Alice’s Adventures in Wonderland is not so much a book of fantastic adventures as a book of conversations (and pictures). It’s right there, in the first paragraph: “What is the use of a book,” thought Alice, “without pictures or conversations?” Lewis Carroll and his illustrator John Tenniel delivered just that, a magical masterpiece of conversations and images. A contemporary reviewer said it would “belong to all the generations to come until the language becomes obsolete.” Six generations later, the language shows no sign of obsolescence, but the same cannot be said of conversations if the great oracle at Google is correct. One million hits for “the death of conversation,” it proclaims, listing a gloomy parade of studies and essays stretching back many years.
“Every visit to California convinces me that the digital revolution is over, by which I mean it is won. Everyone is connected. The New York Times has declared the death of conversation,” Simon Jenkins grumbled in The Guardian, seven years ago. Is it true, and if it is, who cares? That sounds like the start of an interesting discussion. Is daily conversation of any value and if it fades away, who’s to say the time saved can’t be better used? Robert Frost thought that “half the world is people who have something to say and can’t, and the other half who have nothing to say and keep on saying it.” Read more »
The present is where the future comes to die, or more accurately, where an infinite array of possible futures all collapse into one. We live in a present where artificial intelligence hasn't been invented, despite a quarter century of optimistic predictions. John Horgan in Scientific Americansuggests we're a long way from developing it, despite all the optimistic predictions (although when it does come it may well be as a sudden leap into existence, a sudden achievement of critical mass). However and whenever (or if ever) it arrives, it's an idea worth discussing today. But, a question: Does this line of research suffer from “cerebral imperialism”?
Eskow: There seems to be a kind of cognitive imperialism among some Transhumanists that says the intellect alone is “self.” Doesn’t saying “mind” is who we are exclude elements like body, emotion, culture, and our environment? Buddhism and neuroscience both suggest that identity is a process in which many elements co-arise to create the individual experience on a moment-by-moment basis. The Transhumanists seem to say, “I am separate, like a data capsule that can be uploaded or moved here and there.”
You’re right. A lot of our Transhumanist subculture comes out of computer science— male computer science—so a lot of them have that traditional “intelligence is everything” view. s soon as you start thinking about the ability to embed a couple of million trillion nanobots in your brain and back up your personality and memory onto a chip, or about advanced artificial intelligence deeply wedded with your own mind, or sharing your thoughts and dreams and feelings with other people, you begin to see the breakdown of the notion of discrete and continuous self.
An intriguing answer – one of many Hughes offers in the interview – but I was going somewhere else: toward the idea that cognition itself, that thing which we consider “mind,” is over-emphasized in our definition of self and therefore is projected onto our efforts to create something we call “artificial intelligence.”
Is the “society of mind” trying to colonize the societies of body and emotion?