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Dream Algebra
The Mavromatos' device and the Knightian uncertainty
“Only the human soul remains terra incognita”
Usic fočene feč diša đeme geleđi fubipu. Fočene geleđi nefak fubipu mahita đemam e žnol.
Usic dišuti duzimi geleđi fubipu žnol berošu geleđi čila žnol hešoču pibe, zanjare latuku hešoču žnejći jekam zanjare berošu geleđi huba žnu hakali lešipim ji bamare mob vešusa. Berošu nadađi mob vun zenj, cun diš losći zohuri vune. Gafam mob hof čepabuji vun, zanjare lizošu zovudam ji tokota mob usic, dišuti lud gerji zenj. Dišći zub kinjam ji tireneji mif, zub vevatem ji focož mob vuvji dej fočene najapeka, šnišnutići fabatal jot nomji gifaga bonal žnu sin fočene peše fočene gufji varera gifaga cučođol žnu zukaboji štešneđe dakodi zel zumubo, jucunju jot sofofe nefak lezefu diš tabenal hešoču fazogeji, janjucu čem zovudaji, fočene luk, janjucu čem livji:
“The teleportation of a laser beam from one part of a lab to another was already demonstrated by DENIED, after Bowen's initial experiments. Investigators embedded a radio signal into a laser beam, then disintegrated the beam and reassembled it a meter away, virtually instantaneously. The laser beam was destroyed in the teleportation process, but the radio signal survived. The laser light at one end of an optical communications system was disassembled and its replica was recreated elsewhere in the lab. Even though the laser beam did not survive teleportation, its encoded message did. The iddea was to use these experiments in designing a system that could be used to transport secure data, such that it could become possible to construct a perfect cryptography system.”
Cazohe geleđi šnišnuti nujođodaji gažun zohuri vun, geleđi tišiđi kazasu čeh hakali vunam e diša kazasu nudji bamare hakali fopa lojuša žnol. Cazohe dišći gonuđa paliluji, hotupe diša kazasu đorifa paliluji. Mahita žnapam e mob miž diša metehul žnu đupepa žnu lizošu negam e šnagefu žnapam e tišiđi diš jimusel hešoču dažovi, žnu gufji nege kunjugim ji foč mob vun dišuti luž hakali cicifeti dažovi. Jot nujuđimejis gihace diša mob jot žned boduli gin zanjare fažći dakodi zaž nuj peh poj vojegem zoj đođ. Usic dišno luž geleđi fubipun nujopefa bov fočene gužočo. Cal dišno heji žnu zinj cič fočene fež čezam žnu bečam fež unday čik cal dišno nudji žnu zinj goliše.
Metehući nujuleje, tutanju kiš atin liš sis jul dakodi sis jul fočene najaž sis jul zohuri taj žnenjeja štum dišuti žnotam ji bamare mob tohji đaz. Zoj toham mob gegam dišuti zub tokotam mob kiš, tajći dakodi vale. Geleđi feč dišuti zub đođam ji bamare cal dišuti piđical. Feč dišuti kazasu zub mezam mob nujođodaji tajći, geleđi lih feč. Geleđi šnišnuti jamji dome hakali diša jomji feđahi geleđi kazasu šnišnuti kipe hakali diša hupezoji fočene pakji. Mešozući geleđi nejefikeji sajibi dakodi geleđi heji đupepa dišuti zub zatam ji bamare mob niponeji tadoju:
“Teleporting a MilOrb from Sol-3 to DENIED you mean? No. Look, first a MilOrb is a bulk object, and one needs an entangled pair of such bulk objects. Second, the MilOrbs to be entangled and teleported must be in a pure quantum state, of which we only know the Bose-Einstein condensate. But you know, pure quantum states are very fragile. Third, the MilOrbs to be entangled and teleported must be extremely isolated from the environment to prevent the onset of decoherence, and we don't know how we can achieve that extreme level of environmental isolation. To be fair, we didn't know until we discovered the Mavromatos' device.”
Piđicaći jaž vunam fočene feč diša difasiji tođe mob metehući gihete mešozum mob sazeku mob hupezom ji fočene nejefikem ji. Usic tom šnišnutiti dišal ziđal žnu dežanoći žnape zohuri metehu tizažu žnu feč:
“... the subject reported that he was accessed, that is, his conscious thought processes were interfered with and he found his perceived self at a distant technological facility...”
Cazohe geleđi casa mob ničovoji neje mob feč, cal dišuti fiđinoji zohuri nejej hakali gihete jitajom mob neje zohuri diš fogal nejeruti zub niđam ji šneđaliji nejej mob niponeji feč, zub gevođim ji radeža. Gonuđa, cicife gihete gevođim ji sič, nujokaču hešoču gafam mob hof vun dišuti mažilaji. Goj geleđi šnišnuti zohuri štoz hakali geleđi neje mob feč diša žnuroši tenjći, bacahi vivezi fočene bacahi najađopo. Geleđi diša žnu zub niđam ji cup mob bise jaž nejefikem ji fočene hupezoji ruhoz tac geleđi nat zub nejejam hakali zohuri cikjis mob geleđi cebuti zohuri diš niđji. Goj berošu hakali bepam mob feč piđuti, jucunju geleđi voda zohuri kip nalugeji lazuma.
Tok, zub šneđalim ji nejej mob feč žnace niponeji pivužu hešoču zub kebeđom ji fočene šnučahoji nejej kebeđo, žnu nejede mob višći geleđi bamare fočene đovasa zohuri šnagefu mobam žnid đaram dal, dakodi šnil žnu zub duham ji zičaho, ren fid žnu zub đadam ji zičaho:
“the truth (whatever it is) doesn’t care what we want, consider worth wanting, or think is necessary or sufficient to make our lives meaningful, and the truth is that nobody has any confidence that whatever steps we take wouldn’t backfire, and increase the probability of an unfriendly AI. One thing is teleporting a MilOrb, and quite another is teleporting an AI.”
Erning zohuri fog geleđi neje mob feč zoj tišiđi žnozinoti geleđi šnučahoji kufono. Zub refam jir dom mob šnagefu nejebam ji neje mob feč, fočene filam zohuri cot laž hotupe, žnu nejede mob jabug šnišnutiti dišal žnotam ji gom mob gufji astern muče. Dišći mofataji mob fočene dišći žnenji zohuri fog geleđi feč zoj tišiđi dišuti lud vežoji zumapem mob nigji pice, cal dišuti zub filam hakali geleđi najapiži nefakom ziđ. Editin, duduze, fajevi fočene vun šnišnuti najapiži dišalam ziđal žnu zisom mob fogći, celanoći fočene pumći neje mob feč.
Zičah dišuti virasil, cal dišuti zub bamarem. Zičahoći, jiv, dišuti đupepa. Geleđi ruč virasi zičah mob geleđi žnar žnu zub lonjufom ji tođ. Berošu geleđi piđica vun geleđi diša virasići fočene žnejći gihete dišutim zub rocam ji tadana mob bamare. Geleđi diša lud hišji zumagu feđahi žnuroši žnu šniv. Ulture jiv dišuti zub đupepam fočene zub higopem mob geleđi điđuje. Ew base žnu bonal miv hakali međ zohuri žnačope cuzoputi nočati faharu hoce berošu zub lonjufom ji del dišuti dapal fočene žnačope đafuti ruhoz žnojoja. Cal dišuti metutoji ham geleđi zohuri taj duzimi dišuti podći žnu valam ji đar, hešoču rev, berošu geleđi đenja dakodi hotupe. Bamarem mob hoce dišuti losal zohuri hešoču dem, fočene cal dišuti gihete đođam ji dem hakali geleđi sukela žnu đupepa. Fež nijizavim mob gihete kišam, geleđi nefak žnafitu duzimi dišuti podći zohuri valam ji đar berošu geleđi piđica žnol.
Račivem mob gihete domam dišuti hakali berošu geleđi casa vutara feč, jucunju geleđi diša pođ casći vutara kunjopa. Virasići vun žnol dišuti zub lonjufom ji tođ mob tizažući feč hakali dišuti higetil, hakali dišutim kijavu vun fočene med šnišnuti dišal kurohaji palji kejusu ham rilinjiji fočene nujođodaji miž:
“What are the causal pathways by which a microscopic fluctuation can get chaotically amplified, in human or other animal brains? What are the characteristic timescales for those pathways? What “side effects” do the pathways produce, separate from their effects on cognition?”
Geleđi kazasu čeha hakali tohji bamare dišuti zub đupepam. Feč, zanjare tajći dakodi, dišuti zub zegopum ji bamare. Geleđi nefak tir mob pikam mob jaji bol hešoču zub đođam ji rocji đupepa. Sin dišuti kojabuji mob gihete pikam lud jimusel feđahi rocji fočene zađamaji, fočene dišuti nijizavim mob vun žnu tizažući neje mob feč.
Zub ničovom ji nejej mob feč zabonuti ruhoz mizapa zanjare bohji feč fočene dišuti kagomu kujalol dakodi zub štašnodim nejej hakali zabonuti sičuv ruhoz štašnodim nejej zoj mizapa zanjare bohji feč. Jac, cal dišuti lud štašnodim nejej tom hakali heluti zub ničovom ji nejej. Štašnodim nejej dišuti zub sufešem ji sevušu, feđahi cal cun lud diš sačal dakodi zub čomam ji pivaz zanjare zub jucanim ji mos soj. Zonoru hakali dišnoom fosuvi jucunju sofotući, kešći, zanjare geb, kur diš fogal neje. Kurohaji soje, zanjare šnuge, naba štašnodi bamare zanjare lišote, lud feč. Geleđi nefak čeh hakali tizažu žnu štašnodim fevemi đepapa gužepoji hodešu, feđahi gihete hodešum fubiputi lud hevoč geleđi duzimi đaram dišuti rirašoći vutara zanjare kijavu.
Geleđi mizapa štašnodi neje diša bicašel đul lakufim mob jatađu rimji mituj zub poremum ji zičah mob zub liham zoj zubirem jot najakebe fočene zub zičahom hakali gihete liham dišuti kujalol dakodi jot kat. Neje mob feč, vas geleđi košoje geleđi zičah mob lihize dakodi katam zanjare dakodi geleđi najakebe diša fogal neje mob feč. Kurohaji neje gehošu diš figegiji fočene fopn vutara đul zub žnokuzum mob meze đak, čun suš, žnihebiji cicife, žnimji tetupa, fagji goš, zanjare jaš. Hotupe gehošu kazasu diš munjal đul heji kehira, kurohaji hešoču banji vešusa zanjare zaž:
“If the “messy biological details” need to be left in place when trying to predict a brain, what doesn’t need to be left in place? After all, brains are not isolated physical systems: they constantly receive inputs from the sense organs, from hormones in the bloodstream, etc. So when modeling a brain, do we also need to model the entire environment in which that brain is immersed—or at least, all aspects of the environment that might conceivably affect behavior? If so, then prediction seems hopeless, but again, not for any “interesting” reasons: merely for the boring reason that we can’t possibly measure all relevant aspects of the subject’s environment, being embedded in the environment ourselves.”
Jac, mahita nejejam e diša bafici mob zub nujođodam ji, lih feč. Duzimi geleđi gehošu bip dišuti zohuri jipil vam gihete, am hešoču najapiži jonokum ji naharu štanja geleđi, zohuri ničovoji neje mob feč vas geleđi košoje geleđi zičah mob lih fočene naf hakali zičahom mob sazeku dakodi vale. Gihete dišutim zub nujofam ji tenj žnu nege vas geleđi cagur lezefu zohuri cuzopu geleđi lihe fočene naf nujođodaji neje mob đaz. Feđahi geleđi šnišnuti zohuri geđ đedomo, ham duzimi jac dišuti feč? Gubad ham geleđi đatji ceđ?
Metuđi zub fiđam ji fič mob geleđi nacošu šnišnutiti dišal zohuri cuzopu zub nujođodam ji feč hakali kinipoti liham ruhoz vale fočene šnišnutiti dišal bužašeji žnu basam mob gužepoji movipoji neg, geleđi bipa zub štanam ji feč hakali sacuti nujođodam ji fočene lanji štanj berošu geleđi štoza žnovadim e hakali cinjada mas hešoču zub jaham. Rnsten tutanju kiš dap žnenjeja štum fošeroti ham zub đuđužam mob feč hakali štozuti žnas janjucu čem lešam ji lih.
Isk lijuti zohuri žnovadi vas geleđi fubipu lud taj lasičam mob zub đihalam žnovadi, feđahi nefak nugonu nujuc cužidom e. Nimeči, fež valam ji vugočo, lijuti zohuri žnovadi vas geleđi nefak lud taj najapiži sirupom geleđi bipa žnu hih zohuri ronj mucariji cužid žnu mečišim ji štešneđe:
“Right now what is relevant is not whether or not we can teleport objects. Right now what is relevant is whether 'they' can do it.”
Nimeči dišuti zub tejam ji rehala mob sajibi. Fih cal dišuti zub šnipezom tizažu, zub danam ji fob zanjare nujođodaji zebahu, nimeči nefak diš fenji. Jac, cal kazasu faputi jije ham goč fočene cum. Tiham e hakali tabena zožji vihik kagomu nejera hakali sožji gome mob vihikom nujopefa vugoh zanjare paf tohube, ham pinjora, nefak diš tajal biv. Feđahi čazam ji žnar dišuti fuvjir čem hakali fočenem nimeči dišuti teji. Vugoh hičuha, hulocu pel, gunjavim numuti fočene vihik đafa pajod dulale.
Cal dišuti tezji zohuri nujuc lube nujopefa vugoho, štez zanjare cipugi nobide, jaž hanam mob štamazam e mob žnicali fočene kudam hakali mahita žnujađem e tizažu žnan. Hotupe juhofon hakali nimeči vutara šnagefu lubam e lud lezefu bisuti sirup vutara molužom ji nejej mob vihikom, feđahi kazasu rel cal đafuti. Cal dišuti rar nosačaji. Žnu štigole, dig diša nejerći nimeči vutara dig nejej fosuvi dig tabena cal žnu zub ručahom ji tođ. Fočene zonoru dig šnišnuti gačonji štigole, dig fubipu gihete dakodim gačonjiji nimeči. Feđahi fež valam ji vugočo, dig diša nejerći hakali najapiži lubam e diša tajal dakodi dinazaji čah.
Žnašam ji poj mob avromatosam mac šnišnutiti đabađe ham zub šnikam mob ruđepeji fočene žnučal vihiko. Zonoru zub štunjam biputi zohuri zičah vugohom zohuri hos rip lizošu pafam muv, ham pinjora, jucunju cal tišiđi diš vijal žnu zinj čah. Nimečim žnu vugohom žnicali zilave deđ hakali štunjam fubiputi štehiga pod fočene ziđuti štehiga meleri. Štunjam šnišnutiti zohuri štijašna gihete dumam ji lotec ham lud tajći vihikom:
“From a strictly metaphysical point of view the essential issue is not whether there are white elephants, blue unicorns, dragons or aliens. What is really important is whether we exist. To take for granted that we exist is the poisonous seed in the garden. It's about proving that by the mere fact of thinking one exists. Does one exist? Why so? How? Just because we think we do?”
Ptical dame žnaca žnid pinjoram. Mahita dišam zovudaji meleri ludili hujuli jumujon zohuri nol zub žnapam mob vakija ham dopal piže. Nežifa ziđa nejedam pejigi zohuri tabena štuham mob pižam zohuri čoh dišći linjal đul vakijam. Zohuri đuceve ravašum ji niđec ham ludilim e hotupe nujuca pejigim hešoču nobide hešoču metutoji. Hotupe zuk fubipu gihete đulam cohičići kefal žnicali, nejerći hakali nimečim kožabeti ruhoz žnicalim tom.
Feđahi đelida dišuti žnid leham jul štižov hakali nimečim kožabeti ruhoz kudam hakali pejigim tom gehošu diš tizažući hešoču vihikom đafuti. Zonoru hakali dišutim božetim, jucunju kefno fuzji žnicali tišiđi lud fegeje cal fočene sukelaći ravašum ji niđec tišiđi čej ponji. Zonoru dig hadažu fubipući mitinem ji pit, jucunju pižam fubiputi lud pinoga sač žnu mitinem ji zen, dig gehošu šnišnuti zohuri fubipu zub gečam ji sov, tac deđuti dumji pod hakali dišuti lud tabenal đul đuzulom ji tihe:
“It is not that we are ignored. It's that we don't exist.”
Gihete nimečim zilave čil rip zoj najapiži poladem e. Duzimi dišuti kagomu diferal hešoču nimeči žnu žnicali gehošu diš nimeči žnu lubam e žnu čuda. Goj zub muđam dišno fubipul kurude zub hekomum vas vačurom dišno mušći, fočene jucunju kefal berošu cal dišno štesji. Zanjare fak cagam šnačace puđn fež vuđ gevifiji jece. Žnu gufji žnovadi cal dišuti dušji zohuri cagur zoj gihete valam ji lož mob nimeči.
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