Computer Generated Inspirational Quotes

A thought expressed is a falsehood." In poetry what is not said and yet gleams through the beauty of the symbol, works more powerfully on the heart than that which is expressed in words. Symbolism makes the very style, the very artistic substance of poetry inspired, transparent, illuminated throughout like the delicate walls of an alabaster amphora in which a flame is ignited. Characters can also serve as symbols. Sancho Panza and Faust, Don Quixote and Hamlet, Don Juan and Falstaff, according to the words of Goethe, are "schwankende Gestalten." Apparitions which haunt mankind, sometimes repeatedly from age to age, accompany mankind from generation to generation. It is impossible to communicate in any words whatsoever the idea of such symbolic characters, for words only define and restrict thought, but symbols express the unrestricted aspect of truth. Moreover we cannot be satisfied with a vulgar, photographic exactness of experimental photoqraphv. We demand and have premonition of, according to the allusions of Flaubert, Maupassant, Turgenev, Ibsen, new and as yet undisclosed worlds of impressionability. This thirst for the unexperienced, in pursuit of elusive nuances, of the dark and unconscious in our sensibility, is the characteristic feature of the coming ideal poetry. Earlier Baudelaire and Edgar Allan Poe said that the beautiful must somewhat amaze, must seem unexpected and extraordinary. French critics more or less successfully named this feature - impressionism. Such are the three major elements of the new art: a mystical content, symbols, and the expansion of artistic impressionability. No positivistic conclusions, no utilitarian computation, but only a creative faith in something infinite and immortal can ignite the soul of man, create heroes, martyrs and prophets... People have need of faith, they need inspiration, they crave a holy madness in their heroes and martyrs. ("On The Reasons For The Decline And On The New Tendencies In Contemporary Literature")

Spurred on by both the science and science fiction of our time, my generation of researchers and engineers grew up to ask what if? and what’s next? We went on to pursue new disciplines like computer vision, artificial intelligence, real-time speech translation, machine learning, and quantum computing.

Regardless of the propaganda espoused by large corporations, governments, religions, and other institutions, we can all follow this simple path in creating the seemingly elusive “world that works for everyone” right here and right now. Only we individuals can think and take action. No corporation will ever generate a single thought—much less invent the next great app, computer program, or ground transportation vehicle. No religion will ever come up with a single inspirational aphorism. And no government will ever shut down a single military facility. These things are all initiated and accomplished by individuals.

In fact, the same basic ingredients can easily be found in numerous start-up clusters in the United States and around the world: Austin, Boston, New York, Seattle, Shanghai, Bangalore, Istanbul, Stockholm, Tel Aviv, and Dubai. To discover the secret to Silicon Valley’s success, you need to look beyond the standard origin story. When people think of Silicon Valley, the first things that spring to mind—after the HBO television show, of course—are the names of famous start-ups and their equally glamorized founders: Apple, Google, Facebook; Jobs/ Wozniak, Page/ Brin, Zuckerberg. The success narrative of these hallowed names has become so universally familiar that people from countries around the world can tell it just as well as Sand Hill Road venture capitalists. It goes something like this: A brilliant entrepreneur discovers an incredible opportunity. After dropping out of college, he or she gathers a small team who are happy to work for equity, sets up shop in a humble garage, plays foosball, raises money from sage venture capitalists, and proceeds to change the world—after which, of course, the founders and early employees live happily ever after, using the wealth they’ve amassed to fund both a new generation of entrepreneurs and a set of eponymous buildings for Stanford University’s Computer Science Department. It’s an exciting and inspiring story. We get the appeal. There’s only one problem. It’s incomplete and deceptive in several important ways. First, while “Silicon Valley” and “start-ups” are used almost synonymously these days, only a tiny fraction of the world’s start-ups actually originate in Silicon Valley, and this fraction has been getting smaller as start-up knowledge spreads around the globe. Thanks to the Internet, entrepreneurs everywhere have access to the same information. Moreover, as other markets have matured, smart founders from around the globe are electing to build companies in start-up hubs in their home countries rather than immigrating to Silicon Valley.

Peacock said that we all have different-size territories and I would argue that one of the more important things that he and Abbey offer is that they make us uncomfortable with the size of the plots we have settled on. They push us, and inspire us to move beyond our comfortable cells. “It depends on how you are yarded,” wrote Thoreau. In an age of cell phones and computers and little contact with the elemental earth, most of us are yarded pretty tightly. It isn’t just pronghorns who live in a diminished territory. Most modern humans know exactly how those ungulates feel. With each generation we settle for less wildness, less freedom, less space. We begin to accept things we would have previously deemed unacceptable. That our e-mails will be read, that we will stare down at screens for hours, that it’s okay for drones to look down on us, that only crazy or dangerous individuals seek solace by going alone into the wilderness. We shrug, half-accepting our limited lives and damaged land. What can we do about it after all?

The “self-actualization” philosophy from which most of this new bureaucratic language emerged insists that we live in a timeless present, that history means nothing, that we simply create the world around us through the power of the will. This is a kind of individualistic fascism. Around the time the philosophy became popular in the seventies, some conservative Christian theologians were actually thinking along very similar lines: seeing electronic money as a kind of extension for God’s creative power, which is then transformed into material reality through the minds of inspired entrepreneurs. It’s easy to see how this could lead to the creation of a world where financial abstractions feel like the very bedrock of reality, and so many of our lived environments look like they were 3-D-printed from somebody’s computer screen. In fact, the sense of a digitally generated world I’ve been describing could be taken as a perfect illustration of another social law—at least, it seems to me that it should be recognized as a law—that, if one gives sufficient social power to a class of people holding even the most outlandish ideas, they will, consciously or not, eventually contrive to produce a world organized in such a way that living in it will, in a thousand subtle ways, reinforce the impression that those ideas are self-evidently true.

Muglia insisted that a computer program, while certainly inspired and created by code writers, must reflect the currents of the market and the desires of customers. No great program was created by slavishly following the market or crudely regurgitating the requests of shoppers. But creators lived in a cocoon. The very demands of their craft made it hard to step outside the bounds of their imaginations. Muglia

One successful example is the Starwood hotel chain, which launched a 3-D, computer-generated prototype of its planned Aloft brand inside the virtual world of Second Life in October 2006.

In a paper published in 1950, the computer scientist Alan Turing suggested a legendary test for whether an AI exhibited human-level intelligence. When AI could display humanlike conversational abilities for a lengthy period of time, such that a human interlocutor couldn’t tell they were speaking to a machine, the test would be passed: the AI, conversationally akin to a human, deemed intelligent. For more than seven decades this simple test has been an inspiration for many young researchers entering the field of AI. Today, as the LaMDA-sentience saga illustrates, systems are already close to passing the Turing test. But, as many have pointed out, intelligence is about so much more than just language (or indeed any other single facet of intelligence taken in isolation). One particularly important dimension is in the ability to take actions. We don’t just care about what a machine can say; we also care about what it can do. What we would really like to know is, can I give an AI an ambiguous, open-ended, complex goal that requires interpretation, judgment, creativity, decision-making, and acting across multiple domains, over an extended time period, and then see the AI accomplish that goal? Put simply, passing a Modern Turing Test would involve something like the following: an AI being able to successfully act on the instruction “Go make $1 million on Amazon in a few months with just a $100,000 investment.” It might research the web to look at what’s trending, finding what’s hot and what’s not on Amazon Marketplace; generate a range of images and blueprints of possible products; send them to a drop-ship manufacturer it found on Alibaba; email back and forth to refine the requirements and agree on the contract; design a seller’s listing; and continually update marketing materials and product designs based on buyer feedback. Aside from the legal requirements of registering as a business on the marketplace and getting a bank account, all of this seems to me eminently doable. I think it will be done35 with a few minor human interventions within the next year, and probably fully autonomously within three to five years.

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