Smarties

I'm going to excerpt about fifty percent of David Frum's review of from this weekend's New York Times Book Review ("Unhappy Days," 5 September 2010, p. BR20):

Art historians tell us that photography revolutionized painting. Suddenly there was a better way of recording the physical appearance of things, and artists had to discover new purposes for brush and pigment. But for those living through the revolution, the process must have seemed more gradual. Long after the Impressionists and Cubists and Futurists, there must have been serious portraitists who continued to earn a living depicting brides on their wedding day or businessmen made good.

I kept thinking of those backward­looking artists all the way through Laura Kalman's "Right Star Rising." As a work of history about the Ford and Carter years, there is nothing seriously wrong with it. The facts are accurate, the writing is clear and the point of view is not tendentious. Once upon a time, such a book might have been useful to somebody.

But the question it raises — and it's not a question about this book alone — is: What's the point of this kind of history in the age of the Internet? Suppose I'm an undergraduate who stumbles for the first time across the phrase "Proposition 13." I could, if I were minded, walk over to the university library, pull this book from the shelf and flip to the index. Or I could save myself two hours and Google it. I wouldn't learn more from a Google search than I’d learn in these pages. But I wouldn't learn a whole lot less either.

He gets a little more specific than this, makes a few examples, but that's about all he has to say about the book. It's nothing against Ms. Kalman — as Mr. Frum writes, "it's not a question about this book alone." The analogy to painting in an era of photography is apt. We live in a time in which our relation to information is changing. Problems of availability have — at least in the developed world — been for the most part solved. So like the painter, how are information workers to make their way in this world?

I'm not going to wind this post up with some pat answer. I think that Mr. Frum is also correct in not making a teleologically overdetermined analogy. "For those living through the revolution, the process must have seemed more gradual," he writes. Painters only found a post-photography life through protracted experimentation.

I think of Harold Bloom's idea of the anxiety of influence as much more than a theory of poetry. In an age of mass information, all information workers labor under the anxiety of influence (Jimmy Wales is our Milton). No one should think that a publisher is going to cut down a few hundred acres of trees for more of the same.

Regarding the possibility of the Earth remaining hidden from detection by alien civilizations by running silent, New Scientist points out that it's already too late (Shostak, Seth, "It's Too Late to Worry That the Aliens Will Find Us," 3 July 2010):

We have been inadvertently betraying our presence for 60 years with our television, radio and radar transmissions. The earliest episodes of I Love Lucy have washed over 6,000 or so star systems, and are reaching new audiences at the rate of one solar system a day. If there are sentient beings out there, the signals will reach them.

(Related: "The Noosphere Visualized," 1 January 2009)

Charles Mudede's explanation for why the slave becomes the thesis of the next order dialectic in Hegel's Phenomenology of Spirit is surprisingly straightforward and elegant ("Marxism and Insects: Slave-Making Ants," SLOG, The Stranger, 13 May 2010):

Hegel argues that because the world is more and more made and shaped by slave labor — serving, building, putting "all to rights" — the world makes more and more sense to slaves and less and less sense to the masters ("so utterly helpless are the masters"). The masters only know how to destroy; the slaves know how to create.

If you follow the link and read the entire post, know that it is the latest installment in Mr. Mudede's recent ant phase. His explanation of Hegel quoted above is a takeoff from a description of slavery amidst the ants found in Darwin's On the Origin of Species. For the slave revolt among the ants, definitely read the article that commenter @10 recommends (Rodríguez, Álvaro, "Enslaved Ants Revolt, Slaughter Their Captors' Children," DiscoBlog, Discover, 18 August 2008).

In reaction to last week's The New Yorker article on synthetic biology (Specter, Michael, "A Life Of Its Own," 28 September 2009, pp. 56-65):

The objective of synthetic biology is the final subsumption of the logic of nature into the logic of capitalism. Capitalism being the logic of human desire, the objective of synthetic biology is — as with the whole of the technological endeavor — the elimination of all intercession between desire and its fulfillment. It is the attempt to return to the purity of the hallucination of the breast, to do away with despised reality testing, the creation of a world of pure subjectivity.

For a cyberpunk rereading of Hegel: Freud as the last of the Young Hegelians.

A few weeks ago I met up with some friends and we were walking through the busy Gallery Place / Chinatown area, all three of us heads down studying our various hand-helds (two iPhones and an Android). I joked that the app that we need is something like the range-finders from the Alien movies, only that does picture-in-picture on our phones so we can see what's coming without having to look up from our immersion in our respective virtual worlds as we walk through heavy pedestrian traffic.

The absurd extent of the anxiety of influence: not only if you've had a good idea can you count on someone having already had it, but if you make a joke about something absurd, you can rest assured that someone is already doing that too. It turns out there is already a sonar app for the iPhone (Frucci, Adam, "iPhone's Sonar Ruler App Measures Distance Using Sound," Gizmodo, 21 August 2009).

(Jokes about iPhone apps follow the same formula as jokes about hitherto unnamed but always Johnny-on-the-spot when convenient members of the Smurf village: think of an absurd or inappropriate function, append "smurf"; e.g. Cuckolding Smurf finds life in the Smurf village paradisiacal; or sumrfs keep themselves free of tropical disease by regularly licking Quinine Smurf; In the case of iPhone apps, name an absurd function, then say "There's an app for that.")

The central idea of sociobiology is that the emergence of social creatures (herd animals) coincided with the creation of what might be termed a socio-cultural environment. The socio-cultural environment is as much an environment that social creatures inhabited as the material environment. As social creatures evolve, two things happen to the socio-cultural environment:

1. As with evolution of species morphology, the maximum complexity of socio-cultural environments increases (there is selection pressure on the entire socio-cultural environment as, say, predators develop way of thwarting or exploiting the social aspect of their prey and the social species evolve to countervail this development, e.g. parasitic cordyceps and ants; that is, there is species-level selection, since a social characteristic unrecognized by a counterpart comes to nothing; consider this as an analogy for fourth generation warfare).



2. subsequent generations of herd animals come to rely ever more heavily upon social cohesion — as opposed to horns, honed perceptive apparatus, efficient digestion, et cetera — as their primary means of survival.

As this socio-cultural environment becomes more sophisticated and intricate and increasingly important as a means of survival, the socio-cultural environment grows in importance as the universe of factors shaping the evolution of social animals, while the objective, geological, hydrological and biological environment recedes in its evolutionary force.

Sexual selection (a type of sociobiological selection, as opposed to natural or Malthusian selection) is the sort of selection pressure that a species faces when its fellows, rather than the environment becomes the main challenge to getting its genes into the future. The shifting balance of natural selection and sexual selection in the play of evolutionary forces is meta-evolutionary. Evolution is recursive, with developments in the subjects of evolution backpropigating into the mechanism itself. In this respect every new thing in the universe (or at least in the effective realm) can potentially alter the functioning of the evolutionary dynamic. In this broadened perspective, the idea of machine or meme evolution supplanting biological evolution should not be so surprising.

Among a certain sector of the wildly technologically enthusiastic (among whom I count myself, though Matthew Crawford's Shop Class as Soulcraft: An Inquiry Into the Value of Work is presently doing a lot to kick the piss out of this pretention), there is a notion that humans are rapidly disencumbering themselves of the material world and constructing for ourselves a world of pure ideas, information, mind-stuff. At some point in human history saber-toothed tigers, virulent microbes, droughts and tar pits ceased to be the primary challenge to humans seeking to survive and reproduce. Such extra-human threats were replaced as the primary danger by human-originating threats such as careening contraptions, shoddy construction techniques, insufficient precaution with the kitchen fire, marauding hoplites, jilted dagger-wielding lovers, corrupt institutions and flawed regimes of succession in governance. It is at the point where today it is plausible that the human socio-cultural environment has attained a level of preponderance where even the level of environmental catastrophe such as an asteroid strike that caused the mass extinctions of the past might be thwarted by the constituents of the human socio-cultural environment (on the other hand, the complexity of our socio-cultural environment might be just the sort of run-away biological factor that caused past mass extinction such as the oxygen catastrophe or the Canfield ocean thesis of the Permian–Triassic extinction event). In this conception, it is usually the the information revolution, the invention of the computer — a brain-like device — that is the cause of this transcending of matter. The advent of technology was not the key turning point. The recognition of sociobiology is that this trend is an aspect of evolution; that it long predates not only technology, but also even predates humans. In this way, we are not unique, not the penultimate branch of the tree of life, but only the latest in a succession of forms.

Update, 15 September 2009: It's worth noting that while computers are not the revolution, nor the source of the revolution, they do form a paradigm, shaping our conceptualizations in ways that allow us to perceive the revolution.

Last week both the New York Times and New Scientist featured articles seriously speculating about the danger posed to humans by intelligent, belligerent robots. This week The Telegraph follows suite (Markoff, John, "Scientists Worry Machines May Outsmart Man," The New York Times, 26 July 2009, p. A1; Campbell, MacGregor, "Artificial Intelligence Researchers Confront Sci-Fi Scenarios," New Scientist, 29 July 2009; "Military Killer Robots 'Could Endanger Civilians'," The Telegraph, 3 August 2009). Also this week, an older story made the rounds about a Swedish company that was fined 25,000 kronor ($3,000) after a malfunctioning robot lashed out and nearly killed a maintenance worker ("Robot Attacked Swedish Factory Worker," The Local, 28 April 2009). The prosecutor stated that, "I've never heard of a robot attacking somebody like this," but as Matthew Yglesias points out, it's not just the proletariat that's under attack: Japanese Prime Minister Junichiro Koizumi was attacked by a robot in 2005 ("Robot Attacks Aren’t Just for Comedy, ThinkProgress, 29 July 2009; "Robot Attacks Japanese Prime Minister," we make money not art, 21 August 2005). Finally, not only do we fret and fantasize over disaster, we make satire of it as well, as in this extreme anti-smoking video (Woerner, Meredith, "Smoking: It's Only Enabling The Machines," io9, 3 August 2009).

That's a lot of fretting over robots for one week. Even 25 years after The Terminator (IMDB | Wikipedia), the robot apocalypse has remained a pretty geeky fantasy / disaster, but I would say that it's approaching NBC (nuclear, biological, chemical) / CERN accidentally creating a mini-black hole level consciousness as a destroyer of humanity. Now if we could just gin up a little more fear over nanotech / grey goo / ecophagy / ice-9.