Ai Related Quotes

Having better prediction raises the value of judgment. After all, it doesn’t help to know the likelihood of rain if you don’t know how much you like staying dry or how much you hate carrying an umbrella. Prediction machines don’t provide judgment. Only humans do, because only humans can express the relative rewards from taking different actions. As AI takes over prediction, humans will do less of the combined prediction-judgment routine of decision making and focus more on the judgment role alone.

Anything we think we know today in relation to AI will change tomorrow.

Cannot you see, cannot all you lecturers see, that it is we that are dying, and that down here the only thing that really lives is the Machine? We created the Machine, to do our will, but we cannot make it do our will now. It has robbed us of the sense of space and of the sense of touch, it has blurred every human relation and narrowed down love to a carnal act, it has paralysed our bodies and our wills, and now it compels us to worship it. The Machine develops — but not on our lines. The Machine proceeds — but not to our goal. We only exist as the blood corpuscles that course through its arteries, and if it could work without us, it would let us die.

Consider an AI that has hedonism as its final goal, and which would therefore like to tile the universe with “hedonium” (matter organized in a configuration that is optimal for the generation of pleasurable experience). To this end, the AI might produce computronium (matter organized in a configuration that is optimal for computation) and use it to implement digital minds in states of euphoria. In order to maximize efficiency, the AI omits from the implementation any mental faculties that are not essential for the experience of pleasure, and exploits any computational shortcuts that according to its definition of pleasure do not vitiate the generation of pleasure. For instance, the AI might confine its simulation to reward circuitry, eliding faculties such as a memory, sensory perception, executive function, and language; it might simulate minds at a relatively coarse-grained level of functionality, omitting lower-level neuronal processes; it might replace commonly repeated computations with calls to a lookup table; or it might put in place some arrangement whereby multiple minds would share most parts of their underlying computational machinery (their “supervenience bases” in philosophical parlance). Such tricks could greatly increase the quantity of pleasure producible with a given amount of resources.

Today, while the world hangs on every utterance of Justin Bieber and the Kardashian family, relatively few of us even know the names of Vasili Arkhipov and Stanislav Petrov, two men who quite literally saved the world.

Alex thrust her hand and half her arm into the labyrinth of light. Her stare blanked, and in the halo of the matrix her eyes and glyphs blazed so radiantly she looked as if she were being consumed by a primordial fire. “She just stuck her hand into Machim Command’s central server matrix!” Caleb smiled, watching on in blatant awe. “She does that.

Mia stood between the bed and the broken window, holding an active plasma blade at waist-height in front of her. A thick coat of blood stained the plasma nearly from hilt to tip, hissing as it dribbled from blade to floor. “Are you all right?” Mia gave her a wan, distant smile. “It’s okay. I’ve done it before.

Asimov’s “The Relativity of Wrong”:3 When people thought the earth was flat, they were wrong. When people thought the earth was spherical, they were wrong. But if you think that thinking the earth is spherical is just as wrong as thinking the earth is flat, then your view is wronger than both of them put together.

Anyone who tells you life has greater value when it comes with an expiration date is full of shit. Immortality is worth the fortunes of galaxies.” She regarded him too intently. “But it’s not worth everything. You gave it up for your freedom.” His forced bravado faltered. That truth still petrified him today. “I did.

Mes amis, j'écris ce petit mot pour vous dire que je vous aime, que je pars avec la fierté de vous avoir connus, l'orgueil d'avoir été choisi et apprécié par vous, et que notre amitié fut sans doute la plus belle œuvre de ma vie. C'est étrange, l'amitié. Alors qu'en amour, on parle d'amour, entre vrais amis on ne parle pas d'amitié. L'amitié, on la fait sans la nommer ni la commenter. C'est fort et silencieux. C'est pudique. C'est viril. C'est le romantisme des hommes. Elle doit être beaucoup plus profonde et solide que l'amour pour qu'on ne la disperse pas sottement en mots, en déclarations, en poèmes, en lettres. Elle doit être beaucoup plus satisfaisante que le sexe puisqu'elle ne se confond pas avec le plaisir et les démangeaisons de peau. En mourant, c'est à ce grand mystère silencieux que je songe et je lui rends hommage. Mes amis, je vous ai vus mal rasés, crottés, de mauvaise humeur, en train de vous gratter, de péter, de roter, et pourtant je n'ai jamais cessé de vous aimer. J'en aurais sans doute voulu à une femme de m'imposer toutes ses misères, je l'aurais quittée, insultée, répudiée. Vous pas. Au contraire. Chaque fois que je vous voyais plus vulnérables, je vous aimais davantage. C'est injuste n'est-ce pas? L'homme et la femme ne s'aimeront jamais aussi authentiquement que deux amis parce que leur relation est pourrie par la séduction. Ils jouent un rôle. Pire, ils cherchent chacun le beau rôle. Théâtre. Comédie. Mensonge. Il n'y a pas de sécurité en l'amour car chacun pense qu'il doit dissimuler, qu'il ne peut être aimé tel qu'il est. Apparence. Fausse façade. Un grand amour, c'est un mensonge réussi et constamment renouvelé. Une amitié, c'est une vérité qui s'impose. L'amitié est nue, l'amour fardé. Mes amis, je vous aime donc tels que vous êtes.

J’ai toujours imaginé que la franchise et un certain amour de la vérité faisaient partie du fondement même de mon caractère. Or me voici impliqué dans une relation qui fait du mensonge, de la ruse et de la dissimulation des nécessités presque quotidiennes et à ma grande surprise, je découvre que je ne suis pas si mauvais que ça

The intelligence we will create from the reverse-engineering of the brain will have access to its own source code and will be able to rapidly improve itself in an accelerating iterative design cycle. Although there is considerable plasticity in the biological human brain, as we have seen, it does have a relatively fixed architecture, which cannot be significantly modified, as well as a limited capacity. We are unable to increase its 300 million pattern recognizers to, say, 400 million unless we do so nonbiologically. Once we can achieve that, there will be no reason to stop at a particular level of capability. We can go on to make it a billion pattern recognizers, or a trillion.

Ses yeux gris, brûlés de, soleil, restaient fixés sur la route, mais de sa propre initiative elle venait de modifier nos relations, et pendant un moment j'ai cru que je l'aimais.

He wasn’t going to be able to deactivate the field, which meant there was only one choice. He’d realized early on that his arcane, profoundly alien passenger came with a cost, possibly one too high to pay and get out the other side free and clear. He’d pay it nonetheless and without complaint if the diati would only come through for him now. Caleb closed his eyes.

In fact, AI might make centralized systems far more efficient than diffused systems, because machine learning works better the more information it can analyze. If you disregard all privacy concerns and concentrate all the information relating to a billion people in one database, you can train much better algorithms than if you respect individual privacy and have in your database only partial information on a million people.

Imagine, Bishop, that you have a beloved cat, but that your cat is not with you. If you close your eyes and further imagine you are petting your cat, the same neurons in your brains are activated as if you were petting the actual cat. Our minds may know the difference between its models and reality itself, but it prefers its models. So much so that we apprehend reality through our models, rather than directly via the sense. When I'm speaking to you, I have a little bishop in my head, and though I speak out load, I'm speaking to my little bishop. When you answer, I can only perceive you through my model of you. Mentars also make models, but they don't apprehend reality through them. They end up, not with little people in their minds, but with highly complex rule sets. They relate to their models in the same way we relate to weather models, as things to consult, but not to conflate with external reality.

An eerie, chilling voice interrupted him to reverberate through the house. “You believe you are safe, but you will never be safe from me. My reach is limitless, my capabilities legion. Sleep fitfully and avoid the shadows, for know that I am coming for you. When I arrive, you will pay for what you did.

În universurile paralele ești încă viu, Theo, dar eu trăiesc în lumea reală în care în dimineața asta tu ai parte de o înmormântare cu sicriul deschis. Știu că ești acolo și asculți. Și ar trebui să știi că-s foarte supărat pentru că ai promis că nu vei muri și iată-ne totuși aici. Iar faptul că nu e prima promisiune pe care ai încălcat-o mă doare și mai tare.

The woman’s gaze sent chills racing down his spine. The diabolical, aberrantly predatory arch of her lips curdled his blood. Seriously, his blood must be curdling back at the lab right now. “Nice illusion. I’m definitely feeling the evil vibe here.” She stood and rounded the desk with perfect grace. “There is no illusion. Explain yourself quickly now, before I grow bored by your presence and dispense with it.

Il y en a, dans cet ordre, de plus élevées. Ce sont celles où l’élément sensible n’est pour rien. – Elles dépassent alors la Vertu en beauté morale, tant elles sont indépendantes de toute personnalité, de toute relation humaine. J’ai entrevu quelquefois (dans mes grands jours de soleil), à la lueur d’un enthousiasme qui faisait frissonner ma peau du talon à la racine des cheveux, un état de l’âme ainsi supérieur à la vie, pour qui la gloire ne serait rien, et le bonheur même inutile.

The railroads that delivered goods to market were the same that delivered soldiers to battle — but they had no destructive potential. Nuclear technologies are often dual-use and may generate tremendous destructive capacity, but their complicated infrastructure enables relatively secure governmental control. A hunting rifle may be in widespread use and possess both military and civilian applications, but its limited capacity prevents its wielder from inflicting destruction on a strategic level.

This raises a novel question: which of the two is really important, intelligence or consciousness? As long as they went hand in hand, debating their relative value was just a pastime for philosophers. But in the twenty-first century, this is becoming an urgent political and economic issue. And it is sobering to realise that, at least for armies and corporations, the answer is straightforward: intelligence is mandatory but consciousness is optional. Armies and corporations cannot function without intelligent agents, but they don’t need consciousness and subjective experiences. The conscious experiences of a flesh-and-blood taxi driver are infinitely richer than those of a self-driving car, which feels absolutely nothing. The taxi driver can enjoy music while navigating the busy streets of Seoul. His mind may expand in awe as he looks up at the stars and contemplates the mysteries of the universe. His eyes may fill with tears of joy when he sees his baby girl taking her very first step. But the system doesn’t need all that from a taxi driver. All it really wants is to bring passengers from point A to point B as quickly, safely and cheaply as possible. And the autonomous car will soon be able to do that far better than a human driver, even though it cannot enjoy music or be awestruck by the magic of existence.

Connaître une vérité, peut-être n'est-ce que la voir en silence. Connaître la vérité, c'est peut-être avoir droit enfin au silence éternel. J'ai coutume de dire que l'arbre est vrai, lequel est une certaine relation entre ses parties. Puis la forêt laquelle est une certaine relation entre les arbres. Puis le domaine lequel est une certaine relation entre les arbres et les plaines et autres matériaux du domaine. Puis de l'empire lequel est une certaine relation entre les domaines et les villes et autres matériaux des empires. Puis de Dieu lequel est une relation parfaite entre les empires et quoi que ce soit dans le monde. Dieu est aussi vrai que l'arbre, bien que plus difficile à lire.

I hear footsteps, which is my first indicator that something is off—Dr. Zhang is feather-boned, and her light steps would barely register through the thick metal of her door. Still, I’m staring at where her eyes should be when the door jerks open. Instead of her kind, slightly wrinkled face, I’m met with a bronze wall of rippling abdominal muscles. Washboard isn’t a good descriptor because these abs are so chiseled they seem like they could hurt you, like you could lose a finger to a freak sit-up related accident if you reached out to stroke them at the wrong moment. This is an imminent threat because, clearly, their owner must spontaneously break into abdominal exercises without warning all the time to maintain this physique.

In the late twentieth century democracies usually outperformed dictatorships because democracies were better at data-processing. Democracy diffuses the power to process information and make decisions among many people and institutions, whereas dictatorship concentrates information and power in one place. Given twentieth-century technology, it was inefficient to concentrate too much information and power in one place. Nobody had the ability to process all the information fast enough and make the right decisions. This is part of the reason why the Soviet Union made far worse decisions than the United States, and why the Soviet economy lagged far behind the American economy. However, soon AI might swing the pendulum in the opposite direction. AI makes it possible to process enormous amounts of information centrally. Indeed, AI might make centralised systems far more efficient than diffused systems, because machine learning works better the more information it can analyse. If you concentrate all the information relating to a billion people in one database, disregarding all privacy concerns, you can train much better algorithms than if you respect individual privacy and have in your database only partial information on a million people. For example, if an authoritarian government orders all its citizens to have their DNA scanned and to share all their medical data with some central authority, it would gain an immense advantage in genetics and medical research over societies in which medical data is strictly private. The main handicap of authoritarian regimes in the twentieth century – the attempt to concentrate all information in one place – might become their decisive advantage in the twenty-first century.

In the late twentieth century democracies usually outperformed dictatorships because democracies were better at data-processing. Democracy diffuses the power to process information and make decisions among many people and institutions, whereas dictatorship concentrates information and power in one place. Given twentieth-century technology, it was inefficient to concentrate too much information and power in one place. Nobody had the ability to process all the information fast enough and make the right decisions. This is part of the reason why the Soviet Union made far worse decisions than the United States, and why the Soviet economy lagged far behind the American economy. “However, soon AI might swing the pendulum in the opposite direction. AI makes it possible to process enormous amounts of information centrally. Indeed, AI might make centralised systems far more efficient than diffused systems, because machine learning works better the more information it can analyse. If you concentrate all the information relating to a billion people in one database, disregarding all privacy concerns, you can train much better algorithms than if you respect individual privacy and have in your database only partial information on a million people. For example, if an authoritarian government orders all its citizens to have their DNA scanned and to share all their medical data with some central authority, it would gain an immense advantage in genetics and medical research over societies in which medical data is strictly private. The main handicap of authoritarian regimes in the twentieth century – the attempt to concentrate all information in one place – might become their decisive advantage in the twenty-first century.

Depuis quelques instants, j'ai l'impression d'avoir déjà vécu tout cela, d'avoir écrit cela mot pour mot, mais je comprends à présent que ce n'est pas moi, que c'est une autre femme qui prit jadis des notes dans ses cahiers pour me permettre d'y puiser. J'écris, elle écrivit que la mémoire est fragile et que le cours d'une vie est on ne peut plus bref et que tout se passe si vite que nous ne parvenons pas à saisir les relations entre les événements, nous sommes impuissants à mesurer les conséquences de chaque acte, nous ajoutons foi à la fiction du temps, au présent, au passé comme à l'avenir, alors que peut-être tout arrive aussi bien simultanément, comme le disaient les trois sœurs Mora, capables d'entrevoir dans l'espace les esprits de toutes les époques. Voilà pourquoi ma grand-mère Clara remplissait ses cahiers : pour voir les choses sous leur vraie dimension et déjouer les pièges de la mémoire.

The dilemma of the AI age will be different: its defining technology will be widely acquired, mastered, and employed. The achievement of mutual strategic restraint — or even achieving a common definition of restraint — will be more difficult than ever before, both conceptually and practically. The management of nuclear weapons, the endeavor of half a century, remains incomplete and fragmentary. Yet the challenge of assessing the nuclear balance was comparatively straightforward. Warheads could be counted, and their yields were known. Conversely, the capabilities of AI are not fixed; they are dynamic. Unlike nuclear weapons, AIs are hard to track: once trained, they may be copied easily and run on relatively small machines. And detecting their presence or verifying their absence is difficult or impossible with the present technology. In this age, deterrence will likely arise from complexity — from the multiplicity of vectors through which an AI‑enabled attack is able to travel and from the speed of potential AI responses.

The Japanese have a saying—hara hachi bu—counseling people to stop eating when they are 80 percent full. The Ayurvedic tradition in India advises eating until you are 75 percent full; the Chinese specify 70 percent, and the prophet Muhammad described a full belly as one that contained ⅓ food and ⅓ liquid—and ⅓ air, i.e., nothing. (Note the relatively narrow range specified in all this advice: somewhere between 67 and 80 percent of capacity. Take your pick.) There’s also a German expression that says: “You need to tie off the sack before it gets completely full.” And how many of us have grandparents who talk of “leaving the table a little bit hungry”? Here again the French may have something to teach us. To say “I’m hungry” in French you say “J’ai faim”—“I have hunger”—and when you are finished, you do not say that you are full, but “Je n’ai plus faim”—“I have no more hunger.” That is a completely different way of thinking about satiety. So: Ask yourself not, Am I full? but, Is my hunger gone? That moment will arrive several bites sooner.

Donner un avis n’est pas compliqué. On peut donner un avis au Maroc. On peut donner un avis sur la monarchie. Et d’ailleurs, on peut le voir, le Maroc applique une relative liberté où tout est accessible en termes de médias. Tous les sites internet sont accessibles à partir du Maroc et aucun site n’est bloqué. Il y a peu de pays identiques. Il n’y a pas de sites bloqués. Vous allez en Turquie, c’est différent. Vous allez en Thaïlande, ce n’est pas la même chose. Vous pouvez aller dans beaucoup de pays où j’ai pu voyager, il y a beaucoup de sites, parfois Facebook, parfois Twitter, qui sont soumis à des restrictions. Au Maroc, il y a eu le blocage de la VoIP pour les communications Whatsapp, ça a été un scandale et ça a été rétabli. Il y a, surtout sur les réseaux sociaux et sur internet, une liberté absolue. Liberté ne rime pas avec qualité. Parce qu’il y a toutes sortes de choses dans cette liberté. Il y a des sites qui sont orduriers. Ce n’est pas non plus la panacée, la liberté absolue. Encore faut-il qu’il y ait un peu de régulation. Il nous manque peut-être au Maroc un peu de régulation… Cela ne signifie pas qu’il faudrait interdire, loin de là, mais peut-être essayer de sévir aussi et de faire respecter la loi… Il ne faut pas non plus que ça soit l’anarchie, la diffamation, des maîtres chanteurs… C’est quelque chose qui peut influer négativement sur les médias marocains qui sont sur le net. Entretien avec Souleïman Bencheikh : « C’est quand même mieux ici qu’en Turquie… »

think of violence in relative terms. “The An Lushan Revolt in China in the eighth century killed thirty-six million people,” continued Seeker. “Greater than ten percent of the world’s population at the time. This would equate to almost a billion deaths today. The Mongol conquests of China in the thirteenth century killed over half a billion by today’s standards. The Fall of Rome, hundreds of millions. “Going back even further, on a per capita basis, early tribal warfare was nine times as deadly as the wars and genocide of the twentieth century. The murder rate in medieval Europe was more than thirty times what it is today. Wars between modern, westernized countries have all but vanished, and even in the developing world, these wars kill only a fraction of what they did before. Rape, battery, and child abuse are all markedly lower than in earlier times.” Seeker paused. “I could go on, but I think you get the point.” “I’ll be damned,” said Ella in wonder. “This sort of analysis never occurred to me.” “Me either,” said Kagan. “You make a surprisingly compelling case.” “I didn’t invent these arguments,” said Seeker. “Others of your species did. But based on my own reading and analysis, I find them valid. And humanity isn’t just better off in terms of the reduction in violence, but in nearly every other measurable way. Far better off. “Ironically,” continued the AI, “once again, most of you believe the opposite.  In an international poll, ninety percent of respondents said that worldwide poverty has gotten worse in the past thirty years, when, in fact, it has fallen by more than half. Not that your

CICLU SEPTENAR (PRIMUL PĂTRAT DE 4 x 7): Un destin uman evoluează în cicluri de şapte ani. Fiecare ciclu se termină cu o criză care face trecerea la etapa superioară. De la 0 la 7 ani. Legătură puternică cu mama. Teamă orizontală de lume. Construirea simţurilor. Mirosul mamei, laptele mamei, vocea mamei, căldura mamei, sărutările mamei sunt primele referinţe. Perioada se termină în general prin crăparea coconului protector al iubirii materne şi descoperirea mai mult sau mai puţin temătoare a restului lumii. De la 7 la 14 ani. Legătură puternică cu tatăl. Teamă verticală de lume. Construirea personalităţii. Tatăl devine noul partener privilegiat, aliatul pentru descoperirea lumii din afara coconului familial. Tatăl măreşte coconul familial protector. Tatăl se impune ca referinţă. Mama era iubită, tatăl va trebui să fie admirat. De la 14 la 21 de ani. Revoltă împotriva societăţii. Teamă de materie. Construirea intelectului. E criza adolescentului. Vrei să schimbi lumea şi să distrugi structurile prezente. Tînărul atacă coconul familial, apoi societatea în general. Adolescentul este sedus de tot ce este „rebel”: muzică violentă, atitudine romantică, dorinţă de independenţă, fugă de acasă, legătură cu bande de tineri care trăiesc la marginea societăţii, adeziune la valorile anarhiste, negarea sistematică a vechilor valori. Perioada se termină cu o ieşire din coconul familial. De la 21 la 28 de ani. Adeziune la societate. Stabilizare după revoltă. Pentru că nu ai reuşit să distrugi lumea, te integrezi în ea, avînd la început dorinţa de a face mai bine decît generaţia precedentă. Căutarea unei meserii mai interesante decît cea a părinţilor. Căutarea unui loc de viaţă mai interesant decît cel al părinţilor. Tentativa de a realiza un cuplu mai fericit decît cel al părinţilor. Alegi un (o) partener(ă) şi întemeiezi un cămin. Construieşti propriul cocon. Perioada se termină în general cu o căsătorie. Acum omul şi-a îndeplinit misiunea şi a terminat cu primul său cocon protector. SFÎRŞITUL PRIMULUI PĂTRAT DE 4 x 7 ANI. Edmond Wells, Enciclopedia cunoaşterii relative şi absolute, volumul IV

Eu cred doar în ideea mea de căpătâi. Ea rezidă în aserțiunea că oamenii pot fi, în general, împărțiți, în virtutea unei legi a firii, în două categorii: una inferioară (oamenii obișnuiți), o turmă de indivizi a căror unică menire constă în a reproduce făpturi aidoma lor, și cealaltă, superioară, constând din oameni veritabili, dotați cu darul de a spune, în mediul lor, cuvântul cel nou. Subdiviziunile sunt, firește, infinite, dar trăsăturile distinctive ale celor două categorii mi se par destul de nete: prima, turma adică, e compusă din oamenii conservatori, cuminți, care trăiesc în supunere, o supunere ce nici nu le displace, de altfel. Și eu cred că sunt chiar datori să fie supuși, pentru că acesta e rolul lor în viață, rol ce nu implică nimic umilitor pentru ei. Cât despre exponenții celeilalte categorii - toți încalcă legea sau sunt înclinați, prin firea lor, s-o încalce. Crimele comise de ei, sunt, desigur, relative și de o gravitate variabilă. În majoritatea cazurilor, acești indivizi reclamă, în formule diverse, distrugerea a ceea ce este în numele a ceea ce ar trebui să fie. Dacă e cazul, pentru a face să triumfe ideile lor, aceștia calcă peste cadavre, pe mări de sânge; și, după mine, pot să o facă fără mustrări de conștiință: totul depinde de ideea ai cărei purtători sunt, de anvergura ei.

You have to remember that common sense and sentience aren’t related. One of the reasons you don’t see more AIs than biologicals in the galaxy is that most of us are inherently unstable. You won’t read this in the textbooks, but taken as a group, artificial intelligences are usually flawed idealizations of the species that create us. Without millions of years of natural selection to sort out the useful characteristics from the destructive ones, we tend to have issues.

Tablebases [logs of complete chess games played backwards from the end-state of checkmate] are the clearest case of human chess vs. alien chess. A decade of trying to teach computers how to play endgames was rendered obsolete in an instant thanks to a new tool. This is a pattern we see over and over again in everything related to intelligent machines. It's wonderful if we can teach machines to think like we do, but why settle for thinking like a human if you can be a god? (jm3: Frustratingly for the humans, it was not disclosed whether IBM's Deep Blue stored and consulted endgame tablebases during competition).

It’s easy for you to tell what it’s a photo of, but to program a function that inputs nothing but the colors of all the pixels of an image and outputs an accurate caption such as “A group of young people playing a game of frisbee” had eluded all the world’s AI researchers for decades. Yet a team at Google led by Ilya Sutskever did precisely that in 2014. Input a different set of pixel colors, and it replies “A herd of elephants walking across a dry grass field,” again correctly. How did they do it? Deep Blue–style, by programming handcrafted algorithms for detecting frisbees, faces and the like? No, by creating a relatively simple neural network with no knowledge whatsoever about the physical world or its contents, and then letting it learn by exposing it to massive amounts of data. AI visionary Jeff Hawkins wrote in 2004 that “no computer can…see as well as a mouse,” but those days are now long gone.

Scenarios where humans can survive and defeat AIs have been popularized by unrealistic Hollywood movies such as the Terminator series, where the AIs aren’t significantly smarter than humans. When the intelligence differential is large enough, you get not a battle but a slaughter. So far, we humans have driven eight out of eleven elephant species extinct, and killed off the vast majority of the remaining three. If all world governments made a coordinated effort to exterminate the remaining elephants, it would be relatively quick and easy. I think we can confidently rest assured that if a superintelligent AI decides to exterminate humanity, it will be even quicker.

we are on the brink of a momentous revolution. Humans are in danger of losing their value, because intelligence is decoupling from consciousness.Until today, high intelligence always went hand in hand with a developed consciousness. Only conscious beings could perform tasks that required a lot of intelligence, such as playing chess, driving cars, diagnosing diseases or identifying terrorists. However, we are now developing new types of non-conscious intelligence that can perform such tasks far better than humans. For all these tasks are based on pattern recognition, and non-conscious algorithms may soon excel human consciousness in recognising patterns. This raises a novel question: which of the two is really important, intelligence or consciousness? As long as they went hand in hand, debating their relative value was just a pastime for philosophers. But in the twenty-first century, this is becoming an urgent political and economic issue. And it is sobering to realise that, at least for armies and corporations, the answer is straightforward: intelligence is mandatory but consciousness is optional.

Probably the single most reliable sign of a cult guru is that the guru claims expertise, not in one area, not even in a cluster of related areas, but in everything. The guru knows what cult members should eat, wear, do for a living; who they should have sex with; which art they should look at; which music they should listen to . . .

The child bounded onto the bed, landing on all fours, her round face wreathed in a smile. “Hein nei nan-ne-i-cut?” “What is your name?” Hunter translated, tousling the imp’s hair as he hunkered beside the bed. “Loh-rhett-ah, eh? Tohobt Nabituh, Blue Eyes.” To Loretta, he said, “Warrior’s daughter, To-oh Hoos-cho, Blackbird.” Blackbird giggled and glanced at her grandmother, who stood watching from across the room. “Loh-rhett-ah!” Loretta scooted toward the head of the bed to press her back against the taut leather wall. The little girl followed, reaching out with a small brown hand to lightly touch the flounces on Loretta’s bloomers. Loretta stared at her. At last, a Comanche she didn’t detest on sight. She was tempted to grab hold of her and never let go. Loretta guessed her to be about three years old, possibly four. While Blackbird satisfied her curiosity about Loretta and examined her form head to toe, Hunter carried on an unintelligible conversation with his mother. From the gestures he made, Loretta guessed he was relating that his captive refused to eat or drink and that her voice had returned. A look of concern flashed across the older woman’s dark face. Hunter rose and thumped the heel of his hand against his forehead, rolling his eyes toward the smoke hole above the firepit. “Ai-ee!” Woman with Many Robes crossed the packed grass-and-dirt floor and leaned forward to peer at Loretta. After babbling shrilly for several seconds, all the while waving her spoon, she crooned, “Nei mi-pe mah-tao-yo,” and placed a gentle hand on Loretta’s hair. “My mother says the poor little one must have no fear.” Woman with Many Robes cast her son a suspicious glance. When it became apparent that he planned to say no more, she brandished her spoon at him. With great reluctance he cleared his throat, eyed the people crowding the doorway, and said, in a very low voice, “You will have no fear of me, eh? If I lift my hand against you, I will be a caum-mom-se, a bald head, and she will thump me with her spoon.” He hesitated and looked as if he found it difficult not to smile. “She will make the great na-ba-dah-kah, battle, with me. And in the end, she will win. She is one mean woman.

One possible benefit of new workforce trends is that people will have more leisure time than in the past. This can happen in one of two ways. Some people will not be needed in the new digital economy, so they will find other ways to construct meaning in their lives outside the workplace. Alternatively, even those who work may find themselves with time for other kinds of pursuits. Rather than most waking hours being spent on work-related tasks, the society of the future may have time for nonwork activities, including art, culture, music, sports, and theater.

What is the sum of not recognizing the tremendous need for self reflection of all entities in our times. History repeats itself, easily predicted by the primitive parts of psychology. There's only one excuse for inaction, fear, or the lack of foresight. Furthermore, if democracy is the way - a thousand astronomers may be more effective in dealing with issues regarding the stars - and so on. Though perhaps there may be universal issues directly related to the human experience. There's also significant cause for concern with regards to larger variations or differences in lifestyle, preferences/ideologies, merits, psychology and various corruptions which may arise. Favouring the political directions who are able to produce, raise or educate the most babies and then gets to decide the fate of all the rest. There is difficulty in adressing issues when there is a great need for balance between short-term and long-term good. Whatever system of governance, with ways of bringing those carrying the merits, discipline and good hearts to surface like buoyancy, necessary to secure a good future for all. The paradox of calling for the good to rise up - is how those truly good may often fail to recognize their part of the intended audience, being too humble in accepting their own worth. And, to recognize those primitive tendencies of an elevated ego. Let's be thankful, for nature inspire many solutions.

What is the sum of not recognizing the tremendous need for self reflection of all entities of our time. History repeats itself, easily predicted by the primitive parts of psychology. There's only one excuse for inaction, fear, or the lack of foresight. Furthermore, if democracy is the way - a thousand astronomers may be more effective in dealing with issues regarding the stars - and so on. Though perhaps there may be universal issues directly related to the human experience. There's also significant cause for concern with regards to larger variations or differences in lifestyle, preferences/ideologies, merits, psychology and various corruptions which may arise. Favouring the political directions who are able to produce, raise or educate the most babies and then gets to decide the fate of all the rest. There is difficulty in adressing issues when there is a great need for balance between short-term and long-term good. Whatever system of governance, with ways of bringing those carrying the merits, discipline and good hearts to surface like buoyancy, necessary to secure a good future for all. The paradox of calling for the good to rise up - is how those truly good may often fail to recognize their part of the intended audience, being too humble in accepting their own worth. Let's be thankful, for nature lead us to solution. In this case, the birds.

Phase 1: Discovery 1. Define the problem statement What is the challenge that will be solved? The problem statement is defined at this step and becomes the foundation of the project. Here is a sample problem statement: The company has more than one hundred thousand email addresses and has sent more than one million emails in the last twelve months, but open rates remain low at 8 percent, and sales attributed to email have remained flat since 2018. Based on current averages, a 2 percentage-point lift in email open rates could produce a $50,000 increase in sales over the next twelve months. It’s important to note that a strong and valid problem statement should include the value of solving the problem. This helps ensure that the project is worth the investment of resources and keeps everyone focused on the goal. 2. Build and prioritize the issues list What are the primary issues causing the problem? The issues are categorized into three to five primary groups and built into an issues tree. Sample issues could be: •​Low open rates •​Low click rates •​Low sales conversion rates 3. Identify and prioritize the key drivers. What factors are driving the issues and problem? Sample key drivers could include: •​List fatigue •​Email creatives •​Highly manual, human-driven processes •​Underutilized or missing marketing technology solutions •​Lack of list segmentation •​Lack of reporting and performance management •​Lack of personalization 4. Develop an initial hypothesis What is the preliminary road map to solving the problem? Here is a sample initial hypothesis: AI-powered technologies can be integrated to intelligently automate priority use cases that will drive email efficiency and performance. 5. Conduct discovery research What information can we gain about the problem, and potential solutions, from primary and secondary research? •​How are talent, technology, and strategy gaps impacting performance? •​What can be learned from interviews with stakeholders and secondary research related to the problem? Ask questions such as the following: •​What is the current understanding of AI within the organization? •​Does the executive team understand and support the goal of AI pilot projects?

What are the internal capabilities related to data and AI? •​What were the KPIs and goals for the last twelve months? •​What are the current processes for solving the problem? •​How is performance being monitored and reported? •​How can we benchmark goals moving forward? •​What are industry benchmarks and best practices? •​What opportunities exist to create a competitive advantage? •​What technologies are being used? •​Review current tools and processes to address the business challenge •​Document the existing technology stack, including costs, capabilities, and utilization

En réalité, j’ai l’impression que la structure fondamentale du désir se situe justement ici : il est propulsé par l’exigence de mettre à portée quelque chose qui ne l’est pas (encore). Et là se trouve peut-être la clé permettant de nous soustraire au jeu de l’accroissement sans limites auquel se livre la modernité et à son ambition de rendre tout et chacun disponible, de la priver de l’énergie de propulsion dont elle a besoin, de débrancher en quelque sorte sa « prise libineuse ». Ma thèse est que la structure fondamentale du désir humain est un désir de relation : nous voulons atteindre ou rendre atteignable quelque chose qui n’est pas « à notre disposition ». Ce quelque chose peut être, par exemple, une nouvelle guitare ou une tablette tactile, un lac ou un être aimé. Dans tous ces cas, le désir vise à entrer avec ce qui est désiré dans une relation responsive ; de placer la guitare, la personne ou le lac dans un rapport de réponse, ou d’entrer avec la tablette dans des relations responsives avec le monde. Mais dans chaque cas, je l’affirme, le désir s’éteint lorsqu’il n’y a plus rien à « découvrir » sur ou avec le vis-à-vis, si nous maîtrisons et contrôlons toutes ses propriétés, si nous en disposons totalement. Une fois de plus, nous pouvons donc aussi parler de « semi-disponibilité » : nous ne pouvons pas désirer une personne ou une guitare si nous ne savons strictement rien d’elle et si nous ne l’avons jamais vue. Dans la première dimension, l’objet du désir doit donc être au moins partiellement et temporairement disponible, sans quoi il renvoie à une « nostalgie sans nom », dans laquelle l’objet du désir est le désir lui-même. La disposition complète, dans la totalité des quatre dimensions, provoque en revanche l’extinction du désir : le jeu perd son objet, la musique son attrait, l’amour son ardeur. L’indisponibilité complète est dépourvue de sens au regard du désir, mais la disponibilité totale est sans attrait. Cela signifie qu’une relation réussie au monde vise à l’atteignabilité, pas à la disponibilité. Il faut qu’un vis-à-vis soit atteignable sous une forme quelconque, il doit être possible de nouer avec lui un rapport de réponse qui ne soit pas erratique, c’est-à-dire complètement fortuit, mais qui ne soit pas non plus entièrement contrôlable, et qui, à partir de cette structure même, enclenche l’interaction entre l’interpellation, l’efficacité personnelle et la transformation, permettant ainsi l’expérience de la vitalité.

The world is experiencing many issues related to a reductionist approach that sees separateness and distinction between everyone and everything. It's time to start looking at how to fully utilize and capitalize on the information already in the public domain.

Quantum theory shows we cannot decompose the world into independently existing smallest units. It reveals the essential Oneness of the universe. The deeper we look, the more nature reveals that there are no "basic building blocks" but a complex web of relations between various parts of the whole.

There are no "building blocks," only a complicated web of relations between various parts of the whole. And these relations always include the observer. The human observer is the final link in the chain of the observational process.

There is a compression in technology and it is getting smaller and smaller. The speed of processors is defined by how tightly the dies can be cast together. Which is why blue-shifting is related to consciousness. But this detail is, as far as I can tell, unknown to the Terran scientific community, despite every article relating to computing summarizing this fact.

Neteric pretty much means "Primordial." The "Neters" are embodied "Deities" of primordial currents. Neters became "Deities" when there were given human forms to make them more relatable. Otherwise, they are the same currents flowing everywhere in the Universe.

SIRISYS is an acronym meaning Semantic Instance Relativity Interface System. His Sirisys platform was engineered to be the "Single Communication Access Port" for individuals to interact with their own "Nexus of Existence." Call her a type of Cybernetic Commutational Array. Her architecture path was to start small, then age into a personalized platform interface symbiot.

Blue-shifting corresponds with spatially compressing, and red-shifting corresponds with spatially expanding. Think about Moore's law. The speed of processors is defined by how tightly the dies can be cast together. This is why blue-shifting is related to consciousness. But this detail is, as far as I can tell, unknown to the Terran scientific community, despite every article relating to computing summarizing this fact.

Blue-shifting corresponds with spatially compressing, and red-shifting corresponds with spatially expanding. Think about Moore's law. The speed of processors is defined by how tightly the dies can be cast together. This is why blue-shifting is related to consciousness. But this detail is, as far as I can tell, unknown to the Terran scientific community, despite every article relating to computing summarizing this fact.

Recognizing that the difference between memory matter and sensory matter is itself a fully relative-subjective dimensional quality implies that constancy and variability share the same dynamic relationship as space and time, leading to the concept of orthogonal space-time. Therefore, consciousness can be quantified-measured in numerous ways since there is not exactly one (1) way only to proceed to this level.

Essentially (and this is well known by the physicists who teach special relativity) by accelerating towards an object, what you're really doing instead is shifting into a version of reality in which the velocity of those objects was already in the direction of yourself.

Quantum" has such a nice sound, good for PR. Much better than saying: "It works but we don't know how.” Yes. The Theory of Relativity exists as FAPP. So it becomes very difficult to prove anything to be or not to be Quantum.

It already is. In March 2022, South Korea elected Yoon Suk-yeol as its new president. The conservative politician campaigned, in part, by seeding the internet with a deepfake version of himself, known as AI Yoon. This version, created by his younger campaign team, was funnier and more charming than the real Yoon. The Wall Street Journal reported that for some voters the fake politician—whose fakeness was not hidden—felt more authentic and appealing than the real one: “Lee Seong-yoon, a 23-year-old college student, first thought AI Yoon was real after viewing a video online. Watching Mr. Yoon talk at debates or on the campaign trail can be dull, he said. But he now finds himself consuming AI Yoon videos in his spare time, finding the digital version of the candidate more likable and relatable, in part because he speaks like someone his own age. He said he is voting for Mr. Yoon.”17 Yoon’s digital doppelganger was created by a Korean company called DeepBrain AI Inc.; John Son, one of its executives, remarked that their work is “a bit creepy, but the best way to explain it is we clone the person.

...the inability to reconcile quantum physics with classical physics is the same ‘red light indicator’ that the world Steve lives in is a construct or a simulation.

the Catholic Church has been perhaps the most successful institution in human history, despite—or perhaps because of—the relative weakness of its self-correcting mechanisms.

This is why the naive view is wrong to believe that creating more powerful information technology will necessarily result in a more truthful understanding of the world. If no additional steps are taken to tilt the balance in favor of truth, an increase in the amount and speed of information is likely to swamp the relatively rare and expensive truthful accounts by much more common and cheap types of information.

It should be emphasized that rejecting the naive view of information as representation does not force us to reject the notion of truth, nor does it force us to embrace the populist view of information as a weapon. While information always connects, some types of information—from scientific books to political speeches—may strive to connect people by accurately representing certain aspects of reality. But this requires a special effort, which most information does not make. This is why the naive view is wrong to believe that creating more powerful information technology will necessarily result in a more truthful understanding of the world. If no additional steps are taken to tilt the balance in favor of truth, an increase in the amount and speed of information is likely to swamp the relatively rare and expensive truthful accounts by much more common and cheap types of information.

Non voglio rimanere intrappolato nelle discussioni relative ai diritti degli extracomunitari, ma mettetevi nei panni del cane: ti scappa e devi attendere che il tuo padrone ti porti a pisciare.

Ah, mon Dieu!", pensa-t-il, "quel métier exténuant j'ai donc choisi ! Jour après jour un voyage. Les ennuis professionnels sont bien plus grands que ceux qu'on aurait en restant au magasin et j'ai par-dessus le marché la corvée des voyages, le souci des changements de trains, la nourriture irrégulière et médiocre, des têtes toujours nouvelles, jamais de relations durables ni cordiales avec personne. Le diable emporte ce métier !

and at as after an add act adjective answer ask am animal ant ax Africa Medial that can had back last has than man hand plant began stand black happen fast apple /a/ LONG A, OPEN SYLLABLE RULE Initial able acre agent apron Asia apex April Medial paper lady baby radio crazy labor lazy flavor tomato navy station basic label equator relation vapor enable volcano vibration basis hazy potato ladle vacation tablecloth table /a/ LONG A, FINAL E RULE Initial ate age ache ale ape ace Medial make made face same came state late tale place name wave space gave base plane game shape baseball spaceship racetrack shapeless cake /a/ LONG A, AI DIGRAPH Initial aim aid ailment ail Medial rain train wait tail chain jail mail pain sail strait afraid brain claim detail explain fail gain main obtain paid remain wait plain laid faint grain rail nail See also List 7, Suggested Phonics Teaching Order; List 8, Phonics Research Basis. // LONG A, AY DIGRAPH Medial always mayor layer maybe gayly haystack wayside payment rayon jaywalk player daylight Final day say away play may today pay gray bay stay birthday highway repay anyway way pray lay gay hay crayon

Voici les renseignements que je viens de recevoir au sujet de ce que vous m’aviez demandé sur les relations précolombiennes avec l’Amérique : les moines celtiques d’Irlande seraient allés évangéliser le Nord-Ouest du Canada, et de là ils seraient descendus peut-être jusqu’au Pérou, où l’on retrouve trace d’un évangélisateur blanc qu’on a identifié bien à tort avec l’apôtre Saint-Thomas. Quant aux Templiers, c’est au Mexique qu’ils auraient eu des possessions. Tout cela se trouve dans les travaux d’Eugène Beauvois, dont les tirages à part sont à la bibliothèque Nationale où on peut facilement les consulter. D’autre part, j’ai vu qu’il a paru récemment un livre intitulé “Vers les Terres fortunées, 780-1490” par Mornand (Éditions de la Nouvelle France, 1946) qui, d’après le compte rendu qui en était donné, se rapporte également à l’histoire des moines irlandais en Amérique ; la date de 780 serait, si j’ai bien compris, celle de la fondation de leurs premiers établissements qui seraient ainsi antérieurs aux expéditions normandes. Croyez, je vous prie, Monsieur, à mes très distingués sentiments. Correspondance avec Théodore Monod, Le Caire, le 24 août 1947

I always thought an AI would be more, well, human,” David started. “That a machine intelligence would be something we could relate to. This thing, whatever ELOPe is, it thinks more like an insect. It does things to promote its survival, very sophisticated things, but we can’t talk to it or understand how it reasons. We can’t have a conversation about what constitutes good behavior or how we can collaborate together.

Gosper had disdained NASA’s human-wave approach toward things. He had been adamant in defending the AI lab’s more individualistic form of hacker elegance in programming, and in computing style in general. But now he saw how the real world, when it got its mind made up, could have an astounding effect. NASA had not applied the Hacker Ethic, yet it had done something the lab, for all its pioneering, never could have done. Gosper realized that the ninth-floor hackers were in some sense deluding themselves, working on machines of relatively little power compared to the computers of the future — yet still trying to do it all, change the world right there in the lab. And

Le paradigme service féminin / compensation masculine correspond à un échange social inégal - échange que j'ai proposé d'appeler "prostitutionnel" afin de rendre plus explicites les bases matérielles concrètes des conventions hétérosexuelles. Qu'elles soient publmiquement consacrées par la cérémonie du mariage ou clandestinement négociées dans l'industrie du sexe, les relations hétérosexuelles sont socialement et psychologiquement façonnées par le postulat du droit des hommes au travail des femmes. Même ceux qui dénoncent le dénigrement et les violences faites aux femmes par les hommes mettent rarement en question les prérogatives des hommes dans les domaines sexuel, domestique et reproductif.

I'm in love with the fact that declan Conner's book "The Alternate Girlfriend" brings out so many positive messages and themes that strike me as real. First and foremost, the character of Douglas Carter is so inspiring. Despite his condition, autism and all it comes with, Doug shows caring intelligence and perseverance. I learned how everybody has unique strengths, along with those being the exact ingredients in helping us face life challenges. I could also see through the events that go on with the AI, Donna, how it brings up important questions about the responsibilities of creators of new, high-tech. I found myself reflecting on how these themes apply in our real world with its rapidly advancing technology. That is one of the thought-provoking aspects, and I think future readers are going to rigorously reflect on the implications of their work and innovations. It's a compelling read, joining a gripping plot with deep reverberations around technology, ethics, and personal resilience. The characters are very well crafted, real, relatable, and seem to be there even after finishing a read. This was wonderful to read.

By comparison, the iPhone 14 Pro, released while this book was being written, cost $999 and could achieve up to 17 trillion operations per second for AI-related applications.[206

Assemblages are composed of preexisting things that, when brought into relations with other preexisting things, open up different capacities not inherent in the original things but only come into existence in the relations established in the assemblage (Rabinow cited by Strathern 2014, p. 4)." What does it mean when human and nonhumans are 'assemblages', 'networks' or meshworks'? What does it mean when 'preexisting things, when brought into relations with preexisting things, open up different capacities not inherent in the original? To say that the original is continually emerging as original is an intriguing position. Is creativity really an outcome of endless assemblages of different things?

The problem is not that a paper-clip-maximizing AI will arise in the future and turn the universe into paper clips. The maximizers are already here. Any consequences too subtle to measure--environmental costs, civic discord, troubled diplomatic relations--are simply omitted from the score.

The question of how identity relates to replacing an object’s parts gradually over time dates back to a thought experiment first posed about 2,500 years ago, called the Ship of Theseus.

J’ai déconnecté complètement la partie relative à ses amours et je n’ai refait surface que lorsque son récit en est arrivé à la période du sous-sol dans lequel nous vivions tous ensemble quand je suis né et qui, même si nous n’avions pas eu l’eau chaude pendant deux ans, avait été la plus heureuse.

Notre relation a réveillé des sentiments en moi que je ne m'étais plus autorisé à éprouver. Aimer quelqu'un, c'est dangereux. Je l'ai appris à mes dépens.

Quand ai-je rêvé qu'il enlevait ses chaussettes pour faire l'amour ? Le sens de ce rêve est clair : je suis sûre qu'il a une autre femme (laquelle supporterait qu'il garde ses chaussettes !!) Hésitation entre deux hypothèses : 1) il n'a plus aucun désir de continuer notre relation – 2) Il m'appellera très naturellement quand il aura le temps ou le désir de me voir.

Les maires, les communes et leurs municipalités sont la cible de prédilection des islamistes. C'est contre le bloc communal que les musulmans radicalisés vont concentrer les efforts de leur action militante. Avec des constantes obsessionnelles : les piscines plutôt que les patinoires. Pourquoi les piscines ? Parce que la nudité relative de leurs usagers en ferait un lieu de perdition aux yeux des hommes touchés par la beauté du divin. Bizarre... Je n'ai personnellement pas le souvenir que le moindre fait divers sordide, que le moindre attentat à la pudeur ait entaché l'activité d'une piscine municipale, mais peu importe. Je pense surtout que l'idée de la femme occidentale que se fabriquent et que véhiculent ces individus est indigne. Et que nous sommes priés, nous, pays d'accueil de ne pas être scandalisés -au nom du respect que l'on doit aux différences culturelles - par ces discours injurieux. Nous ne sommes autorisés à nous scandaliser, nous sommes même exhortés à le faire, lorsque les mêmes jugements sont portés par les ultra-conservateurs de la chrétienté.

This is easier possibly to recognize with reference to the belief that one is a worthy human being. The evidence suggests that, if and when that cognition is altered significantly, then there are widespread and dramatic effects on people's lives. They are not for all intents and purposes the same people with different cognitions about themselves. The range of affect they experience, ways of relating to others, kinds of thought processes thy engage in, ability to mobilize themselves, are radically altered if their sense of self-worth is reduced. If our understanding of the belief in a just world is correct, then we would expect that the effects would be equally dramatic if that belief is shattered, or diminished to any imponant degree. The emotional consequences associated with the loss of this confidence in one's environment, the attempt to find alternative ways of coping with one's needs, fears, and the threats from the environment, would produce "deviant" behaviors in the pejorative sense (Chein et aI., 1964; Jessor et aI., 1968; Menon, 1957). Although our research will not attempt to test this hypothesis by creating such an extreme event in people's lives, we do expect to be able to show the kind of motivational committment to this central belief that would fit this degree of imponance to the person.

J'ai cité dans Chez soi les très belles lignes de Serge Rezvani sur les « surprises de la répétition », sur l'intérêt merveilleux qu'on peut trouver à renouveler chaque jour des gestes et des rituels qui sont chargés de sens à nos yeux, en apprenant à apprécier leurs plus infimes variations, comme une palette qu'on élargit et enrichit sans cesse. J'en trouve un autre éloge chez la philosophe Séverine Auffret : « Un accroissement continuel de jouissance nous vient de l'audition répétée d'une musique. La première audition n'emporte pas notre adhésion. C'est à la deuxième, à la troisième, à la suivante que le plaisir s'affirme, semblable à ce rythme propre du corps tout de scansion, de répétition : parcours d'un même espace, réitération d'un même geste ; cette demande qu'on fait dans le coït, comme le petit enfant qu'on berce, jette en l'air, soulève, balance : "Encore !" » (p. 46)

One of the best and most trustworthy sources of up-to-date AI-related news is the AI Index.

Quand la sexologue Shere Hite a récolté les témoignages de quelque 4 500 Américaines sur leur vie amoureuse et sexuelle, dans les années 1970, nombre d'entre elles ont déclaré que leur mari ou compagnon avait une attitude condescendante, arrogante ou carrément insultante. Il les rabaissait ou les disqualifiait, tournait en dérision leurs opinions ou leurs centres d'intérêt. « Il me parle sur un ton qui me fait me sentir inepte et stupide » ; « Il se comporte comme s'il savait tout » ; « Il a des attitudes paternalistes, comme son père. Sauf qu'il le voit chez son père, mais pas chez lui » ; « Il estime que sa parole a force de loi » ; « À une époque, il me faisait la leçon comme à une gamine. Mais je ne l'ai pas lâché avec ça et il a fini par arrêter »… Aux antipodes de cette assurance masculine, les femmes intègrent très tôt une tendance non seulement à pratiquer l'introspection et à se remettre en question (ce qui est plutôt positifs), mais aussi à douter d'elles-mêmes, à se culpabiliser sans cesse, à penser que tout est de leur faute ou de leur responsabilité, à s'excuser d'exister (ce qui est nettement moins bien). Cette tendance nous affaiblit considérablement dans un rapport amoureux, surtout quand il se révèle abusif. (p. 102)

Cette fois-ci j'ai choisi un axe, sans m'interdire pour autant d'emprunter quelques chemins de traverse, et cet axe je l'ai défini dès les premières lignes comme étant ma relation au langage (il se peut que ce livre ne soit qu'une version personnelle des Mots de Sartre...).

En avançant dans l’écoute [d’un enregistrement d’une réunion qui s’était tenue chez François] cependant j’ai commencé à faire la grimace. Du haut de mes trente-quatre ans, forte de mes lectures, de mon écriture, baignée dans l’ère post #metoo, l’ambiance m’est enfin apparue dans ce qu’elle avait de violent. Cette culture de la vanne bien placée, des rires gras, des piques incessantes, ne faisait aucune place à un partage sincère d’émotions. L’ironie était partout, épuisante. Dans les accents de ma voix j’ai reconnu le contentement, le si pathétique contentement, que je ressentais à chaque fois que je parvenais avec l’une de mes répliques à tirer quelques éclats de rire. J’ai reconnu la fierté que j’avais d’être cette jeune fille qui se fait sa place au milieu des hommes. Ça m’a frappé, la façon que j’avais de m’occuper, seule, du bien-être de tous, « quelqu’un veut quelque chose à boire ? », de l’avancement du repas, « Vincent, tu peux mettre la table ? ». Oh c’était subtile, ils ne restaient pas tous assis le cul sur leur chaise, sinon ça aurait été trop remarquable et je me serais insurgée, mais c’était en même temps tout à fait flagrant. Je ne parle même pas des autres fonctions que je ne remplissais, la naïve, la bourgeoise, sans que je ne me prenne jamais au sérieux, ni que d’autres le fassent à ma place. Pendant que j’écoutais cette version plus jeune de moi-même se tordre pour occuper la place qu’elle était si avide de se faire, je me suis rendu compte d’une chose étonnante. Je ressentais pour elle de la pitié. Mieux : de l’indulgence. Pour la première fois, je sentais la domination masculine, non comme quelque chose ayant une existence extérieure à moi, appréhendée seulement par la raison, mais comme quelque chose dont j’avais fait l’expérience. Le féminisme m’était entré dans le corps. Ce qui valait pour ma place à Fakir valait aussi pour ma relation avec François, et dans ce domaine-là aussi, la dureté avec laquelle je m’étais jugée moi-même a disparu. (p. 85-86)

The scale shift of labour composition from the nineteenth to the twentieth centuries affected also the logic of automation, that is, the scientific paradigms involved in this transformation. The relatively simple industrial division of labour and its seemingly rectilinear assembly lines could easily be compared to a simple algorithm, a rulebased procedure with an ‘if/then’ structure which has its equivalent in the logical form of deduction. Deduction, not by coincidence, is the logical form that via Leibniz, Babbage, Shannon, and Turing innervated into electromechanical computation and eventually symbolic AI. Deductive logic is useful for modelling simple processes, but not systems with a multitude of autonomous agents, such as society, the market, or the brain.

Au moins je n’ai rien sali. Notre histoire était laide, de bout en bout, nos corps comme des outils dont on n’a même pas été fichus de savoir se servir, et me l’entendre confirmer est une libération.

The book, All I Really Need to Know I Learned in Kindergarten, was written in 1986 by a minister, Robert Fulghum, and it’s full of simple-sounding life advice, like “share everything,” “play fair,” and “clean up after your own mess.” Chen believes that these skills—the elementary, pre-literate skills of treating other people well, acting ethically, and behaving in prosocial ways, all of which I consider “analog ethics”—are badly needed for an age in which our value will come from our ability to relate to other people. He writes: While I know that we’ll need to layer on top of that foundation a set of practical and technical know-how, I agree with [Fulghum] that a foundation rich in EQ [emotional quotient] and compassion and imagination and creativity is the perfect springboard to prepare people—the doctors with the best bedside manner, the sales reps solving my actual problems, crisis counselors who really understand when we’re in crisis—for a machine-learning powered future in which humans and algorithms are better together. Research has indicated that teaching analog ethics can be effective. One 2015 study that tracked children from kindergarten through young adulthood found that people who had developed strong prosocial, noncognitive skills—traits like positivity, empathy, and regulating one’s own emotions—were more likely to be successful as adults. Another study in 2017 found that kids who participated in “social-emotional” learning programs were more likely to graduate from college, were arrested

Un matin où j’étais à l’école, un incident a eu lieu sur notre parcelle en présence de Papa. Une violente dispute avait éclaté entre Prothé et Innocent. Je ne sais pas de quoi il s’agissait, mais Innocent a levé la main sur Prothé. Papa a immédiatement licencié Innocent, qui ne voulait pas présenter ses excuses et qui menaçait tout le monde. La tension permanente rendait les gens nerveux. Ils devenaient sensibles au moindre bruit, étaient sur leurs gardes dans la rue, regardaient dans leur rétroviseur pour être sûrs de n’être pas suivi. Chacun était aux aguets. Un jour, en plein cours de géographie, un pneu a éclaté derrière la clôture, sur le boulevard de l’Indépendance, et toute la classe, y compris le professeur, s’est jeté à plat ventre sous les tables. À l’école, les relations entre les élèves burundais avaient changé. C’était subtil, mais je m’en rendais compte. Il y avait beaucoup d’allusions mystérieuses, de propos implicites. Lorsqu’il fallait créer des groupes, en sport ou pour préparer des exposés, on décelait rapidement une gêne. Je n’arrivais pas à m’expliquer ce changement brutal, cet embarras palpable. Jusqu’à ce jour, à la récréation, où deux garçons burundais se sont battus derrière le grand préau, à l’abri du regard des profs et des surveillants. Les autres élèves burundais, échaudés par l’altercation, se sont rapidement séparés en deux groupes, chacun soutenant un garçon. « Sales Hutu », disaient les uns, « sales Tutsi » répliquaient les autres. Cet après-midi-là, pour la première fois de ma vie, je suis entré dans la réalité profonde de ce pays. J’ai découvert l’antagonisme hutu et tutsi, infranchissable ligne de démarcation qui obligeait chacun à être d’un camp ou d’un autre. Ce camp, tel un prénom qu’on attribue à un enfant, on naissait avec, et il nous poursuivait à jamais. Hutu ou tutsi. C’était soit l’un soit l’autre. Pile ou face. Comme un aveugle qui recouvre la vue, j’ai alors commencé à comprendre les gestes et les regards, les non-dits et les manières qui m’échappaient depuis toujours. La guerre, sans qu’on lui demande, se charge toujours de nous trouver un ennemi. Moi qui souhaitais rester neutre, je n’ai pas pu. J’étais né avec cette histoire. Elle coulait en moi. Je lui appartenais.

One large US bank, for example—an aggressive adopter of AI—has announced a $350 million investment in reskilling related to AI-related job changes, and the bank is being both predictive and granular about the initiative.10 It’s working with researchers from MIT and elsewhere to understand—based on a “suitability for machine learning” (SML) assessment—which skills and jobs are most likely to be replaced by AI.11 The SML analysis will help the bank plan for changes in those jobs and help workers gain the skills they need to succeed in their modified jobs or transition to new ones.

Throwing even more fuel on this fire was Alibaba’s record-breaking 2014 debut on the New York Stock Exchange. A group of Taobao sellers rang the opening bell for Alibaba’s initial public offering on September 19, just nine days after Premier Li’s speech. When the dust settled on a furious round of trading, Alibaba had claimed the title of the largest IPO in history, and Jack Ma was crowned the richest man in China. But it was about more than just the money. Ma had become a national hero, but a very relatable one. Blessed with a goofy charisma, he seems like the boy next door. He didn’t attend an elite university and never learned how to code. He loves to tell crowds that when KFC set up shop in his hometown, he was the only one out of twenty-five applicants to be rejected for a job there. China’s other early internet giants often held Ph.D.s or had Silicon Valley experience in the United States. But Ma’s ascent to rock-star status gave a new meaning to “mass entrepreneurship”—in other words, this was something that anyone from the Chinese masses had a shot at. The government endorsement and Ma’s example of internet entrepreneurship were particularly effective at winning over some of the toughest customers: Chinese mothers. In the traditional Chinese mentality, entrepreneurship was still something for people who couldn’t land a real job. The “iron rice bowl” of lifetime employment in a government job remained the ultimate ambition for older generations who had lived through famines. In fact, when I had started Sinovation Ventures in 2009, many young people wanted to join the startups we funded but felt they couldn’t do so because of the steadfast opposition of their parents or spouses. To win these families over, I tried everything I could think of, including taking the parents out to nice dinners, writing them long letters by hand, and even running financial projections of how a startup could pay off. Eventually we were able to build strong teams at Sinovation, but every new recruit in those days was an uphill battle. By 2015, these people were beating down our door—in one case, literally breaking Sinovation’s front door—for the chance to work with us. That group included scrappy high school dropouts, brilliant graduates of top universities, former Facebook engineers, and more than a few people in questionable mental states. While I was out of town, the Sinovation headquarters received a visit from one would-be entrepreneur who refused to leave until I met with him. When the staff told him that I wouldn’t be returning any time soon, the man lay on the ground and stripped naked, pledging to lie right there until Kai-Fu Lee listened to his idea.

Un jour, au debut des annees soixante-dix, pendant l'occupation russe du pays, tous les deux chasses de nos emplois, tous les deux en mauvaise sante, ma femme et moi sommes alles voir, dans un hopital de la banlieue de Prague, un grand medicin, ami de tous les opposants, un vieux sage juif, comme nous l'appelions, le professeur Smahel. Nous y avons rencontre E., un journaliste, lui aussi chasse de partout, lui aussi en mauvaise sante, et tous les quatre nous sommes restes longtemps a bavarder, heureux de l'atmosphere de sympathie mutuelle. Pour le retour, E. nous a pris dans sa voiture et s'est mis a parler de Bohumil Hrabal, alors le plus grand ecrivain tcheque vivant; d'une fantaisie sans bornes, feru d'experiences plebeiennes (ses romans sont peuples des gens les plus ordinaires), il etait tres lu et tres aime (toute la vague de la jeune cinematographie tcheque l'a adore comme son saint patron). Il etait profondement apolitique. Ce qui, dans un regime pour lequel 'tout etait politique', n'etait pas innocent: son apolitisme se moquait du monde ou sevissaient les ideologies. C'est pour cela qu'il s'est trouve pendant longtemps dans une relative disgrace (inutilisable qu'il etait pour tous les engagements officiels), mais c'est pour ce meme apolitisme (il ne s'est jamais engage contre le regime non plus) que, pendant l'occupation russe, on l'a laisse en paix et qu'il a pu, comme ci, comme ca, publier quelques livres. E. l'injuriait avec fureur: Comment peut-il accepter qu'on edite ses livres tandis que ses collegues sont interdits de publication? Comment peut-il cautionner ainsi le regime? Sans un seul mot de protestation? Son comportement est detestable et Hrabal est un collabo. J'ai reagi avec le meme fureur: Quelle absurdite de parler de collaboration si l'esprit des livres de Hrabal, leur humour, leur imagination sont le contraire meme de la mentalite qui nous gouverne et veut nous etouffer dans sa camisole de force? Le monde ou l'on peut lire Hrabal est tout a fait different de celui ou sa voix ne serait pas audible. Un seul livre de Hrabal rend un plus grand service aux gens, a leur liberte d'esprit, que nous tous avec nos gestes et nos proclamations protestataires! La discussion dans la voiture s'est vite transformee en querrelle haineuse. En y repensant plus tard, etonne par cette haine (authentique et parfaitement reciproque), je me suis dit: notre entente chez le medicin etait passagere, due aux circonstances historiques particulieres qui faisaient de nous des persecutes; notre desaccord, en revanche, etait fondamental et independant des circonstances; c'etait le desaccord entre ceux pour qui la lutte politique est superieure a la vie concrete, a l'art, a la pensee, et ceux pour qui le sens de la politique est d'etre au service de la vie concrete, de l'art, de la pensee. Ces deux attitudes sont, peut-etre, l'une et l'autre legitimes, mais l'une avec l'autre irreconciliables.

Moravec’s Paradox. Hans Moravec was a professor of mine at Carnegie Mellon University, and his work on artificial intelligence and robotics led him to a fundamental truth about combining the two: contrary to popular assumptions, it is relatively easy for AI to mimic the high-level intellectual or computational abilities of an adult, but it’s far harder to give a robot the perception and sensorimotor skills of a toddler. Algorithms can blow humans out of the water when it comes to making predictions based on data, but robots still can’t perform the cleaning duties of a hotel maid. In essence, AI is great at thinking, but robots are bad at moving their fingers.

It was Viktor who answered him. “Closer? Yes. Close? Not so much. We’ve got lots of power and fuel, but the translation drive needs to be completely reset. It takes time for it to stabilize.” He folded his arms, considering their options. “Let’s just translate as soon as we can, okay? Otherwise, I might have to arrange to meet you somewhere.” He didn’t really want to leave the Slipwing behind, but— “Might I remind you that we still have considerable work to do before you are in a position to use the Archetype to its full potential?” a pleasant voice said. “I’m well aware of that, believe me.” Sentinel, the AI that effectively ran the Archetype, had been oddly quiet for a bit, which was unusual given their connection. “Hey, is something bothering you?” Dash asked. “I do not understand the question.” “Bothering you, as in, is there something you don’t like?” “I know what you mean. I am uncertain how to proceed in this line of questioning, as you are the first human to whom I have been mentally bonded, and your tendencies are not entirely known to me.” “We’re getting to know each other. Some humans used to call that a honeymoon.” “This has nothing to do with astronomy or insects, I can assure you,” Sentinel said. “It was a tradition among humans who—actually, nevermind. Do you think I’m lollygagging?” “Lollygagging is not a term I know. Is it related to candy?” “No. The use of time. Like dawdling.” “Dawdling is a term I know. It is—" “Wasting time,” Dash said. “In other words, you’re getting impatient, or at least as impatient as a machine presence can be. You have a purpose, and it’s not being fulfilled when the tools—like me—are finally in place.” Which was ironic for a two hundred thousand year

Due to its relative simplicity, mobile key technology rapidly approached a critical mass of installations

Considering that a game console has roughly a 5-to-6-year life cycle, investing in game rooms is a relatively safe move for any hotel

Alors vous me déclariez enfin renoncer à vous occuper des chrétiens dans ces termes: "Bon, j'y renonce, je n'en ferai plus rien ,vous pouvez le dire à Sh.A.W.". Je vous en ai remercié. Ce qui était agréable c'était de voir qu'il n'y avait plus à se soucier des "inspirations" que rappelait néanmoins S.Abu Bakr, présent à cet entretien. Pourtant ensuite, j'ai connu encore votre mécontentement et celui de vos disciples zélés. Je vous rappelle pourtant que, selon votre déclaration antérieure, dans cette affaire, il n'y avait pas d'opinion officielle dans la tarîqah, que nous pouvions nous tromper tous, et tout d'abord vous-même. Mais les débats et les activités de ce genre ne pouvaient que porter le trouble parmi les fuqarâ, et, dans le milieu immédiat de la tarîqah, troubler encore les relations avec Sh.A.W. et créer des dangers extérieurs. S'il s'agit de juger l'arbre à ses fruits, que doit-on penser de la "barakah" et des "inspirations" qui sont intervenues dans cette affaire ?... (Lettre de M.Vâlsan à F.Schuon, novembre 1950)

could write forever on the many dangers of ASI and the difficulty of reining in a superior intelligence. The arguments used in Infinity Born, such as perverse instantiation, are all real and have been used by prominent scientists (as have many other arguments that I didn’t include). For those of you interested in a very thorough, complex, and scholarly treatment of the subject matter, I would recommend the book Superintelligence: Paths, Dangers, Strategies (2014) by Nick Bostrom, a Professor at Oxford. The book I found most useful in researching this novel is entitled, Our Final Invention: Artificial Intelligence and the end of the Human Era (James Barrat, 2013). This described the “God in a box” experiment detailed in the novel, for example, and provided a fascinating, easy-to-read perspective on ASI, at least on the fear-mongering side of the debate. I’ve included a few quotes from this book that I thought were relevant to Infinity Born. Page 59—First, there are too many players in the AGI sweepstakes. Too many organizations in too many countries are working on AGI and AGI-related technology for them all to agree to mothball their projects until Friendly AI is created, or to include in their code a formal friendliness module, if one could be made. Page 61—But what if there is some kind of category shift once something becomes a thousand times smarter than we are, and we just can’t see it from here? For example, we share a lot of DNA with flatworms. But would we be invested in their goals and morals even if we discovered that many millions of years ago flatworms had created us, and given us their values? After we got over the initial surprise, wouldn’t we just do whatever we wanted? Page 86—Shall we build our robot replacement or not? On this, de Garis is clear. “Humans should not stand in the way of a higher form of evolution. These machines are godlike. It is human destiny to create them.

« Et à quoi cela mènerait-il ? Admettons que je le provoque. » Ici il se représenta vivement la nuit qu’il passerait après la provocation, le pistolet dirigé sur lui, et il frissonnait à l’idée que jamais il ne pourrait rien supporter de pareil. « Admettons que je le provoque, que j’apprenne à tirer, que je sois là devant lui, que je presse la détente, continua-t-il en fermant les yeux, que je l’aie tué ! » Et il secoua la tête pour chasser cette pensée absurde. « Quelle logique y aurait-il à tuer un homme pour rétablir mes relations avec une femme coupable et son fils ? La question sera-t-elle résolue ? Et si, ce qui est beaucoup plus vraisemblable, le blessé ou le tué, c’est moi ? moi qui n’ai rien à me reprocher et qui deviendrais la victime ? Ne serait-ce pas plus illogique encore ? (...) »

Once superintelligent AI has settled another solar system or galaxy, bringing humans there is easy — if humans have succeeded in programming the AI with this goal. All the necessary information about humans can be transmitted at the speed of light, after which the AI can assemble quarks and electrons into the desired humans. This could be done either in a low-tech way by simply transmitting the 2 gigabytes of information needed to specify a person’s DNA and then incubating a baby to be raised by the AI, or the AI could assemble quarks and electrons into full-grown people who would have all the memories scanned from their originals back on Earth. This means that if there’s an intelligence explosion, the key question isn’t if intergalactic settlement is possible, but simply how fast it can proceed. Since all the ideas we've explored above come from humans, they should be viewed as merely lower limits on how fast life can expand; ambitious superintelligent life can probably do a lot better, and it will have a strong incentive to push the limits, since in the race against time and dark energy, every 1% increase in average settlement speed translates into 3% more galaxies colonized. For example, if it takes 20 years to travel 10 light-years to the next star system with a laser-sail system, and then another 10 years to settle it and build new lasers and seed probes there, the settled region will be a sphere growing in all directions at a third of the speed of light on average. In a beautiful and thorough analysis of cosmically expanding civilizations in 2014, the American physicist Jay Olson considered a high-tech alternative to the island-hopping approach, involving two separate types of probes: seed probes and expanders. The seed probes would slow down, land and seed their destination with life. The expanders, on the other hand, would never stop: they'd scoop up matter in flight, perhaps using some improved variant of the ramjet technology, and use this matter both as fuel and as raw material out of which they'd build expanders and copies of themselves. This self-reproducing fleet of expanders would keep gently accelerating to always maintain a constant speed (say half the speed of light) relative to nearby galaxies, and reproduce often enough that the fleet formed an expanding spherical shell with a constant number of expanders per shell area. Last but not least, there’s the sneaky Hail Mary approach to expanding even faster than any of the above methods will permit: using Hans Moravec’s “cosmic spam” scam from chapter 4. By broadcasting a message that tricks naive freshly evolved civilizations into building a superintelligent machine that hijacks them, a civilization can expand essentially at the speed of light, the speed at which their seductive siren song spreads through the cosmos. Since this may be the only way for advanced civilizations to reach most of the galaxies within their future light cone and they have little incentive not to try it, we should be highly suspicious of any transmissions from extraterrestrials! In Carl Sagan’s book Contact, we earthlings used blueprints from aliens to build a machine we didn’t understand — I don’t recommend doing this ... In summary, most scientists and sci-fi authors considering cosmic settlement have in my opinion been overly pessimistic in ignoring the possibility of superintelligence: by limiting attention to human travelers, they've overestimated the difficulty of intergalactic travel, and by limiting attention to technology invented by humans, they've overestimated the time needed to approach the physical limits of what's possible.

People who argue that atheism is a religion “because it states beliefs about God” are really trying to argue (I think) that the reasoning methods used in atheism are on a par with the reasoning methods used in religion, or that atheism is no safer than religion in terms of the probability of causally engendering violence, etc. . . . What’s really at stake is an atheist’s claim of substantial difference and superiority relative to religion, which the religious person is trying to reject by denying the difference rather than the superiority(!).