Discarding Embers

The Anti-Antipyrian Act, introduced to the Senate on 7284 Yrnaes 11 by Senator Samív Ollianos (Chamber of the People; 1001st Century; Ascended Illuminance of Ancas Iliaster) with the sponsorship of Senator Verloc mor-Kjan (Chamber of the People; 1450th Century; Imperium Bellipotent) and Senator Diracháné 0xCDEE998A (Chamber of the People; 888th Century; Rationalist Stringency) was today debated by the Committee of the Whole.

The proposal, as in its previous five recensions debated over the past millennium, proposed the reclassification of all individuals adhering to metaphysical determinism as objects rather than persons, citing classical definitions of sophoncy as the capacity for choice, and addressing themselves in particular to such outworld groups as the Antipyrianists and their promotion of toxic memes derived from this viewpoint.

With pause for a brief interruption by Senator Korathly min Ilmar (Chamber of Demesnes; District of Úneï; Alliance for Balance), observing that Senate protocol called for a Harmonious Proposal of Unquestionable Justice and Incontrovertible Benignity, not one of Incontrovertible Hilarity, the now-traditional rebuttal was delivered by Senator Chloé Leiravál (Chamber of Counselors; Alliance for Balance), declaring that however frustrating it might be dealing with individuals sufficiently deranged as to consider themselves soulless automata and their ratiocinations around the point, going so far as to concur with them – even only for legal purposes – would be neither true nor kind, and thus in exceptionally poor accord with the sacred values of the Empire.

In the absence of further comment, the proposal was then placed before the Chamber of the People for a vote, that Chamber being quorate, and failed of enacture in that Chamber, three Senators voting for and 1,422 against.

In later debate, Senator Leiravál accepted without condition a reprimand jointly submitted on behalf of the Speaker of Starlight, the Functionality of Mechanicians and Clockwork Engineers, the Sanctified Order of Theurgists and Shrine Maidens, et. al., with regard to her use of the phrase “soulless automata”, which many automata and their associates believe to be both demeaning and inaccurate in contexts in which it might be interpreted as applying to all automata.

– Proceedings of the Senate, 7284, Issue DXIV

Themes: Paracausality

So, stepping out of the ‘verse for a moment, why does paracausality exist?

Thematically speaking, the existence of paracausality says something very important about the nature of the universe. It means that it’s impossible to deny the existence of free will. (Or, rather, you can, but it’s about as useful as standing on a planet’s surface and denying the existence of gravity.)

You make choices, and your choices make you, and the universe you exist within. Create or destroy, heal or harm, save or damn, it’s all down to choice.

And either way, it’s your fault. No-one made you do it, not without rooting your brain and turning you into a non-volitional tool. Not society, not your parents, not circumstance, not culture, not memes, not instincts, not your friends, not your enemies, and certainly not the deterministic unfolding of acyclic causal graphs. Just you.

You chose, and the world responded. You did it. And the consequences are yours to own and to live with, forever and a day.

This gives the world a rather vital quality, especially in fiction: meaningfulness.

On Free Will and Noetic Architecture

Another little note on identity, following on from here:

On the whole, do eldraeic mainstream views on free will, determinism, and the possible interactions between the two run more towards compatibilism or incompatibilism?

While ideas vary as ideas always do in the absence of proof one way or another, the mainstream position – certainly among sophontechnologists, who have the greatest claim to knowledge on this point – is incompatiblism, and specifically a variant of that form of it that goes by the name of libertarianism; i.e., that free will is true, and determinism is in certain ways, false.

(This is, of course, purely a coincidence. Heh.)

To explain why that is requires delving a little way into my Minovsky cognitive science, which explains how minds work for the purposes of the Eldraeverse. Since this attempts to explain how minds work in the general case, regardless of species, origin, or substrate, it’s rather different in any case from the kind of cognitive science that concentrates on the specific case of human brains, even before we must point out that I’m pretty much pulling it out of my ass.

So what is a mind?

Well, to a large part, it’s a Minskian society of mind. Which is to say that it’s a massively parallel set of personalities, subpersonalities, agents, talents, memes, archetypes, models, animus-anima pairings, instincts, skillsets, etc., etc., etc., all burbling away continuously alongside each other. None of them can strictly be said to be the mind; the mind is none of them. The mind is, to a large extent, the emergent chorus that results from the argument of all of them, or at least the currently dominant set, each with the other.

(This, incidentally, is how gnostic overlays work. By grafting some voices into the chorus while suppressing others, you can add to, shade, or suppress some elements of that emergent chorus without replacing the basic personality.)

It has, however, two identifiable centers. One of these is the consciousness loop, which is a special cognitive entity present in conscious/autosentient beings whose job is to organize the output of the chorus into a narrative thread of consciousness, a.k.a., that little voice you hear when you think out loud. (It’s important to realize, of course, that despite being the part of your cognition that’s visible to you – assuming, gentle reader, that you are in fact conscious – it has no claim to be you, or indeed to play any particular part in controlling what you do. The most accurate analogy for what it does is that it’s the mind’s syslog, recording everything that the other bits of the mind do, and which they can in turn consult to find out what’s going on. It’s also important to realize that it’s not actually necessary for it to be associated with the mind’s own self-symbol, or indeed for it to exist at all, whatever the most common naturally evolved mental architectures might have to say on the matter.)

The other one is the logos, or personality organization algorithm, which is the weird fractal algorithm sitting in the middle of sophont minds, and only sophont minds (i.e., both autosentient and volitional). It’s also the only part of the mind that isn’t computable at all – vis-a-vis being only computable much more slowly – on a standard computer, requiring a quantum processor.

But none of that is the weird thing. The weird thing is this.

It’s empirically nondeterministic.

More to the point, it’s not nondeterministic in a physical sense, dependent upon its substrate; it’s nondeterministic in a mathematical sense. However you choose to compute a logos, you will never get a perfectly consistent result in an arbitrary number of trials. You will never get a statistically consistent result in an arbitrary number of arbitrary numbers of trials. Except that occasionally you will. It’s funny that way, and it’s definitely not simply random or chaotic.

Now, sure, say the physicists. The observable physical universe is deterministic. And chemistry is deterministic, and biology is deterministic, and computation is deterministic, and thus the 99.99% of mental operations in which the logos takes no part are deterministically determined by the rest of one’s society of mind, because free will or no free will, sophonts don’t actually seem to exercise it that often. (Although the exceptions – chaotic clionomic excursions, say – are suggestive.)

But there’s this THING that shows up in sophont minds.

It’s very poorly understood around the edges – enough to clone and modify and seed with it and understand some of its typology – and not at all understood, pretty much, in the middle. It might mean nothing. It might just be some artifact of the underlying cosmic metaphysics that the ontotechnologists play with, of no real significance in this debate.

But, say the mainstream sophontologists, that’s not the way we’re betting. That’s your free will, your volition, right there, in that tiny little mathematical corner peeking into the universe. That minuscule cog of the engine of creation that runs on paracausality, not causality; where will defeats law.

The Flame.

Also, I’m not quite sure how to reverse-engineer the proper philosophical position from the analogy in sensible words, but: Would a drawing of a Kanizsa triangle count as a real triangle?

Well, I wouldn’t say that it is a triangle (but then, I wouldn’t say that about a simple drawing of a triangle either); but I would say that it represents the concept of a triangle. (Along with various other things; most physical objects represent/instantiate/make use of several concepts. To re-use a precious example, Elements of Arithmetic, Second Edition, 1992 can represent any of “arithmetic”, “book”, “textbook”, “paper”, “cuboid”, etc., etc., depending/instantiate/make use on the context you look at it in.)