Singularity Theory

A more general class than complete intersection singularities is the class of determinantal singularities. They are defined by the vanishing of all the minors of a certain size of a m × n-matrix. In this note, we consider G-finite determinacy of matrices defining a special class of determinantal varieties. They are called essentially isolated determinantal singularities (EIDS) and were defined by Ebeling and Gusein-Zade [7]. In this note, we prove that matrices parametrized by generic homogeneous forms of degree d define EIDS. It follows that G-finite determinacy of matrices hold in general. As a consequence, EIDS of a given type (m, n, t) holds in general.

The investigation of 3D euclidean symmetry sets (SS) and medial axis is an important area, due in particular to their various important applications. The pre-symmetry set of a surface M in 3-space (resp. smooth closed curve in 2D) is the set of pairs of points which contribute to the symmetry set, that is, the closure of the set of pairs of distinct points p and q in M, for which there exists a sphere (resp. a circle) tangent to M at p and at q. The aim of this paper is to address problems related to the smoothness and the singularities of the pre-symmetry sets of 3D shapes. We show that the pre-symmetry set of a smooth surface in 3-space has locally the structure of the graph of a function from R^2 to R^2, in many cases of interest.

In 1964, Nikolai Kardashev proposed the Kardashev scale, a system for measuring the extent of technological advancement of a civilization based on the magnitude of energy consumption. According to Carl Sagan, the American astrophysicist, we are approaching an inevitable type-1 Kardashev civilized existence. An artificial superintelligence superior to that of humans can concur with a higher-hierarchy Kardashev civilization. Futuristic technological innovations mandate an acceleration in artificial intelligence and superintelligence. This scenario can be pessimistic, as digital superintelligence can render human-based activities obsolete. However, integrating artificial intelligence with humans, via brain-computer interface technologies, can be protective. Nonetheless, legislation in connection with information technologies is essential to regulate upcoming digital knowledge and superintelligence. Keywords: Artificial general intelligence, consciousness, human-level machine intelligen...

Due to development of science we are in the situation of an intervention in the complex area of nature without being able to yet identify the inflection point from which the artificial created by the natural man becomes in turn natural. Perhaps this is just another strong sense of singularity, Consciousness Singularity (CS) is the key moment of this transition. By CS we understand the ability of a consciousness to understand what consciousness is. It is to know in a scientific sense, that brings along prediction with it, the possibility to create a consciousness, finalizing the status of human creator. Instead of the leap assumed by TS the key challenge is the "revolution of consciousness", generated by the new understanding of humanity brought along by CS. Most of the arguments in favour of Technological Singularity (TS) involves the possibility of a qualitative leap based on the quantitative accumulation, missing the problem represented by the knowledge of consciousness. We cannot predict the time / period when the CS occurs or provide strong arguments for the burst of the CS. We think, however, that TS assumes CS. Namely, that the debate about TS is really about CS. The prediction of CS consequences is impossible. The study of consciousness inevitably changes the human’s image and that of the society, finally resulting in the redefining of humanity. Contrary to many expectations emerged on the marketplace of ideas, it is not the switch to trans-humanism the one that will characterize such a change, but the redefining of the humane. Not the post-humanism, but the new humanism is the social-moral objective of the socio-moral consciousness research results. The main feature of the humane is the all-humane: the tendency of people to remain within the humanity regardless of the severity of the practiced behaviours.

Habría que ser muy necio para discutirle a Artaud la materialidad del pensamiento, máxime cuando la cultura es un sistema de aplazamiento y tránsito, caracterizado por una presencia sin traducción posible, a saber, el aura insoportable del sujeto (Ignacio Castro en Cultura y singularidad). Así considera la obra de arte como un devenir minoritario, una singularidad que pone en suspenso la historia y al mismo arte, una variación imprevista en la situación mayoritaria, aquella donde la obra de arte era el precipitado de una exterioridad sin paliativos, un punto de fuga inmanente que funde lo sensible con una universalidad imperceptible (estado insuficiente de estética de Deleuze). Este paralelismo con la afirmación no positiva de Foucault nos hace dudar sobre la singularidad del perpetuo recomienzo como preliminar referencial de un sistema abierto (la primacía de lo desconocido, una trascendencia "desértica"), donde no se termina nada y todo está por venir. Sin embargo como bien dice Felix Guattari, la esencia de la creatividad estética reside en la instauración de focos parciales de subjetivación, de una subjetivación que se impone fuera de las relaciones intersubjetivas, fuera de la subjetividad individual.

This paper considers the technological singularity as predicted and fostered by Ray Kurzweil and others from the standpoint of socialism, particularly a left communist perspective. What is a Marxist understanding of the technological singularity? What would become of singularitarian technologies in a socialist society? What are the likely prospects for the singularity under existing (capitalist) conditions? This paper addresses these and other issues. (September 2013).

This research aims to analyze from a legal perspective and various epistemological frames, a paper refered to human rights, in relation to transhumanism and posthumanism. It will be taken as the central axis, the biotechnology, being more than an object but as an extension of the human body, in order to demonstrate cases of fundamental rights violations of those people who improve themselves technologically, whether by balancing a deficit to improve physical or mental abilities, in harmony with the the progressiveness of rights.

The technological singularity is an interesting concept about technology that promises a revolutionary change in the future even so much more than today's rate of change. This research attempts to determine the projection of these changes the concept of the technological singularity will make in humanity's societies and culture. Academic literature, popular article aggregation, and a survey on the technological singularity were used as research devices. The results of the research led to the following conclusions: 1) While the singularity event itself is unpredictable, the underlying philosophies of the singularity concept are already at work in our society. 2) As technology progresses towards the singularity, many economic, ethical, legal, and even religious questions and scenarios will arise; but eventually the singularity concept will be accepted. 3) Because of the possibility of a hostile superintelligence, humanity merging with machinery is the most optimistic possibility to create “Friendly AI”. This may lead to a conflict between supporters and opponents of the singularity. 4) If the singularity event is possible, the predicted dates as of these year average out to around 2050.

Even the uninitiated will know that Quantum Field Theory cannot be introduced systematically in just four lectures. I try to give a reasonably connected outline of part of it, from second quantization to the path-integral technique in Euclidean space, where there is an immediate connection with the rules for Feynman diagrams and the partition function of Statistical Mechanics.

The revolution in technology over the last 30 years and the promise of the singularity-a merging of humans and machines into a common species-seem to have very little to do with Hannah Arendt, a chain-smoking German-Jewish émigré who stood far from the swift currents of popular culture. Arendt is best known for her writings on totalitarianism and the banality of evil, and one can hardly imagine her reading Wired magazine. But let me tell you a story.

Ray Kurzweil and others have posited that the confluence of nanotechnology, artificial intelligence, robotics, and genetic engineering will soon produce posthuman beings that will far surpass us in power and intelligence. Just as black holes constitute a ldquo;singularityrdquo; from which no information can escape, posthumans will constitute a ldquo;singularity:rdquo; whose aims and capacities lie beyond our ken. I argue that technological posthumanists, whether wittingly or unwittingly, draw upon the long-standing Christian discourse of ldquo;theosis,rdquo; according to which humans are capable of being God or god-like. From St. Paul and Luther to Hegel and Kurzweil, the idea of human self-deification plays a prominent role. Hegel in particular emphasizes that God becomes wholly actualized only in the process by which humanity achieves absolute consciousness. Kurzweil agrees that God becomes fully actual only through historical processes that illuminate and thus transform the entir...

The ‘Mind-Upload’ hypothesis (MU), a radical version of the Brain- in-a-Vat thought experiment, asserts that a whole mind can safely be transferred from a brain to a digital device, after being exactly encoded into substrate independent informational patterns. Prima facie, MU seems the philosophical archenemy of the Embodied Mind theory (EM), which understands embodiment as a necessary and constitutive condition for the existence of a mind and its functions. In truth, whether and why MU and EM are ultimately incompatible is unobvious. This paper, which aims to answer both questions, will not simply confirm that MU and EM actually are incompatible. It will also show the true reason of their incompatibility: while EM implies that a mind’s individual identity is contingent upon the details of its physical constituents, MU presup- poses that minds can be relocated from one material vessel to another. A systematic comparison between these conflicting assumptions reveals that the real shortcoming of MU is not the one usually discussed by the philosophical literature: it has nothing to do with MU’s functionalist or computationalist prerequisites, and is only secondarily related to the artificial implementability of consciousness; the real problem is that MU presupposes that minds could still be individuated and numerically identified while being reduced to imma- terial formal patterns. EM seems committed to refute this assumption, but does it have sufficient resources to succeed?

Note manoscritte di Søren Kierkegaard risalenti al 1838 e francobolli emessi dalle Poste del Regno di Danimarca per il centenario della morte (1855-1955) e per il bicentenario della nascita (1813-2013) del filosofo. Copyright immagine: N.J. Cappelørn -J. Garff -J. Kondrup, Skriftbilleder. Søren Kierkegaards journaler, notesbøger, haefter, ark, lapper og strimler, G.E.C. GAD, København 1996, p. 74. Elaborazione grafica: Anna Basile. Testo del manoscritto: «Nulla dies sine linea» (DD:95 [Pap. II A 208], in SKS 17); «Aprile. È passato un altro periodo così lungo che io non sono riuscito a raccogliermi per la minima cosa. Ora cercherò di riprendere un po' la rincorsa. È morto Poul Martin Møller» (DD:96 [Pap. II A 209], in SKS 17); «Ho visto questa mattina svolazzare nell'aria fresca una mezza dozzina di oche selvatiche;

/Summary The theory of creation of cosmos and its continual motion put forward by the author has been scrutinized through a comprehensive search in the literature in hope of finding parallels or analogies in form of experimental verification and other theoretical-mathematical accounts that would corroborate the theory. According to this theory, it is proposed that the cosmos was created from implosion of an omnipotent singular point of infinite conscious energy through a mechanism involving a stretching, spinning nozzle-like apparatus, discharging matter and antimatter, while giving birth to the marvel of space-time. It is suggested that time and space are different aspects of the same phenomenon that can only exist mutually, and that the concept of space-time can best be characterized or measured through definition of a single parameter referred to as 'frequency.' Furthermore, it is explicated that frequency is the product of the operation of cosmos at large, which is ROTATING CONSTANTLY ABOUT

Updated February 2022:
The creation, or emergence, of a technological singularity is the subject of a wide array of speculations. Due to their lack of tangible criteria, the prospect of an upcoming singularity is still unclear, if not completely mysterious. This paper proposes to unfold a precise and exhaustive profile that may be applicable to any class of emergent singularity. The guideline for this endeavor is Immanuel Kant’s critical philosophy, as expressed in his tripartite epistemological groundwork, The Three Critiques. As Kant never intended the first two of them (Critique of Pure Reason and Critique of Practical Reason) to be merely descriptions of ‘human’ or ‘psychic’ cognition, they have always been an invitation to ponder non-human forms of scientific world-exploration, technical world-building, and moral behavior.
Even the Critique of Judgement, which is more focused on the evolution and culture of actual human beings, can teach us a great deal about a singularity to come. The working hypothesis is that Kant’s Three Critiques are a complete set of universal concepts and principles, involving scientific, technical, and moral reason, and that they must, as such, contain a blueprint for technological singularities. Hence, this paper deduces a set of ten laws that will govern any future singularity. By the force of these laws, the singularity must be a polycentric subject – just as we humans are. In the process, we will confirm Nick Bostrom’s orthogonality thesis, solve David Chalmers’ “hard problem” of consciousness, and confirm the unwavering validity of Kant’s critical philosophy for science and technology in the 21st century, and beyond.

"ABSTRACT:
    This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology.
    Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity.
    Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their original derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning."

Human society is a complex nonequilibrium system that changes and develops constantly. Complexity, multivariability, and contradictoriness of social evolution lead researchers to a logical conclusion that any simplification, reduction, or neglect of the multiplicity of factors leads inevitably to the multiplication of error and to significant
misunderstanding of the processes under study. The view that any simple general laws are not observed at all with respect to social evolution has become totally predominant within the academic community, especially among those who specialize in the Humanities
and who confront directly in their research all the manifold unpredictability of social processes. A way to approach human society as an extremely complex system is to recognize differences of abstraction and time scale between different levels. If the main task
of scientific analysis is to detect the main forces acting on systems so as to discover fundamental laws at a sufficiently coarse scale, then abstracting from details and deviations from general rules may help to identify measurable deviations from these laws in finer
detail and shorter time scales. Modern achievements in the field of mathematical modeling suggest that social evolution can be described with rigorous and sufficiently simple macrolaws.

Human society is a complex nonequilibrium system that changes and develops constantly. Complexity, multivariability, and contradictoriness of social evolution lead researchers to a logical conclusion that any simplification, reduction, or neglect of the multiplicity of factors leads inevitably to the multiplication of error and to significant
misunderstanding of the processes under study. The view that any simple general laws are not observed at all with respect to social evolution has become totally predominant within the academic community, especially among those who specialize in the Humanities
and who confront directly in their research all the manifold unpredictability of social processes. A way to approach human society as an extremely complex system is to recognize differences of abstraction and time scale between different levels. If the main task
of scientific analysis is to detect the main forces acting on systems so as to discover fundamental laws at a sufficiently coarse scale, then abstracting from details and deviations from general rules may help to identify measurable deviations from these laws in finer
detail and shorter time scales. Modern achievements in the field of mathematical modeling suggest that social evolution can be described with rigorous and sufficiently simplemacrolaws.
This book discusses general regularities of the World System growth. It is shown that they can be described mathematically in a rather accurate way with rather simple models.

Abstract: Ray Kurzweil and others have posited that the confluence of nanotechnology, artificial intelligence, robotics, and genetic engineering will soon produce posthuman beings that will far surpass us in power and intelligence. Just as black holes constitute a "singularity" from which no information can escape, posthumans will constitute a "singularity: " whose aims and capacities lie beyond our ken. I argue that technological posthumanists, whether wittingly or unwittingly, draw upon the long-standing Christian discourse of ""theosis " according to which humans are capable of being God or God-like. From St. Paul and Luther to Hegel and Kurzweil, the idea of human self-deification plays a prominent role. Hegel emphasized that God becomes wholly actualized only in the process by which humanity achieves absolute consciousness. Kurzweil argues that God becomes fully actual only through historical processes that illuminate and thus transform the entire universe. The difference is that for Kurzweil and many other posthumanists, our offspring—the posthumans—will carry out this extraordinary process. What will happen to Home sapiens in the meantime is a daunting question.

Questo lavoro parte dall’idea che la nostra individualità, intesa principalmente come libertà, è facilmente modellabile e assoggettabile da parte di un potere incontrastabile quale è quello che pare oggi imporsi. L’esperienza che sta alla base di questo assunto teoretico è il tragico evento storico costituito dai totalitarismi.  È necessario dunque comprendere siffatti eventi tanto rispetto alla dimensione storica, quanto nel loro aspetto sovra-storico e concettuale, cioè rispetto alla forma di dominio che essi rappresentano.
Kurt Gödel nei primi anni trenta dimostra che la sfera di ciò che è razionalmente dimostrabile non coincide con quella di ciò che è vero. Questo rilievo conduce a individuare nel capolavoro letterario di George Orwell, Nineteen Eighty-Four, un riferimento centrale per la riflessione teorica sul totalitarismo.
La tesi si struttura in tre parti. La prima ricostruisce, brevemente, una genealogia dei totalitarismi principali sia a livello storiografico sia a livello teoretico e inquadra storicamente e biograficamente l’autore e il suo pensiero come espressione di quello che potremmo chiamare, seguendo una certa linea di pensiero, “elenchos sociale”. Nella seconda parte si analizza ciò che è peculiare del totalitarismo perfetto di stampo orwelliano e si indaga come il potere utilizzi la tortura e il dolore per frantumare la soggettività individuale facendo divenire l’uomo, nella sua interezza, parte integrante di un sistema irrazionale. La terza parte, invece, si pone, anche a partire da Kant, il problema di un possibile superamento la logica del negativo che caratterizza siffatto potere.

The idea that in the near future we should expect “the Singularity” has become quite popular recently, primarily thanks to the activities of Google technical director in the field of machine training Raymond Kurzweil and his book The Singularity Is Near (2005). It is shown that the mathematical analysis of the series of events (described by Kurzweil in his famous book), which starts with the emergence of our Galaxy and ends with the decoding of the DNA code, is indeed ideally described by an extremely simple mathematical function (not known to Kurzweil himself) with a singularity in the region of 2029. It is also shown that, a similar time series (beginning with the onset of life on Earth and ending with the information revolution – composed by the Russian physicist Alexander Panov completely independently of Kurzweil) is also practically perfectly described by a mathematical function (very similar to the above and not used by Panov) with a singularity in the region of 2027. It is shown that this function is also extremely similar to the equation discovered in 1960 by Heinz von Foerster and published in his famous article in the journal “Science” – this function almost perfectly describes the dynamics of the world population and is characterized by a mathematical singularity in the region of 2027. All this indicates the existence of sufficiently rigorous global macroevolutionary regularities (describing the evolution of complexity on our planet for a few billion of years), which can be surprisingly accurately described by extremely simple mathematical functions. At the same time it is demonstrated that in the region of the singularity point there is no reason, after Kurzweil, to expect an unprecedented (many orders of magnitude) acceleration of the rates of technological development. There are more grounds for interpreting this point as an indication of an inflection point, after which the pace of global evolution will begin to slow down systematically in the long term.

The progressing cyborgization of the human body reaches its completion point when the entire body can be replaced by uploading individual minds to a less vulnerable and limited substrate, thus achieving \digital immortality" for the uploaded self. The paper questions the philosophical assumptions that are being made when mind-uploading is thought a realistic possibility. I will argue that we have little reason to suppose that an exact functional copy of the brain will actually produce similar phenomenological e®ects (if any at all), and even less reason to believe that the uploaded mind, even if similar, will be the same self as the one on whose brain it was modeled.

Big historians are attempting to construct a general holistic narrative of human origins enabling an approach to studying the emergence of complexity, the relation between evolutionary processes, and the modern context of human experience and actions. In this paper I attempt to explore the past and future of cosmic evolution within a big historical foundation characterized by physical, biological, and cultural eras of change. From this analysis I offer a model of the human future that includes an addition and/or reinterpretation of technological singularity theory with a new theory of biocultural evolution focused on the potential birth of technological life: the theory of atechnogenesis. Furthermore, I explore the potential deep futures of technological life and extrapolate towards two hypothetical versions of an ‘Omega Civilization’: expansion and compression.

The intention of this article is to propose a generalization to the Black Hole (BH) model, prioritizing an understanding from graphic intuitions. To promote the model presented here (based on the use of quaternions) I will try to convince you that with an incredibly simple change of coordinates of the type (T, X) → (iT + jX, iT − jX), it is possible to see (and therefore also intuit) a much more understandable 4D representation than those offered so far in General Relativity for known BH models. But beyond the possible results that I will defend from my physcicist position (such as: 1) the diagonalization of the Kerr metric, 2) a toroidal interpretation of the "infinite universes" that arise when rotating a BH and 3) a model that simultaneously contemplates BHs with and without angular momentum, in which singularities are interpreted as "a problem of coordinates"), what this trans and self-proclaimed anthropologist-of-science seeks above all is to promote a "modal" metaphysic for science, in which every model exists and can be interpreted as physical with the appropriate correspondence between "coordinates" and "metaphysical parameters" (in particular, with such a position I will try to give "materiality" to the universes that today we call "imaginary", such as of "complex" numbers). Inspired by a theory that I imported from anthropology, called Multinaturalismo (Viveiros de Castro), I will defend the epistemological (that is, political) utility that a primitivist twist of scientific languages would bring to the construction of Science and its importance in relation to "Society". My (not so) secret intention? De-binarize the Academy. Help to finally blur the boundaries between Discover/Create, Reality/Fiction, Nature/Society.

* Se puede leer en su idioma original aquí

A brief exploration of artificial general intelligence and the "singularity," in which I address the problems artificial intelligence theories have had with explaining distributed cognition, consciousness, and various other things, as mediated through the memories of a class assignment writing a program that would respond to random input with natural language responses.  I'd call this an inductive commentary on the lacunae of historical AI approaches more than it is a serious exploration of applications of current AI issues. Were I to rewrite it today, I would probably address the differences between a corpus and statistical probabilities of word patterns (n-grams) and the world of superhuman metonymy, as opposed to the kind of communicative creativity that CHAT and Cognitive Linguistics address. I might have wanted to spend more time on supervised learning, unsupervised learning, transfer learning, and so on, and most certainly GPT-3. I might also state more explicitly the difference between my personal effort of generative grammar, and mind in society, rather than working quite so hard to amuse. However, that would have required far more words than I would have been allowed for this little piece, and I'm not qualified to write it, anyway. For a deeper exploration of the research issues, see Kaptelinin and Nardi, Activity Theory in HCI (2012), and George Lakoff, Women, Fire, and Dangerous Things (1987), and Raymond W. Gibbs, Jr., Embodiment and Social Cognition (2005). For a more informed exploration of what my computer science professor was trying to have us think about, see Norvig, Paradigms of Artificial Intelligence Programming (1992), or perhaps Russell and Norvig, Artificial Intelligence: A Modern Approach. And for a recent discussion of some of the interesting fallout of GPT-3, see: https://dailynous.com/2020/07/30/philosophers-gpt-3/

Abstract for The Mythological Dimensions of Neil Gaiman
Kitsune Books
April 20, 2012

Author
Lynn Gelfand

Title of essay
“The End of the World as We Know It: Neil Gaiman and the Future of Mythology”

A story about a struggle between old and new deities is not particularly modern. Many of our oldest religious texts and mythic traditions address this theme. Neil Gaiman’s American Gods, however, depicts not simply a battle between old gods and new gods in a fight for survival. It demonstrates that if the pace of technology continues to accelerate at an exponential rate, old gods are not the only ones threatened; new and powerful gods can become obsolete within a matter of decades rather than centuries. American Gods aligns neatly with the theories of American inventor and author Ray Kurzweil who has argued that at the current rate of technological development, the next 100 years of human achievement will be the equivalent of 10,000 years of progress. If myths define and support a culture, as Gaiman’s body of work suggests, what happens when a culture evolves so rapidly and continuously that a multitude of traditional myths are in danger of being rendered irrelevant almost overnight, while newer myths are overturned long before they can take root? In a globally connected world that is subject to an ever increasing rate of change, will the very notion of myth itself become obsolete? An examination of Gaiman’s Sandman comic book series, his short stories (“Nicholas Was…,” “Sunbird,” “A Study in Emerald,” and “Goliath”) and his novel American Gods, in conjunction with Kurzweil’s theories, offers some provocative answers regarding the fluid nature of myth and its role in a world driven by technological change.

İnsanlık tarihi, fizikten kimyaya, kimyadan biyolojiye doğru ilerleme gösteren bir sürece sahiptir. İnsanlar, tüm yaşayan diğer canlılarla aynı fiziksel güçlere, kimyasal reaksiyonlara ve doğal seçilim süreçlerine tabidir. Doğal seçilim, insanı diğer tüm organizmalardan daha farklı ve muazzam kılmış olsa da bu alanın da kendine has sınırları mevcuttur. Çabaları ve başarıları ne olursa olsun insan, biyolojik olarak sınırlarının dışına çıkamaz. Tekilliğin şafağında bu sınırlar artık geçerli olmayacaktır. İnsan, bu sınırlarını aşmaya başladı ve doğal seçilim yasalarını geride bırakarak bunun yerine kendi tasarımını ortaya koymayı hedefliyor. Tekillik, teknolojide görülen büyük ivmelenmenin ve geometrik gelişimin, insanın hayal dahi edemeyeceği bir dönüşüme uğradığı dönemi ifade eder. Örneğin, bir bilgisayarın hem insan beyninin elektrik sinyallerini okumasını sağlayan, hem de aynı anda beyne okuyabileceği elektrik sinyalleri aktaran bir beyin-bilgisayar arayüzü çalışmalarının istenilen düzeye ulaştığını düşünün. Bu tür arayüzler beyni doğrudan internetteki bilgi okyanusuna bağlayabileceği gibi pek çok beyni birbirine bağlayıp bir çeşit beyin ağı kurulmasını da sağlayabilir. Peki bu durumda neler olabilir? Beynin kolektif bir hafıza bankasına doğrudan erişimi olursa insan bilincine ve kimliğine ne olur? Zihinler kolektif hale geldiğinde kişinin kendisi veya toplumsal cinsiyet kimliği gibi kavramlar nasıl dönüşür? İnsan zihnine eş değer bir yapay zeka geliştirilmesi durumunda bunlar kendilerini geliştirmeye yönelir ve sürekli olarak gelişim gösterirlerse bu durum nasıl sonuçlanır? Bu gibi durumların felsefi, psikolojik veya siyasi etkilerini şu an anlamamız, tahmin etmemiz mümkün değildir. Bu gibi sorulara şu anki bilgimizle cevap veremiyor olsak dahi tekilliğin ne olduğunu kavrayabilmek mühim bir meseledir. O yüzden bu yazıda ana hatlarıyla tekilliğin ne olduğu tartışılacaktır. Yazının ikinci bölümünde tekillik kavramının farklı yorumları incelenecek ve bir tanım denemesi yapılacaktır. Üçüncü bölümde tekilliğin neden mümkün olduğu ivmelenen getiriler yasası üzerinden temellendirilip sonrasında argümanlar üzerinden genel yapay zekanın geliştirilebileceği açıklanacaktır. Bu bölümde aynı zamanda argümanın karşılaşabileceği itirazlar da kısa ve öz bir şekilde ele alınacaktır. Son bölümde ise konu ile ilgili sonuçlar aktarılacaktır.

I have just re-loaded this paper, because originally a word was misspelled in the title.  Written for a conference in Taiwan a decade ago, this paper was inspired by Ray Kurzweil's book, "The Singularity is Near." As AI continues its exponential growth, we have to reckon with enormous disruptions in human institutions in the next two or three decades. Our species, which has been through a lot, is not prepared for what it is coming, although Kurzweil and others envision it as a cosmic evolutionary process leading to the self-realization of God, in a way reminiscent of Hegel!

This book pursues a strand in the history of thought - ranging from codified statutes to looser social expectations - that uses particulars, and more specifically examples, to produce norms. Much intellectual history takes ancient Greece as a point of departure. But the practice of exemplarity is historically rooted firmly in ancient Roman rhetoric, oratory, literature, and law - genres that also secured its transmission. Their pragmatic approach results in a conceptualization of politics, social organization, philosophy, and law that is derived from the concrete. It is commonly supposed that, with the shift from pre-modern to modern ways of thinking - as modern knowledge came to privilege abstraction over exempla, the general over the particular - exemplarity lost its way. This book reveals the limits of this understanding. Tracing the role of exemplarity from Rome through to its influence on the fields of literature, politics, philosophy, psychoanalysis and law, it shows how Roman exemplarity has subsisted, not only as a figure of thought, but also as an alternative way to organize and to transmit knowledge.

The idea of “technological singularity” – that is, of a dramatic and irreversible change in the human condition due to the vertiginous growth of new technologies – is one of the theoretical cornerstones of transhumanist futurology. The article shows how this idea fits perfectly into a particular historical and cultural path of the Western World; one aimed at overcoming traditional religions and replacing them with a new cult. Attempts to found a new universal religion, compatible with the developments of science and technology, have followed one another since the times of the scientific revolution and have intensified after the beginning of the industrial revolution. In the most recent attempts, the focus is on the mystical or salvific character of human evolution, which would have technological singularity as its last stage. Singularity is framed by its theoreticians within different scientific paradigms, here qualified as “biological,” “cybernetic,” “informatic,” “robotic,” and “hybrid.”

The phenomenon of 'void' pertinent to dimensional consciousness is discussed. It is explicated that there exists domains outside the dimensional space where there is total absence of matter-antimatter, which are referred to as the 'void,' herein. Accordingly, within such provinces there is immediate consciousness communication without any impediment from space-time and/or matter-antimatter constitution. Furthermore, it is elucidated herein that there exists certain 'micro tubules' or 'wormholes' within each time-space continuum that act as 'time gates' or 'star gates' through which immediate consciousness communication can take place across time and space, but would require focused attention, and thus, expenditure of a rather significant amount of conscious energies. It is reported herein that recently Russian scientists have found that our DNA can cause disturbing patterns in the vacuum, thus producing magnetized 'wormholes.' These 'wormholes' may be considered as microscopic equivalents of the so-called Einstein-Rosen bridges that are usually found in the vicinity of black holes left by stars after going supernova. These are 'tunnel' connections between entirely different areas in the universe through which information can be transmitted outside the space-time continuum. These tiny wormholes are usually highly unstable, and only persist for a small fraction of a second. Under certain conditions stable wormholes can organize themselves and form distinctive vacuum domains resembling self-radiant balls of considerable energy, transforming gravity into electricity. Frequently observed in Russia, these vacuum domains are often mistakably perceived as UFOs sliding across the sky with high velocities that can be guided by thought, emitting waves of low frequency like our brains. Traditionally, spiritual teachers create such visible balls or columns of light in deep meditation or during energy work that appear as clouds when photographed. These are now believed to be associated with the interaction of gravity and anti-gravity forces. The hyper communication that occurs via stable wormholes with energies that originate from outside of our time and space continuum, were perceived to be due to appearance of 'angels' until recently, but now have found scientific validation. It is clarified that the phenomenon of gravity anomalies often seen on earth also originate from the formation of very same vacuum domains. Russian scientists now conclude that DNA attracts bits of information from these domains of void and vacuum, and transmits them on to our consciousness that form the basis for our intuitive deductions and inspiration. During such incidences, a human being often generates inexplicable electromagnetic fields within its vicinity that are known to render electronic devices inoperable until the generated electromagnetic field is slowly dissipated. Finally, it is expounded that remote viewing, remote healing, self-healing, remote sensing, premonition, clairvoyance, and telepathy, are all examples of phenomena that occur as a result of hyper communication through such 'voids' or vacuums.

Global Brain is a concept used to describe and understand the distributed and self-organizing intelligence currently emerging from all people and information-communication technologies (ICT) connected via the Internet. This network in its future form could be more intelligent and coherent than the current structure of the Internet with the capability to coordinate all necessary functional operations of human civilization. Such a system would represent a qualitatively new level of complexity and organization which would allow humans to solve planetary problems that cannot be solved by our highest contemporary controls. Thus, in a Global Brain metasystem, the human possibility space would allow levels of freedom and opportunity which have never existed in evolutionary history.

In this paper, I evaluate Steven Pinker’s study with the title “The Better Angles of Our Nature. A history of violence and humanity”. In this study, Pinker optimistically argues that ‘violence of kinds’ is decreasing, and that we are now experiencing a ‘Long Peace’. I show that as far as war and the war dynamics of the System are concerned, this is not the case; to the contrary, the System is currently producing a fifth - a first global - war cycle. I show that Pinker’s optimistic interpretation is based on a wrong interpretation of war data, and the absence of a scientific theory: Pinker - and other historians - failed to identify that the System regulates its energy-state through an emergent self-reinforcing dynamic, consisting of accelerating war cycles with remarkable consistent properties.

This essay will consist of two major parts. Firstly, various roles and functions of central banks will be presented, with particular focus on the recent years. Secondly, complexities of the central banking functions and monetary policy will be analysed, considering the extent to which Artificial Intelligence is (un)prepared to perform them autonomously in the foreseeable future (up to 2030).