Archive for September, 2002

Welcome

Wednesday, September 4th, 2002

The readers of this site know I am a synergic scientist. I often talk about synergy and  Synocracy. I recently found a link to an article about Saint-Yves d’Alveydre on another website. He was a frenchman who lived from 1842 to 1909. He is best known for a “utopian” socio-political concept called Synarchy. I don’t think his concept is strongly related to synergic science, but I found it interesting.

The second half of the 19th century was a period in which many new political ideas were being developed and taking hold. Saint-Yves was alarmed by the rise of Anarchy, and developed “Synarchy” in order to counter it.


Synarchy

As a philosopher and mystic Saint-Yves drew upon many esoteric systems, from both East and West, in developing his ideas. Developed in the early 1870′s, Synarchy proposed “government by an elite of enlightened initiates”. This was to be a world government  forming one institute which would govern humanity based on the highest spiritual and social fundamentals. Synarchy was to be more than a purely political movement, it was to be sensitive to the history and evolution of the human race, changing and developing a “social law” that would  evolve with humanity.

Saint-Yves was inspired by earlier “Utopian” writings. The ‘message’ of the “Utopian view” is the restoration of the original condition of life, which Christianity calls ‘Paradise’, a condition known in all the Ancient cultures. Famous French Novelist (and ‘Rosicrucian Martinist’ ) Victor Hugo once stated :

“L’utopie, c’est la vÈritÈ de demain”,

“Utopia is the truth of tomorrow”.

Being an occultist, Saint-Yves believed in the existence of spiritually superior beings. He believed these ‘beings’ could be contacted telepathically. Saint-Yves claimed that he was in touch with these ‘superiors’ himself, as a matter of fact the principles of ‘Synarchy’ were partially based on communications with these ‘Masters’. According to Saint-Yves these ‘Masters’ lived in the mysterious underworld realm of the world known as “Agartha” in the West or “Shambhala” in India. 

Saint-Yves popularized the myth of “Agartha” in the Western world. The secret world of “Agartha” and all of its wisdom and wealth “will be accessible for all mankind, when christianity lives up to the commandments which were once drafted by Moses and Jesus, meaning–when the Anarchy which exists in our world is replaced by  Synarchy”.

Saint-Yves gives a ‘lively’ description of “Agartha” in this book as if it were a place which really exists, situated in the Himalayas in Tibet.

Principles of Synarchy

The world which is lead by one institute which is based on spiritual and social fundamentals.

Synarchy is a ” FORM OF GOVERNMENT BASED ON ‘PRINCIPLES’, in contrast with ‘Anarchy’. In ‘Synarchy’ a social entity is lead by an Authority. The Authority controls RELIGION, ARMY, and EDUCATION. The foundation of the philosophy consists of three elements:

1. EDUCATION – 2. LAW – 3. ECONOMY

The Authority belongs to ‘the Wise’, according to this philosophy. In a ‘Synarchic(al) Society’ social life has a hierarchical structure. Society is lead by three departments which are not based on politics but on social values.

Culture, Art, and Science belongs to the fundamental element “Education”.

Court, Police, the Army and Foreign Affairs belongs to the element “Law”.

the Unions, the Government, and the working class belongs to the third element “Economy”.

The highest ambition of the philosophy of Synarchy was a society without classes. Furthermore, in a Synarchic society the responsibility of the politicians would be in the hands of the “Wise”, the “specialists”.

Saint-Yves’ principle of “Synarchy” resulted from certain historical questions he had formulated. The central theme of Saint-Yves’ historical quest was:

“What were the principles on which the institutions of a State / Society were build which resulted in a progress of this civilization in an atmosphere of peace, justice, and prosperity”

His historical research was concentrated on solving problems as :

  • On which principles are civilizations founded ?
  • The Holy Scriptures of ancient civilizations contain valuable sociological aspects, what did they teach?
  • The great ancient civilizations – where did they came from and how did they evolve?

According to Saint-Yves the outcome of “the lessons which history teaches” are the synthetic results of experiments which were carried out in the laboratory of humanity. The knowledge of the sociological problems and its solutions in history would make it possible to apply this knowledge on our society. “A State / Society based on forms of slavery is not viable, Synarchy is the only form of government which is build on principles, the others function in Anarchy, i.e. without principles”

It is interesting to know that Saint Yves stated that the first impulse towards a “synarchic federation”, a union of states, should be the establishment of a economical federation of states, i.e. the first step consists of linking the economical interests of countries, an economic community of interestsÖ

Umberto Ecco writing in his book, “The Pendulum of Foucault”, described Saint Yves:

“He was determined to find a political formula that could lead to a more harmonious society. Synarchy in opposition to Anarchy. A European society ruled by three councils representing the economical power, the executive power and the spiritual power, that is, the churches and the scientists. An enlightened oligarchy through which class struggle could be eliminated”


Source: Synarchy and Secret Societies by Milko Bogaard

More on Saint Yves , Agartha


Googling farther, I found another page on Synarchy, although the author makes no mention of Saint-Yves d’Alveydre.


 SYNARCHY

Nicholas Roberts

Synarchy is Greek for Joint Rule. Syn means to work with, to act in concert, as in synergy (1+1=3). Archy means to rule or govern, as in monarchy (rule by one), or anarchy (rule by no one). My definition of Synarchy is synergy in politics.

Aristotle (384-322 BC) the Athenian scientist and encyclopaedist refused to specify any one constitution as ideal. Instead he emphasised that the essence of good government was really a matter of what worked. He advanced reason and moderation, and encouraged humanity to live in harmony with nature. His political and ethical philosophies rested on the notion of cooperation and mutual assistance; this is how happiness would be achieved. To him a democratic state ruled by a manipulative demagogue, was essentially as bad as a poorly run monarchy. What mattered was the life of the state, the quality of that existence. Aristotle was big on essentials, and tried to keep his theories grounded in reality. For this today he might be called a moderate or a realist.

What really matters then is not so much the artificial form prescribed for a political system, the theory, but the actual, real application. In Australia at present the constitutional reform issue has singly focused on such superficial and shallow issues as Head of State and the Flag. The debate is so extremely restricted that it is more distraction and entertainment than a seriously productive activity. Canada recently spent a lot of time indulging itself in similar redecoration games, and in doing so exerted much effort on playing trivial pursuit.

Presidents, Prime Ministers, Kings and Queens don’t rule states; they are made to rule. They get their mandate to govern from four sources. 1.Religion. 2.Aristocrats (Meritocrats). 3.Corporations (CIA, Farmers, Doctors, Phillip Morris). 4. The Citizens (Individuals acting as one). Heads of State are more like semi-autonomous puppets having their strings tugged by the interest groups that hold them up. Occasionally a strong and agile performer enters the stage and can reverse that direction of control. However the strings can be cut, knotted, or the performer whipped of stage if he doesn’t follow the script.

In a deep democracy, which Australia is supposed to be, the people, not Parliament, run the country. In the shallow democracy that is the real Australia it is the corporations, the monied interest groups that control agendas. Multinationals have internal economies bigger than many nations (for example Phillip Morris-Big Tobacco-is bigger than New Zealand). These companies effectively are nation states. But though Ford is bigger than Saudi Arabia and Norway combined it has no open seat at the United Nations and is rarely held accountable. Instead their representation is through campaign contributions over coffee, and other back room, undemocratic manifestations of money politics.

So instead of worrying whether the flag should be pink, or whether the Crown is relevant, we should be thinking about how the real system works, and what important reforms need to be made. The simplest thing would be a Bill of Rights. ie Freedom of Speech.

Deep reform, the redesign of a Nation State is very, very hard. If Australians want a Republic they should actually first create a working democracy. Australia is not a liberal democracy, or even a constitutional monarchy, it is a corporatist state. The first President of Australia may well have an Australian passport, but what other hip-pocket passports will he/she carry into office. If we do accept the notion of popular presidential elections, which the media naturally love (more drama, more work, more power, more money) we will become consumers of the grand act of American-style presidents, all form and no function. In the USA the politician who spends the most money is the most likely to win.

Aristocracy or meritocracy is as natural as rain. Reward for intelligence is an accepted rule of every economy. This is not a support for a static and hierarchical feudal system but an acknowledgment of the need to match virtue with social status, and rights with responsibility. The Order of Australia for example, is a non-hereditary variant on the old honours system.

Wealth, status, and family have social weight in this country, just like anywhere else. De facto king of the USA, JFK and the “white light on the hill Camelot” Administration was a potent mix of archetypal myth and calculated backroom positioning. An unconscious desire for the charismatic King and a conscious administration of that need. So to deny the reality of the meritocracy (aristocracy) we leave ourselves open to its subtle manipulation.

Religions form the basis of even the secular states. This element is so deeply rooted, with such wide branching implications that it cannot be underestimated. In Australia Religion plays a vital yet independent part of mainstream national life. Officially the Churches are separated from the state, but it must be remembered that the underlying philosophy of our society and law is based on a Christian tradition. Sensibly Australians do not have an excessively deluded mystical Nationalism as a proxy religion.

George Soros, billionaire investor and philanthropist, recently said in an article in The Atlantic Monthly that in the past 50 years Fascism and Communism where the great threats to open society. Today it is unregulated free market Capitalism. Markets do not operate according to their theoretical foundations, and information itself is a commodity that is being restricted and corrupted. Vital information does not reach citizens because of the essentially corporatist nature of the current state. Australia has one of the highest, and growing, media ownership concentrations in the world. Meritocracy and its fruit, free enterprise is being stifled due to the lack of free flowing information, the bullying tactics of big business and the tall poppy syndrome. Church religion has little sway over politics. But the Religion of Marketplace Discipline, the Temple of Trading, has a large managerial class membership of zealots and a larger captive congregation of doubters.

For an increase in the synarchy of Australia the citizenry must demand less corporate distortion of the information flow. Independent media is the umbilical cord for that most valuable nutrient, Truth. If that cord is constricted or severed the foetal neo-Australis Republic will suffer. The ideal equation of a working nation state is a synergistic sum, that is {Religion + Aristocracy + Corporations + Citizens = Synarchy (as in 1+1+1+1=5)}. That occurs when these elements are strong yet dynamically balancing one another, acting in concert, in cooperation. In a democracy it is the Citizens who run the show, and this can only work if they are properly informed. That would assist synergy in Australian politics. It is an ideal destination to be always approached and never finally reached.

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Welcome

Tuesday, September 3rd, 2002

We have talked about the Singularity before. I came across this article yesterday while googling Reg Morrison. Interesting coincidence!


Tearing Toward The Spike

Damien Broderick

I wish I could show you the real future, in detail, just the way it’s going to unfold. In fact, I wish I knew its shape myself. But the unreliability of trends is due precisely to relentless, unpredictable change, which makes the future interesting but also renders it opaque.

This important notion has been described metaphorically–both in science fiction and in serious essays–as a technological Singularity. That term is due to Professor Vernor Vinge, a mathematician in the Department of Mathematical Sciences, San Diego State University (although a few others had anticipated the insight). [1] `The term “singularity” tied to the notion of radical change is very evocative,’ Vinge says, adding: `I used the term “singularity” in the sense of a place where a model of physical reality fails. (I was also attracted to the term by one of the characteristics of many singularities in General Relativity–namely the unknowability of things close to or in the singularity.)’[2] In mathematics, singularities arises when quantities go infinite; in cosmology, a black hole is the physical, literal expression of that relativistic effect.

For Vinge, accelerating trends in computer sciences converge somewhere between 2030 and 2100 to form a wall of technological novelties blocking the future from us. However hard we try, we cannot plausibly imagine what lies beyond that wall. `My “technological singularity” is really quite limited,’ Vinge stated. `I say that it seems plausible that in the near historical future, we will cause superhuman intelligences to exist.  Prediction beyond that point is qualitatively different from futurisms of the past. I don’t necessarily see any vertical asymptotes.’ Some proponents of this perspective (including me) take the idea much farther than Vinge, because we do anticipate the arrival of an asymptote in the rate of change. That exponential curve will be composed of a series of lesser sigmoid curves, each mapping a key technological process, rising fast and then saturating its possibilities before being gazumped by its successor, as vacuum tubes were replaced by transistors at the dawn of electronic computing. Humanity itself–or rather, ourselves–will become first `transhuman’, it is argued, and then `posthuman’.

While Vinge first advanced his insight in works of imaginative fiction, he has featured it more rigorously in such formal papers as his address to the VISION-21 Symposium, sponsored by NASA Lewis Research Center and the Ohio Aerospace Institute, March 30-31, 1993.  He opened that paper with the following characteristic statement, which can serve as a fair summary of my own starting .

`The acceleration of technological progress has been the central feature of this century. I argue in this paper that we are on the edge of change comparable to the rise of human life on Earth. The precise cause of this change is the imminent creation by technology of entities with greater than human intelligence.

The impact of that distressing but apparently free-floating prediction is much greater than you might imagine. In 1970, Alvin Toffler had already grasped the notion of accelerating change. In Future Shock he noted: `New discoveries, new technologies, new social arrangements in the external world erupt into our lives in the form of increased turn-over rates–shorter and shorter relational durations. They force a faster and faster pace of daily life.’ [3] This is the very definition of `future shock’.

Thirty something years on, we see that this increased pace of change is going to disrupt the nature of humanity as well, due to the emergence of a new kind of mind: AIs (artificial intelligences). With self-bootstrapping minds abruptly arrived in the world, able to enhance and rewrite their own cognitive and affective coding in seconds, science will no longer be restricted to the slow, limited apertures granted by human senses (however augmented by wonderful instruments) and sluggish brains (however glorious by the standards of other animals). We’ll find ourselves, Vinge suggests, in a world where nothing much can be predicted reliably.

Is that strictly true? There are some negative constraints we can feel fairly confident about. The sheer reliability and practical effectiveness of quantum theory, and the robust way relativity holds up under strenuous challenge, argues that they will remain at the core of future science–in some form, which is rather baffling, since at the deepest levels they disagree with each other about what kind of cosmos we inhabit.[4] in other words, we do already know a great deal, a tremendous amount, corroborated knowledge will not go away.

Meanwhile, what I call the Spike in my book of that title–Vernor Vinge’s technological Singularity–apparently looms ahead of us: a horizon of ever-swifter change we can’t yet see past. The Spike is a kind of black hole in the future, created by runaway change and accelerating computer power. We can only try to imagine the unimaginable up to a point. That is what scientists and artists (and visionaries and explorers) have always attempted as part of their job description. Arthur C. Clarke did it rather wonderfully in his 1962 futurist book Profiles of the Future. I was greatly encouraged to read something he said about The Spike in his revised millennium edition: `Damien’s book will serve as a more imaginative sequel to the one you are reading now.’ If anyone else had said that, I might be worried, but I’m pretty sure that, for Sir Arthur, `imaginative’ is not a term of abuse. So let’s see if we can sketch a number of possible pathways into and beyond the coming technological singularity.

First, though, one must ask if the postulate is even remotely plausible. In mid-March 2000, the chief scientist and co-founder of Sun Microsystems,  Bill Joy, published a now much-discussed warning that took such prospects very seriously indeed. He declared with trepidation: `The vision of near immortality that [software expert Ray Kurzweil] sees in his robot dreams drives us forward; genetic engineering may soon provide treatments, if not outright cures, for most diseases; and nanotechnology and nanomedicine can address yet more ills. Together they could significantly extend our average life span and improve the quality of our lives. Yet, with each of these technologies, a sequence of small, individually sensible advances leads to an accumulation of great power and, concomitantly, great danger’ (Wired Magazine, April 2000).[5]  He is right to be concerned, but I believe the risks are worth taking. Let’s consider the way this deck of novelties might play out.

We need to simplify in order to do that, take just one card at a time and give it priority, treat it as if it were the only big change, modulating everything else that falls under its shadow. It’s a risky gambit, since it has never been true in the past and will not strictly be true in the future. The only exception is the dire (and possibly false) prediction that something we do, or something from beyond our control, brings down the curtain, blows the whistle to end the game. So let’s call that option.

[A i]   No Spike, because the sky is falling

In the second half of the 20th century, people feared that nuclear war (especially nuclear winter) might snuff us all out. Later, with the arrival of subtle sensors and global meteorological studies, we worried about ozone holes and industrial pollution and an anthropogenic Greenhouse effect combining to blight the biosphere. Later still, the public became aware of the small but assured probability that our world will sooner or later be struck by a `dinosaur-killer’ asteroid, which could arrive at any moment. For the longer term, we started to grasp the cosmic reality of the sun’s mortality, and hence our planet’s: solar dynamics will brighten the sun in the next half billion years, roasting the surface of our fair world and killing everything that still lives upon it. Beyond that, the universe as a whole will surely perish one way or another.

Take a more optimistic view of things. Suppose we survive as a species, and maybe as individuals, at least for the medium term (forget the asteroids and Independence Day). That still doesn’t mean there must be a Spike, at least in the next century or two. Perhaps artificial intelligence will be far more intractable than Hans Moravec and Ray Kurzweil and other enthusiasts proclaim. Perhaps molecular nanotechnology stalls at the level of micro-electronic machines (MEMS) that have a major impact but never approach the fecund cornucopia of a true molecular assembler (a `mint’, or Anything Box). Perhaps matter compilers or replicators will get developed, but the security states of the world agree to suppress them, imprison or kill their inventors, prohibit their use at the cost of extreme penalties. Then we have option

[A ii]    No Spike, steady as she goes

This obviously forks into a variety of alternative future histories, the two most apparent being

[A ii a]   Nothing much ever changes ever again

which is the day-to-day working assumption I suspect most of us default to, unless we force ourselves to think hard. It’s that illusion of unaltered identity that preserves us sanely from year to year, decade to decade, allows us to retain our equilibrium in a lifetime of such smashing disruption that some people alive now went through the whole mind-wrenching transition from agricultural to industrial to knowledge/electronic societies. It’s an illusion, and perhaps a comforting one, but I think we can be pretty sure the future is not going to stop happening just as we arrive in the 21st century.

The clearest alternative to that impossibility is

[A ii b]   Things change slowly (haven’t they always?)

Well, no, they haven’t. This option pretends to acknowledge a century of vast change, but insists that, even so, human nature itself has not changed. True, racism and homophobia are increasingly despised rather than mandatory. True, warfare is now widely deplored (at least in rich, complacent places) rather than extolled as honorable and glorious. Granted, people who drive fairly safe cars while chatting on the mobile phone live rather… strange… lives, by the standards of the horse-and-buggy era only a century behind us. Still, once everyone in the world is drawn into the global market, once peasants in India and villagers in Africa also have mobile phones and learn to use the Internet and buy from IKEA, things will… settle down. Nations overburdened by gasping population pressures will pass through the demographic transition, easily or cruelly, and we’ll top out at around 10 billion humans living a modest but comfortable, ecologically sustainable existence for the rest of time (or until that big rock arrives).

A bolder variant of this model is

[A iii]    Increasing computer power will lead to human-scale AI, and then stall.

But why should technology abruptly run out of puff in this fashion? Perhaps there is some technical barrier to improved miniaturisation, or connectivity, or dense, elegant coding (but experts argue that there will be ways around such road-blocks, and advanced research points to some possibilities: quantum computing, nanoscale processors). Still, natural selection has not managed to leap to a superintelligent variant of humankind in the last 100,000 years, so maybe there is some structural reason why brains top out at the Murasaki, Einstein or van Gogh level.

So AI research might reach the low-hanging fruit, all the way to human equivalence, and then find it impossible (even with machine aid) to discern a path through murky search space to a higher level of mental complexity. Still, using the machines we already have will not leave our world unchanged. far from it. And even if this story has some likelihood, a grislier variant seems even more plausible.

[A iv]  Things go to hell, and if we don’t die we’ll wish we had

This isn’t the nuclear winter scenario, or any other kind of doom by weapons of mass destruction–let alone grey nano goo, which by hypothesis never gets invented in this denuded future. Technology’s benefits demand a toll from the planet’s resource base, and our polluted environment. The rich nations, numerically in a minority, notoriously use more energy and materials than the rest, pour more crap into air and sea. That can change–must change, or we are all in bad trouble–but in the short term one can envisage a nightmare decade or two during which the Third World `catches up’ with the wealthy consumers, burning cheap, hideously polluting soft coal, running the exhaust of a billion and more extra cars into the biosphere…

Some Green activists mock `technical fixes’ for these problems, but those seem to me our best last hope.[6] We are moving toward manufacturing and control systems very different from the wasteful, heavy-industrial, pollutive kind that helped drive up the world’s surface temperature by 0.4 to 0.8 degrees Celsius in the 20th century.[7]

Pollsters have noted incredulously that people overwhelmingly state that their individual lives are quite contented and their prospects good, while agreeing that the nation or the world generally is heading for hell in a hand-basket. It’s as if we’ve forgotten that the vice and brutality of television entertainments do not reflect the true state of the world, that it’s almost the reverse: we revel in such violent cartoons because, for almost all of us, our lives are comparatively placid, safe and measured. If you doubt this, go and live for a while in medieval Paris, or palaeolithic Egypt (you’re not allowed to be a noble).

 Roads from here and now to the Spike

I assert that all of these No Spike options are of low probability, unless they are brought forcibly into reality by the hand of some Luddite demagogue using our confusions and fears against our own best hopes for local and global prosperity. If I’m right, we are then pretty much on course for an inevitable Spike. We might still ask: what, exactly, is the motor that will propel technological culture up its exponential curve?

Here are seven obvious distinct candidates for paths to the Spike (separate lines of development that in reality will interact, generally hastening but sometimes slowing each other):

[B i]   Increasing computer power will lead to human-scale AI, and then will swiftly self-bootstrap to incomprehensible superintelligence.

This is the `classic’ model of the singularity, the path to the ultraintelligent machine and beyond. But it seems unlikely that there will be an abrupt leap from today’s moderately fast machines to a fully-functioning artificial mind equal to our own, let alone its self-redesigned kin–although this proviso, too, can be countered, as we’ll see. If we can trust Moore’s Law–computer power currently doubling every year–as a guide (and strictly we can’t, since it’s only a record of the past rather than an oracle), we get the kinds of timelines presented by Ray Kurzweil, Hans Moravec, Michio Kaku, Peter Cochrane and others, explored at length in The Spike. Let’s briefly sample those predictions.

Peter Cochrane: several years ago, the British Telecom futures team, led by their guru Cochrane, saw human-level machines as early as 2016. Their remit did not encompass a sufficiently deep range to sight a Singularity.

Ray Kurzweil:[8] around 2019, a standard cheap computer has the capacity of a human brain, and some claim to have met the Turing test (that is, passed as conscious, fully responsive minds). By 2029, such machines are a thousand times more powerful. Machines not only ace the Turing test, they claim to be conscious, and are accepted as such. His sketch of 2099 is effectively a Spike: fusion between human and machine, uploads more numerous than the embodied, immortality. It’s not clear why this takes an extra 70 years to achieve.

Ralph Merkle:[9] while Dr Merkle’s special field is nanotechnology, this plainly has a possible bearing on AI. His is the standard case, although the timeline is still `fuzzy’ , he told me in January: various computing parameters go about as small as we can imagine between 2010 and 2020, if Moore’s Law holds up. To get there will require `a manufacturing technology that can arrange individual atoms in the precise structures required for molecular logic elements, connect those logic elements in the complex patterns required for a computer, and do so inexpensively for billions of billions of gates.’ So the imperatives of the computer hardware industry will create nanoassemblers by 2020 at latest. Choose your own timetable for the resulting Spike once both nano and AI are in hand.

Has Moravec:[10] multipurpose `universal’ robots by 2010, with `humanlike competence’ in cheap computers by around 2039–a more conservative estimate than Ray Kurzweil’s, but astonishing none the less. Even so, Dr Moravec considers a Vingean singularity as likely within 50 years.

Michio Kaku: superstring physicist Kaku surveyed some 150 scientists and devised a profile of the next century and farther. He concludes broadly that from `2020 to 2050, the world of computers may well be dominated by invisible, networked computers which have the power of artificial intelligence: reason, speech recognition, even common sense’.[11] In the next century or two, he expects humanity to achieve a Type I Kardeshev civilization, with planetary governance and technology able to control weather but essentially restricted to Earth. Only later, between 800 and 2500 years farther on, will humanity pass to Type II, with command of the entire solar system. This projection seems to me excessively conservative.

Vernor Vinge: his part-playful, part-serious proposal was that a singularity was due around 2020, marking the end of the human era. Maybe as soon as 2014.

Eliezer Yudkowsky: once we have a human-level AI able to understand and redesign its own architecture, there will be a swift escalation into a Spike. Could be as soon as 2010, with 2005 and 2020 as the outer limits, if the Singularity Institute, Yudkowski’s brainchild which has now become reality, has anything to do with it (this will be option [C]). Yudkowsky, I should warn you, is a 21 year old autodidact genius, perhaps his generation’s equivalent of Norbert Wiener or Murray Gell-Mann. Or maybe he’s talking through his hat. Take a look at his site and decide for yourselves.

[B ii]  Increasing computer power will lead to direct augmentation of human intelligence and other abilities.

Why build an artificial brain when we each have one already? Well, it is regarded as impolite to delve intrusively into a living brain purely for experimental purposes, whether by drugs or surgery (sometimes dubbed `neurohacking’), except if no other course of treatment for an illness is available. Increasingly subtle scanning machines are now available, allowing us to watch as the human brain does its stuff, and a few brave pioneers are coupling chips to parts of themselves, but few expect us to wire ourselves to machines in the immediate future. That might be mistaken, however. Professor Kevin Warwick, of Reading University, successfully implanted a sensor-trackable chip into his arm in 1998. A year later, he allowed an implanted chip to monitor his neural and muscular patterns, then had a computer use this information to copy the signals back to his body and cause his limbs to move; he was thus a kind of puppet, driven by the computer signals. He plans experiments where the computer, via similar chips, takes control of his emotions as well as his actions.[12]

As we gradually learn to read the language of the brain’s neural nets more closely, and finally to write directly back to them, we will find ways to expand our senses, directly experience distant sensors and robot bodies (perhaps giving us access to horribly inhospitable environments like the depths of the oceans or the blazing surface of Venus). Instead of hammering keyboards or calculators, we might access chips or the global net directly via implanted interfaces. Perhaps sensitive monitors will track brainwaves, myoelectricity (muscles) and other indices, and even impose patterns on our brains using powerful, directed magnetic fields. Augmentations of this kind, albeit rudimentary, are already seen at the lab level. Perhaps by 2020 we’ll see boosted humans able to share their thoughts directly with computers. If so, it is a fair bet that neuroscience and computer science will combine to map the processes and algorithms of the naturally evolved brain, and try to emulate it in machines. Unless there actually is a mysterious non-replicable spiritual component, a soul, we’d then expect to see a rapid transition to self-augmenting machines–and we’d be back to path [B i].

[B iii]  Increasing computer power and advances in neuroscience will lead to rapid uploading of human minds.

On the other hand, if [B ii] turns out to be easier than [B i], we would open the door to rapid uploading technologies. Once the brain/mind can be put into a parallel circuit with a machine as complex as a human cortex (available, as we’ve seen, somewhere 2020 and 2040), we might expect a complete, real-time emulation of the scanned brain to be run inside the machine that’s copied it. Again, unless the `soul’ fails to port over along with the information and topological structure, you’d then find your perfect twin (although grievously short on, ahem, a body) dwelling inside the device.

Your uploaded double would need to be provided with adequate sensors (possibly enhanced, compared with our limited eyes and ears and tastebuds), plus means of acting with ordinary intuitive grace on the world (via physical effectors of some kind–robotic limbs, say, or a robotic telepresence). Or perhaps your upload twin would inhabit a cyberspace reality, less detailed than ours but more conducive to being rewritten closer to heart’s desire. Such VR protocols should lend themselves readily to life as an uploaded personality.

Once personality uploading is shown to be possible and tolerable or, better still, enjoyable, we can expect at least some people to copy themselves into cyberspace. How rapidly this new world is colonised will depend on how expensive it is to port somebody there, and to sustain them. Computer storage and run-time should be far cheaper by then, of course, but still not entirely free. As economist Robin Hanson has argued, the problem is amenable to traditional economic analysis. `I see very little chance that cheap fast upload copying technology would not be used to cheaply create so many copies that the typical copy would have an income near `subsistence’ level.’[13] On the other hand, `If you so choose to limit your copying, you might turn an initial nest egg into fabulous wealth, making your few descendants very rich and able to afford lots of memory.’

If an explosion of uploads is due to occur quite quickly after the technology emerges, early adopters would gobble up most of the available computing resources. But this assumes that uploaded personalities would retain the same apparent continuity we fleshly humans prize. Being binary code, after all (however complicated), such people might find it easier to alter themselves–to rewrite their source code, so to speak, and to link themselves directly to other uploaded people, and AIs if there are any around. This looks like a recipe for a Spike to me. How soon? It depends. If true AI-level machines are needed, and perhaps medical nanotechnology to perform neuron-by-neuron, synapse-by synapse brain scanning, we’ll wait until both technologies are out of beta-testing and fairly stable. That would be 2040 or 2050, I’d guesstimate.

[B iv]   Increasing connectivity of the Internet will allow individuals or small groups to amplify the effectiveness of their conjoined intelligence.

Routine disseminated software advances will create (or evolve) ever smarter and more useful support systems for thinking, gathering data, writing new programs–and the outcome will be a `in-one-bound-Jack-was-free’ surge into AI. That is the garage band model of a singularity, and while it has a certain cheesy appeal, I very much doubt that’s how it will happen.

But the Internet is growing and complexifying at a tremendous rate. It is barely possible that one day, as Arthur C. Clarke suggested decades ago of the telephone system, it will just… wake up. After all, that’s what happened to a smart African ape, and unlike computers it and its close genetic cousins weren’t already designed to handle language and mathematics.

[B v]  Research and development of microelectromechanical systems (MEMS) and fullerene-based devices will lead to industrial nanoassembly, and thence to `anything boxes’.

Here we have the `classic’ molecular nanotechnology pathway, as predicted by Drexler’s Foresight Institute and NASA,[14] but also by the mainstream of conservative chemists and adjacent scientists working in MEMS, and funded nanotechnology labs around the world. In a 1995 Wired article, Eric Drexler predicted nanotechnology within 20 years. Is 2015 too soon? Not, surely, for the early stage devices under development by Zyvex Corporation in Texas, who hope to have at least preliminary results by 2010, if not sooner.[15] For many years AI was granted huge amounts of research funding, without much result (until recently, with a shift in direction and the wind of Moore’s Law at its back). Nano is now starting to catch the research dollars, with substantial investment from governments (half a billion promised by Clinton; and in Japan, even Australia) and mega-companies such as IBM. The prospect of successful nanotech is exciting, but should also make you afraid, very afraid. If nano remains (or rather, becomes) a closely guarded national secret, contained by munitions laws, a new balance of terror might take us back to something like the Cold War in international relations–but this would be a polyvalent, fragmented, perhaps tribalised balance.

Or building and using nanotech might be like the manufacture of dangerous drugs or nuclear materials: centrally produced by big corporations’ mints, under stringent protocols (you hope, fearful visions of Homer Simpson’s nuclear plant dancing in the back of your brain), except for those in Colombia and the local bikers’ fortress…

Or it might be a Ma & Pa business: a local plant equal, perhaps, to a used car yard, with a fair-sized raw materials pool, mass transport to shift raw or partly processed feed stocks in, and finished product out. This level of implementation might resemble a small internet server, with some hundreds or thousands of customers. One might expect the technology to grow more sophisticated quite quickly, as minting allows the emergence of cheap and amazingly powerful computers. Ultimately, we might find ourselves with the fabled anything box in every household, protected against malign uses by an internal AI system as smart as a human, but without human consciousness and distractibility. We should be so lucky. But it could happen that way.

A quite different outcome is foreshadowed in a prescient 1959 novel by Damon Knight, A for Anything, in which a `matter duplicator’ leads not to utopian prosperity for all but to cruel feudalism, a regression to brutal personal power held by those clever thugs who manage to monopolise the device. A slightly less dystopian future is portrayed in Neal Stephenson’s satirical but seriously intended The Diamond Age, where tribes and nations and new optional tetherings of people under flags of affinity or convenience tussle for advantage in a world where the basic needs of the many poor are provided free, but with galling drab uniformity, at street corner matter compilers owned by authorities. That is one way to prevent global ruination at the hands of crackers, lunatics and criminals, but it’s not one that especially appeals–if an alternative can be found.

Meanwhile, will nanoassembly allow the rich to get richer–to hug this magic cornucopia to their selfish breasts–while the poor get poorer? Why should it be so? In a world of 10 billion flesh-and-blood humans (ignoring the uploads for now), there is plenty of space for everyone to own decent housing, transport, clothing, arts, music, sporting opportunities… once we grant the ready availability of nano mints. Why would the rich permit the poor to own the machineries of freedom from want? Some optimists adduce benevolence, others prudence. Above all, perhaps, is the basic law of an information/knowledge economy: the more people you have thinking and solving and inventing and finding the bugs and figuring out the patches, the better a nano minting world is for everyone (just as it is for an open source computing world). Besides, how could they stop us?[16] (Well, by brute force, or in the name of all that’s decent, or for our own moral good. None of these methods will long prevail in a world of free-flowing information and cheap material assembly. Even China has trouble keeping dissidents and mystics silenced.)

The big necessary step is the prior development of early nano assemblers, and this will be funded by university and corporate (and military) money for researchers, as well as by increasing numbers of private investors who see the marginal pay-offs in owning a piece of each consecutive improvement in micro- and nano-scale devices. So yes, the rich will get richer–but the poor will get richer too, as by and large they do now, in the developed world at least. Not as rich, of course, nor as fast. By the time the nano and AI revolutions have attained maturity, these classifications will have shifted ground. Economists insist that rich and poor will still be with us, but the metric will have changed so drastically, so strangely, that we here-and-now can make little sense of it.

[B vi]   Research and development in genomics (the Human Genome Project, etc) will lead to new `wet’ biotechnology, lifespan extension, and ultimately to transhuman enhancements.

This is a rather different approach, and increasingly I see experts arguing that it is the short-cut to mastery of the worlds of the very small and the very complex. Biology, not computing! is the slogan. After all, bacteria, ribosomes, viruses, cells for that matter, already operate beautifully at the micro- and even the nano-scales.

Still, even if technology takes a major turn away from mechanosynthesis and `hard’ minting, this approach will require a vast armory of traditional and innovative computers and appropriately ingenious software. The IBM petaflop project Blue Gene (doing a quadrillion operations a second) will be a huge system of parallel processors designed to explore protein folding, crucial once the genome projects have compiled their immense catalogue of genes. Knowing a gene’s recipe is little value unless you know, as well, how the protein it encodes twists and curls in three-dimensional space. That is the promise of the first couple of decades of the 21st century, and it will surely unlock many secrets and open new pathways.

Exploring those paths will require all the help molecular biologists can get from advanced computers, virtual reality displays, and AI adjuncts. Once again, we can reasonably expect those paths to track right into the foothills of the Spike. Put a date on it? Nobody knows–but recall that DNA was first decoded in 1953, and by around half a century later the whole genome will be in the bag. How long until the next transcendent step–complete understanding of all our genes, how they express themselves in tissues and organs and abilities and behavioural bents, how they can be tweaked to improve them dramatically? Cautiously, the same interval: around 2050. More likely (if Moore’s law keeps chugging along), half that time: 2025 or 2030.

The usual timetable for the Spike, in other words.

[C]   The Singularity happens when we go out and make it happen.

That’s Eliezer Yudkowsky’s sprightly, in-your-face declaration of intent, which dismisses as uncomprehending all the querulous cautions about the transition to superintelligence and the Singularity on its far side.[17]

Just getting to human-level AI, this analysis claims, is enough for the final push to a Spike. How so? Don’t we need unique competencies to do that’ Isn’t the emergence of ultra-intelligence, either augmented-human or artificial, the very definition of a Vingean singularity?

Yes, but this is most likely to happen when a system with the innate ability to view and reorganise its own cognitive structure gains the conscious power of a human brain. A machine might have that facility, since its programming is listable, you could literally print it out–in many, many volumes–and check each line. Not so an equivalent human, with our protein spaghetti brains, compiled by gene recipes and chemical gradients rather than exact algorithms; we clearly just can’t do that.

So intelligent design turned back upon itself, a cascading multiplier that has no obvious bounds. The primary challenge becomes software, not hardware. The raw petaflop end of the project is chugging along nicely now, mapped by Moore’s Law, but even if it tops out, it doesn’t matter. A self-improving seed AI could run glacially slowly on a limited machine substrate. The point is, so long as it has the capacity to improve itself, at some point it will do so convulsively, bursting through any architectural bottlenecks to design its own improved hardware, maybe even build it (if it’s allowed control of tools in a fabrication plant). So what determines the arrival of the Singularity is just the amount of effort invested in getting the original seed software written and debugged.

This particular argument is detailed in Yudkowsky’s ambitious web documents `Coding a Transhuman AI’, `Singularity Analysis’ and `The Plan to Singularity’. It doesn’t matter much, though, whether these specific plans hold up under detailed expert scrutiny; they serve as a accessible model for the process we’re discussing.

Here we see conventional open-source machine intelligence, starting with industrial AI, leading to a self-rewriting seed AI which runs right into takeoff to a singularity. You’d have a machine that combines the brains of a human (maybe literally, in coded format, although that is not part of Yudkowsky’s scheme) with the speed and memory of a shockingly fast computer. It won’t be like anything we’ve ever seen on earth. It should be able to optimise its abilities, compress its source code, turn its architecture from a swamp of mud huts into a gleaming, compact, ergonomic office (with a spa and a bar in the penthouse, lest we think this is all grim earnest).[18] Here is quite a compelling portrait of what it might be like, `human high-level consciousness and AI rapid algorithmic performance combined synergetically,’ to be such a machine:

Combining Deep Blue with Kasparov… yields a Kasparov who can wonder `How can I put a queen here?’ and blink out for a fraction of a second while a million moves are automatically examined. At a higher level of integration, Kasparov’s conscious perceptions of each consciously examined chess position may incorporate data culled from a million possibilities, and Kasparov’s dozen examined positions may not be consciously simulated moves, but `skips’ to the dozen most plausible futures five moves ahead.[19]

Such a machine, we see, is not really human-equivalent after all. If it isn’t already transhuman or superhuman, it will be as soon as it has hacked through its own code and revised it (bit by bit, module by module, making mistakes and rebooting and trying again until the whole package comes out right). If that account has any validity, we also see why the decades-long pauses in the time-tables cited earlier are dubious, if not preposterous. Given a human-level AI by 2039, it is not going to wait around biding its time until 2099 before creating a discontinuity in cognitive and technological history. That will happen quite fast, since a self-optimising machine (or upload, perhaps) will start to function so much faster than its human colleagues that it will simply leave them behind, along with Moore’s plodding Law. A key distinguishing feature, if Yudkowsky’s analysis is sound, is that we never will see HAL, the autonomous AI in the movie 2001. All we will see is AI specialised to develop software.

Since I don’t know the true shape of the future any more than you do, I certainly don’t know whether an AI or nano-minted Singularity will be brought about (assuming it does actually occur) by careful, effortful design in an Institute with a Spike engraved on its door, by a congeries of industrial and scientific research vectors, or by military ambitions pouring zillions of dollars into a new arena that promises endless power through mayhem, or mayhem threatened.

It does strike me as excessively unlikely that we will skid to a stop anytime soon, or even that a conventional utopia minus any runaway singularity sequel (Star Trek’s complacent future, say) will roll off the mechanosynthesising assembly line. [20]

Are there boringly obvious technical obstacles to a Spike? Granted, particular techniques will surely saturate and pass through inflexions points, tapering off their headlong thrust. If the past is any guide, new improved techniques will arrive (or be forced into reality by the lure of profit and sheer curiosity) in time to carry the curves upward at the same acceleration. If not? Well, then, it will take longer to reach the Spike, but it is hard to see why progress in the necessary technologies would simply stop.

Well, perhaps some of these options will become technically feasible but remain simply unattractive, and hence bypassed. Dr Russell Blackford, a lawyer, former industrial advocate and literary theorist who has written interestingly about social resistance to major innovation, notes that manned exploration of Mars has been a technical possibility for the past three decades, yet that challenge has not been taken up. Video-conferencing is available but few use it (unlike the instant adoption of mobile phones). While a concerted program involving enough money and with widespread public support could bring us conscious AI by 2050, he argues, it won’t happen. Conflicting social priorities will emerge, the task will be difficult and horrendously expensive. Are these objections valid? AI and nano need not be impossibly hard and costly, since they will flow from current work powered by Moore’s Law improvements. Missions to Mars, by contrast, have no obvious social or consumer or even scientific benefits beyond their simple feel-good achievement. Profound science can be done by remote vehicles. By contrast, minting and AI or IA will bring immediate and copious benefits to those developing them–and will become less and less expensive, just as desktop computers have.

What of social forces taking up arms against this future? We’ve seen the start of a new round of protests and civil disruptions aimed at genetically engineered foods and work in cloning and genomics, but not yet targeted at longevity or computing research. It will come, inevitably. We shall see strange bedfellows arrayed against the machineries of major change. The only question is how effective its impact will be.

In 1999, for example, emeritus professor Alan Kerr, winner of the lucrative inaugural Australia Prize for his work in plant pathology, radio-broadcast a heartfelt denunciation of the Green’s adamant opposition to new genetically engineered crops that allow use of insecticide to be cut by half. Some aspects of science, though, did concern Dr Kerr. He admitted that he’d been `scared witless’ by the `thesis is that within a generation or two, science will have conquered death and that humans will become immortal. Have you ever thought of the consequences to society and the environment of such an achievement? If you’re anything like me, there might be a few sleepless nights ahead of you. Why don’t the greenies get stuck into this potentially horrifying area of science, instead of attacking genetic engineering with all its promise for agriculture and the environment?’[21] This, I suspect, is a short-sighted and ineffective diversionary tactic. It will arouse confused opposition to life extension and other beneficial on-going research programs, but will lash back as well against any ill-understood technology.

Cultural objections to AI might emerge, as venomous as yesterday’s and today’s attacks on contraception and abortion rights, or anti-racist struggles. If opposition to the Spike, or any of its contributing factors, gets attached to one or more influential religions, that might set back or divert the current. Alternatively, careful study of the risks of general assemblers and autonomous artificial intelligence might lead to just the kinds of moratoriums that Greens now urge upon genetically engineered crops and herds. Given the time lag we can expect before a singularity occurs–at least a decade, and far more probably two or three–there’s room for plenty of informed specialist and public debate. Just as the basic technologies of the Spike will depend on design-ahead projects, so too we’ll need a kind of think-ahead program to prepare us for changes that might, indeed, scare us witless. And of course, the practical impact of new technologies condition the sorts of social values that emerge; recall the subtle interplay between the oral contraceptive pill and sexual mores, and the swift, easy acceptance of in vitro conception.

Despite these possible impediments to the arrival of the Spike, I suggest that while it might be delayed, almost certainly it’s not going to be halted. If anything, the surging advances I see every day coming from labs around the world convince me that we already are racing up the lower slopes of its curve into the incomprehensible.

In short, it makes little sense to try to pin down the future. Too many strange changes are occurring already, with more lurking just out of sight, ready to leap from the equations and surprise us. True AI, when it occurs, might rush within days or months to SI (superintelligence), and from there into a realm of Powers whose motives and plans we can’t even start to second-guess. Nano minting could go feral or worse, used by crackpots or statesmen to squelch their foes and rapidly smear us all into paste. Or sublime AI Powers might use it to the same end, recycling our atoms into better living through femtotechnology.

The single thing I feel confident of is that one of these trajectories will start its visible run up the right-hand side of the graph within 10 or 20 years, and by 2030 (or 2050 at latest) will have put everything we hold self-evident into question. We will live forever; or we will all perish most horribly; our minds will emigrate to cyberspace, and start the most ferocious overpopulation race ever seen on the planet; or our machines will Transcend and take us with them, or leave us in some peaceful backwater where the meek shall inherit the Earth. Or something else, something far weirder and… unimaginable. Don’t blame me. That’s what I promised you.

The Spike at Amazon, More on Damien Broderick


NOTES

1. See Vernor Vinge, True Names… and Other Dangers, New York: Baen Books, 1987; Threats… and Other Promises, New York: Baen Books, 1988; and especially Marooned in Realtime, London: Pan Books, 1987. An important source is his Address to NASA VISION-21 Symposium, March 30-31, 1993

For a general survey of this topic in far greater detail than I can provide in this essay, see my The Spike: Accelerating into the Unimaginable Future (Melbourne, Australia: Reed Books/New Holland, 1997; the revised, expanded and updated edition is forthcoming: The Spike: How our Lives are Being Changed by Rapidly Advancing Technologies New York: Tor/Forge, February 2001).

2. Private communication, August, 1996. Vinge’s own most recent picture of a plausible 2020, cautiously sans Singularity, emphasises the role of embedded computer networks so ubiquitous that finally they link into a kind of cyberspace Gaia, even merge with the original Gaia, that geological and biological macro-ecosystem of the globe (Vernor Vinge, `The Digital Gaia,’ Wired, January 2000, pp. 74-8). However, on the last day of 1999, Vinge told me in an email: `The basic argument hasn’t changed.’

3. Alvin Toffler, Future Shock, [1970] London: Pan Books, 1972, p. 170.

4. See, for a simplified discussion, Nobelist Steven Weinberg’s summary article `A Unified Physics by 2050?’, Scientific American, December 1999, pp. 36-43.

5. link

6. See the late economist Julian Simon’s readable and optimistic book: The Ultimate Resource 

7. link

8. Ray Kurzweil, The Age of Spiritual Machines: When Computers Exceed Human Intelligence, Sydney: Allen &    Unwin, 1999.

9. link

10. link

11. Michio Kaku, Visions: How Science Will Revolutionize the 21st Century and Beyond, Oxford University Press, 1998, p. 28.

12. link

13. Personal communication, 8 December, 1999.

14. link

15. link

16. Some thoughts on the difficult of containing nanotech (with some comparisons to software piracy `warez’), and the likely evaporation of our current economy, can be found in:

17. link

18. Sorry, that’s me again; Yudkowsky didn’t say it.

19. link

20. To be fair, the Star Trek franchise has always made room for alien civilisations that have passed through a singularity and become as gods. It’s just that television’s notion of post-Spike entities stops short at mimicry of Greek and Roman mythology (Xena the Warrior Princess goes to the future), spiritualised transformations of humans into a sort of angel (familiar also from Babylon-5), down-market cyberpunk collectivity (the Borg), or sardonic whimsy (the entertaining character Q, from the Q dimension, where almost anything can happen and usually does). It’s hard not to wonder why immortality is not assured by the transporter or the replicator, which can obviously encode a whole person as easily as a piping hot cup of Earl Grey tea, or why people age and die despite the future’s superb medicine. The reasons, obviously, have nothing to do with plausible extrapolation and everything to do with telling an entertaining tale, using a range of contemporary human actors, that appeals to the largest demographic and ruffles as few feathers as possible while still delivering some faint frisson of difference and future shock.

21. The book that frightened Dr Kerr was my The Last Mortal Generation (Sydney, Australia: New Holland, 1999).  The Spike, by contrast, would surely shock him rigid. Arthur C. Clarke, by the way, took a different view of Last Mortal: in Profiles of the Future (London: Gollancz, 1999), he generously called it `this truly mind-stretching book’ (p. 189). I much prefer to stretch minds than scare them witless.

Welcome

Monday, September 2nd, 2002

Chris Lucas writes:

Timothy, I came across a book recently by Larry Barnhart called A Farm Boy’s Testament to the United Nations.

He writes extensively on the difference between coercive and voluntary behaviours with excellent examples. Although he doesn’t use the word synergy it is the same idea and you may find it of interest. –Chris

I am still in the process of reading the book, but will share this excerpt from Chapter Three of his book. I will occasionally break Mr. Barnhart’s text for my annotations.

Voluntary Association vs. Coercion

Larry Barnhart

What does it mean to be ethical? This question has been debated for centuries by many great minds. In spite of all the cogitation that has been done so far, no basic precepts have been accepted as a universal guide for conduct in our relations with one another. Nevertheless, the quality of our future, if we are to have a future at all, depends on our finding some satisfactory answers that can be accepted universally. (This is especially important for the leaders of communities around the globe.)

Finding a universal approach to understanding ethics will not be easy. Over the centuries, different systems of ethical theory have evolved, and advocates of each system claim superiority of theirs over the others. For some people, being ethical means following “God’s commandments”, promoting the “master race”, or establishing a “worker’s paradise” on earth. For others, being ethical means providing “the greatest good for the greatest number,” in some cases through personal sacrifice, and in other cases, by forcing other people to sacrifice. For yet other ethical theorists, ethics means showing regard for the most elementary social unit on the planet namely, the individual human being by leaving people free to follow their own best wisdom.

A Behavioral Analysis Approach

Now we are ready to consider “Farm Boy” ethics. Because we live in human bodies, and our bodies must share planetary resources with other bodies, we have a good starting place for developing a fundamental understanding of ethics. What people do while hunting down goods and services (to keep their bodies alive and their minds entertained) is what we call behavior. Before the end of this chapter, it is my intention to demonstrate that the final goal of ethics (for most people) is to inspire people to behave in life-supporting ways, and that looking directly at our behavior and its results will give us a more objective framework for judgment and decision making. (For those who hold death as their standard of value, ethical behavior is that which facilitates the triumph of death.)

At this point, let me summarize the weaknesses of the common systems of ethical definition. Regarding Edicts from God, while I would not challenge the validity of anyone’s “cosmological speculations” because my speculations would be no more valid than theirs, I look upon people who use God as a license to destroy and/or exploit other people with a healthy dose of skepticism. Sacrifice, if carried to its logical extreme, is suicidal and/or homicidal, and therefore not a useful guide for general conduct. The ideal of The Greatest Good for the Greatest Number sounds nice, but in itself, it gives us little guidance regarding how that ideal is to be achieved. Finally, the notion of Individual Rights bears closer scrutiny because there is no general agreement as to what such a concept means. For certain, the “egoistic hedonism” brand of individualism will create massive conflict and put us right back into the cave where we started from.


Timothy Wilken -> I have talked elsewhere of the need to balance the needs of Humanity as Individual and Humanity as Community.

With the discovery that humanity is an interdependent species comes the realization that we humans can no longer separate ourselves from community. Humanity as Community is larger and contains Humanity as Individuals. The needs and safety of Humanity as Community must precede the needs and safety of Humanity as Individuals.

Our present culture based on the false premise of human independence often places individual needs and safety over community needs and safety. This will shift dramatically in a synergic culture.

The first law of the of the Guardian Trust Code commits to protect Humanity as Community. The second law commits to protect Humanity as Individuals. This represents a major shift in human values from today’s focus with the individual as primary to tomorrow’s focus with community as primary.

While the Trustegrity Guardians are responsible for the safety of both Humanity as Community and Humanity as Individuals, the needs and safety of community take precedent over the needs and safety of individuals.

This does not suggest a casual attitude towards the rights of individuals. Trustegrity Guardians may not injure a human being, or through inaction, allow a human being to come to harm, except where that would cause injury to humanity as a whole — except where that would cause injury to Humanity as Community. When an adversary event presents no risk to Humanity as Community then the Trustegrity Guardians’ first responsibility is to the safety of the individual.  (link)


After examining these systems I conclude that a successful general system of ethics can be developed only from an approach which has at its center, behavior itself. I have no illusion of offering any final answers in this book, but if I can offer a useful system for reframing the debate, I will consider myself immensely successful.

Establishing a Standard of Value

First, we need to consider why ethics is an issue at all. Because there was little mention of Robinson Crusoe performing late night oratory on ethical theory, we might suspect that ethics becomes an issue only when there is more than one human being attempting to share limited resources. In other words, ethics prescribes the do’s and don’ts for peoples’ conduct in their social relations.30

This leads us to the next question what is the goal of ethics? In the last paragraph, I mentioned survival as the value which we seek naturally. Because life is such a necessary value, if for no other reason than because death is the only alternative, it would make sense to establish life as the standard of value to be supported by ethical theory. Life, then, should be both the starting point for inquiry and the touchstone of success in application.

Relationship Types and Strategies

Thus far in this book, I have mentioned several times that there are only two types of transactions possible: voluntary and coercive. This leads us to a couple of questions.


Timothy Wilken -> This distinction is two valued. When I originally described human relationships, I too used a two value system
Adversary and Synergic. Synergic scientist Edward Haskell discovered Neutrality as the third class of relationships.

Prior to Haskell, Neutrality simply represented the boundary between Adversity and Synergy. Haskell recognized that the Neutral class of relationships, in and of itself, was of equal importance to both the Adversary class of relationships, and the Synergic class of relationships.

In effect, Haskell discovered Neutrality. If we are to build a synergic future, we will not only have to transcend the Adversary Way, we will have to transcend Neutrality as well. I think this is one of the major difficulties humans face today in understanding three-fold nature of relationships. Because Neutrality is invisible in our paradigm of human relationships, most individuals assume if they are not Adversaries they must be Synergic. The same old Either/Or scientific mistake.

Haskell explained that the two parties to a relationship would experience one of nine possible co-actions. A relationship can be effected in three ways. Your “X” can go up, remain unchanged, or go down. And, my “Y” can go up, remain unchanged, or go down.

 

Our relationship might be good for you, good for me; it might be good for you, neutral for me; it might be good for you, bad for me; it might be neutral for you, good for me; etc.; etc.. 

Barnhart’s use of voluntary would catch both synergic and neutral exchanges. But they really aren’t of equal value. Capitalism and its Great Market appear to fit comfortably withing the concept of voluntary exchange, but it is rarely synergic. In fact, the goal of a neutral exchange is a fair exchange.

Let us take a closer look a the Fair Marketthat dominates our world today. The mechanism of relationship is conducted through a free and fair market with the honest exchange of merchandise of good value at a fair price.

FAIR TRADE—def—> The bartering to insure that the exchange is fair — to insure that the price is not too high or too low — to insure that neither party loses.

Human Neutrality is about fairness. The market place is a fair and safe place to exchange goods and services. Neither seller nor buyer should be injured in the exchange. Products should represent a good value and be sold at a fair price. All citizens are guaranteedfreedom from loss.

In the free market of Neutrality, our identities and personal relationships are unimportant. We purchase products anonymously, usually without knowing the seller’s name, or he ours. When I enter McDonalds to purchase my lunch, I see only the product, the hamburger stacked in the warmer. I ignore the clerk. I don’t know her name or her story. I see the hamburger, that’s what I want. The clerk behind the counter ignores me. She doesn’t know my name or my story. She sees my five dollars, that’s what she wants.

The store is clean and I feel safe. I expect the kitchen is clean and I will get a good product for a fair price. We will trade. We will speak the neutral words of the trading ritual. Inever knowing her name, she never knowing mine. “May I help you?” “Thank you and have a nice day.” We trade.

Now our trade is fair. By definition, the lunch McDonalds is selling has a fair market value of $5.00. My five dollars has a fair market value of $5.00. We trade fairly. Economicallynothing much has changed for me. I had five dollars in cash when I entered McDonalds, and I left with five dollars worth of lunch. My net worth is the same.

While I obviously got some utility from the exchange, I preferred the lunch to my cash. In a strict economic sense, I am little changed by this exchange. In fair exchanges, $5.00 in cash equals $5.00 in food. In fact, McDonalds created the lunch for less than $5.00, the fair market price contains some profit for the seller. But, when I earned my $5.00, I did it by selling some product or service that cost me a little less. I’m entitled to a profit when I sell products or services. That’s the neutral way.

If we analyze neutral relationships, we discover that in a neutral exchange (1+1) = 2. The ideal relationship is insure neither party loses and so the potential profit for both parties is minimized. This explains famous quotation that describes most neutral relationships in our present world. “Employers pay employees just enough to keep them from quitting, and employees work just hard enough to avoid being fired.”


Which relationships should be voluntary and which relationships should be coercive? At what times and under which circumstances do voluntary relationships best support the cause of life, and at what times and under which circumstances does coercion best support the cause of life?

To prepare for exploring the world of relationships strategies, please consider Figure 3-1.

We are now ready to consider the different types of relationships with the idea that we will end up with a larger conceptual framework. In my experience, this framework has been invaluable for understanding relationship dynamics on all levels: personal, employment, and political.

Voluntary Relationships

Referring once again to the American Heritage Electronic Dictionary, voluntary means, “Acting on one’s own initiative. … Acting or performed without external persuasion or compulsion.” Another way of looking at what constitutes a voluntary relationship is, once again, if either party cannot agree, the transaction simply does not take place.

It is not as easy to understand voluntary relationships as a first impression might lead one to believe. Throughout history, many political and religious leaders have devised numerous euphemisms, with the result that today, “pious phrases and the fervent propaganda give to coercion a semblance of persuasion. . .”31 Even the dictionary fell prey to this propaganda when it lumped together persuasion and compulsion in its definition of “voluntary.”

It is important to know the difference between coercion and persuasion. Sales and marketing people engage in external persuasion when they say, “before you make a final decision, consider these additional benefits.” Conceivably, if the additional benefits presented make the deal more palatable, one might voluntarily trade whereas one would not before. The key difference between persuasion and coercion is that with persuasion, you have the freedom to say no when the talking stops.

A common out-growth of this confusion is found when people insist that as long as we willingly comply with the law it is only persuasion — law is coercion only for those who do not comply. While it is true the law is of little consequence if we can arrange our affairs so as to live within it comfortably, the threat is still there even if we don’t feel it.

Metaphysical Slavery verses Man-made Slavery

At the root of the problem of distinguishing between coercion and voluntary association is the failure to distinguish between manmade slavery and metaphysical slavery. An example of this confusion is a story about a small country which was conquered by Rome. Rome decreed that if a soldier asked someone to carry his pack for a mile, that person was to comply without fail. The people in this little country were outraged, so the elders met together to deliberate on how they should respond. After considerable debate, the elders issued their conclusion: “When a soldier asks you to carry his pack for one mile, carry it two. For the first mile you are a slave, but for the second mile you are a free man.” (Kind of like saying, “If rape is inevitable, relax and enjoy it.”) Following the above advice might be useful if one is seeking physical exercise to prepare for a future battle for freedom. On the other hand, if you are already being taxed at a rate of 50%, giving the government your second 50% could offer a new type of freedom—freedom from eating.

If we were to change the story so it would encourage accepting our metaphysical slavery, it would be more useful to humanity. We have already accepted too much manmade slavery. Nature demands that we consume at least a minimum amount of food, and keep our bodies within a certain temperature range as the price of our survival. If we fail to meet these demands, for whatever reason, we die. Therefore, if it takes four hours of work a day to barely meet these demands, for our first four hours we are a metaphysical slave. Any work we do beyond those four hours in the pursuit of luxury (relatively speaking, of course) is our expression of metaphysical freedom. For the first four hours we are slaves, for the second four hours we are free.

Metaphysical slavery has never been popular. Consequently, many people have instituted, or have attempted to institute, manmade slavery. A sociologist named William Sumner offered this overview of human history. “All history is only one long story to this effect: Men have struggled for power over their fellow men in order that they might win the joys of earth at the expense of others, and might shift the burdens of life from their own shoulders upon those of others.” For some, the prospect of confronting nature directly in the pursuit of survival is so horrifying that they will work hard to become the masters of coercion so they can force others to labor on their behalf. Others are content to use coercion in niggling little ways in order to make their work pay more at the expense of others.

In the following general overview of coercion strategies it is important to note that we are only considering the different forms of manmade slavery. (Metaphysical slavery has already been explored in the Introduction and in Chapter 2.)

The diagram on the previous page showed three types of coercion: force, fraud and guilt. Also, it showed two categories of each: offensive and defensive. In the following pages, we will explore each type and category in greater depth.

Coercion by Force

Force comes in two popular forms: physical force, and law—the threat of physical force. Because our existence is physical in nature, physical force is as basic as we can get when we want to motivate other people to do things our way.

Force can be used offensively or defensively. We can use force to gain from others without their voluntary cooperation, or we can use it simply to protect ourselves from the predators.

Offensive Force

Although all people are of the same species, for predators it is sufficient for another person to be “not-me.” For them, inanimate matter, plants, animals and other humans are all fair game. Of course, this is nothing new. Conflict has been a large part of human experience “ever since the first non-producer enviously viewed the fruits of the labours of the first producer.”32

The essence of offensive force is found in the intent of the person using it. That intent is to enjoy unearned gains at the expense of other people who would not make the exchange except under duress. Often the criminal likes to think that he is making an exchange, but to say “your money or your life” is only to offer the choice between a lesser loss and a greater loss.

Defensive Force

Whereas offensive force is used to acquire unearned gains at the expense of others, defensive force is used only for the purpose of protecting one’s life and/or protecting one’s possessions. (The stuff we use to sustain our lives.)

Some intellectuals would like us to believe the use of defensive force is just as evil as is the use of offensive force. This philosophy finds expression in much crime legislation which has the effect of disarming potential victims.33 Luckily, not everyone has been taken in. Many people tell me they will protect their lives and property first, then worry about the government later.

After the Los Angeles riots in 1992, there was much lamenting about the Korean business owners who tried to defend their businesses with guns. Once again the old slogan, “any life is worth more than any property,” was chanted. On the face of it, this slogan sounds like a profound and caring statement. However, if we delve into its implicit assumptions, its underlying meaning can be disturbing.

Material bodies require the use of material resources if they are to survive. (We can use either the phrase “property ownership,” or the phrase “resource control.” While business people might prefer the term “property ownership,” looters are content with “resource control.”) Ultimately, the slogan, “any life is worth more than any property,” translates to, “the life of any looter is worth more than the property that maintains the life of any non-looter.” From here it is a simple step to surmise that if the life of any looter is worth more than the property that sustains the life of any non-looter, then the life of any looter is worth more than the life of any non-looter.

Of course, there is the argument that property can be replaced. (Such arguments generally leave out an important question replaced by whom?) Apparently, the Koreans were not sold on that argument. They worked hard year after year, long hours every day, exchanging time (the stuff life is made up of) for property they believed would provide future security. Can all those years spent delaying gratification be replaced?

If, after considering these arguments, our pacifist friends still disapprove of the use of defensive force, the least they can do is tell our misguided Korean friends to stop working, relax, join the looters, and live off the fat of the land. (And enjoy a sense of moral superiority in the bargain! Working hard and saving for the future is not a rational strategy if one lives in a society that has elevated envy from an individual vice to a social virtue.)

Coercion by Fraud

The purpose of using fraud as a strategy is to mislead people into believing that if they behave in a certain manner, they can expect certain benefits in the future, only to discover too late that they had misplaced their trust. Once again, the dictionary helps us out by defining fraud as, “A deception deliberately practiced in order to secure unfair or unlawful gain.” In this text we will stretch the notion of fraud a little further because along with seeking an unearned gain from another person, fraud can also be used to protect oneself from predators of both the private and the public kind.

Offensive Fraud

Examples of fraud are numerous enough to fill volumes. Both individuals and organized groups of individuals practice fraud on a routine basis. Fraud can consist of an outright misleading statement, or it can be masked in obtuse language. The main purpose of fraud is to make someone believe that if they behave in a certain way, certain benefits will accrue. If the fraud is successful, the other person will not figure it out until it is too late.

Fraud happens on all levels of human relationships. In personal relationships people misrepresent themselves and their intentions. Men sometimes feign interest in marriage in order to get sex, and women sometimes feign interest in romance in order to be wined and dined. In employment, both employers and prospective employees misrepresent themselves. According to Robert Half, “A resume is a balance sheet without any liabilities.”34 On the other side of the issue, people have told me, “I have never worked for a company that was accurately represented by the owner or the manager during the interview, so why am I duty-bound to be so honest on my resume?”

Then there is the famous “big lie,” which, according to Ernest Hemingway, “is more plausible than truth.” When we want to run a big scam, it is useful if the victims do not have the means with which to verify our claims.

On the large scale, frauds are generally perpetrated with the help of vague words with contradictory meanings.35 Of course, once the scale of fraud gets large enough, those who perpetrate the fraud often become victims as well. (Fraud is most effective when the person promoting it believes the lie too.) One subtle giveaway that a large scale fraud is taking place is that laws must be in place to force compliance. “A sharp sword must always stand behind propaganda if it is to be really effective.”36

This leads us to another complication, the ethical ramifications of unconscious lying verse conscious lying. People will generally agree that unconscious lying deserves human compassion from a moral standpoint because the liar is a victim too. Unfortunately, nature does not discriminate such fine points, and will administer consequences regardless.

An example of an unconscious large-scale fraud is the blind push for everyone in America to get a college degree. The promise that is being held out says that formal education is the primary key to advancement. Ivar Berg describes the pervasiveness of this American myth as follows: “Faithful adherence to tribal values requires that a discussion of education begin with the recognition that it is a good thing in and of itself.”37

In recent years the fallacy of this myth is becoming apparent. The economy is not creating enough jobs to meet the heightened expectations of new graduates. This tends to increase the amount of discontent. Also, such a “tribal value” forgets that education is only one component of a larger investment-mix. If we only invested in education and did not invest in tools, the result would be more people using fancier words to describe how hard life is. (A friend who reviewed my manuscript commented that “students are suing for non-education and winning!”)

Although fraud offers short term gains at the expense of others, there are long term consequences. On the individual level, a person who defrauds another teaches that person not to be trusting, which means that the fraudulent individual must always be looking for new suckers to replace those who have gotten wise. If this phenomenon expands to a large enough scale, the general “radius of trust” shrinks and social decline sets in. “Where trust and identification are scant, political polarization, confrontation, and autocratic government are likely to emerge.”38

Defensive Fraud

Whereas defensive force is the best strategy to use against those with inferior offensive force, defensive fraud is the best for coping with superior offensive force. According to some people, we should be willing to suffer torture and death in a principled defense of our ideals, or we should meekly comply with the demands of those using offensive force.

Gandhi, for one, “felt that disobedience of the rules, though they may be evil, should be reserved for those occasions when one is prepared to die rather than obey.”39 That sounds noble and chivalrous, but if the ideal of voluntary association is to prevail in the long-run, those who hold that ideal must have permission to mislead the practitioners of offensive force long enough to acquire sufficient means for an effective defense.

A famous example illustrating the dilemma inherent in the use of “defensive fraud” is the case of those courageous souls who hid Jews from the Nazis. Nazi soldiers would knock on the door and demand, “Do you have any Jews around here?” (Needless to say, those who lied were most likely to live to tell of the experience.)

The need to lie under these circumstances put many people in a quandary. They saw their choice as one of Thou shalt not kill verses Thou shalt not bear false witness. Unfortunately, these ethicists failed to note that the killing and the lying were being done by different people for different reasons. Because of this little oversight, the victims who were forced to choose between lying and dying were held morally culpable possibly even more so than were the Nazis. This view put the victims in a double-bind, making them wrong regardless of which choice they made. Fortunately, there is a general consensus that suggests that lying is preferable to killing.

As was mentioned earlier in this chapter, the injustice of this double-bind led to the development of situation ethics. Situation ethics offered some relief from the above double-bind, and thereby lessened pangs of guilt among victims. However, it also implied that whether or not a particular behavior supports survival is simply a matter of opinion.

The Behavioral Analysis approach to ethics takes away the double-bind without sinking into the murky waters of ethical relativism. If someone more powerful than the victim threatens, the prospective victim is ethically justified in using defensive fraud in order to mislead the aggressor.

Another use of defensive fraud is that used against people who are masters of guilt people who are easily offended and must be kept carefully. In the days when kings would kill the messengers that brought them bad news, those kings soon found themselves deluged with inaccurate information. This leads us to an important question: Do people who punish others for telling the truth deserve to know the truth? Today, such lies are often referred to as “white lies”&emdash;lies designed to spare both the messenger and the recipient unnecessary pain. This category also includes “the truth untold.” In these instances, we need to ask ourselves, are we seeking an unearned gain by withholding the truth, or are we seeking to avoid being “beaten up” because of the extreme sensitivity (an excellent control strategy) of the other person? In this way we can know whether or not a “white lie” has a dark lining.

Coercion by Guilt

Of all the coercion strategies, guilt is the most subtle and elusive. Most people are aware on some level that guilt is both a blessing and a curse for society. However, very few people are able to articulate what guilt is, or able to tell when guilt is being a blessing or when it is being a curse.

The best place to start is with a definition of guilt. Referring, once again, to the American Heritage Electronic Dictionary, guilt is the “Remorseful awareness of having done something wrong.” In other words, our actions have contradicted what we believed our actions should have been. Stated yet another way, “He who can live up to his ideal is the king of life; he who cannot live up to it is life’s slave.”40 When our behavior fails to match an ideal we have accepted, we experience internal “cognitive dissonance,” a feeling better known as guilt.

In the world of computers we have what are known as application programs and operating programs. Application programs perform specific functions such as word processing, data base, spreadsheets, graphics and so on. Operating programs enable application programs to “talk” to the computer hardware.

In the world of coercion, force and fraud are equivalent to application programs, and guilt is equivalent to an operating program. Guilt, by its very nature, is a form of prohibition couched in terms of an ideal. Whether the ideal is consciously or unconsciously accepted is incidental. (From the standpoint of those using offensive guilt, if people accept an ideal unconsciously, so much the better.)

Some philosophical camps assume that guilt is automatically beneficial, while other camps are convinced that guilt in any form is detrimental to human happiness and well-being. As we shall see, the value of guilt, like any other type of coercion, is determined more by the agenda of the user than by the nature of the weapon itself.

Offensive Guilt

In recent years, a number of psychological/philosophical systems have arisen that virtually declare war on guilt. In fact, some of them have gone so far as to suggest that not even violence against others should be subject to censure. While that position is extreme, their feelings are not without some justification. On some level they are aware that the promotion of unrealistic ideals has given unscrupulous leaders a great deal of undeserved wealth and power.

One rebellious group is the Freedom From Religion Foundation. On one hand, they are quick to sue if a local politician shows up for a church service or function, which makes many people shake their heads in wonder. This hypersensitivity makes them seem as reactionary and intolerant as the forces they are fighting. Of course, this does not help augment their credibility. On the other hand, they have a point when they make this comment on their voice mail: “Remember. There was a time when religion ruled the world. It is called the Dark Ages.”

Purveyors of guilt have also been blessed with a large cadre of helpmatesthe victims themselves. Solzhenitsyn recounts the story of a labor union meeting in 1921, told by Arthur Ransome: “The representative of the opposition, U. Larin, explained to the workers that their trade union must be their defense against the administration, that they possessed rights which they had won and upon which no one else had any right to infringe. The workers, however, were completely indifferent, simply not comprehending whom they still needed to be defended against and why they still needed any rights. When the spokesman for the party line rebuked them for their laziness and for getting out of hand, and demanded sacrifices from them&emdash;overtime work without pay, reductions in food, military discipline in the factory administrationthis aroused great elation and applause.”41 Sacrifice was demanded and after the applause subsided, sacrifice was given to the tune of 66 million people.42 Surprisingly, Solzhenitsyn then concluded, “We purely and simply deserved everything that happened afterward.”43 (Two plus two does, after all, equal four.)

Offensive guilt is used effectively both by organizations and by individuals. What they have in common is the ability to sell people impossible ideals and/or to inspire them to try to hit moving targets.

On the interpersonal level, masters of the art of using guilt are people who are never satisfied. They have a knack of attracting people who, for whatever reason, like trying to do the impossible. I, personally, had the recurring problem of connecting with women who were impossible to please. Luckily, I linked up with one of the true masters of the art at the time when I was ready to crack the 5,000 year old con game.44 Her message to me was, “You’re the most wonderful man I have ever met. However, everything about you needs to be changed.” Because she was an intelligent woman who was superior to me in many respects, I tried to adopt her ideals. (I still defined myself as a failure, and therefore felt that I could only improve by learning from her example and instruction.)

In many cases, her criticism seemed reasonable, if for no other reason than I was unable to articulate the reasons for my discomfort. She made more money than I did, she was more educated, and she was definitely superior to me in the arena of logic and argumentation. However, as time progressed, I noticed that many of her ideals were actually moving targets. This helped me understand why I had to pay such a high price in self-esteem for her jewels of wisdom. On a couple of occasions I actually did measure up. However, when I leaned my back toward her (figuratively speaking), expecting a “pat on the back,” she responded by raising her expectations. This left me both dismayed and confused.

When I left the relationship, I left deciding that I would rather be wrong my way than be right her way. I could not justify my leaving with any reasons that I could defend. It was only later that I figured out that her intention was not for me to live up to the ideal she presented. Instead, she expected me to fall short of her ideals so she could maintain her dominant position in our relationship.

Thanks to this experience, when I read The Fountainhead by Ayn Rand, Howard Roark’s observation really spoke to me: “Man was forced to accept masochism as his ideal under the threat that sadism was its only alternative. This was the greatest fraud ever perpetrated on mankind.”45 It then occurred to me that many authorities have the most potent weapon of allideals that say, “if you are still alive, you have fallen short.” If you have fallen short of their ideals because you insist on living, you are expected to pay a never-ending ransom by filling collection plates and treasuries to the brim.

The essence of this “5,000 year-old con game,” which has been around at least since the beginning of recorded history (approximately 5,600 years,) is to offer an ideal that no one can attain. In personal relationships such people have high expectations of others, and most likely they also offer moving targets for others to hit. When they fall short, as they are expected to do, they then act out their favorite negative emotion. Because most people like other people to be happy, those who are easily offended enjoy a lot of power. Although this strategy is probably unconscious, “Ninety-five percent of hurt feelings are strategy on the hurtee’s part.”46

Some years back, an 86-year-old man told me about a job he had in the 1930s. A man walked into the warehouse and demanded, “Who’s the boss around here?” They quickly replied, “Whoever is the maddest.” Being easily angered and easily offended seems to be a good strategy for gaining power in employment relationships as well as in personal relationships. It is almost an axiom in love-relationships that whoever has the most problems controls the relationship and that “The one who loves the least, controls the relationship.”47

In the larger world of politics and religion, the same game prevails. Political and religious leaders have always offered up God or The State or The People or The Crown as entities of paramount importance to whom the individual human being must be sacrificed. Religion has been consistent in that it has done everything in its power to discredit the value of our existence in this life so it can sell us real estate in the next world. Politicians have consistently used “the old trick of turning every contingency into a resource for accumulating force in government.”48 With an endless string of economic problems within and enemies all about, we are supposed to sacrifice for the sake of our great-grandchildren. The degree of our ability to create a good life on this earth is also the extent of our guilt, and also the extent of our debt to those who, for whatever reason, lack that ability. (“From all according to their ability, to all according to their need.”)

Another example of the offensive use of guilt is the notion that defensive force is as morally reprehensible as offensive force. These types of ideals morally disarm productive people, and give violent and non-productive people a free reign. (Once again, a moral system that fails to account for our need for physical survival and offers ideals based on some hypothetical other-world is offensive guilt/coercion by default, if not by design.)

Finally, in all fairness, it is useful to point out that most people who are promoting ideals that indirectly encourage the offensive use of coercion do not do so consciously. They suffer right along with their followers, much like a drug dealer who is his own best customer. In my early twenties, after I found out that I had been taught self-defeating ideals, I felt as though the authority figures in my life had made conscious and malevolent designs against me. However, it later became clear to me that they had suffered too. In most cases, they suffered even more than I did.

Defensive Guilt

Generally, most people will agree that life goes better when people limit themselves to voluntary trades with other people. Conversely, as our level of conflict escalates, our physical and emotional well-being decreases proportionately.

With this in mind, there is a valid use of guilt defensive coercion. Defensive guilt is any ideal that discourages the offensive use of force, fraud and guilt and promotes the legitimacy of defensive force, fraud and guilt. This “operating program” would encourage the use of defensive force when available physical power is superior to those using offensive force, and the use of defensive fraud when available physical power is inferior. (It would also enable us to make better preparations for coping with each new crop of predators that comes with each new generation.) In short, this ideal supports individuals pursuing their own well-being as they best understand it, within the framework of creating positive value for voluntary exchange with others.


Timothy Wilken ->

Avoiding Ultimatums

Ultimatum is an adversary condition when the stronger forces the weaker to lose. This can occur between two individuals or between two nations. For example, let us assume that two individuals decide to help each other — that is they decide to work together — to form an “us”. These individuals will discover their individual preferences are constrained by their joint life. Because they share resources, they can’t both live in their favorite city, or in their favorite house, or own their favorite automobile, unless by chance they have identical favorites. The “us” is formed to gain the power and advantage of interdependence. Interdependence’s “division of labor” improves the standard of living for both, but the price for the higher standard of living is that the choices of both individuals are constrained by the needs and wants of the other.

In the adversary relationships, we experience this constraint as the ultimatum. The ultimatum is an opportunity to lose. You can lose-a-little or you can lose-a-lot, but you will lose.

Imagine, a husband comes home from work. He says to his wife,

“Well, I lost my job today. I have had it with the bay area. We are going to move to Los Angeles, there are good jobs there.” His wife counters, “But, I don’t like Los Angeles. The kids and I will lose, if we have to move to Los Angeles.” The husband plays the trump card. “Well you can either go to Los Angeles or you can get a divorce. Its up to you, but I’m moving to L.A.”

Which do you want? — a broken arm or a broken leg? Your choice is between losing-a-little by moving to a community you don’t like, or losing-a-lot by getting a divorce, but you are going to lose.

Seeking Bindings

Now constraint is placed on any group of individuals who choose to live or work together. This is a law of physics. Constraint does not go away in the synergic relationship. But it remains only a constraint, and not a compromise. In synergic relationship, you are never forced to lose. You, in fact, are encouraged and expected to veto all losses. The only path the two of you agree to walk is one in which you both win. In synergic relationship there is no loss. You may win-a-lot or you may win-a-little, but you will win.

The synergic alternative to the ultimatum is called the binding. It is the contract that results from the negotiation to insure the win — co-Operation. It is the contract establishing a relationship in which you both win in which you both are helped.

Imagine, our husband coming home who enjoys synergic relationship with his wife. “Honey, I got laid off today, I have really had it with the bay area. I just can’t stay here anymore. I feel like I’m losing.” “Well, where do you want to go?” “Los Angeles, I hear there are good jobs down there.” “No, the kids and I would lose in Los Angeles. How about Denver?” “Okay, I could live with that. Let me check the job market tomorrow.”

In synergic relationship there is no loss. You may win-a-lot or you may win-a-little, but you will win.


Summary of Behavior Analysis Ethics

Behavior Analysis Ethics focuses primarily on behavior and its consequences. Understanding people’s motivation for behaving in certain ways is valuable from a psychological and philosophical vantage point, but it is a secondary consideration when the life-supporting value of behavior is being evaluated. It makes little difference whether one jumps off a cliff in a fit of anger or in the throes of ecstasy the rocks below make landing uncomfortable either way.

Some ethicists tend to discriminate between the ethical and the legal (or illegal as the case may be). “While the ethical requires ‘that virtue should be its own end and . . . its own reward,’ the juridical requires only that individuals, in the permissible end which they set for themselves, should respect one another’s freedom as rational beings. An individual cannot be ordered to act from a motive of duty, i.e., from a virtuous disposition, but he can be expected to act from a principle of ‘reciprocal freedom’ within the range of public life.”49

From a behavior analysis viewpoint, such a distinction is not as important as people behaving in a life-supporting manner no matter how they feel. In fact, good outcomes created by people with “bad” motives are superior to bad outcomes created by people with “good” motives.

A philosophy that limits its ideal to defensive guilt does not demand the impossible. To be condemned for every stray thought that might course through the neurons of our brains, and to be judged more by an alleged selflessness than by the consequences of our actions is to guarantee the continuation of misery on this planet indefinitely.

Is Ethical Behavior Determined by the Actor or by the Action?

Another type of ethical confusion arises from the fact that the same behavior can be condoned for one person and condemned for another. Generally, people with political power enjoy greater freedom of action without being labeled “unethical.” In fact, they are often praised for performing actions that are forbidden to the rest of the population.

This phenomenon is most common in matters of law. If a private citizen walks up and down the street with a gun raising funds for a charity, that person is apprehended and locked up. But if politicians pass a law (i.e., threatening people with the use of force) to raise funds for charity, they are celebrated as true humanitarians.

Law has been a very effective tool for mesmerizing people. In the 1840s, Frederick Bastiat observed, “There is in all of us a strong disposition to believe that anything lawful is also legitimate. This belief is so widespread that many persons have erroneously held that things are ‘just’ because law makes them so. Thus, in order to make plunder appear just and sacred to many consciences, it is only necessary for the law to decree and sanction it. Slavery, restrictions, and monopoly find defenders not only among those who profit from them but also among those who suffer from them.”50

This tendency to esteem in political leaders what we abhor in private citizens speaks of an ethical system based more on the status of the actor than on the consequences of the action. Such a system not only baffles our minds regarding ethics, it also distracts us from charting the relationship between behavior and consequences. The promise that government theft and oppression will create peace and prosperity does not automatically make it so. In the words of the famous Mullah Nasrudin, “Isn’t it all one to the poor flies how they are killed? By a kick of the hooves of horned devils, or by a stroke of the beautiful wings of divine angels?”51

Of course, if political leaders want their privileges to last, they also need the help of intellectuals who will create philosophies justifying the current order. Otherwise, today’s leaders will soon be challenged by tomorrow’s irate citizens because “a tyrant can only beat you with your own arms.” For people to allow a tyrant the use of their own arms, they must first be morally disarmed by religious and/or secular philosophers.

The history of ethical and philosophical debate has been one long battle between those advocating the primacy of force and its pursuit of short-term goals, and those in favor of the primacy of reason through which they can consider the long-term effects of their actions. As was mentioned in the last paragraph, many intellectuals have become handmaidens of the primacy-of-force approach, very likely because political patrons reward intellectuals more handsomely than do the masses. (An example is B.F. Skinner winning a $285,000 grant to tell us how to go Beyond Freedom and Dignity.)

If we look around the world, we can see that governments in power are often little more than the gang which prevailed following a protracted gang war. Examples such as Somalia, Rwanda and the Balkans serve to make this point.

As for the rest of the world, these same ends are sought. Instead of direct violence, however, subtlety and craft are used. A wise gang/government will allow working people to keep enough of the results of their labor so they will work again tomorrow. (The best of all worlds for government is to rule over a people who will work twenty hours a day, and give 90% to the government. Of course, human nature does not work that way, so governments have a problem. In any case, Lenin’s experiment to create the new sacrificial man failed remarkably. The honest, hard-working people died like the horse in Orwell’s Animal Farm while the survivors became either politically adept or passively dependent.)

It is generally easier to discern the difference between voluntary relationships and coercive relationships among private citizens than between the same citizens and their government. It is common for people to assume that “it must be a just law merely because it is a law.”52 People typically do not consider what the law accomplishes and then ask themselves whether or not they as private citizens could get away with the same action.

Frederick Bastiat offered us the following guide to help us know when the government is “accomplishing through law what can only be done otherwise through crime,”53 and suggested the results we can expect from such policies:

But how is this legal plunder to be identified? Quite simply. See if the law takes from some persons what belongs to them, and gives it to other persons to whom it does not belong. See if the law benefits one citizen at the expense of another by doing what the citizen himself cannot do without committing a crime.
Then abolish this law without delay, for it is not only an evil itself, but also it is a fertile source for further evils because it invites reprisals. If such a law which may be an isolated case is not abolished immediately, it will spread, multiply, and develop into a system.
The person who profits from this law will complain bitterly, defending his acquired rights. He will claim that the state is obligated to protect and encourage his particular industry; that this procedure enriches the state because the protected industry is thus able to spend more and to pay higher wages to the poor workingmen. Do not listen to this sophistry by vested interests. The acceptance of these arguments will build legal plunder into a whole system. In fact, this has already occurred. The present day delusion is an attempt to enrich everyone at the expense of everyone else; to make plunder universal under the pretense of organizing it.54

The Ethics verses Efficiency Debate

For centuries, an ongoing philosophical battle has raged over whether the goal of ethics should be to protect the individual’s “right to life, liberty and the right to property,” or to promote “the greatest good for the greatest number.” What is interesting is that these goals have been assumed to be at odds with one another. These goals do not have to be the enemies of one another. While it is true that individuals are often crushed by officials promoting the greatest good for the greatest number, if individual rights were respected, the larger group would benefit as well. What is a group but a collection of individuals?

One problem that has clouded the issue is our historical inability to discern between inequalities that arise from differences in people’s productive abilities, and those that arise due to the subtle injection of coercive elements into our relationships. Because of this, most debates about ethics don’t even touch on this issue, and it appears that both “conservatives” and “liberals” are oblivious to the issue of coercion verses voluntary association. Consequently, most debates are limited to what kind and/or how much coercion should be used. Seldom is it asked whether coercion should be used at all.

The amount of peace and abundance that a culture enjoys is due in large part to the size of the “radius of trust” among the people in that culture. As people spend less time in conflict and more time in production, both individual and aggregate wealth increases.

Although a free society may not forcefully allocate wealth in the way advocates of coercive charity would approve of, the poor in less regulated societies are no worse off materially than they are in more regulated societies.55 In addition, they enjoy less intrusion by authorities in their daily lives.

The notion that we have to choose between ethics and efficiency is an artificial argument that ultimately serves the advocates of coercion. Limiting coercion in human relationships in favor of voluntary association is not only more ethical (from a life-enhancement perspective), it is more efficient as well.

Finding Common Ground: Does This Problem Justify the Use of Coercion?

It is my belief that constructive dialog has to start from some kind of common language. If people start admitting that when they seek to pass a law, they are advocating the use of coercion to make others conform to their demands, we’ll have a common starting place. Conservatives, when they seek to limit people’s lifestyle choices, would do well to say, “We believe this issue is too important to leave to people’s own judgment. Therefore, we advocate the use of coercion to make them respect our wisdom.” Likewise, when liberals seek to limit people’s economic choices, they would be more honest by saying, “We believe this issue is too important to leave to people’s own judgment. Therefore, we advocate the use of coercion to make them respect our wisdom.”

Before we can intelligently debate issues pertaining to personal and political relationships, we would be wise to know what we are talking about. Many issues are not easy to resolve. Nevertheless, if we can at least be honest enough to admit when we propose to use coercion to solve human problems, we can look at which kind of coercion we are proposing, and then consider whether such coercion is offensive or defensive in nature. Someday I would like to see a book such as The Complete Compendium of Coercion Strategies developed so we can have a comprehensive guide to relationship dynamics much the same way as we now have medical encyclopedias to aid us in understanding physical illness.

As I said in the beginning of this chapter, my intention is to start the debate, not end it. I hope that this chapter will start a new inquiry which will lead us toward more useful concepts for understanding human relationships.

A Relative Tribute to Ethical Relativism

What has been said so far is of value only if one believes ethical systems should support the cause of life. However, not everyone would agree. Therefore, in this age of ethical relativism and cultural relativism, it would be impolitic of me to make a firm stand on a single set of principles. Therefore, in the hope of broadening my audience, I will put in a plug for ethical relativism.

The best description of our situation, and possibly a good formulation of the ultimate morality as well, is encapsulated in a simple sentence: “You are free to do anything you want all you have to do is pay the consequences.” While nature gives us life, there is no firm mandate that says we must maintain it. Therefore, the choice to use our abilities to support the cause of life is optional.

The bottom line in ethical debate is the standard of value we seek to promote. In basic terms, we have two choices for a standard of value: life or death. To those for whom death is the standard of value, an ethical system that heightens the amount of conflict in human relations is rational. On the other hand, those who hold life as the standard of value will want to adopt an ethical system that minimizes conflict in human relationships. What is irrational is claiming to hold life as the standard of value while advocating increases in the amount of human conflict. (Unless, of course, such a deception is part of a larger strategy to promote death as the standard of value.)

In life, we have two arenas of competition: production and coercion. Ethical relativism says one is as good as the other. From the viewpoint of the grave that may be true. However, in this life each choice has a corresponding consequence. Our choices might be relative, but the consequences are not.

Now that we have had an overview of ethics, we are ready to take a look at economics, government, law and other subjects in direct, non-euphemized terms. This chapter on ethics had to be presented early in this book because our choice of whether we will fight or not will directly impact whether we will produce or not.

Excerpted from A Farm Boy’s Testament to the United Nations


References:

30.  Ethics does have an inner dimension as well. Personal integrity is vital to the health and integration of our psyche. (It is useful for the left hand to know what the right hand is doing.) This issue will be addressed in Chapter 9.

31.  Eric Hoffer, Op. Cit., pp. 136-37.

32.  Susan Brown, et. al., Op. Cit., p. 139.

33.  Not all gun control skeptics are so generous. Some suggest that it is the intent of gun control proponents to make citizens helpless against despotic government. In Colorado, for instance, the state senator who is most active in promoting gun control is also identified by the Colorado Union of Taxpayers as the legislator most hostile to taxpayers. This may be strictly coincidence, but it does make one wonder.

34.  Robert Half, Robert Half on Hiring, 1985, ch. 4., Quoted in Michael C. Thomsett, A Treasury of Business Quotations (New York: Ballantine Books, 1990), p. 9.

35.  Examples of convoluted and contradictory meanings are found in chapters 1 and 5. The subjects of love and government are two areas where euphemisms abound.

36.  Dr. Goebbels quoted in Eric Hoffer, Op. Cit., pp. 98-99.

37.  Ivar Berg, Education and Jobs: The Great Training Robbery (New York: Praeger Publishers, 1970), p. 19.

38.  Lawrence E. Harrison, Op. Cit., p. 11.

39.  Shanti Swarup Gupta, Op. Cit., p. 157.

40.  Hazrat Inayat Khan, The Complete Sayings of Hazrat Inayat Khan (New Lebanon, NY: Sufi Order Publications, 1978), p. 233.

41.  Aleksandr I. Solzhenitsyn, Op. Cit., p. 13.

42.  Ibid., p. 10.

43.  Ibid., p. 13.

44.  Religious and political leaders have, for at least five thousand years, promoted sacrifice to “God,” “the state,” “the people.” etc. as the highest virtue, and they have always been the beneficiaries of those sacrifices, gaining large amounts of power and prestige, thanks to the hard work and suffering of the masses.

45.  Ayn Rand, The Fountainhead (Indianapolis IN: Bobbs-Merrill Company, 1943), p. 683.

46.  Dr. Wayne Dyer, Pulling Your Own Strings (New York: T.Y. Crowell Co., 1978), p. 10.

47. F. J. Shark, How To Be The JERK Women Love : Social Success for Men and Women in the ’90′s (Chicago, IL: Thunder World Promotions, Inc., 1994), p. 57.

48.  James Madison quoted in Susan Love Brown, et. al., Op. Cit., p. 57.

49.  William Augustus Banner, Ethics: An Introduction to Moral Philosophy (New York: Scribner, 1968), p. 108.

50.  Frederick Bastiat, translation by Dean Russell, Op. Cit., p.13

51. G. I. Gurdjieff, Beelzebub’s Tales to His Grandson , Vol. 3 (New York: E.P. Dutton, 1950), p. 276. (Mullah Nasrudin, sometimes spelled Mullah Nassr Eddin, is a popular figure in Sufi literature. It is not certain that such a man actually existed, but he has become the mythical embodiment of subtle wisdom. He is sometimes portrayed as the wise man and at other times he is portrayed as the fool. At all times, these stories offer a unique way of looking at things.)

52.  Frederick Bastiat, translation by Dean Russell, Op. Cit., p.14.

53.  Snidely Slickster, Chairman of the Authoritarian Party, 1992 Presidential Campaign Flyer.

54.  Frederick Bastiat, translation by Dean Russell, Op. Cit., p. 21.

55.  Gerald W. Skully, Constitutional Environments and Economic Growth (Princeton: Princeton University Press, 1992), p. 168.