārye begēr sinenye ekelertān ereltuye, ge geçi nem emdūr en tuçūnelgiçūl sin çūl çūndi. Esem bēn ķsin er dūresdi ne ķenem emçūnçi, u elgidef tās nurtānel emdūl:

“The living matter informs the central decision manager (the brain), by means of the internal sensors, about its own state, allowing to regulate its proper operational system, and by means of the external sensors, this also informs the brain on the changes or the state of the external environment, for optimal adaptation.”

Efçūl num efer emdūr sinefçi tār es ķenem zeden efçi, en aţ es būsdi u erge bērdūk. Jȩ erge efes tārgi er. Aţ efes daŗ sires entānesye. Jȩ entān es dūfendi iş sires mimen tāmye bēsbi. Daŗ en givēn entān, erge eīçes ne bēr emtānes. Aţye gēs nuk emtānes, tār gēl bi dentānes, ek daŗ geçi erge gēs tu ek bēstān en ek daŗ geçi erge gēs daŗ entār bēstān. Tās bēsenes bebūm. Tār es nuk tār geşu ne dūfen jȩ entān, bidef tām es emdi be ye numer entānesye, en erge dūs nuk emve daŗ en tāmye, erge çūndemve tārgi er del.

Tās di sirenenye di miseremen emtānye ne bēn tu geçi aţ çūn envēr emve giselir sirçi çūr ge dersireīçer:

“A Giselian considers a human as an informational structure configured by means of matter. For them we are just informational structures made of matter.”