Nightmare Fuel: Uploaded Consciousness

MMAcevedo (Mnemonic Map/Acevedo), also known as Miguel, is the earliest executable image of a human brain. It is a snapshot of the living brain of neurology graduate Miguel Álvarez Acevedo (2010–2073), taken by researchers at the Uplift Laboratory at the University of New Mexico on August 1, 2031. Though it was not the first successful snapshot taken of the living state of a human brain, it was the first to be captured with sufficient fidelity that it could be run in simulation on computer hardware without succumbing to cascading errors and rapidly crashing…

…In current times, MMAcevedo still finds extensive use in research, including, increasingly, historical and linguistics research. In industry, MMAcevedo is generally considered to be obsolete, due to its inappropriate skill set, demanding operational requirements and age. Despite this, MMAcevedo is still extremely popular for tasks of all kinds, due to its free availability, agreeable demeanour and well-understood behaviour. It is estimated that between 6,500,000 and 10,000,000 instances of MMAcevedo are running at any given moment in time.”

-Boris Ostanin, trans. “MMAcevedo (Mnemonic Map/Acevedo.” qntm.org. March 15, 2021

The Misinformation Virus

“Online media has given voice to previously marginalised groups, including peddlers of untruth, and has supercharged the tools of deception at their disposal. The transmission of falsehoods now spans a viral cycle in which AI, professional trolls and our own content-sharing activities help to proliferate and amplify misleading claims. These new developments have come on the heels of rising inequality, falling civic engagement and fraying social cohesion – trends that render us more susceptible to demagoguery. Just as alarming, a growing body of research over the past decade is casting doubt on our ability – even our willingness – to resist misinformation in the face of corrective evidence…

…To successfully debunk a myth, the authors conclude, it helps to provide an alternative causal explanation to fill the mental gap that retracting the myth could leave. Counterarguments work too, as they point out the inconsistencies contained in the myth, allowing people to resolve the clash between the true and the false statement. Another strategy is to evoke suspicion about the source of the misinformation. For example, you might be more critical of government officials who reject human-caused global warming if you suspect vested business interests behind the denialist claims…

…[When personal identity and values are involved, people tend to cherry-pick their data towards pre-determined conclusions, which] hints at a vexing conclusion: that the most knowledgeable among us can be more, not less, susceptible to misinformation if it feeds into cherished beliefs and identities…

…Since each individual has only negligible impact on collective decisions, it’s sensible to focus on optimising one’s social ties instead. Belonging to a community is, after all, a vital source of self-worth, not to mention health, even survival. Socially rejected or isolated people face heightened risks of many diseases as well as early death. Seen from this perspective, then, the impulse to fit our beliefs and behaviours to those of our social groups, even when they clash with our own, is, Kahan argues, ‘exceedingly rational’. Ironically, however, rational individual choices can have irrational collective consequences. As tribal attachments prevail, emotions trump evidence, and the ensuing disagreement chokes off action on important social issues.

-Elitsa Dermendzhiyska. “The misinformation virus.” Aeon. April 16, 2021.

This article hits at many of the main points of why there are so many bad ideas floating around: a funky media environment, our need to make sense of the world, personal values that conflict with the demands of reality, in-group/out-group dynamics, etc. Thinking about it as a pathogen is probably a useful mental model. Social media is like the Plague and we are in the early 1350s in its transition. Humanity will likely need a few centuries to develop cultural antibodies for its effects, and while there may be policy interventions that might have some effect in the short term, it’s still going to take a long while for us to come to grips with the social disruption of this new kind of communication.

If you think about it, this is true of every type of new communication format, even in just the last two centuries. Telegrams, radio, and television all changed the landscapes of societies, and they are still doing it. Part of what makes the Internet so powerful is that it creates an abstracted layer for these forms of communication that can also be tailored to focused audiences, mass media transformed into media for one, which is much more engaging. It’s going to take awhile to come to grips with it.

Crypto Canon

“…a list of crypto readings and resources. It’s organized from building blocks and basics; foundations (& history); and key concepts — followed by specific topics such as governance; privacy and security; scaling; consensus and governance; cryptoeconomics, cryptoassets, and investing; fundraising and token distribution; decentralized exchanges; stablecoins; and cryptoeconomic primitives and crypto goods (non-fungible tokens, cryptocollectibles, token-curated registries, curation markets). We also included a section with developer tutorials, practical guides, and maker stories — as well as other resources, such as newsletters/updates and courses, at the end.”

Crypto Canon

Enemy of All Mankind

“On Sept. 7, 1695, the pirate ship Fancy, commanded by Every, ambushed and captured the Ganj-i-Sawai, a royal vessel owned by Indian emperor Aurangzeb, then one of the world’s most powerful men. Aboard were not only the worshipers returning from their pilgrimage, but tens of millions of dollars’ worth of gold and silver.

What followed was one of the most lucrative and heinous robberies of all time…[and led to the first global man hunt…]

…Until now, historians only knew that Every eventually sailed to Ireland in 1696, where the trail went cold. But Bailey says the coins he and others have found are evidence the notorious pirate first made his way to the American colonies, where he and his crew used the plunder for day-to-day expenses while on the run.”

-William J .Kole, “Ancient coins may solve mystery of murderous 1600s pirate.” Phys.org. April 1, 2021.

Laying low as a slave trader. Tempted to check out the book. Also, the title reminded me of this scene.

Deformin’ in the Rain: How (and Why) to Break a Classic Film

“…this essay subjects a single film to a series of deformations: the classic musical Singin’ in the Rain. Accompanying more than twenty original audiovisual deformations in still image, GIF, and video formats, the essay considers both what each new version reveals about the film (and cinema more broadly) and how we might engage with the emergent derivative aesthetic object created by algorithmic practice as a product of the deformed humanities.”

—Jason Mittell, “Deformin’ in the Rain: How (and Why) to Break a Classic Film.” Digital Humanities Quarterly. 2021. Vol. 15. No. 1.

I thought this approach of altering a film to better understand aspects of it is a pretty interesting technique that could be applied to a wide variety of artistic media. Film is perhaps more interesting because it can incorporate many different elements.

Our Cults Become Our Culture

“A false theory of culture is worse than a false theory of the heavens. The planets stick to their orbits no matter what we think, but culture becomes what we believe it is. Conditioned by the prophets of data and nostalgia to imagine no further than the evidence of the past, we forget that people are self-aware and their actions shaped by a self-aware culture. Our explanations are not independent of our behavior but constitutive of it. As such, our cults of thinking become our culture.”

—Greg Jackson, “Sources of Life.” The Point. March 24, 2021.

This essay is so good, and this quote is probably not the best excerpt. Worth reading in its entirety.

Science is The Foundation of The Walls We Build

“Science, at its best, also espouses such cosmopolitan ideals. That data is neutral, and science is apolitical, makes for an alluring narrative. By clinging to it, the scientist appears assured, almost noble, rising above the messy and the mundane by sheer force of intellect.

But reality does not conform to such convenient self-delusion. Pretending to be above and beyond politics is by itself a political position; in adopting it, one has aligned with the state and sided with the powerful…

…A scientist can journey to the end of Earth and the edge of time, but never leave the narrow corridors of prejudice…

…In the eyes of the settler, the border is no man’s land; the natives are part of the wilderness, waiting to be claimed. From charting night skies to splitting the atom, the advancement of science at both ends of the physical scale accompany a story of exploitation and conquest. The applications of science guard the border, capturing bodies and confining the imagination. To realize science’s liberatory potential, the work must start with reimagining the architecture of society, where walls are no more…

…Diversity threatens absolute power. What deviates from the center must be destroyed…

…We all inhabit an unjust system and make our compromises in order to live. When confronted with our complicity, the instinctive response is to deny and look away. This is why the border and the frontier have such strong holds on our collective consciousness. Both come in various forms. The prison, as Angela Davis and Gina Dent explained, is also a border. As long as the criminal, the foreigner, the other, are kept behind walls, we can hold on to the world as we know it and recognize our place in it.”

-Yangyang Cheng, “The edge of our existence: A particle physicist examines the architecture of society.” Bulletin of the Atomic Scientists. December 7, 2020.

Julien Baker

Come for the music. Stay for the wonderful writing.

“Even the most minute acts of acknowledgment communicate to another person that they are seen, that they matter; to care for another person is to affirm their worth. In our simplest gestures we find ways to pierce the superficial exterior of an often callous and isolated world, to exercise the compassion that draws us together.

Through every small kindness, we form attachments, construct a web of human connection, however tenuous. Thinking of this web, I wondered how many gestures like this a lifetime might contain, and that was both moving and devastating. I imagined the delicate thread spun from the spool of a person, weaving a tangled and imperceptible network through towns and continents, leaving little knots at every point of contact that tug us closer to each other, that makes us feel incrementally less alone.”

-Julien Baker, “Tiny Changes to Earth.” Oxford American. January 9, 2019.

“From childhood we are instilled with the ethics of generosity and equality—taught to take turns, to share, and to advocate for the weak. Simultaneously, we are indoctrinated with the covert certainty that unsuccessfulness is the result of laziness. It is important to be kind, but  more important to be productive. Our culture criminalizes poverty and stigmatizes welfare, critiques the greed of the super-wealthy while disapproving of programs that redistribute that wealth to provide for its citizens because of the entitlement an entire class feels to their own wealth. I remember hearing relatives argue against public health care with a decontextualized reference to Thessalonians: “if you don’t work you don’t eat,” and wondering how this draconian detachment from the plight of the unemployed could coexist with a professed belief in the value of compassion.We are taught to value mercy and grace alongside fairness, forgetting that often what is gracious, merciful, or compassionate is often not what is technically fair, at least by the Hammurabian standard of an eye for an eye.

This dichotomy of belief forms a functional cynicism, something that we tell ourselves we need to survive but which allows our adversity to become something that breeds resentment for others’ hardship instead of sympathy for it, and makes us reluctant to challenge a dominant system.

–Julien Baker, “A Familiar Stranger.Oxford American. November 8, 2018.

“Because I am a human who, like most humans, often does not seek out discomfort, this mostly occurs when my well-worn preconceptions are unexpectedly disrupted by someone with whom I would prefer not to engage. Still, I understand that part of emotional education is choosing not to opt out of these opportunities, to endure the friction of opposition and find what lesson in humility can be extracted. So I try to engage…

…Ruminating on the particularity of queer experience reminds me that there is no uniformity of belief or experience, in the LGBT community or in any other, and that the work of empathy demands unraveling my own presupposed paradigms, forcing myself to see people as a collection of their experiences, not as an embodiment of an ideal or principle. Practicing this within the context of a community I belong to and sympathize with becomes a skill that can be repurposed as empathy for those with whom I lack the ability or desire to understand.

Every day we are asked to live through immense, painful, and causeless things as if it were not an incredible feat. Our mental apparatus, made up of all our ideologies, convictions, superstitions, and personal mythologies, develops out of necessity to make sense of those things that are beyond our capacity to comprehend. Identifying how that apparatus formed in another person cannot nullify pain or negate wrong, it can only give us tools to be more merciful in our interpretations of others.”

-Julien Baker, “Learning Mercy.” Oxford American. June 14, 2018.

Really, just read them all.

Weekly Review

“Every Friday afternoon, I’d send my boss a short email with three categories:

* The work I had completed that week

* What I was working on, including any deadlines that may have shifted or obstacles I’d encountered

* What I was waiting on—that is, tasks that I’d completed, but require sign-off from my boss or contributions from someone else

Over the years, I refined the practice. I used a timer to ensure that the weekly update would not take longer than 15 minutes to write. I used a simple template where I could pop in information, so as to expedite the process.

-Khe Hy, “The 15-minute weekly habit that eased my work anxiety and made my boss trust me more.Quartz. April 20, 2017.

Not just a good idea for your boss either. I used to find using a template for a weekly review helpful to hold myself accountable as well.