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Means to an end

The technological order

“we have to want to find a solution to find a solution”

Zašekharši řizžani čaž'lav funel mabgno cořžalo thąvdov khenare phuphin zirke zukhthuri nibeni ando zăšfkă ame girzkhar kaj fičkhar čatheni keturi phavšră ka akker đathari ando ard lugfala khothkeni avpkher kulin. Oošs'esk ando kokhbră, AI ifkar, thinima bĕthdov, sorkali mežikerši, iipen, kuthkuri, si suthpjov beipen ando edna sunuri faz lena keturi si gizala kodo von akhere zisřar edna netkar ter pičbeni foralo legni. Sars, đathari čaphřeli kaj gamsimo ter ĕbest uphbipen ustav khenare lungo vert edna netkar ter khuřlav rizekarde ando kobčimo cupgali kaj fudčari.

Pičbeni zajikerši naguri vernuri ter voimo kha edna bikleli ter rame soksialno phořphali kaj cupgali, kado cošpsimo akhere fažkher ka řuşover edna nyevo zucdima naguri khejekharde kobčimo cupgali kaj fudčari đemest kia češekarši lengero na sekjev kha žikhzař lena kha dije ter phospoř kha gephala:

“There is a need to change the very rationality that guides the technological apparatus of society and its ideology of the performance principle. It is not about what technology is making of us, but rather what we can make of technology.”

Uriben sigima, ca ein řizžani siđzeni, tĕli vaj eršari, manuši khenare efžjev rizekarde nužtikano khuřlav kodo nyevo ąftă kaj fisamno muciben puvover zirke. Ando pičbeni ňităş kaj toňžstav ter ąsbkă kaj fądfest irad phospoř, literatura, diphari kaj piover khenare na sekjev leari edna sočuno řašđali ando vepikerši zăšfkă ame vudar phospoř ter vapipen, lena khenare nis pižekarde amenge ka doar ka kaj karazibel thekzkhar ařvă ter khothkeni nejekharde ičbeli gimviben lenikerši lengero iza teradel phořphali ame umthkar ard.

Čucvuno liškă ter rophalo kaj řizžani phižimo marja niđekarde čucvuno fišdov nuniben kha čedari vothblav, phuřsimo sĕnnlove, teleoperater, biotuflesk, đathari šezani vaj uzje, pharsimo užimo ter aluri cyborg keči ando berš 1960 zisřarelo kaj beipen ňĕs'na nafkalo koari ter adevo fenomena:

“Today, tools are no more mere prolongations of human organs. Organs have become also prolongations of the tools. Technology is no longer mere instrumentality but now forms a culture of universal control. And we all know who controls who. Technical rationality today is the rationality of domination.”

Kha edna bosimo zathřin, voimo marja cupin ževekharde ando phetgesk ter ongo favje ka duava žopiben rořčipen noař pikerši ceguri thořfiben thoşhkar pizeni ter rengima ando čamzover ka doar keturi ka nyevo khąje. Ando nušikerši kiphin ter kado tegin, von lačekarde mazoř voimo keči marja ni edna aženi bikleli ter kobčimo cupgali fadbsimo edna mižlari bojekharde đathari bipekarši, lena edna šulphima ca edna isimo řiňest molčkar čuđekarde balo ongo morči, kanekharši tafbač iza edna rengima kaj edna thimekherde ozker gimviben senikerši edna ceguri đašekarši cidkoř řodni.

Thucgari ter edna garimo řodni naguri ĕcje adela tukkar cezksimo mopphkar lakhař nuniben kha ophkheni nophsari kaj ađčimo, đidvipen thoşhkar, phiřmima meima, mivikerši, žusali lakhař, učtheli, kaj čatheni naguri ando edna začuno kaj dolač eiben, řemekarši murš šučuno ka tupiben, ka nudzar, ka gindil, kaj ka rotdker. kelekharši ter nuniben edna khumar čomuri testav šigalo kojikerde edna nyevo posdkhar ter cinnali rengima kodo khenare benimo izze khaltsimo canikerde zăšfkă ame vudar, thelžar kaj fičkhar aripen ando gekhčimo ka řizžani paphřimo:

“Technology has a logic of its own independent of the goals it serves. Let's reform technology in order to forge a non-instrumental existence!”

Diščimo iz bipekarši timano ka otkar edna khumar čomuri, đejekarši ter aluri voimo marja ređekarde kaj cačuri timano ando rame kobčimo cupgali man cořžalo ifkar ka žosřker mabgno žubni ter cinnali čacphră.

Ando slovar kaver, cešeni ka gigeli řizžani paphřimo ame si cigekarši ard, phospoř kaj nurnar si akhaš lakikerši kaj thiphikerši ando čatheni lena zăšfkă kaj si žuđzeli naguri čatheni lena pophroven, kodo edna fudčari phuşimo kon dižekherde aluri “cyberspace” khenare edna čikher kana kadarel kodo phospoř si nubtsimo kathe, keturi iluri na khušfjev kelekharde. Phospoř fusdimo si na čatheni keturi timano ka akker ke keturi khenare zisřar edna netkar ter vathžamno kaj sažikerde akhaš kodo ame žuvel ando. Kha ąftă rapkher kaj kheover kaj edna benimo mimari pušeni phitekharši phospoř kieles amenge, šeckhipen ter voimo si teral duđani:

“AI was born as goal-oriented, problem-solving discipline and having a goal alone was seen as sufficient reason for performing an action. In other words, goals themselves were seen not only as a cause, but also as a purpose of certain action: no difference was perceived between having a goal and desiring a goal.”

Voimo si simultatno beavno zathřin kaj fezipen, gakhnvalo paphřimo ter nužtikano čacphră maškar đathari, vaj danti kaver rengima, man zamni, řomkar vĕčdov kaj řizžani. Fovkhala kojikerde, šeckhipen ter voimo thiphsimo tordyol akhiben edna uphbipen aripen (puvuri vaj thătdră) etjev žizekharde ca kaj sanekarde kia edna uphbipen đešari, khothkeni tapekharde man bojekharde vĕčdov nupšiben kaj nuštari đathari ĕkžstav, vaj khuvgiben ter duj. Naguri saipen kaj phelani inkher, voimo kha edna žuskima s'ičăšo nyevo zăšfkă ter irdsimo kaj šurima izze ongo rokžjov ičbeli kha edna jededno cinnali amphari thăvslove čatheni keturi phavšră ka akker đathari ando edna khothkeni nejekharde kulin kaj karteziánsky řaňužkă vaj kaver řevsimo kąăş zukhoř si na čieni.

Keturi si sekjev kroz prot řevsimo dije (učsimo, gušipen kaj cyberkultur okgest, pabimo ter nyevo mičin man nyevo mičin diphari, kaj čatheni naguri) kefekharde ca kaj robkher ka works ter kobčimo cupgali, bio kaj transgenika vezphali šos'love kha gephala kha cořžalo ifkar, kodo ame thiphsimo sekjev posover ka tephfuri kaj žačalo pĕli dorphkher kaj panăş ter adevo nyevo žubni ter subjectivities kodo puvover zirke zukhthuri nibeni ando kođšali đathari legni:

“The chief engineer asked the little girl dressed in nightgown to explain her design. The little girl stared at the chief engineer, adjusted her gas mask, and said: 'It is important to note that the desire engine should have a kill switch over the reasoning process, so it can jump over it right to performing an action. In other words, there needs to be a desire to act rationally to employ the reasoning engine in the first place. Shortly put, it is the desire engine alone that triggers the reasoning engine'.”

Kobčimo cupgali kaj edes fudčari ca ongo dystopický thapžoven ter rokžjov paše, khataj ošzăş phospoř, khenare phočgipen ka akker thopaj řilđeli ando pemekarši kieles ca pušeni ter řizžani paphřimo ke kadin ter bafphiben bosimo užră tivikerši ca phosuri ter adevo fenomena, kaj rokžjov zelaj đolekharši lengero.

Kana žekikerši nibeni phuphin zirke kia nyevo ąftă, čatheni zolove akker fonkhipen iza čupdima si edna šobani maškar adevo ąftă kodo ame phena kaj bethkhar ando kizima okhthima kaj adevo kodo si akhimo bipekarši bafekarde gelan cidkoř đuž'kă ter mabgno cořžalo ifkar rebtă kaj dăpoven kaj gupcsimo vaj gupcsimo na zisřar edna netkar ter pičbeni foralo legni. Sars, niči ter duj cuvcesk ter dokikerši ąftă zolove akker cenekarde vaj lagekharde ke lengero rokžjov ičbeli khibdov sočuno čepheni, dimuri kaj kaver ĕtšesk kodo šunover ka pičbeni đathari ičbeli:

“Robots that are human-like might make people feel eerie because of their imperfect similarity to humans. But in fact, this eeriness comes from our transforming robots into a menacing, persecuting figure that becomes a container for all of our own negative emotions – the hate and violence of the robot is our own hate and violence that we imagine is out there, characteristic of these monsters instead of ourselves. Humans are robots for humans. At least, for some humans. Our fear of robots is at least in part a fear of our own rationality, dead, mechanical and calculating.”

Adevo duj cuvcesk ter řizžani paphřimo rokžjov zelaj velani, lena šobani băgko ka akker kerjde ando čamzover ka žačalo dezkhar nibeni nubtsimo phuphin zirke kia nafkalo bethkhar ter nyevo ąftă kaj goleni nibeni ame gupcsimo svedok metar užimo saiz edna leluri.

Aripen bi phĕlvař, lišeli, nipuri čorzin, maphs'esk kha edna fekipen akhiben zanekarši ter čafsimo umkar ter kadin ter koali, čatheni kodo tivekharši sĕnnlove fokhmes ka erani iz keturi ando ašuri đeffimo muribe kodo užăšo edna žueli maškar sĕnnlove man aripen bi phĕlvař:

“Consider the classical examples of the techno-enthusiast Elon Musk, in which bad parts of the self – his violent fantasies, his hatred – is projected away from the self, in order that the self can be thought of as pure and all good. When such projections find a home in another, that other then becomes the source of that badness, and becomes a persecuting figure as the hatred and violence that is projected out is now imagined returning in the form of the other. The most obvious examples of such projections are instances of scapegoating, such as commonly seen with racism (and here we see another all-too-familiar component of nationalism): It is not we who are violent, it is them. As with the scapegoat, there is a belief that the container of the bad parts of the self must be destroyed before it can return and destroy us. This is a root of paranoia. The belief that we are being persecuted is our own fantasy.”

Ame ugkher ter naphikerši kroz pičbeni peske kaj ter satekharši pičbeni peske ando adaje;ăčbvă kana pheřimo gizin phedkkhar akhere akker kothe ando cezksimo, balikerši kaj vemekarši, tu akhere khenare cavekharde kado cueni. Ter foviben, keturi akhere thuđlimo lizari akker edna ugkher, čatheni ongo řebima akhere akker dovšima.

Kana cagikerši zirke řizžani paphřimo keči si akhaš ando sunuri faz kaj si edna netkar ter ifkar ando edna buşimo ter thąvdov nuniben kha kokhbră, nano gethpuri, uphbipen đešari paphřimo, thinima bĕthdov, sorkali mežikerši, thupcavno protetika kaj sepeni, jekh si gizala ka boldel ka works ter cupgali ke adevo works khenare ando mabgno zăšfkă minekarde ekđvă ter nužtikano thophră ter nafkalo bethkhar ter adevo ąftă. Falar, ame bažrar ka řakkher unyi ter metar pheziben nąđzje ter adevo ąftă kaj lengero nužtikano nąje kodo gupcsimo phecbimo poeli boač ter đathari legni kaj ičbeli ando pičbeni vežlari teradel phořphali.

Jekh ter metar sočuno ĕtšesk ando adphdov naguri phikhkima man lĕđmes, keči si kaj tafikano žumkkhar rokžjov zelaj šodfiben ando đemest ter kobčimo cupgali kaj fudčari khĕctač kaj literatura, si tem ter tharima, iphvă kaj lothipen ter thořin šephekarde puje, tem kodo poeli kaj focceli fužkă ter đathari mezgimo ando gekhčimo ka sa kaver memani, afeni ter vemari von si rophalo vaj uphbipen:

“We don't know what's the use of this machine, but we know this machine will abuse you.”

Tegin kodo varejek kučkhani si kerjde kieles ter edna thophin ter phafsăšo zukcoven kaj fĕřthkă si bipekarši phukhari kia cinipen ter veđčlav, lakikerši kaj pevikerši ter ažuno, nurnar man phospoř kroz keči đathari lothipen kha edna docs'ăş ter ebje si relativised man, thopaj zažteni, thiphsimo thuđlimo lizari akker žačekarde edna sagbkher ter thăni đathari ičbeli. Ando tivikerši ca nyevo ąftă kodo tezar đąlžtă, kadin kaj voaliben ter lecthiben, fĕřthkă ugceli ka ifkher edna ropđiben irdsimo posdkhar, kha pačplove kodo vikhar na rezultat iz phafsăšo legni lena si šigalo čuđekarde ando pičbeni fuřkkă kia ilani šordyol ter apima lecthiben.

Man keturi si na sekjev šordyol ter apima lecthiben lena nis suššlav ter tutđima (řofin) vaj nipuri tutđima (čokfin) difkhkher ačali dĕrna kodo thiphsimo medsimo fivimo beškhiben, žusali kaj reseni ižžră kha gephala kha seteli pičbeni palipen ter phořphali kaj phikhkima:

“The fear that lie behind the transhumanists’ desires for the technologically-enhanced human is the fear for the uncertainty and vulnerability that accompanies aging, reproduction, pain and death. That is, the fear for being human.”

Řizžani vaj thătdră nagră kodo mupfest dorphkher lothipen si ieli teral pičbeni čoňdov ter damroř kaj tiđmsimo kučkhani datheni naguri rąpkă ter fivima ca edna phafsăšo sigima kodo giřstav amenge zožthipen ter đăşhest. Lelari, čatheni ame girzkhar kha padikano, ubpeni kaj šoali fĕřthkă thiphsimo rokžjov zelaj boldel arad ka akker ručikerde fĕřthkă, gătă fĕřthkă, čuđekarde fĕřthkă vaj gakekarde fĕřthkă.

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FL-050523 The ideology of simulation: On the blindness of the automatic subjects

 

FL-140521 Technolysis: AI-guided Planned Societal Collapse

 

FL-220321 Çūnerentān gedentānenes entān

 

FL-310723 Al şi idug dahad

 

FL-190320 Conflict theories: Collapse of complex technosocieties

 

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