Why must my attempt to understand and enhance the constitutive conditions of my own freedom be interpreted as *complicity* with those who attempt to understand, manipulate, and thereby diminish the freedom of others? Why can't it be solidarity? Seriously?
I have this same argument over and over and over again. My commitment to understand and enhance freedom (Prometheanism) is thrown back in my face, like I'm a collaborator preparing the populace for the computational panoptican being assembled around them.
I apologise for taking the quote out of context, but no matter where it begins, the argument always seems to arrive at some variant of Lorde's claim that "the master's tools will never dismantle the master's house."
There are other classics in there too, variations on tried and tested formulas like "you're playing with fire!", "a little knowledge is a dangerous thing!", and even sometimes still "all technology is a sin against nature, get back to basics, rejoice in her bounty!"
With friends like these, who needs enemies? I might just move to Silicon Valley and get it over with. Many people seem to act as if I'm already there, so I might as well get some stock options and live it up a little before we hit terminal technological domination.
But seriously folks, if you want to dismantle the distributed computational panopticon that is gradually being assembled around us like one boils a frog, if this is really what you're worried about, you're probably going to have to understand your wannabe overlord's tools.
And this means you're going to have to understand yourselves well enough to grasp how these tools get purchase upon the mechanisms that underpin the choices you make. Because otherwise you will not see the slow motion trap cinching tight around your executive functions.
Of course, I can't force you to do this. I don't want to force you to do this. I believe in free choice, in self-legislation. I just happen to think that self-legislation involves self-determination, and that means causation, and yes, computation. But you do you. I'll do me.
You get on with whatever it is you think is the most effective form of resistance against the computational oppression you're worried about, and I'll get on doing the same. I'll even act in solidarity with you wherever possible, as far as our goals and methods are compatible.
But I will not accept that self-understanding is a means to perpetuate oppression. Not ever. I swear it by Spinoza's gleaming lenses. Prometheanism or bust.
Merry Christmas to all, and to all a sustained and sustainable increase in power and joy. Good night.

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More from @deontologistics

23 Dec
Here's a further attempt at the tricky task of defining computation spurred on by @peligrietzer. Let's begin with the relation between computation and information processing. All computation is information processing, but not all information processing is computation.
The problem is that everything described as 'effective computation' where what this means is indexed to the equivalence class of computable functions picked out by recursive functions, lambda calculus, and Turing machines, is too narrow to capture everything computational.
This is Abramsky's point (arxiv.org/abs/1604.02603). Even something as seemingly mundane as an operating system is not really computing a function from finite input to finite output. It's a well-behaved non-terminating process.
Read 22 tweets
23 Dec
Excellent thread that lines up with some observations I’ve made on here recently. What’s interesting is that it’s possible to find an academic niche where all you really do is express these legitimation/delegitimation narratives, to varying degrees of explicitness.
This is basically what's responsible for the proliferation of terms like 'post-structuralism' in the humanities, which is a very loose and thematically suspect label not avowed by any of the figures it is supposed to group.
However, there's a niche to be filled articulating the narrative that compresses the messy history into a set of methodological ideals that might organise a research project in some humanities (or adjacent) discipline.
Read 6 tweets
21 Dec
Okay, I promised a quick introduction to the history of the terms 'metaphysics' and 'ontology', so I'll try to provide it in as concise a way as possible. However, this will involve going all the way back to the Presocratics, so you've been warned in advance.
Let's start with Being, which means actually starting before Being, oddly enough. Beginning with Thales, the Ionian physiologoi searched for an arche, or fundamental principle that would let them understand the dynamics of nature. What is conserved across change: water, air, etc.
There are a bunch of abstract distinctions that emerge at this point, and get related in a variety of ways: persistence/change, unity/multiplicity, reality/appearance, etc. These are interesting in the Ionians, but it's Heraclitus and Parmenides that really synthesise them.
Read 72 tweets
20 Dec
To synthesis some of what I've been saying about critique with @Aelkus's comments about expertise, and some of my earlier griping about Anglophone Continental philosophy, the problem is that 'critique' can be a way of perpetually suspending a debate one doesn't want to have.
This is an important point for the epistemology of ignorance, wherein we recognise that ignorance is not the absence of knowledge, but a positive inability/unwillingness to learn things one does not wish to learn, sustained by unconscious biases and conscious techniques alike.
Far too much 'critique' consists in using techniques that generate discursive equipollence (an equity between P and not P) for the purpose of forwarding the argument by other means, with no intention of forwarding anything. Equipollence is no longer a means, but an end in itself.
Read 17 tweets
18 Dec
Since I've just done a deep dive into CS on my timeline, it might help if I frame a question that I think you need to appreciate all the relevant distinctions I just made to properly understand: what type of computational process is a mind?
There are many complaints made about classical computational theory of mind, but few of them come from the side of computer science. However, in my view, the biggest problem with first and second generation computationalists is a too narrow view of what computation is.
Consider this old chestnut: "Godel shows us that the mind cannot be a computer, because we can intuit mathematical truths that cannot be deduced from a given set of axioms!"
Read 39 tweets
18 Dec
@meier_kreis @eripsa @texturaaberta I can’t say I’ve read both of these through, but they’re good reference texts with exercises and such if that’s your thing. The first has an intro to set theory and meta logic toward the end, the second builds up from recursive function and Turing machines to Godel’s proofs.
@meier_kreis @eripsa @texturaaberta To be quite honest, most of my maths knowledge comes from spending too much time on nLab, which means I’ve got a much better grip on high level relations between fields and concepts than on practical techniques for proving things. Still, this can be philosophically useful.
@meier_kreis @eripsa @texturaaberta Beyond this, ArXiv is a veritable treasure trove of papers on maths and computer science. In fact, there are a lot of great papers (and even courses) that can be found free online with a quick google. The academic norms about such things are so much better.
Read 20 tweets

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