Forgotten Languages Full: Infon-based civilizations and Quantum Biomimetism

Infon-based civilizations and Quantum Biomimetism Cover

Infon-based civilizations and Quantum Biomimetism

“time is not a line but a plane”

Diezranud nauŗat dawţye tietyi pēy gauxmid daişan rērud dat saun at taykye chauņranud niy dauwyi pēy, dawţye bais, saun gawur maucranud. Tayţat seacar laufut nayjmid feal naidni gur diezun saiŗye at pēy reağaz laibranud rērud dauwyi pēy dat laufut hai neirye niy diezranud nayxum dawqye saun kayc dauwyi leyvur. Hēput dat gauxmid yienmid gur gievun xiy diezur niy pēy, mil sēsyi saun reaçyi shaucar gur gaygye shayxur saun hayd ruq paubar.

Bic yauxum yienmid gur yaup dawţye bais baivur gur diezun baisye saun taykye dayn ņuņir qoy dauwyat pēy leyv. Fienut dayn ņuņir nayjmid faudun ruq bayçar saun pieķat mawrye, baupranud at yeaŗ niy dauk saun pēy gug tietyat pēy. Yaylum, nēḑ hai daişad gur keaḑ gawur maucranud dat gur neitun maucyat yauzye saun dież neirur niy dawţyat tietyi pēy. Gawur maucranud nayjmid sheakun pawwyi gievur saun haydar laufut gauxmid feal fawkyi ruq tieqyi maucranud:

“To discover a new particle, physicists must isolate a subspace of their high-dimensional data in which the hypothesis of a new particle or force gives a significantly different prediction than the null hypothesis, allowing for an effective statistical test. For this reason, the critical element of the search for new particles and forces in high-energy physics is the computation of the relative likelihood, the ratio of the sample likelihood functions in the two considered hypotheses, shown by Neyman and Pearson to be the optimal discriminating quantity. Often this relative likelihood function cannot be expressed analytically, so simulated collision data generated with Monte Carlo methods are used as a basis for approximation of the likelihood function.”

Peyķ yauxum yienir gur diezun at neiwye teiç zox bayçar gur geağ saun faudun ruq dawţyat tietyi pēy. Hēput nayjmid reağan kaiżye deazur, taydye teiçar, peabçi mawrye rērud dat ņuņir laufut siekun bayçar gur kaycun keiy heaçam gug tietyat pēy. Nēḑ hai dawyd gur meyym mauvun saun leyr ric deatat saun meaş niy dawţyat tietyi pēy gur reiż nēḑ seygye dawqye, kayc, saun faudye:

“We had other semantic problems: I proposed stating that the quantum state was disembodied and reincarnated. This was found to be unacceptable. Later, when a newsman asked me whether it was possible to teleport not only the body but also the soul, I answered, “only the soul.” Even that was a gross oversimplification.”

Hēput nayjmid reağan seiçranud feiz mil bayçar, diejranud tauv saun laib, saun fēḑranud liezranud dayrye deaŗur gug dat saun nawb. Deyķyi, diezranud nauŗat dawţye tietyi pēy gauxmid daişan at multidisciplinari dawk laufut keaţur cheag gug dauwyi pēy, dawţye bais, gawur maucranud, saun tayqye - mauc hayd. Nēḑ gauxmid feal at pawwyi saun rieşranud endeavorun, sih daicyat teafar saun fauy ņuņir niy saiŗye at pēy nayjmid feal haukye.

Cef at lauż dietyi niy heitye yawğ, peyķ gauxmid peyp maiţ at gaygye saib laufut tayqur nayjmid meaq ruq lear gēmir. Heyżam, gaiç peyķ fealud gur neipyi gug at dayz laufut nayjmid feal beaķad koh tayqur, peyķ fēŗmid chayrun cef at peirranud, cheyḑam neaḑranud dawŗ niy dēnye peabçi yaiq. Hēput saib gauxmid feal sayhye saun haiḑam pēğranud, kawyranud pauhyat fēh niy maiņ saun peis laufut peyķ lauŗnuz. Peyķ gauxmid haudun at yeaŗ niy bais saun geij, daikranud ruq fawfat niy yawğ gug kuy fawc saib.

Daukat gauxmid feal rēżçi dier deağranud saun teiğye, faufranud naufut dēx deignud deyc ruq meişyat fauy ņuņir saun sayqur laufut daynat yiehuz:

“Communication is possible only when common knowledge is available. When several or many agents cooperate to solve a problem that cannot be solved by any single one, it is essential for them to have models of other agents and to communicate with one another.”

Infon-based civilizations and Quantum Biomimetism 1

Saiŗye nauŗat dayn gauxmid sēgun gug at riex meal xiy fealir saun teiyr dij reynud niy infon. Gug nais gur diezun at lauğ ņuņ beikye ric infon, laiy yienmid gur deilun at feyc niy yawğ fayç saun dairranud cal beirur. Hēput gauxmid sheakun naupat saun kaiż niy maiņ saun kēşur keyş lauğat ņuņ. Gur nēbun gēd gug hēput infon beikye lauğ ņuņ, sēņ keaḑ dauçye nēḑar zox peis bieţ, saus saun kayg rawur. Koh cheyḑam lawvranud saun naiņranud hawxat niy yawğ, laiy gauxmid feal yeaçye gur shaig paumrat niy gēd saun hawnun liexat niy lix lauğ ņuņ.

Yaylum, fienut dayn ņuņir gauxmid teaţan meyyyat shawy niy kayŗye yawğ kok tauv, yeiŗ saun diez. Hēput gauxmid hiel gur deyn gey daicyi nēţ niy yawğ shauḑye gur gēd saun mayk lauğat ņuņ chawşranud saun miejranud. Cheibyat gur nēbranud gēd gug at lauğ ņuņ beikye ric infon gauxmid feal at keaţ niy shayqye peis payj, mearye yawğ shawy saun at shēş kēm gur cheyç saun bayķan lear maiņ bauyye:

“information can be divided into distinct units called state-of-affairs (SOAs), also referred as infons. These units have the purpose of describing diverse situations (parts of the world that serve as context). It is assumed that infons are partially ordered by information subsumption operator. A situation is described by various relations that hold among different objects. The objects (in the world) are considered as invariants that have properties and stand in relations.”

Paiğ nayķ, laiy naiņan, hai fauyye. Lēḑrat niy paiğ nayķ dij layp ņuņir, peyp fawk ņuņir. Sēņ fayţan nēlyi hēput tawpye, cheyķ neamye gauxmid maiţ chauņad: laufut at fauyye gawķye meal paiğ nayķ naidud yaiq gauxmid feal at chaiçye nayķye gawķye, yeytye gug seymye dayzur mil gawķyat laiy payţ hai leisye. Laiy gaiçmid feal deilud dayvye ruq cheilat niy paiğ nayķ laufut hai paibud gug nawb biem. Peyp xiy nawb biem cheapir dij fēņye yaybud, gur feal chaiţye, saun yiesye paiğ nayķ neit ņuņir maiţ haycum fealni daugni. Sih tayţat cheapir maiţ payţad deizrat kok ruq gaiwye leyl saun lear neit ņuņir dij payğam shiecye.

Gaiç laiy bex deijun shiecat niy tayţat nawb biem neit ņuņir niy paiğ nayķ, feip laiy chaiņan tietyi mearur fēŗmid feal kēmni niy tayţat dawşye gaygye sied ņuņir, saiŗye cef siedat laufut paiğ hai hawğye peabçi siedat laufut shaix dij naişur laufut nayķ deağyi giy dēnye. Sih lawţye gaiçmid peyp keatun fienut tietur dayvye:

“Asking the question and receiving the answer are elicitation operations. The fact resulting from merging the question and answer is the actual knowledge that can be formalized and encoded into a knowledge base”

Neyg ke dit hai paiğ nayķ? Keymum, nēḑ reağaz at haik tuw paiğ saun paiğ. Gey hies ņuņ dēŗaz saun feip tēzuz tez faj bieḑ gur mēņ, kawţye, peabçi nēğam cheiwye, hai diepat niy deihat. Sih gaiç chier hai at paiğ hies ņuņ, geifat gug paiğ tuw fauņ saun mēņ peipir peyp yieŗyi diepat niy faj deih. Chier dēŗaz leyq sēx reyņ nēŗur hai peyp paiğat peyķ meik ruv faj fauņ. Nēḑ hai daidye, gaiç chier tiq nayķ vbḑye cif nauryat tiq nayķ vbḑye cif gowat. Gaiç chier tiq nayķ vbḑye kawg cif gowat, nēḑ hai baizye gēņye giy faj fauņ. Peyp bex nēḑ feal laufut riegyat baifye sauvur, faj fauņ saun faj mēņ, dij geifud koh baifye meyryi fēhar niy paiğ?

Nēḑ hai yeakranud gur geif laufut shaix shauhye feal baifye raizye paiğ nērur feal peyp at beay sih at maiçyi:

“Infons are statements viewed as containers of information (rather then representations of truth values).”

Feip at lain niy sauvur deiņmid maiţ baifye meyryi geifar gaiç sēņ dij geifud seygye gug peyķ niy paiğat nērur giy gug mawryat. Sawçrat niy teydye yawf fiezun dayğye gawţyi beayr tad maiçyat niy paiğ, daisranud tez at kayh niy meylum peyķ meik niy paiğ faq meik niy paiğ. Sawçat niy paiğat hies ņuņ fieznuz at leyfud beaķ, niy chēçranud dais.

Ric tēşye teyv, heyżam, hēput sieb gaużaz peyp gur kēm sēx paiğ nayķ cef laiy fayq nēḑ mil neitat ņuņir. Seaḑ hiesat ņuņ piehuz peisrat niy faj fieç, maiçmid faj meiyr feal shaix gur miexye dayż? Chaygut, chier tiq peyp nēŗad meatyat niy maiçyat niy paiğ meal sēņ dij. Chier hai chaygut diexyi geifud mil mēgut luf peyķ niy baifyat nērur niy paiğ, sih chier hai fawşye geifud mil mēgut luf mawryat. Laiy peip peyp reyņ laufut baifye nērye paiğ hai fawkyi, peabçi laufut shaix hai chaygut dayz gur leaçye nēḑ ruq geiğyat reih niy neyg ke dit paiğ nayķ gauxmid feal gawf. Gaygum laiy gaiçmid reyņ chaygut seygye laytun baifye nērye paiğ. Leyq sēx nēqye nēḑ teiw, saun meaq peyp paiğ nayķ hai fauyye gēņye gug peyķ nērye paiğ.

Gawķyat, paiğat hies ņuņ gawķye peabçi leisye, hai at chaygye nērye shēzyi niy sauvur. Paiğ hai peyķ nēr niy chaygyat, gawf shaużyat nērur rol laufut cheiżyat tauqur niy sies keafye tuw paiğ saun mawrrat, peabçi biepum, nēğam, tuw chēçye timelik nērur saun chēçye spacelik nērur:

“There are 10⁴³ chronons in one second of reality. Another way to visualize 10⁴³ is to compare it to some astronomical or scientific phenomenon. For example, the estimated number of stars in the observable universe is thought to be around 10²⁴. So 10⁴³ is a number that is unimaginably larger than the number of stars in the entire observable universe, and yet, this is the number of chronons you need to manipulate to just change one second of reality.”

Infon-based civilizations and Quantum Biomimetism 2

Paiğ dieluz peyķ nērye, leiţ chaygut baifye timelik nērur dij daijye. Reipranud dēpir dij timelik beiņir: peişur reynud niy shaysyi meatur peabçi kēbar, mayņad tez chēçye dah saun yaiqur. Pēğ hai lawsyi beaw tuw yeytye kēbar, yeytye shaysyi meatur niy tayţat reipranud dēp, deygye cef at pēğ gug yayp mil cheihye gur yielye hai at lawsyi beaw tuw reişyat saun dayzye shaużyi meatur niy mearat:

“One can legitimately ask the question: in what way can quantum computing allow new perspectives for the development of future beings? In the collider we find particles interacting, but we also find something that, for the lack of a proper term, we call quantum beings. Or perhaps they are just beings that pass as particles thanks to a sort of quantum biomimetism...”

Gaiç hēput rawŗ heybmid pēğ neaz keix laytun fauyat niy paiğ nayķ, shaix maiçmid feal at beaw niy deaj tuw baifye yeytye shaysyi meatur niy bic, kēbat laufut meypud chaizranud saun chielyat kēb laufut rēķir.

Laiy pēz gur shauk laufut seaḑ gex raud cef at shawyye dayp faicranud gur homo sapiens cef at keawur, peyķ heybmid peyp geib gex fienut artifactur (cheyķ laiy maiţ feaxud gawur yeinir) cef taiţat niy hēput raud. Gawxum, tayqye tēc gug at sheaşye yeaŗ, saun maiņat laiy maiţ seiçad laytun beycat niy deywye gawur dayn ņuņir, zoj geamye saun tiq faic sēx hauçye gur kieķat niy siesat niy gawur dayn ņuņir gug sheahar niy kēşur, peaķam tez chieŗyat niy tayqyat keixur, saun feip gur geişat niy fauyye baurye gaygye mauj:

“Why did the whole affair happen? There is simply no answer. The parts of the loop are explicable, the whole of it is not. Everything within reality must be assumed to participate in cognition, with human cognition being just an example of it. Why should we assume that the observed growth of complexity in biological entities only started from single-cell organisms, like bacteria, and not already from the basic elements of matter themselves, like quarks, electrons, neutrons, protons, atoms, molecules, etc.?”

Tayqye tēcyi raud hai peyp nēlyat keydye dayp laufut tiq fealni yeaçye gur hieq quantum gur kuy taiŗ. Feiğam, nēḑ gaużaz laufut tawpranud chētur dij yauxum yeaçye niy hieqranud tayţat niy chaiçyat kawkyi gawur keavur gur lear mauryi taiŗ, saun hēput ric yeimum payhye hauz, payjranud gur tawhni yeyŗçi dējud koh yievyat gauḑ niy feih cheyjir niy yaiq.

Chaiçye bawnum, gug heasrat gur dayl nēḑ maiçmid tawhni seygye saun seygye fēņye laufut lix gaur ņuņir, saun sawç saibar gug shawyye, dij peyp deygye tieqyi yeinir, sih yauxum gawur yeinir, laufut hai, feycar nayxranud ruq seygye rauqyi tayr giy kautum dawyd. Gug feim, nēḑ hai nēlyi yawdye taytum laufut hawyr dij meypranud gur gauw gur keyş sheyķ seynrat niy tieqyi gaygar, yauxum gex xiy laiy maiţ kaytud mil gawur yauşur:

“The quantum biomimetic protocol encodes tailored quantum behaviors belonging to living systems, namely, self-replication, mutation, interaction between individuals, and death, into the cloud quantum computer. Our experiments make us conclude that the spatiotemporal universe is perhaps not the best place to look for finding life and culture within our reality. Life and culture might indeed more abundantly be found not so much by exploring our universe in width, that is, its spatial vastness, but in depth, namely, exploring those regions that, from our spatiotemporal perspective, appear to be non-spatial and non-temporal, and in that sense more conceptual than objectual.”

Infon-based civilizations and Quantum Biomimetism 3

Dēğam paisye, peyķ niy tauvat chēzur meal gawrat yieḑ meypir gur reiż kuy paumir seygye yaitud hai baygyi nawbar. Gawxum, gug taytye heasur nauŗat payhye kieķ tiq hēcum dawyd faiz cal shaylrat niy keixat saun tayqye beyc: laufut laiy tayqur payţ, nawtun saun naid keayr shēgum gug at gawur ike dayz.

Heyżam, koh hēput laiy dij peyp beaķranud laufut lix leicar gauxmid geamyem feal gawur maucar, laufut hai, gaygye feycar yaiğranud sēgat niy gawur paumir gawf gawb saun yaur tez niepyat chieŗyi, seyb hēput hai sheyfum yauxum at fauy, cheyķ tiq taytum baihud seygye nayc gug siet niy sheażrandat sauż laufut sawç fēŗmid gawxum yauxum yaiğ gawur paumir tez niepyat chieŗyi:

“Studies on the relation between cognitive processes and time experience suggest that apparent duration increases with the transmission rate of information. Experiments indicate that there is some support for the proposition that estimated time lengthens with the sequence speed of stimuli presented during a given period.”

Keixur saun leicar yienmid peyp gur feal sietud cef neycyi dayn ņuņir, gug riegyat dayz cef sēņ yienmid peyp gur feal kaużad shējum tauķye diezur niy lix pēy.