Workplay

It’s a day for international labor solidarity. Just based on the past history of this blog, I feel a need to mark it somehow, although I can’t think of anything witty or insightful to say. Doing so has become a job, an obligation, if only to myself.

I was thinking about the nature of work awhile back, the relationship between work and play, how at least for me work only works if it feels like play. Work is something you must do for reasons external to yourself or to the task itself, play is self-justifying. To use the analytical terms that have become somewhat of a personal trademark, they have different structures of agency.

Capitalism has a tendency to turn everything productive into work, while treating play as purely on the consumption side of the economic ledger.

Some of us have the luxury of bridging these worlds, of enjoying our work and having a form of play that is economically useful. I’d say I achieved this for a good part of my life and consider myself amazingly fortunate to have been able to. Most people don’t. For them, the labor movement, aside from its more basic functions of giving economic leverage to those who didn’t have it before, and imposing some standards on how work is extracted, also at its best restores a sense of agency to work. Some radical movements wanted to dispense with work altogether -- unfortunately, at the time they were active factories did not run themselves and fields were not harvested without human inputs. That is likely to change, in the not so far distant future.

The old labor movement seems deader each year. I’m pretty sure there will be new organization forms sprouting up to make work tolerable and to mediate between the working human soul and the soulless market, but I’m not sure what those will be. Cooperatives? Rhyzomatic organizations? Guilds? (I just signed up for an experiment along those lines – a consulting network which will probably not be called “The Refactoring Guild” but could be). Or something yet to be invented?

All I can say is that most of the ways we have now of harnessing human energy and creativity to create economic value really suck, and May Day is a good day to acknowledge that suckitude and dream of a better future.

Guest post: Performing ourselves on Facebook

I have a new guest post over at Ribbonfarm on how social media affects our outer personas and effectively our actual being as well.

I can hear the skeptics winding up already. But if you are spending your time having bitter disagreements with people from widely different backgrounds, that you don't know personally, who might be anywhere in the world, then you have already lost this particular argument.

Engineers of Human Souls

You have one identity. The days of you having a different image for your work friends or co-workers and for the other people you know are probably coming to an end pretty quickly…. Having two identities for yourself is an example of a lack of integrity.
       – Mark Zuckerberg

This quote from a few years back still amazes me today. If we take it at face value, it implies that some of the fundamental laws and conditions of human existence are being blithely reworked by what are basically naive kids. The kids happen to run a billion dollar corporation, but does Zuckerberg’s technological and business prowess give him a license to not only pontificate about the nature of human identity, but radically alter it? Apparently it does.

Zuckerberg’s childish ideas about how humans work is going to affect hundreds of millions of people and how they interact with each other. Thanks to the wonders of the Internet, you will be forced to give up whatever multiple personas you like to keep on hand for different occasions, and just Be Yourself. In a way, maybe it’s a relief. No more playing roles, you are just you. As Zuckerbergs’s line about “lack of integrity” implies, only the morally flawed would want to hide their true face from the public eye.

Well, fortunately a lot of this is the usual cloud of hot air that hangs over Silicon Valley. Facebook and other social media certainly put a twist on social life and interaction, but do they reach into the deepest recesses of the human mind and change the way we are? I’m not sure. I don’t think Facebook has changed me that much, but I’m old. It may be a different story for those growing up in this media environment. I’m built out of books and bad 1960s television shows; my children are constructing themselves from multiplayer gaming worlds and the like. They will be different.

I do not mind so much that technology changes how we interact with each other and thus how we construct ourselves; that has been happening all the time, every new media technology (print, newspapers, radio, telephone) does that. If the Internet wires us together in a new way, that is OK, it’s not like the particular conditions of the previous social matrix were something especially sacred.

What does bother me is how we are doing this in such an undemocratic, centralized, and corporate fashion. The Internet was designed to be open, free form, and democratic. The web followed those principles and displaced the corporate walled gardens of an earlier era (AOL and Compuserve). Now we seem ready to give all that up and cede control of the very fabric of our lives to Zuckerberg’s walled garden / panopticon because that is where everybody else is, with barely a whimper of protest. It would be bad enough if social media were merely an entertainment playground, but it's builders seem to think it is part of the infrastructure of the new human soul, and they may be right.

[previously] [post title reference]

Hostile AI: You’re soaking in it!

I was in a Facebook discussion about “Friendly Artificial Intelligence” — this is a buzzword from the Singularity Institute people. They believe in their heart of hearts that artificial intelligence of literally incomprehensible power is just around the corner, and they see their job as somehow assuring that it is “friendly”, that is, having its interests more or less in line with human interests. (book-length pdf)

Now, there are about three major things wrong with this, and the discussion was started by someone writing a school paper on just what those problems were. I chimed in:

I am generally on the side of the critics of Singulitarianism, but now want to provide a bit of support to these so-called rationalists. At some very meta level, they have the right problem — how do we preserve human interests in a world of vast forces and systems that aren’t really all that interested in us? But they have chosen a fantasy version of the problem, when human interests are being fucked over by actual existing systems right now. All that brain-power is being wasted on silly hypotheticals, because those are fun to think about, whereas trying to fix industrial capitalism so it doesn’t wreck the human life-support system is hard, frustrating, and almost certainly doomed to failure.

Corporations are driven by people — they aren’t completely autonomous agents. Yet if you shot the CEO of Exxon or any of the others, what effect would it have? Another person of much the same ilk would swiftly move into place, much as stepping on a few ants hardly effects an anthill at all. To the extent they don’t depend on individuals, they appear to have an agency of their own. And that agency is not a particularly human one — it is oriented around profit and growth, which may or may not be in line with human flourishing.

Corporations are at least somewhat constrained by the need to actually provide some service that is useful to people. Exxon provides energy, McDonald’s provides food, etc. The exception to this seems to be the financial industry. These institutions consume vast amounts of wealth and intelligence to essentially no human end. Of all human institutions, these seem the most parasitical and dangerous. Because of their ability to extract wealth, they are also siphoning off great amounts of human energy and intelligence — they have their own parallel universe of high-speed technology, for instance.

The financial system as a whole functions as a hostile AI. It has its own form of intelligence, it has interests that are distant or hostile to human goals. It is quite artificial, and quite intelligent in an alien sort of way. While it is not autonomous in the way we envision killer robots or Skynet, it is effectively autonomous of human control, which makes it just as dangerous.

Guest post: Solidarity and Recursion

I wrote another guest post over at Ribbonfarm: "Solidarity and Recursion". Please comment over there.

Computational Theology, the Next Generation

In the distant past, back in the primeval era of the Internet, I started an organization called the Institute for Computational Theology. This institute lived in a post-office box in Kendall Square, Cambridge, and was mostly a front for ordering various kinds of High Weirdness by Mail back before the web made all sorts of weirdness instantly available in seconds. While there was a bit of serious discussion around the topic, the name was about 95% joke. Unfortunately this was in the era before everything was automatically archived for all time, so any great insights that were developed have been lost.

Today in a fit of nostalgia I googled the name and discovered the Computational Theology blog. This looks to be at least 50% serious, and some of it is quite good, although there aren't a lot of posts yet. It hints at God/Logos as an “attractor in Platospace”, which resonates strongly with some of my own thinking. It may end up being too rooted in traditional Western philosophy/Christianity to really appeal to me, but I look forward to more efforts to try to decompile the cosmos into its source code.

The scaffold sways the future

I do a lot of holiday posts, for reasons that aren't clear to me. It’s not like I do a lot of observance in real life, but they provide a nice theme to crystallize thought, and their annual reappearance provides a sort of long rhythm to what is otherwise a pretty formless stream.

So, here’s a couple of past posts on MLK Day. And here is MLK himself:

I have not lost faith. I'm not in despair, because I know that there is a moral order. I haven't lost faith, because the arc of the moral universe is long, but it bends toward justice. I can still sing "We Shall Overcome" because Carlyle was right: "No lie can live forever." We shall overcome because William Cullen Bryant was right: "Truth pressed to earth will rise again." We shall overcome because James Russell Lowell was right: "Truth forever on the scaffold, wrong forever on the throne." Yet, that scaffold sways the future. 

Is there an arc to the universe, and does it bend toward justice? If so, how does that work exactly? Yes I am a crudely materialistic engineer contemplating the spiritual and wanting to hack it, to understand, invade, and improve it. It feels slightly silly. Unlike King, I can’t simply summon faith, I need to know the wiring diagram.

Justice is one of those things (like Truth and Beauty) that act as cosmic attractors, that pull people and reality itself towards them. More than just exerting a passive gravitational pull, it inspires passion in people. The arc bends, but individuals must do the work of bending it. This must be something like what someone from King’s religious world would call doing the Lord’s work, and what we modern Jews call Tikkun Olam.

The concept of justice seems to have deep biological roots, predating humanity (that link goes to a paper on cheating in primates by Marc Hauser, who himself was caught cheating). That may represent the starting point of King’s arc. Humanity is somewhere further along. The endpoint is not really visible to mortal eyes, yet we have these capital-letter names for it, and some like King claim to be able to see through the murk of the present into the far distance and want to lead us there. But as usual humanity is caught somewhere in the uncomfortable middle between ape and angel.

The implementation of justice relies on the ability to consider people on a level playing field, where my rights and freedoms are the same as yours and his. This is exceedingly unnatural, because obviously the human in the mythical state of nature privileges himself, his family, his friends above random strangers on the other side of the world. I never liked Peter Singer’s utilitarian ethics, because it is impractical, and because it ignores this basic fact of human psychology. It starts from a place we haven’t gotten to and perhaps can’t get to.

I am more interested in the practical and humble psychology of justice and empathy, how we go about constructing this would-be universal sense of justice, this ability to treat every human being with equal dignity and equal rights. It might be unattainable, it might not even be desirable, but it exerts a pull on the arc of humanity nonetheless.