Tesla Demonstrates Multiple Intelligences Platform

Incompetent Core Competencies (Reprised video)

Selected excerpts from video above 

If there wasn't multi-scale competency (frog's mouth off to one side instead if in front) the organism would be dead. Your Fitness is zero because you can't eat and you would never get to explore the other beneficial consequences of that mutation. You'd have to wait until you find some other way of doing it without moving them out. That's really hard. So the fitness landscape would be incredibly rugged. Evolution would take forever. 

The reason it works so well is because, no worries, the mouth will find its way to where it belongs. Right. So now you get to explore what that means is that all these mutations that otherwise would be deleterious are now neutral. Because the competency of the parts make up for all kinds of things. So all the noise of development, all the variability in the environment, all these things the competencies do, the parts makes up for it, So that's all fantastic right? That's all great! 

The only other thing to remember when we compare this to human efforts is that every component has its' own goals in various spaces, usually with very little regard for the welfare of the other levels. So as a simple example, you, as a complex system, will go out and you will do Jiu Jitsu or whatever. You'll have some call to go rock climbing and scrape a bunch of cells off your hands. And then you're happy, as a system, right? You come back and you've accomplished some goals, and you're really happy. Those cells are dead. They're gone. Right? Did you think about those cells? Not really, right? You had some bruising out, you selfish SOB, that's it. And so the thing to remember is that you know, and we know, this from history, is that just being a collective isn't enough. Because what the goals of that Collective will be relative to the welfare of the individual Parts is a massively open question. 

Ends justify the means? 

I'm telling you that Stalin was on to something, So that's the danger. But we can exactly know that's the danger for us humans? We have to construct ethical systems under which we don't take seriously the full mechanism of biology, and apply it to the way the world functions. Which is an interesting line we've drawn. The world that built us is the one we reject, in some sense, when we construct human societies. The idea that this country was founded on, that all men are created equal, that's such a fascinating idea. It's like you're fighting against nature and you're saying, "Well, there's something bigger here than a hierarchical competency architecture. yeah

Yeah, especially when the higher levels (government) think that they're SO SMART that they intrude upon and invade the core (economic) competencies of the lower levels, the citizens, and destroy their very means of survival and making a living.  That sounds very much like the road to evolutionary extinction, a REAL DEAD END. 

More.

Rating Societal Competencies - Government:

Ever Shifting Spectrums of Meaning - Love & Detachment

As Socrates concluded (Plato's "Parmenides"), "If One is not, then Nothing is"

I'm beginning to understand why eskimo's have a rather large vocabulary which describes different varieties of "snow"

A Critque of Post-Gender ideology, et al

Slavoj Zizek, "First as Tragedy, then as Farce" (excerpts)

The "New Spirit of Capitalism"

The fear of the "toxic" Other is thus the obverse (and the truth) of our empathy with the-other-reduced-to-a-fellow-man, but how did this syndrome arise? Boltanski and Chiapello's "The New Spirit of Capitalism" examines this process in detail, especially apropos france. In a Weberian mode, the book distinguishes three successive "spirits" of capitalism: the first, the entrepeneurial spirit, lasted until the Great Depression of the 1930s, the second took as its' ideal not the entrepeneur but the salaried director of a larger firm (it's easy to see here a close parallel with the well-known passage from individualist Protestant-ethic capitalism to the corporate-managerial capitalism of the "organization man.") From the 1970s onwards, a new figure emerged: capitalism began to abandon the hierarchical Fordist structure in the production process and in its' place developed a network-based for of organization founded on employee initiative and autonomy in the workplace. Instead of a hierarchical-centralized chain of command, we now see networks with a multitude of participants, with work organized in the form of teams or projects, and with a general mobilization of workers intent upon customer satisfaction thanks to their leader's vision. In such ways, capitalism is transformed and legitimized as an egalitarian project: accentuating auto-poetic interaction and spontaneous self-organization, it has even usurped the far Left's rhetoric of workers' self-management, turning it from an anti-capitalist slogan into a capitalist one.

---

In keeping with this new spirit of capitalism, an entire ideologico-historical narrative is constructed in which socialism appears as conservative, hierarchical, and administrative. The lesson of '68 is then "Goodbye Mr. Socialism," and the true revolution that of digital capitalism--itself the logical consequence, infdeed the "truth" of the '68 revolt. More radically even, the events of '68 are inscribed into the fashionable topic of the "paradigm shift." The parallel between the model of the brain in neuroscience and the predominant ideological models of society is here indicative. There are clear echoes between today's cognitavism and "postmodern" capitalism: When Daniel Dennett, for example, advocates a shift from the Cartesian notion of the Self as a central controlling agency of psychic life to a notion of auto-poetic interaction of competing multiple agents, does this not echo the shift from central bureaucratic control and planning to the network model? It is thus not only that our brain is socialized-- society itself is also naturalized in the brain, which is why Malabou is right in emphasizing the need to address the key question: "What is to be done to avoid the consciousness of the brain coinciding directly and simply with the spirit of capitalism?"

Even Hardt and Negri endorse this parallel: in the same way as the brain sciences teach us how there is no central Self, so the new society of the multitude which rules itself will be like today's cognitivist notion the ego as a pandemonium of interacting agents with no central authority running the show... No wonder Negri's notion of communism comes uncannily close to that of "postmodern" digital capitalism.

Ideologically - and here we come to the crucial point - this shift occurred as a reaction to the revolts of the 1960s (from May '68 in Paris, to the student movement in Germany, and the hippies in the U.S.). The anti-capitalist protests of the 60's supplemented the standard critique of socio-economic exploitation with the new topics of cultural critique: the alienation of everyday life, the commodification of consumption, the inauthenticity of a mass society in which we are forced to "wear masks" and subjected to sexual and other oppressions, etc. The new spirit of capitalism triumphantly recuperated the egalitarian and anti-hierarchical rhetoric of 1968, presenting itself as a successful libertarian revolt against the oppressive social organizations characteristic of both corporate capitalism and Really Existing Socialism - a new libertarian spirit epitomized by dressed-down  "cool" capitalists such as Bill Gates and the founders of Ben & Jerry's ice cream.

We can now understand why so many insist that Che Guervara, one of the symbols of '68, has become the "quintessential post-modern icon" signifying both everything and nothing - in others words, whatever one wants him to signify: youth rebellion against authoritarianism, solidarity with the poor and exploited, saintliness, up to and including the liberal-communist entrepeneurial spirit of working for the good of all.

I recommend that anyone struggling with sexual (or other) identity problems to watch the video of Aristophanes' speech in Plato's "Symposium" and try and understand what it signifies for your own personal sense of identity.  For no one, alone, is "whole".

Tick-Tock Goes the Biological Clock...

 

I think that my *Yawns* can hear you!

"Brain/ Mind" Metaphors - The 1st Dialectical Division has been made. What's the 2nd?

Wet Web (WWW) and Dry Earth (Internet.works)

 

h/t - Shaw Kenawe

Layers of consciouness with differing/ limited layers of "agency".  I live in the Left Pre-Frontal Cortex  (France)  I control motor functions.  Where do You live?  I'll ask my Lieutenant Juachim Murat, King of Naples, in the Auditory (Wernicke) Command Posts to relay your response to me @ Daytime HQ. Call me Napoleon.  Lieutenant Michele Ney, Prince of Moskva, runs the Broca CP. I'll relay my messages to him to vocalize any subsequent responses to your answer.

Life in the Napoleonic Domain of KPCOFGS

from Wiki:

The American bushtit or simply bushtit (Psaltriparus minimus) is the only species placed in the genus Psaltriparus and the only species in the family Aegithalidae that is found in the New World.

Africa, Adieu!

Slavoj Žižek, "Why the West will keep losing in Africa: Neocolonialism is giving birth to a wretched authoritarianism"

When Islamist forces staged a series of military coups in Central Africa – Niger, Mali, Burkina Faso – with the open support of Russians from the Wagner Group, two narratives emerged in the media. The pro-Russian one sees a rebellion of the people against French neocolonialism, linked to local corrupted elites. Meanwhile the Western media sees aspects of a large-scale plot by Islamists and Russia to establish an anti-Western and anti-liberal empire in Central Africa. They are both right – up to a point.

It is true that, until now, France has exerted a subtle (or sometimes not so subtle) neocolonial rule over its former West and Central African colonies. After France granted them independence in the 1960s, peacefully, it continued to exert economic, political and military influence in la Françafrique. France retains the largest military presence in Africa of any former colonial power; it forces African countries to give preference to French interests and companies in the field of public procurement and public bidding. It imposed on its ex-colonies the African Financial Community (CFA) franc monetary zone, which is inherently unequal and rooted in exploitative practices.

However, it is clear that the “anti-colonial” uprisings in Central Africa are even worse than French neocolonialism. The future they bring is that of failed states like Zimbabwe and Myanmar: authoritarian military rule; economic regression into new lows of poverty that profit only the new and corrupt elite; ideological fundamentalism combined with a pushback against “colonial” influences like gay rights. Authentic emancipatory leaders such as Thomas Sankara in Burkina Faso are a distant memory. How can it be that much of Africa finds itself in such a desperate situation, where the only choice is between bad (Western neocolonialism) and worse (fake authoritarian anti-colonialism)? The recent military coup in Gabon was a revolt against both, removing President Ali Bongo in the knowledge that this time the French army was unlikely to intervene.

One has to have the courage to reject the simple explanation that what is missing is the mobilisation of the people. If there is a lesson to be learned from the latest right-populist protests, it is that the time has come to reverse Abraham Lincoln’s famous line: “You can fool all the people some of the time and some of the people all the time. But you can never fool all the people all the time.” Today’s version is: “All people can avoid being fooled some of the time, and some people can avoid being fooled all of the time. But all people can’t avoid being fooled all the time.”

Any genuine emancipatory engagement of the people is a rare event which quickly disintegrates, and not just when it comes to Western democracy. Recall how, during the period of the Chinese Cultural Revolution, Mao Zedong sent thousands of intellectuals to the agricultural communes to learn from ordinary farmers, whom he elevated into “subjects supposed to know”. One can argue that it was good for intellectuals to become acquainted with real life in the countryside – but they did not gain any deeper wisdom about society more broadly.

How to explain that there is no one privileged group that harbours an authentic understanding of society? We have to proceed in two stages. The first myth to be dispelled is that of meritocracy: whatever your social position at birth, society ought to offer enough opportunity and mobility for talent to combine with effort in order to rise to the top. In her 2017 book Against Meritocracy, Jo Littler demonstrated that meritocracy is the key means of legitimation for contemporary neoliberal culture, and that while it promises opportunity, it in fact creates new forms of social division, since class, race and gender continue to play a much more important role. To these three factors we should add a heterogeneous one, chance. In Success and Luck: Good Fortune and the Myth of Meritocracy (2016), Robert Frank does not discount the importance of hard work, but demonstrates that, among groups of people performing at a high level, chance (luck) plays an enormous role in an individual’s success.

If, then, an individual’s wealth and social power do not reflect their merits, what is the alternative? For most critics of meritocracy, the alternative is to trust the majority of ordinary people who are without special merit: however manipulated and embedded in everyday ideology, however brainwashed by religious or ethnic fundamentalism they are, in the long term their spontaneous sense of justice will prevail. In short, the critics of meritocracy tend to advocate some version of Lincoln’s saying.

Unfortunately, the complexity of today’s world compels us to reject this trust in the people, too. Bombarded by conflicting reports on global warming, reading that even many scientists hold competing views, how can an ordinary, poor person decide to act? Should they fight for measures that will in the short term push them deeper into poverty? When immigrants arrive, how can we blame this same person for seeing in them a threat to their established way of life? Can we blame them if, in this person’s limited worldview, the idea that they are somehow complicit in the neocolonial exploitation of Third World countries makes no sense? This list goes on and on: can we blame our person for feeling confused and perplexed by the debates about “he/she/they” that abound in the media? And are most of us, intellectual elites included, not caught in similar loops, unable to arrive at what the philosopher Fredric Jameson has called a proper “cognitive mapping” of our situation? This is why the solution is not to strive for “true” meritocracy: those who deserve to succeed on merit will predominate only when our entire social order has been changed.

To be more precise, it’s not so much that the majority is fooled, it is that they don’t care: their main concern is that relatively stable daily life continues unperturbed. The majority don’t want actual democracy, in which they can really decide: they want the appearance of democracy, where they freely vote – but where some trusted higher authority presents them with a choice and indicates how they should vote. When the majority feel they aren’t getting any clear indication, they become perplexed and the situation in which they are supposed to decide is paradoxically experienced as a crisis of democracy, a threat to the stability of the system. (This holds not only for the former French colonies, but for democracy in general.) However, when the so-called silent majority begin to care, when they feel like victims and erupt in genuine anger, things as a rule get much worse. People want to decide, to have their voices heard, and in doing so – as the ongoing wave of rightist populism around the world demonstrates – expose themselves to further manipulation, falling prey to conspiracy theories.

Is this a universal rule? Fortunately not. Rarely, from time to time and in an unpredictable way, exceptions occur; the mist dispels, clarity prevails and the majority are mobilised for the right reasons. Such moments are history at its purest – moments when years happen within the scope of a week.

To return to our starting point, is there a chance that such a moment will occur in Central Africa? It will certainly not happen as a result of our (European) efforts to enlighten the Africans. What we can do now is turn against our own neocolonialism, which feeds a false fundamentalist anti-colonialism. Many more things will have to happen, not the least being that we will have to let one of the big taboos fall: we will have to rehabilitate planning – a large-scale obligatory planning, not just vague “coordination” or “collaboration”. Groups of states will have to form confederacies with legislative and executive powers to impose measures concerning the environment, mass movements of people, military interventions and the use of artificial intelligence. Utopia? Yes, but there is simply no other way to confront the crises that pose a threat to our very survival.

Proof Political Animals Have NO Sense of Humour...

 On April Fools Day in 2011, I posted the following post here.  In March of 2023, some idiot flagged it to Blogger, and I received the following e-mail:

Hello,

As you may know, our Community Guidelines
(https://blogger.com/go/contentpolicy) describe the boundaries for what we
allow-- and don't allow-- on Blogger. Your post titled "<center>Sarah Palin
Declares for 2012 Presidential Race</center>" was flagged to us for review.
This post was put behind a warning for readers because it contains
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Your blog readers must acknowledge the warning before being able to read
the post/blog.

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Who's Driving this Bus?

The Double-Slit Experiment.  Wave-Particle Duality?  Or Predictive vs. Retrospective (Memory) induced brain phenomena?  Do we need to compensate our understanding of the "real world" and "physics" to compensate for "brain" interpretative effects?  Do we need to perhaps adjust the physics to compensate for the problems of eliminative materialism?

...and spesking of wave-particle duality....

I quanta get out of here.