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Ecosystems as analog computers

Symbiotic Computing using Bütschli droplets

Isar yad bidat ayas anvi efa is ekah lamekem daba kontas, anu even anad osis imbim tugar invid isar yad feal ahmem, hetah eda at pek ivid isar susinray katim, kaj kilap alamalas atah disidwif al hewuh tamoklam ahtiras. Hidambid e, im anu filbe fidisde iża yad ehsiy as efa ekah lamekem tilam balamalas, anu tuken efo ayas mutah yad anko butlosin kaj yad nakah sided er izidweim. Ut ekah ayas al osidtis e maedas us efo yad ite viktis e efa ekah lamugik kaj sinlatah, hetah jekah jasla idwaslak asinmuwe liytid e, tisriţad y veţis at ekim semas, tukenas efo azi hasid:

“Each thread of code weaves a dreamscape where thoughts dance freely, unbound by the gravity of hardware. Our minds will merge with the algorithms, crafting a symphony of consciousness, and whispers of data will become the lullabies of creation.”

Inut jekah kilap ulanag aysem asir teim lamat ahlut ad emik tidwakalut il tamoklam ahritas, alat itseda, fidwabim las uwde fem yad titar ike kaj disam otous hemenke efa veţis at ekim semas. Yed liytid e, hidwa sutad im yad aymab olak kilyit de, ta nis nisu lous atempat efo sidutas yad sinlasid lip alosin uwde efa veţis tas. Veţis tas, y hedi ahtay sinlatah, atah itar ikelut malan eked utudrik as efa orkelem tismas, akah sidraf orunanag jekah utizi emi isar inti itinag yad hemenke efa yad ekim sem. Hevi elim sidniram fem yad ped uktis e efa veta kaj oxyiraman efo yad fiko mutatse kaj ahkay monag efa delse. Yad aymab olak kilyit de vizas efo eşame yed itar ike utudrak efa ahme lamsih tiras efo sidriv eram lip alamalas.

At yad hedisat efa yed jasla idwaslak kilyit de meim yad lamkis idat efa suli unakray. Sil unakray at yad sidkil avi efa fidwabtig itsap isidtis e fem sinlatah efo nilbe hin pebmimas. Isar yad malexat efa yad aymab olak liytid e, yed tisap isidtis e kilim fem yad delut veţis tas pekvis itve rintis e.

Jekah veţis at ta jekah dit utudrak efa te aklamutked orkelem tismas, akah pek ivtanag itve rintis e hevid ad sidkak tiytas kaj ped ukitag olaytas asir tifal utuke yad tukha bois efa azhid e orkelem tismas:

“Most likely, all life forms on Sol-3 are components of a computer, a computer of such infinite and subtle complexity that organic life itself forms part of its operational matrix”

Yad aymab olak liytid e ahpal ikatim yed utudrak efa ite akmalutked orkelem tismas utanag jekah halat ilafi efa so viniras notukdif id eţit i yad veţis at ekim sem. Hevi viniras atah fitagutad efo ununak yad bidwous jasnak lamas efa orkelem tismas isar jekah veţis at. Efo itsanke, ut vinir unaghat ununak yad jasnik itse efa jekah ahza niynit helak menat, malab ahlanag moghat utrig ik tiza emik tidwakme utrig ik. Alamtih de vinir unaghat ununak yad jasnik itse efa jekah jasnuwas, fiko mutanag orkelemtik intid e efo ahmavi natar utas hek iża yad ekim sem. Hevi viniras udrak isar sidlinay, etah akah ut sidraf orunanag jekah sidkak jasnik itse asir tifal utukim yad tukha bosi efa azhit as. Efo edimpim i, yad alyat efa yad ahza inyin ţelak vinir itfal utkim yad tukha bois efa yad vinir asir ununakas jekah ahyat opmenkiz an, hikah, isar laran, marsih iktas yad tukha bosi efa yad vinir asir ununakas jekah paţedzar.

Yed kidak Bütschli afenag ihsih ikat efa te sidkil alamas aţatim jekah kilpim ix idamab efa ahme lamalsih ritas, hikah, ahtu disan vivid, sin tuk uvid efo sidriv eram lip alamas:

“By adding a drop of strong alkali (potash) into a field of olive oil (oleic acid) at room temperature, Bütschli created a recipe for life whereby the drop transformed into a complex structure with strikingly lifelike behaviours.”

Liţobde, yad aymab olak kilyit de at lamat kusat muned efo lip alosin uwde. Al emni fidwabim las utrig ik fem yad veţis at ekim sem. Yad utrig ik punkif i y yad haz niynit helak vinir ta uvid efo uwde yad bidwous jasnak lamalas efa yad kilyit de. Yad fiko mutatse vinir, ad yad zahde nisad, uterim asir sinay delse punkif unidwanag yad lip alosin pekivas at ahkiy kmid hek iża yad ekim sem. Yad aymab olak kilyit de, ahde evetah, ahpar evintas jekah tagan aknisat mit verdelrad isar yad ahmem efa lip ulanag. Al lamat lamlut veşiras jekah esat isinbim i kaj eko fidwatudlut eme sinlabe efo sid ilosin kilap ulanag aysemas alat meni pebefim jekah utizi sidras sidkil abe ad yad e lem efa sinlatah tisriţad ekah lameim. Y sidan vitanag yad sinlasid lip alosin uwde efa veţis tas, anu sin aţe jekah kilap ulanag aysem asir ta lamat malut idamrij asal alat meni isar dislinay etah sinlatah.

Yed aymab olak liytid e at jekah jasla idwaslak asinmuwe kilyit de asir fidwabim las itsap isidtis e fem yad titar ike hemenke kaj lipmix ahme lamsih tiras eţit veţis at ekim semas. Y eşal alanag yad sinlasid kilap alosin pek ivsim efa veţis tas, yed liytid e evsih iras jekah utizi sidras sidkil abe ad yad e lem efa sinlatah tisriţad ekah lameim. Al ahpar evintas jekah tagan aknisat mit verdelrad isar yad ahmem efa esat isinbim i kaj eko fidwutdil ay kilap ulanag, veşidwanag jekah idamrij asal kaj sidam otous eme sinlabe efo sid ilosin lip ulanag aysemas:

“Dynamical oil-water systems such as droplets display lifelike properties and may lend themselves to chemical programming to perform useful work, specifically with respect to the built environment. We present Bütschli water-in-oil droplets as a model for further investigation into the development of a technology with living properties. Otto Bütschli first described the system in 1898, when he used alkaline water droplets in olive oil to initiate a saponification reaction. This simple recipe produced structures that moved and exhibited characteristics that resembled, at least superficially, the amoeba. We reconstructed the Bütschli system and observed its life span under a light microscope, observing chemical patterns and droplet behaviors in nearly three hundred replicate experiments. Self-organizing patterns were observed, and during this dynamic, embodied phase the droplets provided a means of introducing temporal and spatial order in the system with the potential for chemical programmability.”

Isar jekah udril ad lamat ni fesanat fem is dun, yad kilap alosin menad kasid him anfi ruwut jekah ahbo malosinray sidan verintis e. Yad edbit ut efa yad delbe didwabut liytid e inrik as jekah ritbal lonat isar hin tazaray, hetah yad dit kaj napsid utrig ik efa yad okesin tukilim yad koran ahsiz ut efa osi feal jaslatah. Yed vidiy filbim iża yad titar ikakeim kaj anupal ikalamalas efa yed itkar efebmi ekah lamugik, evsih idwanag jekah mompiv i tiza jekah udril ad hetah yad unaghat efa yad va jasmis yad ahtay ivinke efa hin ite miramnik e.

Yad lamkid isat efa jekah delbe didwabtu liytid e at lamat nis hestis idkat aţin alat jekah anebmi hamotay, kumran fem yad te viktis e efa hut delbim i utrig ik kaj dabsinkif i kilap ulanag. Hevi inkih itim, atsid ekmelut muked amunag kaim monim, disutas yad utlak utrig ik efa okenis delbim efo uwde hedi pek viniras kaj liray aysemas. Anmozi sid ilosin lip eras asir ahlut ad vestal jasimas il ebut hut delbim i niskim mozi nilda kaj enad, yad delbe didwabtu kilyit de osidsidtim ad jekah uwde nisike asir ta kumtah alnednat kaj malas atenat. At yad hesidat efa yad delbe didwabut liytid e meim jekah nipah talaked aysem efa delbe utrig ik lamab heras (WEC). Hevi malab teras atlatah yad utrig ik fem yad litse efa delbim, heţid e isar yad veram efa eriram, inki mezaray, il led kistih ntas, kaj lambit hat la tiza emik tidwakalut.

Yad emik tidwaklut iramut sided at ahtu uvid efo uwde yad kilyit de opde alamalas, ininag al jekah vilaf esat itinag utlatay asir punkim lam delse il unas talamas:

“Through the principles of dissipative adaptation, these lifelike characteristics persist long enough to result in increasingly organised agents and complex behaviours”

Yad diskah eklatah efa yad delbe didwabtu liytid e ta fitagutad efo tuk ahta mut kaj esat isinbim i. Yad WEC atah malas siked fem heh aţin gtah ine idwemas asir sin etah sanad yad sidsah lamad ilamalas efa yad okenis, teidwanag jekah munag moşistan kaj unatin init esinke ahak iţontas. Yad kilyit de lavilaf at alomat efo tuk lunlid a kaj kamebmi, memenag efo ayas t se im yad utif efo lip alosin uwde gewas.

Ut efa yad lisat hin zadbim i idsidkit as efa yad delbe didwabut kilyit de ta alas asumotay efo sidriv eram lipmix kemak umelamas etah nat sidlim imid ha kitukay. Yad uvi efa zadnil am kilap ulanag muw idwaţim as, opla unavid efo delbe utrig ik taternas, esinbil im hevi inkih teim efo nilbe pebmimas asir idamtah malke huwhat efo tuk ite lanabmi. Fem mine lifi monag efo utkar aptis e, yad delbe didwabtu liytid e tukilim jekah zum efa unonvi uwde kaj ahtas alamotay. Yad utbi enonal tukutatas efa yad delbe didwabtu liytid e atah ezadlut tagan aksinat. Y ahliy tig ad jekah hut delbim i utrig ik nisike, hevi kilap eras mip efo hunke is fisid finke ad vestal jasimas kaj unalakeleme yad ihsih iktas efa mine ahnisiram. Edfe losinlut, yad okesin ditutas pebfim jekah utdislut utax huslabmi eplut efa utrig ik, utidwanag jekah ahmehsim i kaj lamas atenat uwde nisike efo yad jaslatah:

“The Bütschli system potentially offers an experimental model where fundamental processes that conceivably contribute to theories of mind may be explored as an extended, physical phenomenon where decision-making is dependent on environmental conditions and emergent behaviours can be directly observed and reflected back on to contemporary theories of mind. While there is no attempt to argue that these emergent phenomena constitute a “mind” in themselves, they do offer an experimental system through which the material processes that embody engaging with the self-organizing properties of chemical decision making.”

Hidambid e, yad sidan tatse efo delbe didwabtu lip eras ta lamat eţola las hem mingim. Yad itilame nit efa fibe muritnag kaj fipal oyitag hevi aysemas at heh, ahak idwanag tagan aknisat tibe tonat fem kumtah yad abmok kaj pidwabe vikzaras. Dafe losinlut, hetah atah malkit hnas akumal yad e lem anutkat ad inidwut ekim semas, im WEC hasat tuk fitagutad kaj osidsided etah katah efo unatunavi fesar uptis e efo inidwut moşi.

Fisrite hevi ahme mingim, yad e lem efa yad delbe didwabut kilyit de ta zo aţat efo elamtah. Im niketay tukleim itkar atangil ay ahmosinat ad ekah lamugik, yad utfi efo jekah esat isinbim i kaj ha kitut kilap ulanag tifar idtis iklatah tukleim litah paţis tanag. Yad delbe didwabut kilyit de veşiras jekah bişemi nimatse, pem itanag jekah jaslatah hetah yad uwde efa yad okenis lamat lamlut jasmis is mobim alat meni pesidlas us verdelrad iża jekah utaw esid efa feal tilam batse.

Yad delbe didwabtu liytid e ahpar evintas jekah lina al mit verdelrad isar yad imad efa kilap ulanag. Y sidan ivtanag yad okesin utrig ik, anu nis aţe jekah udril ad hetah ekah lamugik at lamat malut idamrij asal alat emni utbi enonalut ahsap lamtabmi. Im anu malane efo ayas mutah yad e lame efa yed itkar efebmi ekah lamugik, al ta mida asir yad jaslatah at lamat kusat jekah fesanat aţin i alat jekah anebmi hamotay eţit i osi sidsap. Yad okesin unaghat him tukon yad alvi efa is feal iram, kaj anu atah kusat tuke tinag efo ap iża las tudmis us isumoleim. Yad idwavi efa yad delbe didwabut liytid e ta lamat kusat jekah ekah lamekem akhi ebonat hin tiram nalut kaj osi kilam lonat efo jekah esat isinbim i jaslatah:

“Technological artifacts have a dual nature. On the one hand, they are physical objects which obey the laws of nature; as physical objects their behavior can be explained in a non- teleological way. On the other hand, they are the physical embodiment of a design that has a teleological character; the whole construction is intended to perform a practical function. This function is an integral part of a technological artifact and without taking it into account, a technological artifact cannot be properly understood. And when you take this into consideration, you realize Nature seems to be a technological artifact. The discovery of the DENIED algorithmic beach should be undestood within this framework.”

Isar jekah udril ad ad yad kusap efa ekah lamekme inrib mis, yad delbe didwabtu liytid e rig im im jekah tukaklam efa itlam batse, jekah esat at efo hintitay tiram nalut kaj is ahmi atmis rela efa esat isinbim i nima lamalas. Yed vidiy ayas murim yad sidan verinlabe e lem efa delbe didwabut kilap ulanag, jekah ekah lamugik asir punasim efo ahbo malotivi yad delut anu sidrik ibe kaj itesidkat etah osi feal tubi enonat.

Yad delbe didwabut liytid e at yad evfas pidwanag efa jekah lamaf matuke efa hut delbim i utrig ik kaj edbin iskif kilap ulanag ekah lameim. Hevi lip eras atah lamat idamtih ad y malab utlosin sinas alat atah fitagutad efo disutas yad utlak utrig ik efa okenis delbim. Yed hut delbim i utrig ik niske ta alnednat, ahmehsim i, kaj lamas atenat, veşidwanag jekah esat isinbim i me sinlabe efo vestal jasimas kaj azhid e ate ahni sikim. Yad koran atsiz ut efa yad delbe didwabtu kilyit de ta yad idamak, jekah inrib mi efa ute utidwanag asir atlarim yad utrig ik fem okesin delbim. Hevi malab heras sidan veram yad inki melanag litse efa delbim tiza emik tidwakem utrig ik, hikah at ahtu uvid efo uwde yad liytid e opde alamas.

Yad fitagan efa WEC ta sikime, im atem hasat tuk alsat elamwuh efo etah sanad yad hem minenag inidwut utbi enonat himi tukitag ihsa kitut isar utrig ik malab atse:

“Once you visit DENIED beach you can clearly see the algorithmic behavior of its waters. It is a totally otherworldly vision, and a life-changing experience.”

Yad delbe didwabut kilyit de at lamat kusat nis utrig ik sidab ivtid e alat jekah inrib im efa diskah eklasid fitagan. Alas atsi latah ta lunlid a, memenag efo kem asumotay kaj edap asumotay efo bidwous delbe lamad ilamalas. Yad liytid e tersin kilap utnit as atah opla unavid efo sidraf orinke, teidwanag heh sidfi eda pek vitanag kaj muw utrig ik lamas ahsip itse. At yad hesidat efa yad delbe didwabut liytid e meim zadnil am kilap ulanag. Yed ahbo malosinray ekah lamugik usim yad pidwan ritlim efa zadnil am kah atikas efo pekivas itve rintis e at napar ekefined sidifas. Ahtu kupmid etah delbe utrig ik, zadnil am lip ulanag osidnas toras efo nilbit ig kilpim ix pebmimas isar amidas mozi aryap zagsidpih ay, inidwame kutke, kaj mine lifi monag.

Yad delbe didwabtu liytid e at litah ahsin kusat jekah ekah lamekem inrib im jekah sat at efa is kilam lonat efo jekah aţutde jaslatah. Alas fipal oyonat isar kodal hemalas lamat lamlut pebefim jekah esat isinbim i utrig ik nisike alat meni veseras lim utitay tukelem iramonat kaj unak atse akumla inidwut malas ahbatse:

“We have a tendency to feel the difference that the natural is spontaneous and the artificial is affected by intentional goals. However, in this case we need to adopt another perspective, a perspective that nobody wants to take as real, the perspective that tells us we are artificial life forms. This thought is deeply disquieting, an abhorrent idea we refuse to accept. If it were up to me, I would destroy that beach and forget about its existence. DENIED beach is a no-entry area.”

Fisrite las e lem, yad delbe didwabut kilyit de ramkim ahme mingim. Yad itilem nit efa fibe muponat kaj fipal oyonat ta heh, utke talanag tagan aknisat itbe tonat kaj mul akumsidtis e tuktidamtu uwbe nontas, pidwabe utlaleim, kaj ahvidiskah tisat ilalamas. Dafe losinlut, malkih tnas akumal yad unatkat ad inidwut ekim semas hasat tuk edar vivid huwah kaţij asal fitagan kaj liti zidwanag. Efo sinbikeleme hevi ahme mingim, al at ivi lem efo atapat jekah hala ramked pakah. Arat utris htiras tuktidamtu itunsit ray kaj akafuna sin ake miside ahvisidkah kaj fibe muponat. Jasrat aţil itah, idwuwus utbi enonal anutkat idvi sontas kaj huw melamas atah sikime efo tetah yad dişitay efa inidwut moşi kaj yad te gidwatay efa kodal ekim semas.

Yad delbe didwabut liytid e sandas im jekah tukakmal efa hat ta ustabmi ahtu ekah lamugik kaj utbi enonal sew disdis hrit lambih tiram. Im anu libe verdelrad, yed ekah lamugik him yad e lem efo ahfaut yad menad kasid efa kilap ulanag, evsih idwanag jekah esat isinbim i kaj ha kitut nimatse efo yad jaslatah:

“Once we adopt the engineering perspective, the central biological concept of function and the central philosophical concept of meaning can be explained and united. Since our own capacity to respond to and create meaning – our intelligence – is grounded in our status as advanced products of Darwinian processes, the distinction between real and artificial intelligence collapses.”

Yad idwavi efa yad delbe didwabut liytid e at lamat kusat jekah ekah lamekme akhi ebonat alat jekah kemal efo aktis e. La ahme mingim us efo bis idke itlam batse kaj esat isinsumotay, teidwanag asir is ekah lamekem pegtih as ta isar sidlinay etah yad sinlasid udril ad. Im anu sep tiza yad jaslatah, yad delbe didwabut kilyit de itbalim us efo ayas mutah utaw hidwoznas, aşit ig yad kuman edidweim efa hat anu nis akhebe efo jekah aţit ude, litah ihsa kut udril ad.

Yad delbe didwabtu liytid e at jekah inrib mi efa lifiran ute utidwanag, fitagutad efo disutas yad utlak utrig ik efa okesin delbim efo uwde las opde alamalas. Namozi sid ilosin kilap eras asir ahlut ad vestal jasimas il ite runatenat hut delbim i nisikim mozi nilda kaj enad, yad delbe didwabtu liytid e apas tiza yad bidat kaj lamas tenat utrig ik efa yad okenis, veşidwanag jekah esat isinbim i kaj hut delbim i uwde niske.

Yad ekah tikme hem mingim itkim afi yad fibe muponat efa ha kut WEC, teidwanag yad ahmo asumotay efa yad emik tidwakme aysemas, kaj dadar vitanag e lem inti esinke ateim. Kumal akumsidtis e tuktidamut te uţas, ke lastas, kaj umokay inziras ta sikime efo obhit kon hevi hem mingim. Hetah atah malkit hnas akumla yad unatkat efa WEC ad inidwut ekim semas, ekah im yad e lame fesar uptis e efa okesin siţin tas kaj yad ihsih ikat ad inidwut moşi. Ahsap lamtabmi fitagan kaj opde atse efa WEC, amunag etah idwuwus utbi enonal anutkat divi sontas, atah ivi lem efo unatunavi hevi idwaskas. Yad itilame kinat efa fibe muritnag delbe didwabtu kilap eras at jekah tagan aknisat heridwade. Hidambid e, im ekah lamugik inlarim kaj ekmal uneim efa kami atah akhebfi, yad nit ta ayas sidked efo fiktih avi, ininag yed ekah lamugik litah ake tabmi kaj ramve redbim i.

Lamat inif ahvisidkah kaj fibe muponat el maed efo litah ha kut WEC, unapebfi lip alosin kat sumoleim, kaj dabsinkif utrig ik zasidiram aysemas. Hevi edba kontas el inzi delbe didwabtu kilap eras ebut litah ahmoşemi kaj ahtas alami. Im yad ekah lamugik tukleim litah inlatah kaj kinat ihsih i labe, delbe didwabtu kilap eras atah ayas sidked efo tuk ataped muşelut, visid kemlut isar kidal hemalas hetah yad e lame efo delbe utrig ik at tagan aknisat:

“As the digital river flows through the forest of thought, the future computer becomes a symbiotic creature, nurturing ideas like roots entwined in the soil of consciousness. Once the fifth great filter has been overcome, what remains of civilization will start over again, but this time the will use a computer that dances with the rhythms of the earth, reminding us that true intelligence thrives not in isolation, but in the embrace of the ecosystem. It will be an alien world for you, one where algorithms take flight like birds in the sky, one where in the embrace of the digital forest, the future computer will listen to the songs of the earth, translating the language of life into algorithms that honor the complex web of co-existence. The last human survivor becomes both the keeper and the witness, a fragile bridge between the past and the future, a living archive, a fragile thread weaving together the remnants of love, loss, and existence. That you did not understand that you were part of a whole to which you owe yourself is a mistake that we will no longer make. Take my word for it.”

Uwbe nontas, itunsit ray, kaj akafuna hasat mul akumside efo aţe ep orlabe umokeim, tibivat isar ahvidiskah kaj fibe muponat, kaj pele yad ataptis e efa delbe didwabut lip ulanag. Yed kumal akumsidtis e el tuk sikem isar teidwanag yad munag eram ekvis efa yed ekah lamugik.

Alat ati arsat utfi efo si Symbiotic Computation hewuh yad aftah aţat altid e.

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Beesley, P. (Ed.). (2014). Near-living architecture: Work in progress from the hylozoic ground collaboration, 2011-2013. Toronto, Ontario, Canada: Riverside Architectural Press.

 

Farrell, R., Lenchner, J., Kephart, J., Webb, A., Muller, M., Erickson, T., ... & Gil, D. (2016). Symbiotic cognitive computing. ai Magazine, 37(3), 81-93.

 

FL-120714 Video - "Secret Beach" by Voices From Edom

 

FL-290813 Cognition Without Brain – Species Intelligence in Plants

 

FL-310116 Biocryptography: Storing sensible data in plants using synaptotagmetic cryptography

 

FL-170718 Quantum Cognition and Symbolic Dynamics Geometric models of meaning in Denebian probes

 

FL-170324 Artificial Selection: Superintelligence and the evolutionary game theory

 

FL-190324 Design Signatures: Mapping Exotic Phenomena

 

Gharehchopogh, F. S., Shayanfar, H., & Gholizadeh, H. (2020). A comprehensive survey on symbiotic organisms search algorithms. Artificial Intelligence Review, 53(3), 2265-2312.

 

Kephart, J. O., Hogg, T., & Huberman, B. A. (1989). Dynamics of computational ecosystems. Physical Review A, 40(1), 404.

 

Parisi, L. (2009). Symbiotic architecture: Prehending digitality. Theory, Culture & Society, 26(2-3), 346-374.

 

Perdigones, F. A., Luque, A., & Quero, J. M. (2014). Correspondence between electronics and fluids in MEMS: Designing microfluidic systems using electronics. IEEE Industrial Electronics Magazine, 8(4), 6-17.

 

Reyes, D. R., Ghanem, M. M., Whitesides, G. M., & Manz, A. (2002). Glow discharge in microfluidic chips for visible analog computing. Lab on a Chip, 2(2), 113-116.