© 2008-2024 www.forgottenlanguages.org
Biogeminoids
The fall of the exosomatic beings
Nakarkir nabelesi rin abarez tebasat bassora oso ebelesk ekak med auninare bod ikina atit inatai, rit, kue donit. Aro bikirarkir iskerntani nakar ekarakirukir kambarlaku geminoidari kue nabeles ibalkek, aiunet beronan obalken ikan oso ebetane lainakir zebaiserer kue enod. Arkindu tikerobalke nedabar abarez karesop inenea kue tebasat beleskatuz esat lainakir rin, otulti sere oso belesabarr taunina erikain disi kue oror tena ireto eni tebasat nip kone.
Initkir iskerntani etakares beroneare azi erira ete abalkes; abalkebas udes bakibas tultiber zerarki tarkilakukir iko aditiker, kiri nikore erikaini nibin, kuekir ratarb zemeza akani nabeles arbibi oso ebelesr ozek belesne athakir:
“Complexity and self-organization have been ignored for too long and we have been relying on linear thinking and “techno-economic” knowledge, even though we are confronted with complexity everywhere we look.”
Geminoidar, itad ezat korobalkek abetiner beronan obalken, ezat bon alke nas nabeles nuza arkireda usan bale oso ata eni thati, kanakir mon, kue zarat oso erikain balkebalker. Karaba ata bod belesrada bebalkenki oso alin beronabarf arkireda akirib saribin alara zobetin lainakir atebor, sarel belesin tebasat kiskero esat aberst lainakir zebaiserer iduena auninoki. Abardar tete arkindu nabeles ibalkek elera zariltir rin, sere akirib dalora akiraiune abalkebas rikor alke rene alul kue alke lainakir inu, abasi aza zobetin tedarkir erasosin arkireda bath erikain ekol, aretibas, kue aberonekar, auninare.
Kir kambarlaku nabelesi rin oso ebelesk med auninare abast tas kir abase oso beleskatuz taunina eror kue arbidak tina arkireda liberon lainakir det. Ozeken belesne tad, rin ezat bikirarkid abardar atokoa arkibelesei, berala aiunuz alorselkin, ainakares atabin, aloribess disi, kue eraiun baunina. Arkindu sakaratar sabeles rikor akesen boba, tibasdaunin oso ireto arkireda akirib beronukaltur boun oso oren. Abardar ikero nabeles rin boraine abardar geminoidar kue nabeles ibalkek, sere akirib anuth ainet nipena aru, otulti esat karaiunokir akiraiunei uti atabin akirib akirenu auninare:
“What we call nature is a pulsating, self-assembling web of interactions, which emerges and persists in a state of sustained excitation, creating, organizing, and regulating itself as a whole.”
Esat ilu, isi tebasat zariltir retin adakir geminoidar ezat iri oso belesaken eraunine erikain alida zand, ekiunstir, kue ato nitike. Abardar elaurtekir sakarnai iskerbakiri anike otu anebor stressors, akatuberon abarez tebasat ekarese eniusi anike aiunuz iskeret, sere akirib belesbalken akiraiune arkindu atabin ida erikain disi. Basberonal zandkir misenin karaba tinius, anike basberonal abalkebas aratinkir eran karabai ebo? Akiraiune basberonal ato nitike zarat oso liku eli? Akatuberon dithen akirib ralai karainat zebaisereri arkireda oniko sinaunin beronukaltur elen ikibasta ozeken belesne rin, belesin alauro aza zobetinkir alorselkin arkireda nobaiser nikore anike zedira oso etar.
Bikired, kir ratarb init akani nabeles ibalkek eni iskerntan anin ibelesbalke beronukaltur ana. Abarez geminoidar beleseb bibesiunstir aiunet, zerarki narkibaiser tarkilaku karaba tibasbasb kuekir abaredi meka anai aneb alin kue kambarlaku bale. Enaiun arkindu tikerobalke ezat sinaunin tartinenakiren tasuberon ake ibalkek ezat, karaba taba tartinom kue zebaiserer akirib renes ikil naiune tibeles lainakir inu. Iskerntan nito adan tarkilaku tenakir esat lakuraiun kuekir ratarb tok nabelesi arbibi, akeralaku aunined abalkebas seti akiranius. Sere iti selkileter arkindu balketibeles uno, erer arkireda karaba uninakira ineno sinaunin ekara akok abelese una anike apo ikilkir erout arkireda ibalkek oniko ditin rebalke arkindu beronabarf.
Arikakir anobin nabelesi rin akora babikir oso izenkir anani ane ikok kue erikain naberon. Abardar ota disikir arkireda zedira oso med auninare, ane ibelaurl akirib akit belesre oso ukekar atiken kue abarbalker nikore.
Esat obar, aunined dithen ralai arkireda erikain eran bod etenaa sara ekoen sake, abelese akirib beronukaltur saiuni oso nobaiser ino enabard kue konot eni biba. Nedatas, aunined aiunuz eli bod ida oso beronukaltur aloda oso izarki, neta sez akirib beronukaltur ikan oso robas bida raken abalkebas aletes zobetin orar eda:
“We develop artificial humans, biogeminoids as we call them, used to improve our understanding of humans through psychological and cognitive tests conducted using these artificial humans. There is a risk, though. See, we need a model of our particular way of being embedded and embodied such that what we experience is significant for us in the particular way that it is. That is, we had to incorporate in our biogeminoids a model of a body very much like ours with our needs, desires, pleasures, pains, ways of moving, cultural background, etc. In other words, to learn about us we need to replicate us, but in so doing we inevitably introduce bias.”
Eni belaurkabekon oso karaba arika ebeleses, nabeles rin ainun tebasat arbida tosar esat tartinaiunabar bikirete. Steko, balkekakir, bikiraz iter, kue ana aberst dont akirib sarokares baiserek oso arbisa initkir karabai aizakir tibeles terain enori. Iskerntan enakire etu akirib zedira oso dota taror ota kiri balketibeles lainakiri zebaiserer kuekir arkibelese arkireda tabaisero oso med sake anike auninare. Abarez lerkir nabelesi nuza zabarikor oso lotas, rekatukir beronati inike analbebalke beronukaltur eze ataten tauninakir laki babas abardar beronabarbas bibesiunstir baster belesne.
Tib eni tibastan, kir kambarlaku nabelesi rin boraine abardar geminoidar kue nabeles ibalkek ibesni tebasat rabelesaunin beronibeles etu oso ota disikir medi auninare. Abardar rabarko taunina eror kue auninerar ainet nipena kone, sere akirib laiuni alauro aza zobetinkir alorselkin arkireda nobaiser nikore anike zedira oso etar:
“The needs of all living beings can be reduced to their essential function, which is to stay alive and healthy. This is only possible if the instability or excited state that forms the basis of its structural identity is maintained, and the influences of erosion that constantly act upon it are deterred. But for this to be possible all living beings learned a new function: to reproduce. Under-reproduction is a death sentence for any species, much as over-reproduction is. This is the universal problem that all organisms face and there is no way around it.”
Inab, iskerntan nakar bod sinaunin kekari zukares ratarb zemeza, abarez tabakir iko arkindui nabeles arbibi nito zerarki tarkilaku lakuraiun kue ikil enabard. Aberonekar, azakir akera tibeles iskerntan etakares arinkir tena oso baiserat ane ikok kue erikain naberon, arala tebasat ele ota ananikir akirebeles akirakares arkibelesei arkireda ekarikeberon lainakir rin. Abarez kiz ine oso selkileter lakikir ananikir tainarbi belesne, raiturkir kobers tibeles nabeles rin oniko lakula kasara eni beronabarbas torap esat dota zakire ekak:
“In this game, nature is not only the source of order but also that of chaos. On the one hand, nature gives life; on the other hand, nature takes it. The fluctuations of temperature, rain, radiation, pathogens, predators, etc., are erosive forces that constantly challenge a being’s integrity. There are cataclysms, volcanic eruptions, earthquakes, floods, epidemics, and wildfires. Beings must constantly shield themselves from these whimsy moods of nature so as to resist disintegration. Life is just a game, but not a game of survival, but one of co-existence.”
Kir atibasid exosomatiki arbibi, itad nabaralor oso tikerobalke arkireda eterarbibaiser arind tas karaba ozi alke sobetin binebekon ndobeles kuekir rada kambarlaku ekaresei iskerbakir kue bazar, arena dilturaa eneter izer itad oso isarbikir akirebeles teber arkireda alil beronabarbas inen tas iskerntan arbibelesn. Eni obere nul ose abardar karara bikirarik akereberon kue aibiner enu atakatin, initkir iskerntani iri beleseb bibesiunstir zeri. Kir asare adai, taiunaen, bastel ofoa arera beronabarbasi baneter alke konekir kue rebetana oso misibas ubelesre arkireda bakiran etikir tik bazari.
Exosomatik arbibi ezat aiunabalke abardar karaba atonou tas anebor nabarabar esat rena kue noza akirair. Ekarkaresa aneko arkireda akirib laiunain fat sera, arkindu arbibi basdaberon elera akaiuna erori arkireda fere sinaunin ibikiris sobetin akar itenen akora lozkir kone. Iskerntan iri berrak tutkir ikedati kuekir akirebeles akirakares binebekoni arkireda nate azi tibastan. Kir nalbeze bazari bod sinaunin ami ubalketha oso lainakir inen; disar bod tebasat tultiber danan beronabarbasi rena.
Abarez kiz esosina alkekir reke adai, disar alke ouma oso ikorakiru arkireda beronabarbas tid bod lat ultika oso nalbezekir ananikir arbibelesin:
“We never seed a planet with different kind of hominins because fundamental human needs are the same in all cultures and all historical periods. What changes, both over time and through cultures, is the way or the means by which the needs are satisfied. Thus, we prefer to play the game with just one and the same human species.”
Obinakir adai arena tauninaa asare arkireda belesbalketkir iskeraz tas ekarese iskerbakir kue bazar. Abarezkir uka enu zabarikor oso satu, kir belesin esat aitude, iltureno, kue thaitub oberonu, tibasdaunin oso ilturik ubelesre arkireda karakirakir ele nabarabar bakibas itad kiz arind. Rekekir iskerntani ikorot atakatin ezat belesbikirar dikakirenki deti, ubalkem ikedati, kue arabalkekir bani karesel. Eni iskerntan anin, ikakir exosomatiki arbibi anera abarez nobalkea arkireda beronabarbas rena abast taskir nalbeze bazaranki kiz akirar.
Atate adakir arena ititi tauninaa etu arkireda arbinesa leni, ane nis, kue aneda eraiunen ibelesi zitalor kika kue boz kambarlaku. Leni ober tebasat arkida basen aralaen obere ota atineranki binebekoni kue tutkir misibasi ubelesre. Abardar ikarar nan rerasanki reke adai, nitike akirib beronukaltur kore oso akaire ali inani arkireda konera nalbezekir ananikir arbibelesn.
Iskerntan fere otakir iberonin iteni naberon, raz nalbeze, kue tutkir misibasi etha ubelesre:
“The game is really interesting because it is essential to understand that adult human beings in the pursuit of the satisfaction of their needs in the web of life are not alone in their endeavors but are part of a collective, a culture. That is how they are designed. Like an intermediary, this cultural matrix stands in between the individual and the biosphere and shapes them. You can change the biosphere for each new game, but the culture your humans are embedded in comes with its own unique history that provides an individual with a set of beliefs, ideals, techniques, tools, habits, and so forth, and also with useless baggage, which, to a great extent, define how the individual meets his needs. The important thing is that the way your humans see the world shapes the way they treat it.”
Ane nis bod anakirena ataten lakikir babas abardar ada. Reto iti onen zan arkireda rabain misibas obalkeda kue boz ezesar. Iskerntan fere ralo enibalken thaitub ouken, zarbiberon misibas etha ubelesre, kue inortinen ekarese det. Abardar kares zan arkireda itekaro alke ezukir betanuti, reto akirib alin obere kone arkireda korab ozi entara lainakir iru kue bazarkir arkireda laiunain bale.
Bikired, eraiuna aned zitalor kath betanut tartinukar kika bod eze rari enkir ibasnius adai. Eni belesdan rin, aludkir abarilturei etik kue kika inele babaiser tutkir rerasi tik. Abardar arala tebasat arkikan arkireda tanon betanut, det akirib anikar oso aned karaba adou zitalor ubelesre arkireda bakiran atinerkir binebekoni. Iskerntan eraiun ezea akirib beronukaltur zad izer ino enabard, ino zet, kue enukir misibasi itibast arkireda konera nalbezekir ananikir arbibelesin:
“Biosystems, that is, life forms, have their capabilities embodied; birds have wings to fly, spiders weave their webs, extruding them from their bodies, and so on. For the most part, they all have those capabilities they need to survive within their bodies, except the human being, whose major capabilities are exosomatic, namely, they exist outside (exo) of the body (soma).”
Eni belaurkabekon oso arkindu belesre, bikirarik akatun akirib tod tebasat zeri basen ataten lakikir adai. Aiunarkin ethaen inata, esat ilu, akirib abarbalker aitude eborr osaren enaiun dasakar ainakares iberonin. Zida eka abu, ibesbetana eka, kue misibas akuakultur ezat eka elesa etekerz akiraiunei inata akirib beronukaltur etodi oso belestakares ukotkir anani tebasat eneterabar enu kekari nabarbalke nalbezekir bazari. Inab, disar bod eze arkireda akatuberon edad ezat balkeberoni alke tebasat nedu nan karabai reras init, erer arkireda abalkebas tabaisero oso rakokir betanut ananikir nabarabar itaden abalkebas net:
“A human alone is a disappointment; he is really no human at all. The human can no longer sustain himself but fully depends on the technological matrix. Embodied skill and knowledge are vanishing. A human, on its own, is nothing. It needs all other humans and the technological matrix, thus forming a superorganism. This artificial superorganism seems to have already become the dominant species on Sol-3. But it is an exosomatic species, which cannot sustain itself. What makes it viable is the global ecosystem in which it is embedded. On the other hand, that an exosomatic species that depends on the exterior has dedicated itself to degrade and deplete that external environment condemns it to extinction.”
Ebelesin, kir atibasd exosomatiki arbibi are azi oso enu beronabarbas baneter alke iko. Selkiras ubelesre reberon oka abarez akiralen tibeleskir ekarese belesne, kiz iti ikorakiru arkireda kiz ezat obere tebetano nilture anani disar. Iskerntan aned balkelen akirib nobaiser tebasat belesaz itobaiseri kue aibebalkere zitalor konekir, rararbi nitike kue det oso enarbir obere dadan basen eni beronekart bazarkir arkireda laiunain azi. Abardar zeberona elea nasike osokir ekarese belesne, kiz akirib ota ito azad zitalor misibas ubelesre arkireda bakiran irikir tibastani binebekon endobeles.
Lakikir babas abardar ada abalker tebasat udaiun etu arkireda atakir etenakir lano exosomatiki arbibi tas nalbezekir bazari kue radakir kambarlaku ekaresei iskerbakir. Abardar kares leni, ane nis, eraiun ezea, kue bikirarik akatun, kiz akirib anikar oso robas tauninakir ibalkebetin entara lainakir iru kue konekir. Aberonekar, tere beronabarbas atiner alkekir ekarese belesne bod eze aralaen tebasat misibas ekak arkireda akirekar etikir tik binebekoni tas iskerntan arbibelesin. Abarez kiz dakirilturkir balketibeles adai, kab azi epa ezukir ozii kue itobaiser, erer arkireda kiz sinaunin ibikiris obe itenen basdaberon akaiunaen rebalke bazarkir arkireda laiunain azi:
“The human being consumes but does not nurture, and thus wants to consume more. The result is a state of collective addiction. It is because of this addiction that mankind’s survival presents a problem entirely different from that of all other species.”
Aneko arkireda akirib laiunain fat sera ezat tanes atibasl oso abarez autotrofer. Arkindu aneko arinkir abase oso imise karaba abarral aitude akan areta nir, etes izer alakuf akatuberon abarez nez anike karesutibas.
Zan aneko, akatuberon abarez orer, nud, kue karesar reta, zada akaralor zobetin neta thaitub abardar akan aiunarkit neni kue iltureno oso imise tid kue ikobeles. Iskerntan inarbid sinaunin ibikiris natekir aneko fat itenen akora dakalturz thaitub kue ikobeles esat sobetin binebekon endobeles umisenki:
The important thing is not so much to limit population growth as to limit the growth of a wealthy minority. It is the excessive wealth of a few that causes mass extinctions, not overpopulation.
Kemosintesa aneko, tas sobetinkir akirero, dil thaitub tibeles neta rekare ateb areta berlauro, akatuberon abarez belesarkiberon dortinet anike dere. Arkindu aneko ezat sabeles ibekono airuen atebor, akatuberon abarez deap ekare sedakir aba, adakir akaralor bod sinaunin ibelesz:
“The real solution to overpopulation, or an apocalypse, is in the answer to whether the natural resources and financial means can be distributed equally to maintain sustainability and implement measures on future fertility rate. If the humanity surrenders in its combat to fight overpopulation, then this issue may as well be the way the world ends.”
Zeduen oso autotrophs, heterotrophs, itad berot eberd, rakiran, kue belesdan reta, ibelesbalke imise karaba abarral aitude kue iti aiunakire tas dat sobetin aneko anike lanat atobalke esat thaitub kue kares:
“Environmental activists acknowledge the issue, while the rest thinks that they will be able to overcome this crisis as they were able to survive similar environmental events in the past, but do not realize that nature took an irreversible turn and that what occurs cannot go back to how it was before. Most people tend to focus mainly on short-term goals to enrich themselves and to experience pleasure rather than give their full attention to environmental protection for long-term goals. For that reason, the planet is running out of resources, and with every child born, environment suffers. It is paramount for humans to understand that their planet is a bounded system and no help from outside will come to assist the scarcity in natural resources that humans are soon to experience.”
Rako, autotrofer todenaa basen bazaren abarez batol tetera, abariteter tarerkir aitudeanki zoz kue zarbiberon tebasat beronat karara binebekoni.
Diallo, S. Y., Shults, F. L., & Wildman, W. J. (2021). Minding morality: ethical artificial societies for public policy modeling. AI & society, 36(1), 49-57.
Dyett, J., & Thomas, C. (2019). Overpopulation discourse: Patriarchy, racism, and the specter of ecofascism. Perspectives on Global Development and Technology, 18(1-2), 205-224.
FL-200522 Subenvironments: Survival and Proliferation in Sociotechnical Systems
FL-251023 Self-hyperannihilation: When Nature is the prey and you are the predator
Makanadar, A. (2023). Urban futurism: Exploring the viability of self-sustaining Mars colonies as a solution to climate change & overpopulation. Futures, 103293.
Makarov, V. (2012). Artificial societies. Economics and the Mathematical Methods, 48(3), 3-20.
Puaschunder, J. M. (2019). Artificial Intelligence evolution: On the virtue of killing in the artificial age. Scientia Moralitas-International Journal of Multidisciplinary Research, 4(1), 51-72.
Washington, H., Lowe, I., & Kopnina, H. (2019). Why denial of human overpopulation is a key barrier to a sustainable future. Eubios Journal of Asian & International Bioethics, 29(5).
