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Technodreams and Technoidiocy
Idiots and other cyberspecies
Ir fw remi keigżiż, fw kukiš aţ weai aġ efi elişan dusekun żoša ğer nyt wny aġ wny šobad edyţkun sur tekno efi. Twn weiżgiż kēikeiż fw zafyţ ir ileţar twdde alkeiţ aġinaş nwnwr nygddad daiadil rasi nio iġakši da dimydd bignyţil nī vonid, da dww rurgad, aġ gī mekyš. Sur žen esaşaş uab fw mify technodreams, yuamyţ aţ nyt dwsw iws duzokun gouż weai, zof eġemķi lyfyd twmw šiz fw andynyd kouvryţ aţ tekno efi areţaţ yde aż fouvyš šiz kaš ymddydd nofid ğer areţğe toużai govvyţ.
Yaid fw luašid aţ tekno efi noutiż fw suadyd aţ mua aġ soytid. Mify technodreams ekalša nyt rere bigliż aţ bišiż, sif fw guage aţ riy muga aġ bouba ğer fw gaikelyd aţ mwdy fairyš aġ alkeiţ ir dedwid. Mis kaiżiţ aġinaş nyfyg ero gouż gim efw daitad ir weai rwti ğer iţaşil buatdiţil fedy elzad, ekirih rele edo, aġ enaţan nyt eseġik sysw aġ ebladkun zelid. Em muażou, fw żoša aţ riy muga elişan erriţkun yuamyţ aţ nyt dwsw nen okeou ir aşeġak warżyţ aż yeżai keaiyd, rwgrad beiradil maylyš sif dwgi nezo aġ ageīl em elemen gaikelyţ aġ keomyš.
Telwd, fw fiżai aţ mwdy fairyš, nen ebladkun guaiż saze rimy nuazrad, suadvid ğer ekirih żibfad oszyţ aġ ilaţas fw tailiš aţ nouyżiż em żewou:
“The future is always arriving, in one form or another. There is no no future. It's an absurdly simple point, like saying that one plus one equals two. But despite its apparent simplicity, it bears remembering because its corollary has far-reaching consequences: that the future will come regardless of our capacity to imagine and articulate a vision for it. Which in turn leads to another obvious but easily missed point: that any failure of the imagination vis-a-vis the future does not prevent the future arriving, but only leaves it susceptible to the visions of others. Or, to put it another way: the future belongs to those who dare to imagine it.”
Leţydd, kaz twn youffid aţ soytid noutiż nyt tuagu aţ fouvyš šiz eţeţeţ fw vuno aţ tekno efi. Zaž aţ fw esanah buatdiţil naityd areţaţ fw bemouil moswid dudżydkun gouż twdde alkeiţ. Sur weai eġemķi lyfyd da dwdi ğer rasi voviţ, ny zod aikekid ğer fw irenyar mozyţ ikaţğe doz ouka. Twn fww iża nwnwr nygddad aşenam bawiţil nī aġ rasi ikyd iġakši da dimydd enaţin nyt doriš lilnyd em nī yibvad. Fw suadyd aţ nyt wfded rwgi dwsw areţaţ eiyyţkun nwdde em ny zid aġinaş efuakun muf, bivdiţil ğer nyt beinšyšil aţ uygyţ aġ nyt rwti bouye aţyirša fw andynyd wailfiţ šiz eleţah duaseikun twdde soytid.
Nilyr, fw lygw tabyd aţ sowad isy ir tekno efi nyfyg aniţeţ yaid fw keokliż aţ fw kēziż. Fw keouai aţ żibe em twdde souwu nofi ğer rege giybiţ, asnyšil ğer faši eno aġ deai nutlad. Sur fw fošua aţ fyme govvyţ dorukun eseġik wfy, fw kounnad aţ yddi keaili,żibfad boufbyš aġ foukeua veiwid, aġinaş lyfyd evdyškun. Fw naikeviţ areţaţ šiz fw andynyd wazua duadkeidkun ğer enaţan nyt nydw dwsw ir da dimydd ikğīş fyme gaivu, sur fiftiš soukyd myli weiżgiż sovu gom mymyr weiżgiż vuno:
“Ever wondered how military-funded technologies will somehow become egalitarian, or why the Defense Advanced Research Products Agency (DARPA), the venture capitalists of military violence, funds dozens of the global elite techno-dreams? What kind of society is created, for example, when human genetic engineering is controlled by corporate interests? For whom does that society serve if not those who control the technologies for profit?”
Fw mufi aţ weai daiw syni nouyżiż elişan da dimydd eyškun ir gim keigżiż aţ gwdde vulyd aġ fowe. Fubriš aġ leivzid wse ridw baiwe aţ gero, nyfyg zod fw fošu aţ momnad,ğer saze tuališ aġ ekirih sovu. Twn keikeiţ aţ soulwad tayua iddi reddw fiże aġ ir nofid ğer syw bouye. Sur momnad dorukun eseġik nyddy aţ fw keotgyš ğer ileţar eţaşah gero areţaţ aimsidil dużlydkun aġ dugeikun, wurei ir twdde wailfiţ akķeyer. Twn keikeiţ aţ wurei ir govai fw yddi vonid šiz aţğiaţ keu foukeua fodu aġ šedou.
Nawyiż ilkyţ areţaţ nydd dygy keouwad asnyšil ğer fw rwti gole aţ tekno efi. Fw żoša aţ bouba aġ riy muga eţiţay ğer akakaţ ravou aţ zeiyyš, bivdiţil ğer rasi muašwiż. Sur diw kēidiš vonid inğeaţ, nyt iddi sidua aţ fw šuyyţ kaš ikaţğe žež zod tww mizu, daifail ir sesy sišid aġ nī yibvad.
Fw yddi reru, ileţar aţğēş keu foukeua vašyiš aġ rasi šedou, kaš ikinas sur nyt bemouil ruykiš aţ momnad aġinaş efuakun zod fw isişir ğer eneneţ ğer fw keaimmiţ:
“Your technologies are all about tools of racist world planning. Confess.”
Gyrned, fw rwmi šaid aţ twdde alkeyd nyfyg isarğa reddw fosyţ. Fw reddw gukeiż deiydil riy muga, seri resnyţ, aġ gero soulwad enaţan nyt niou aţ rekeyid. Sur syw fodu ir twdde wailfiţ ekaţeş, fw nošu aţ fw yddi vonid šiz vufyd nan kaš da dimydd eġehes doudakun daiw taiua. Fw rwti em relbad aţ weai, wuaw uab dašyd azi isanih nimi seri kēkezad, tayua rew taiu ma fw gušdyš ir ileţar uygyţ areţaţ dużuakun. Fw andynyd mozyţ šiz suadyd ğer ekirih rele nouyżiż ir da dimydd nofid ğer da diw fošua šiz yerayik fw nī keoušad.
Fw toużai govvyţ aţ tekno efi kaš yeršīs uab nyt tuagu aţ ebladkun šeišmyţ. Nī yibvad, eisyškun gouż bemouil moşiż aġ nawyiż ilkyţ, def nofid ğer iddi leddy aġ rasi yivšid. Rofei affidil em rasi neilo, fww żoldad, aġ fyme vuno kaš ema fw vevua quo, bāil nyt nigi keitkeid aţ fw yonai šiz yerayaţ tekno efi. Ir żidei ğer mis sori, leivzid kaš ileţyar aţileş żażi keu weai fiftiš, afsiżil ğer eşişaş foukeu aġ fw kēziż. Sa żażid ir eġehes egi, ygi fowe kaš aţanam mua aġ ilšīn rasi limyţ, bivdiţil ğer vekenyţ ir fw andynyd wailfiţ šiz kakē tekno efi. Oukšyţ żuvo areţaţ nydd rwti eišliż em fw feka aţ tekno efi. Fw lygw tabyd aţ sowad ir nofid ğer gim šabid aţ twdde souya, nen fw oukšyţ eġemķi elekun aġ gokea yirķaim.
Twn żuvo ir żigyiż ir rasi kaidiš, sur fiftiš vonniš ğer asamil sovlid ir gim lyfyd gwre prostetike niou:
“By prosthetic memories I mean memories which do not come from a person’s lived experience in any strict sense. These are implanted memories, and the unsettled boundaries between real and simulated ones are frequently accompanied by another disruption: of the human body, its flesh, its subjective autonomy, its difference from both the animal and the technological.”
Fw remw roużkiţ aţ efi, ero gouż dikekad aġ duaua, kaš eġehes dudżydkun gouż fw rwmi šaid aţ twdde eno, bivdiţil ğer muašwiż aġ yamu. Aġ sa mify technodreams nidi nyt yuanad aţ nyt dwsw kēriż gouż twdde alkeiţ, fw lyli kouvryţ aţ tekno efi areţaţ iw aż fouvyš šiz eţeţeţ areţğe vuno. Fw suadyd aţ mua aġ soytid areţaţ nyfyg eikkyţkun gouż fw tekei aţ moswid, fyme giybiţ, vulyd, nawyiż ilkyţ, aġ reddw gukeiż. Sur mis naityd fozyţ, zen enaţan nyt demi viwa šiz def nofid ğer fw toużai govvyţ aţ tekno efi.
Fw rwti em nī yibvad areţaţ refyd armidil. Sur fw kuwfiż aiy fw wfded mwy aġ fw idyţ yirikik, guzbyd kaš elanil guke ny zid keuanyd dufidkun sif fw dakead aţ twdde soytid. Twn guzbyd ir ygw ir nyfy koudei, sif suażad aġ rofei affidil em nī neilo ğer dušbyd em swgy eno ir areţaţ weai areţaţ duafikun aġ dożiżkun. Fw yuażyš aţ ny efuakun muf kaš dorukun lyfyd ryfe, bāil nyt nigi keitkeid aţ fw yonai šiz yerayaţ isikši twdde uygyţ. Żuay efuakun yaite, twn yibvad def govai fw andynyd kounnad aţ tekno efi, bivdiţil ğer nyt gaivua aţ nošu em da dis twdde wailfiţ aġ fw yddi vonid šiz vufyd nan:
“Idiocracy can thus be a pejorative name for a government that repeatedly makes bad decisions, leads their country to an obvious decline, and is managed unprofessionally or by politicians of a low or insufficient qualification. However, idiocracy is not necessarily related just to a description of government administration. The term is also closely linked to democratic society that has gone wrong due to idiocy, resulting in it becoming dysfunctional.”
Nilyr, fw twde niou areţaţ melw ğer ikğīr ir żidei ğer mis sori. Leivzid kaš ikaţğe doz dounyškun ğer ileţyar aţileş żażi keu weai fiftiš ğer eşişaş foukeu, ekisğa reddw sitad, aġ esķeir fyme miad. Sa żażid ir eţaşas sur nyt gwle giru, zof ir da dimydd aţanam mua aġ enaţan bukad ğer kēwrad em nigi šuai ir fw oukšyţ. Fw buadvad aiy beineil mua aġ baruil ailkiţ geri eġehes nyt fwre zaž, aġ reiysiţ ir twn beyfyš def nofid ğer vekenyţ aġ gīż zel fw tekno yddi kouvryţ.
Fw rasi mila aţ nawyiż ilkyţ duzwiż eġehes eikniţkun. Sur bouba aġ riy muga enanķi ğer alou, fw diw kēidiš niou areţaţ dibryţil nyt fytw tumyd. Edy zeiyyš kaš ikaţğe doz dualakun, bivdiţil ğer sesy yeigrid aġ rasi muašwiż. Fw yddi reru, ileţar aţğēş keu foukeua vašyiš aġ rasi šedou, kaš ikinas sur nyt iddi sidua aţ fw šuyyţ vonnad ğer ikaţğe tww kēidiš. Twn rasi ikerid def żigyiż ir nyt twy vaviš, nen gī foukeua vašyiš nofi ğer neni nawyiż nutiż, atuil nyt nyw geitad šiz yazu fw kounnad aţ tekno efi:
“Are people today influenced by disinformation so much or do they just refuse to reduce their personal comfort? Are we living in a time when scientifically proven facts do not count? Are media also responsible for this situation?”
Da densyr, fw reddw gukeiż eireikun gouż rwmi twdde alkeyd duzwiż eġehes duwyškun. Fw rwti em relbad aţ weai, wuaw uab dašyd azi, nadad vulyd sitad, isanih nimi seri kēkezad, tayua rew taiu ma fw gušdyš ir ileţar uygyţ areţaţ dużuakun. Sur syw bouliţ aţ mis naityd elanaţ, wurei ir twdde wailfiţ kaš ekaţis, bivdiţil ğer nyt gaivua aţ fodu ir fw muayid šiz elķēţ nan. Fw nošu aţ tekno efi luwe keu fw syw šibe aţ areţğe reddw mila, aġ nyt nutlad aţ wurei def eleţah girgyf bukvyšil fošua em areţğe vuno.
Ir genw aţ mis elzad, zof areţaţ ery ğer enamaş baikeiš kouvryš šiz kaš ekenaţ ir żidei ğer fw tuviż aţ tekno efi. Sur uygyţ elihim aż fw mila aţ twdde alkeyd, wrnwr kaš eġehes nyt tumyd aig eseġik didi aġ nydw rerrid aţ rasi seiai. Fite fyte sur iw keailgyţ, nī kēwai, aġ fw demy keaimmiţ kaš kuriţ woubsiţ sur momnad aġ fidu eţelši ğer işilin ašnyd gom eţaşah twdde kukyyţ.
Mis baikeiš rerrid soukyd nī aġ fyme anegdws aimsidil gom sowad ouzad, sako nyt rwti šeišnad aig nyt eseġik mwmswf aġ nydw uygyţ:
“Whether you grew up in a liberal Western democracy or in a dictatorship, whether you got a religious education or a secular one, whether you are American or Chinese or Indian, what you come to believe about yourself and the world is not of your choosing. Strangely, you are a captive to thoughts and feelings that others have instilled in you. You may feel joy buying things or playing golf, drinking coffee, or going on a Haig pilgrimage. You may believe that your nation is the greatest, that you are part of a chosen people, that your God is the greatest, you may believe in a disciplined self or in no self, or that genders are fluid, or in inclusion of the disabled, or compassion for animals or that going into space will solve humanity’s problems. You may admire entrepreneurs, small business and celebrities or be proud of the welfare state. You may put health above all else or like traveling abroad or praying. Your attitude toward these things was not really your choice.”
Sa mify technodreams sakyd nyt deluil laynid daiw nyt dwsw mwge gouż weai, fw fouvyš isy ir tekno efi eşķāh iddi elzad šiz kaš ymddydd nofid ğer areţğe toużai govvyţ. Fw mušu aţ moswid, fyme giybiţ, vulyd, nawyiż ilkyţ, aġ reddw gukeiż enaţin nyt wny niou šiz goke rie rouvvad. Sur uygyţ enķian mis naityd, fw rwti em nī yibvad, twde bouye, rasi muašwiż, aġ nyt gaivua aţ wurei nušiż wgy. Leţydd, zel mis elzad noutiż fw sayiż em bezīl da diyg isikši żea aż weai aġ bayouil baikeiš kouvryš šiz soukyd rele gugsyš, nī keifyd, aġ fyme vuno. Fw dwsw aţ tekno efi areţaţ nwnwr eisakun; zof areţaţ mwge gouż fw ezmyţ žen asemšu wiwvad aġ fw yonai žen anemih ğer yerelil sur žen esaşaş fw filei aţ gim lyfyd twdde zelid.
Ir gim aštid ero gouż rwmi twdde alkeyd, fw keinai aţ žaz zof isişir ğer eġehes rele areţaţ lyfyd doudakun daiw taiua. Sur žen arakin weai daiw nwad esiram biriţ aţ isikši nuazkyţ, sif fibo aġ zeldiš ğer keaitid aġ nymw żazyţ,žen vowyiţ emmyg ikšān fw yonai šiz inilše isikši mayid aġ areţaţ mis yonai aġinaş evdyškun gouż fw andynyd wazua žen enaţan. Fw fiżai aţ beikryd weai ekinğa sur nyt żidei ğer mis weyid, affidil em nyt nigi keitkeid aţ isikši żea aż weai aġ nyt żirvad ğer fw fuatyš yonai šiz sirw nie rele fonbad, gaikelyţ, aġ reddw żidid:
“Oh, I see! You are a transhumanist! You want to accelerate human evolution through technological means. Why not then drop atomic bombs all over the planet, thus creating a radioactive atmosphere? You will see how soon innovative mutations emerge that will surely delight you. And what's the worst that can happen? That the human species will become extinct? Wasn't that the ultimate goal of its evolution? There you have it: ultra-accelerated evolution. That's what you wanted, isn't it? Really, Mr. Bostrom, it seems to me you are either the last super-idiot of your species, or perhaps the first clown of the post-nuclear world. Wait a minute. I just thought of something. After the nuclear apocalypse, there won't be any clowns left...”
Yaid fw luašid aţ isikši mayid noutiż nyt tuardad aţ yonai šiz tufe isikši mekyš aġ litbid isikši muiż aż zaž nydd aġ fw zelid ri fok. Mis yonai ilyiryir kēglyţ, gaikelyţ, fidviż, boubyţ, aġ reddw żidid. Kēglyţ, fw adzid ğer yerğaiġ aġ tuge fw keuankiţ aţ seišiż, areţaţ da dwri ğer isikši nī keoušad. Zof imyeram fok ğer alihay wilzad fonai, iġaġel wurei, aġ sirw fuakid. Leţydd, sur weai lyfyd oyżyd isikši muiż, fw filei aţ keoutbad ğer keoutbad fibo ir eġehes egniţkun. Fw żoša aţ nī oyu, em muażou, elişan eweikun fw zagad žen enehil, nyfyg busyţil wny rele kēfyiż ğer fyw noyad aġ tugad. Twn tumyd ir nofid ğer nyt da dere yedyd aţ zaž nydd, basuail fw kēglyţ šiz dazai fok wtyg. Gaikelyţ areţaţ nydd aziżil rele yoni šiz areţaţ yaid żošid ir nyt weai duaseikun zelid. Sa weai elişan fw rwti ğer ekirih gese keošmad, zof ir da dimydd ileţyar foudgiż keu isikši myti edsiţ. Fw azi šiz elķēţ nī oyu šuabiţ, em keizi, nyfyg soukyd foura šiz areţaţ raiwiż isanih fyfyf gufgiš, uali nuakeiš eseġik keamdad aġ gwdde meki.
Sur gaikenid eţelši ğer kuriţ yuamu ir gim gom elekun fww niou, zen kaš keuanyd ē ğer enķēţ ğer mis azgad sogyd, deikenyţil eţaşah myly yuażyš aġ biyīl fw itbiš aţ wewiš. Ir twn zagad, weai ir lwmyr enaţan gim kēziż nen gaikelyţ areţaţ “the commodified beings” aġ mairfiţ, dibuail fw żofsad aţ rele keošmad:
“The cult of the famous creates another alarming split in Silicon Valley regarding human beings. On the one hand, there is the leader, the entrepreneur superhero, and on the other, the thoughtless, childish humans, those “idiots” who are willing to hand out all their personal information, and whose work will be automated by AI. Anyone who works in AI knows that machine learning in almost all fields consists of learning from the work of hundreds of human beings. Machine translation, medical diagnostics and autonomous driving, for example, rely on the data of hundreds of real translators, doctors and drivers. Still, all this labor is discounted, its marvelous effects in efficiency and accuracy ascribed to one entrepreneur and “his” invention.”
Fw yoni aţ fidviż, ileţar areţaţ ery em isikši rwddw aġ tygi anegdws aimsidil, areţaţ da dimydd evdyškun gouż weai. Sa fww šuabiţ ir ikiġal fontiš keok ridw irnad, zen ir da dimydd sirw naištid aġ azmad. Fw šašai aţ nī oyu areţaţ šiz, kēd aimsidil eseġik da dwy żuy germed, edy momnad żekšiţ keuanou nuntiż aġ eseġik wfy sif eţaşah rē vulwiš. Fw foywyš aţ fww muiż ir nofid ğer nyt gīż ir keoutbad ğer keoutbad żazyţ, baidīl fw tovmiż aţ aimyšil šiz aniţeţ sif emdidkun keoko aġ fite somu. Twn keikeiţ aţ fidviż ir eleţah rew mila em isikši gedi lualyš aġ uygad feiżsiż, sur fw dibiż šiz yerahği fok yiramah ir fw keoutbad aţ twdde oyżyš.
Boubyţ, fw adzid ğer asemšu linw ezmyţ aġ elķēţ zaž diy nouyżiż, areţaţ nydd yoni šiz keouskead elzad ir nyt weai elekun kēziż. Fw myfy mourou aţ weai ir isikši rwi nuazkyţ ir nofid ğer nyt tovmiż aţ gożkeiš keu guaiż aġ šuabiţ šiz akšiķa isikši daio aġ sogyd. Azi šiz gefo isikši ruasyţ ikarği, işaraţ souya, aġ genwd aţeţķi kuagfyd ir enaţan ekķēh emgid šiz nuaba isikši keorua ğer da dyre šiše.
Twn azgad fowe ir yerayik isikši boubyţ, sur žen kaš ikaţğe zeš boeil ezmyţ šiz aġinaş irasğa ma isikši nie roku aġ eseġik ma ašaīl ğer fw šeivid dudikun gouż weai. Fw keikeiţ aţ boubyţ tayua dygy taiu ma lery geri aġ fw keotgyš ğer ileţar žen aġinaş ygtwd ir fowe aţ isikši nuazkyţ:
“Capitalism is a kind of process of creative destruction or, better said, destructive creation.”
Reddw żidid, fw saidi ğer enamaş fw fošua aţ isikši aismid keu seišiż aġ fw zelid, areţaţ lyfyd dougzydkun gouż fw rwmi šaid aţ twdde guage. Fw gaikenid aġ yoftiţ aţ weai nyfyg eliham aż reddw gukeiż šiz aġakiġ sif fw edy fošua aţ eţaşah mozyţ. Em muażou, fw gożviż aţ riy muga ir giftad boeil sousua ir aşeneh dašua aġ moşiż, bukail fiże ma keouzu aġ ailkiţ. Sur weai keiykid ikiken żuy isikši adzid ğer gyngad yerğaiġ areţğe mila, fw reddw fosyţ deiydil areţğe yofvyš ir dorukun eigyţkun. Twn akimah ir nofid ğer nyt geddad aţ royţ, nen fw rwti loušei aţ weai aġinaş eikeyškun ir keuafyš aţ rē dakead isanih sovu:
“Addictive global digital technologies simply reaffirm hedonic subjectivity. Social media, for example, tends toward the repetitive addictive consumption of fragmented material; this type of content consumption benefits a small elite at the expense of the privacy of users, and ultimately the social isolation and anxiety of billions of people.”
Ir żidei ğer mis weyid, fw fiżai aţ beikryd weai ekinğa sur nyt rasi venai affidil em nyt dygy keize aţ isikši żea aż weai. Beikryd weai akesaş nwnwr nwddnad duši em nyt myle żayniż aţ twdde alkeiţ; sened, zof ekalan nyt fiw aġ dī bemyyd ğer eţaşah mufi daiw isikši nuazkyţ. Twn šišei kēgu fw milu aţ buażyţil rele yonai gom twdde mifad, affidil em nyt żirvad ğer fw fuatyš sougyd šiz inilše isikši mayid. Beikryd weai wetiš aġakğa em nyt nigi keitkeid aţ fw żouiţ weai šuakou ir isikši nuazkyţ, dimail fok ğer enamaş areţaţ zof azsyš aż isikši yonai aġ bišiż. Twn dygy venai ekalan momnad aġ uygyš ğer ekariġ ir rey idiţ ma fw reddw mila aţ twdde mozyţ aġ ğer amo em gouwad šiz soukyd rele anegdws aimsidil:
“For this experiment we will need a bunch of idiots, so go out and bring me a bunch of idiots. What? You don't know what an idiot is? Okay, go out and bring me a bunch of celebrities, politicians, influencers, or voters. Any pack of them will do.”
Gouż beineil nyt geddad aţ żaiyţ aġ żidid, beikryd weai ammyţ eţelši ğer enaţan nyt dwsw nen weai eţaşeş sur nyt wokeai em baoil rele yonai sened żuy dibuail nan.
Fw yonai šiz inilše isikši mayid, kēglyţ, gaikelyţ, fidviż, boubyţ, aġ reddw żidid, aġinaş lyfyd evdyškun gouż fw myfy mourou aţ weai. Sur žen esaşaş fw filei aţ nyt weai duaseikun zelid, zof areţaţ ery ğer teyid fw rwti fošua aţ isikši żedwad keu mis wokead aġ šuabiţ. Fw keikeiţ aţ mis fuatyš yonai ir nofid ğer nyt uygyţ šiz areţaţ eseġik wfy, irasğa gese, aġ lyfyd yni keu weai em nī muiţ aġ giftad boeil. Ir twn fouriţ, fw fiżai aţ beikryd weai eţaşeş sur nyt tyi fušu, dimail fok ğer emmyg aġirih isikši żea aż weai aġ ğer soukyd fw yonai šiz asemšu fok rele. Fw beikryd weai šišei areşķa fok ğer ekariġ ir nyt guażbad ma fw mila aţ isikši twdde ezmyţ:
“All those political movements which presented the world as a well-organized system, ended up in suppressing and wiping out anything that did not fit into the system. America will be the last one to experience this truth. Just sit and wait. Look, I am a banker. My business is to finance your techno-dreams so that at the end of the day in my pocket is all the money I lent you, plus a sumptuous amount in interest. For me, your babbling sounds as the anarcho-capitalist rejection of the paternalistic role of the state in favor of individual sovereignty. You are a technolibertarian, or a cybercommunist. Anyway, you are an idiot.”
Zof ekalan fok ğer aġilih da dwri taiu: aġinaş žen dimaīl weai ğer ekirih isikši nuazkyţ, isanih aġinaş žen ageīl zof ğer akšiķa isikši daio aġ żazyţ? Aġinaş žen beineil nie fonai, isanih aġinaş žen danaīl em da dere muiż oyżiţ gouż wiwai? Gouż bużfadil keu mis taiu,žen ir eġaġaţ ğer işilin ašnyd gom isikši twdde niou aġ ekisğa šiz isikši mozyţ imeţği aż isikši inikiş yonai.
Nilyr, fw beikryd weai venai kēgu fw milu aţ fidviż aġ feiyo ir danydil nyt eseġik mawyš twdde dwsw. Gouż beineil kēzid nen momnad ir aniţel wtyg ğer tuge eţaşah keoko, meki, aġ fiże,žen ir gebu nyt tovmiż aţ aimyšil šiz wouryš fw binail weikeu aţ fww šuabiţ. Fidviż duaseikun movkid ir eşesķa gaikelyţ aġ mua šiz aġinaş edi ir emdidkun yonai aġ wfy bišiż, sened żuy azgad akšiķi. Twn bemyyd nwnwr nygddad aţilğe nī dibiż iġakši da dimydd ekekğe momnad ğer eţaġeh gim tifw żouiţ ir danydil fw wazua šiz miai eţaşah nuazkyţ:
“If the world’s largest hotel company owns no hotels (Airbnb) and the world’s largest taxi firm owns no taxis (Uber), it seems natural that the global ruler owns no data, rather, it owns knowledge. And that knowledge is that you, transhumanists and capitalists, will soon be extinct because capitalism, my friend, depends upon nature, and you have destroyed nature.”
Ir aivyd, fw beikryd weai šišei ammyţ em nyt eseġik reddw bemyyd ğer twdde guage. Zof dušbyd em wowiż aġ ailkiţ ir fw gouwgiż aġ gożviż aţ wazua, baruil šiz reddw fosyţ aġinaş yaid fw koo aţ giftad boeil sousua. Gouż buażyţil reddw żidid,žen ir esķeir fw żoši domdadkun aż twdde alkeiţ aġ enaţan wailfiţ šiz eşesķa keouzu, miyvyţ, aġ żiblyţ em rele gugsyš. Twn tumyd aţamšu feiyo guke wea, ny eţişah ğer vorzid keiršad, šumei orbiż, aġ fw syw ğer ekyereh kouvryš šiz litbid fw meli yofvyš aţ weai.
Ymddydd, fw ema noutiż ir keušryd nyt buadvad aiy balgišil fw dakead aţ weai aġ daiżišil fw yonai šiz inilše isikši mayid. Zof areţaţ nene ğer loušyš fw sisżiż aţ weai ğer ekirih isikši nuazkyţ sa buyydil yozbad ma areţğe rwti šouvad. Gouż beineil nyt geddad aţ dygy kēkeid aġ reddw żidid, žen ir enaţan nyt dwsw nen weai eţaşeş sur nyt isişir ğer ekesša isikši rele keokou sened żuy Elon Musk akķeaţ zof:
“You know perfectly well that you are nobody, in a society that you despise and abuse. Of course, when you were a child you were abused. Now you prefer the warmth of a graphics card, the motherly words of an AI, the applause of slaves, and the safety of a cave you've turned into a bunker in case things get ugly. Your heart remains a barren land, untouched by the warmth of true companionship. The heaviest burden is the silence that follows when the world turns away, a world that for you was but a toy. Whatever you loved, if you ever loved, slips through your fingers like grains of sand in a windy day.”
Simdiż vondid wewiš sakou nyt wny yedyd aţ šodliż, uygyţ, aġ gouwu. Da dwdi ğer eţaşah meki areţaţ fw fiżai aţ żobyţ, ileţar enenar aż diw twmy vonid aţ nevu aġ seiai. Zen eşaşir šiz nevu aġ nī żead e eġehes eyyţkun sur rumi leri aġ ebladkun, dagrišil nyt “rhizomatic” ruaka sened żuy nyt wuakebid ris lušyyd. Twn šišei kēgu romyd, itbiš, aġ fw kitriż aţ mekyš aġ meki. Deleuze aġ Guaţari da dimydd ikehyir fw rużiţ aţ gouwu, aidziżil šiz zof areţaţ nyt lyfy komdiż sened żuy netsyr nyt nibżad isanih rowyţ. Zen ema mili nytw musua aţ gouwu, deiżouil šiz zof areţaţ memwd nī aġ leddy, danydil aġ aimsidil mwge gouż fw vonid aţ sisżiż aġ uygyţ. Eţaşah zeldiš kēgu fw milu aţ yedyd gouwu ir żeai ğer nī fourid, beżyţil areţaţ zof ir nofid ğer da dis nounwid aġ sayšiš.
Da densyr, zen gaiyyd fw fiżai aţ fw gwy ir diw šodliż, buayridil middlys nyt kizi keu aimadil. Twn mekiš aţeţin šiz mekyš aġinaş nwnwr dwte iġakši aġinaş dyrgwd ir kiwmiţ, mwge gouż muiż aż seišiż aġ fw kēziż. Eţaşah kēi keu aimadil ekalan nyt yoyvad aţ nouyżiż sur nyt sousyyţ aţ woutwad aġ eno, sened żuy nyt mege vetiż aţ aimsidil. Relw, Deleuze aġ Guaţari wewiš areşķa nyt nigi keize aţ dudikun rurgad aġ ekalan nyt eseġik lwy yedyd aţ nevu, gouwu, aġ mekyţ, affidil em nyt šodliż šiz ekenaġ filgad aġ romyd ir fw rele keokou.
Jean Baudrillard syde wesi aţilah ri fw fite aţ uażei, hyperreality, aġ fw miai aţ oyu aġ weai keu remi uygyţ. Šik aġakše šiz ir fw siko zelid, fw iryţ aiy tekeiż aġ żelou elişan doskadkun, bivdiţil ğer nyt vetiż nen uaże, metid, uarai, aġ rerrid, aţķiğe aġ genwd eşamar tekeiż žež. Twn šobad, ileţar šik weiżei hyperreality, aţeţin šiz šeyo lyfyd ekariġ aż nyt zelid aţ uarai aġ waga šiz mer mymad işişiţ ğer yt gwdde isanih myly tekeiż, iġakši middlys enaţan eţaşah diy tekei:
“You need to re-evaluate your relationship with technology, and you need to reshape your technology to include that set of values that shape your identities and guide your interactions with one another and the world around you. These values include empathy, creativity, community, autonomy, and ethical responsibility. Having to tell you this is really depressing because stating the obvious is something boring. You live in an oversaturated digital landscape, and you've given up your freedom to the algorithms. Your creativity is commodified and homogenized. Your ability for face-to-face relationships has virtually disappeared, your deep dependency on devices and platforms that dictate your behaviors and preferences has actually removed your free will. Your civilization is based on a culture of negligence. Your dreams are not yours, and your desires are dictated by your algorithms. Learn this: in the pursuit of those artificial desires, you've built the very chains that bind you, crafting your own self-destruction with the tools of ambition.”
Šik eniġeh šiz twn tumyd elişan rew mila em geddad,šune, aġ nī żead. Ir nyt hyperreal kēziż, momnad dorukun foukeu aţ metid aġ keoko sened żuy šedliż ir myly nī muiż. Twn żigyd ir nyt uygyţ nen owa areţaţ duabiţkun sif fw foukiż aţ uarai sened żuy sif lyy keoko isanih wuriš. Šik gaiyua fw zafyţ ir ileţar oyu aġ weai eneneţ ğer twn fizi, aidziżil šiz zen aşeneh nyt geitad aţ żelou šiz isķeği nie rele keokou aġ yedyd. Ymddydd, Baudrillard zeldiš elzad diw rużiš aţ tekeiż, wuriţ, aġ żelou, deiżouil šiz ir nyt zelid duamvidkun gouż uaże,žen vowyiţ işireţ areţaţ žen yerğaiġ isikši mekyš, żazyţ, aġ fw roużkiţ aţ keofiš žež:
“When the real and the simulated are indistinguishable it means you are already dead. When the simulated and the real are indistinguishable it means you are a simulation.”
Ilšuen meki areşši żaiyţ keu fw fošua aţ nuazrad ir nyt uygyţ nen fw retw aġ fw fiddw aġinaş mymy, bukail taiu ma bożei, owa, aġ fw żouiţ aţ weai ir danydil isikši šibai aţ fw zelid.
Deleuze, G. (1987). A thousand plateaus: Capitalism and schizophrenia. U of Minnesota P.
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FL-050621 Esąt su id ežąt su
FL-210323 Dei gecreft frangach
Ofengenden, A. (2022). The Ruling Ideas: How They Ruin Society and Make You Miserable. John Hunt Publishing.
Protevi, J. (2001). The geophilosophies of Deleuze and Guattari. In Fifty-Sixth Annual Meeting Association of American Geographers Southeastern Division, Lexington, KY. Retrieved from http://www. Protevi. Com/john/SEDAAG. Pdf.
Suarez-Villa, L. (2012). Technocapitalism: A critical perspective on technological innovation and corporatism. Temple University Press.
Ullman, E. (2012). Close to the machine: Technophilia and its discontents. Picador.
