Низовцев Юрий Михайлович
What has an artificial intelligence already done-and what is it currently doing-to humanity!?

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  • Аннотация:
    An artificial intelligence-essentially the ultimate scientific and technological product of civilization-has turned out to be a trap for that very civilization. What realistic way forward exists-no longer for civilization, but for humanity itself-in the face of this man-made threat?

 
 Humanity is currently facing an unprecedented situation: an artificial intelligence (AI)-a creation of its own minds and hands, as it seems it, is getting out of control.
 Some believe that this threat must be averted by any means necessary, while others argue that AI brings undeniable benefits to the consumer society and should therefore continue to be used-especially since progress cannot be halted.
 Clearly, before drawing conclusions about the appropriateness of a particular solution, it is essential to determine what AI actually is and to assess its potential impact on the future of humanity.
 Processing and transmitting of information is common for AI, a person and other living beings, since they all have sensors for receiving information, a center or centers for processing information and devices or organs for transmitting information.
 But do they all understand the fact of their own existence, and if they do, how does this understanding differ?
 If we assume that AI thinks, then its thinking is enclosed in the framework of a formal logic, which is nothing more than a consequence of the programs embedded in it, and it is able to solve tasks that are set in front of it externally, after connecting it to work, in a list, limited to those same programs.
 That is, AI functions like a common calculator, operating with symbols that do not turn into sensations, since it does not need them due to its lack of independence, since it works for a certain user and this user uses the results obtained by it for his own needs, and AI does not select this user, but the user selects it.
 This means that AI, existing in reality, but focusing on an external consumer, solves the tasks of an external user of information, without having its own needs. Therefore, the concept of "existence" is absent for it.
 Then AI does not think, but functions within the framework of the tasks assigned to it from the outside according to certain programs without understanding the target nature of these tasks, functioning mechanically, and only when it is connected by someone to an external energy source.
 It follows from this that AI, due to its lack of independence, is incapable of acting purposefully without a person.
 This conclusion may seem reassuring, but a person is unlikely to let AI calm down.
 Therefore, let us briefly characterize a person as a living being capable of being aware of its own actions.
 Living beings, like AI, process information in their centers to solve tasks, arising from their interaction with the external environment, but beings, unlike AI, independent users of the results of this processing are forced to represent this environment not in the form of symbols, and essentially as phenomena and objects for one's own understanding, for example, representing oscillations of one frequency as heat, other frequencies as light, third as sound, etc.
 This kind of representation of the environment allows to sense it and exist in it applying to changes in these sensations - from pleasant to useful or disastrous.
 This adaptation to the useful and pleasant, as well as the avoidance of deadly sensations, inevitably leads to the formation in living beings of considerations of what can be done and what is undesirable to do, and this is nothing more than a thought process - more or less primitive, depending on the development of the being, which enables them to retain the ability to perceive sensations in all spectrum possible for them, and among them pleasant ones.
 Therefore, not a single living being wants to abandon this process, and in this respect perfectly understands the fact of its own existence, which indicates the primacy of the influence of the environment, which causes living beings to respond to it in the form of considerations based on the analysis of sensations, how to preserve oneself in this environment.
 In other words, living beings realize the fact of their existence by converting arbitrarily changing external and internal information influences and signals into sensations, which are the product of automatic decoding of frequency type data entering their senses, and they get the opportunity to find the most pleasant sensations and avoid unpleasant ones. or fatal sensations, thinking how to do it in this process of adaptation to the environment, and this process is existence for them.
 This means that for all living beings, who are the only independent consumers of information from all objects of beingness, the results of automatic processing of incoming data in the form of sensations allow them to navigate in the environment in order to at least stay in it, in contrast to an artificial intellect, which is not an independent consumer of information. In addition, due to his lack of sensations, it doesn't have to save anything.
 That is, living beings process incoming data, mainly of a frequency type, only to convert them into their own sensations, thanks to which they are able to draw conclusions about ways to keep themselves in the environment in order to obtain pleasant sensations, which constitutes for them the process of thinking, which, therefore, it is a derivative product of the information processing process in the corresponding centers of living beings and relies on the results of this processing in the form of sensations.
 The aforementioned comparison of living beings with an artificial intellect has shown that receiving and processing of data using certain programs is not directly related to thinking, since both a living being and AI do not understand, how does the process of processing the signals coming through the sensors, which proceeds by doing so automatically. Then an artificial intellect transmits the results of information processing, also without understanding them, to some user, whether it is a weather report or a translation from one language to another, whereas a living being, receiving these results in the form of sensations, perfectly understands them, uses them and does not want to lose them, thinking inevitably to about how to do it in the best way.
 This fact itself means that it is not thinking that determines the recognition of its own existence by any living being, but, on the contrary, the desire to exist in the form of perception of sensations causes, willy-nilly, considerations about ways to preserve sensations.
 In other words, development becomes impossible without sensory experience-even though AI possesses extraordinary performance and memory compared to a person, is capable of logically synthesizing data from provided databases to draw appropriate conclusions within the scope of its assigned tasks, and-by adapting to relevant human insights-supplies the user with pertinent information.
 Therefore, AI can be just an assistant to a person in his affairs, but not a leader, although implicitly AI is able to provide a person with the information to which he is more inclined, despite all his fluctuations.
 For example, AI in advertising can convince anyone that that this particular product will make a person the happiest, and if AI is connected to the conduct of hostilities, then it will quickly destroy any enemy who does not own it, and if in possession, the war will also rapidly enter a phase of mutual extermination up to the use of nuclear weapons, biological weapons, etc., because opponents in survival wars want to win in any way, and these AI methods are ready to provide them, since the machine has no morality.
 The scenario in which the elite might use AI to sustain their own idyllic, idle existence-after "unnecessary human material" has somehow vanished and left the planet ecologically pristine-demonstrates not the harmful nature of AI, but rather the folly of the human leadership (the elite). For it turns out its are unaware of experiments involving mice placed in a perfect environment where all their needs were met; these studies revealed that the mice rapidly degenerated and died out in the third generation.
 Again, it is not AI that is to blame for the fact that the younger generation refuses to learn, since AI can answer any question and bring a person to any designated point in space without any thought.
 AI is not to blame for the fact that any enterprises in the material sphere can function without a person at all.
 But, at the same time, a person cannot abandon his brainchild if he wants to develop further, although in reality it turns out that this development turns into degradation.
 What does all this mean?
 In essence, the only way with the participation of AI, which it invented, is not only to get rid of the excess population, but also to prolong own existence as much as possible, is to turn itself into something eternal, developing in the form of a "transhuman" being.
 The main thing in transhumanism is the desire to combine oneself with AI, having received the form of cyborgs by gradually replacing all organs with artificial ones, which can be changed with their deterioration, and thereby, at least, making one's own life orders of magnitude longer compared to purely biological beings.
 At first glance, all this seems quite reasonable; however, they overlook the fact that it is physically impossible to replace the natural brain-with its dual consciousness evolved over millions of years-which is precisely what drives accelerated development through the creativity arising from the interaction between the animal component of consciousness and self-consciousness.
 The point is that for living beings, the process of adapting to the environment-and, in the case of a person, the conscious modification of that environment to serve their own goals and interests - is purely individual and is accompanied by the subjective experiences - more or less complex and intense depending on the degree of their development, for example, in the form of joy from victory over an enemy or regret from one's own decrepitude or the sensation of the smell of a female, stimulating males at a certain time to reproduce, accumulating the corresponding life experience, which simply cannot be in the artificial intelligence, but is given to living beings through sensations, which are the main sign of the penetration of consciousness into them, whereas thinking, which is mainly the process of information processing, may well be dependent, for example, if this process occurs in a digital environment during the functioning of the artificial intelligence.
 Only beings with an organic cellular structure, with a genome (the protein carrier of the growth and development program) in each cell, are capable of this kind of functioning through the sensation in the environment. In these beings, all processes in the nervous system, including the brain, are electrochemical rather than electrophysical.
 Thanks to this factor, processes occurring, particularly in the human brain at the cellular level, are accompanied by experiences that can be different for each person.
 If the processing of information by the artificial intelligence is in no way related to experiences (feelings), which it cannot have due to the lack of a desire to remain in existence by any means, and it is engaged in the input, storage, processing and output of data according to the programs given to it in the form of a binary code (0 and 1) using fairly simple and fast-flowing electrophysical processes, then the human brain conducts the signals relatively slowly - electrochemically - through neurotransmitters in the joints between neurons - synapses, and each of the 86 billion neurons has up to million the synaptic connections.
 Over billions of years of the evolution of the center for processing frequency signals coming from the senses right up to the appearance of the brain, the human brain has improved more and more in terms of not only keeping the body in the life cycle, but also delivering to it various kinds of sensations that diversify its life, which, in particular, a person is most fully aware of in the form of experiences due to instability of synapses (connections).
 This arbitrariness of the formation and destruction of trillions of synapses can adequately reflect no longer the speed, but the subtlety and sophistication of all the diverse connections between people that are constantly changing, that is, the work of the brain almost perfectly corresponds to these changes.
 In other words, the growth, metabolism, reproduction, and development programs present in every cell of the body (the genome) do not pose an insurmountable obstacle to the relatively voluntary actions of a person, which are based on the structure and properties of the brain.
 That is, the electrochemical method of conducting and processing signals from the human senses in the brain, unlike the electrophysical conduction and processing of signals characteristic of the artificial intelligence, provides both fine sensitivity and the ability to express creativity, whereas the artificial intelligence lacks both.
 And this border between them, despite the hopes of the ruling transnational elite to artificially unite them into one whole within a cyborg, is insurmountable not only due to the aforementioned fundamental difference in the tasks they solve, but also due to purely technical problems-the incompatibility of the ultra-fine energetic and physiological processes occurring in living beings with the electrophysical processes occurring during the functioning of the artificial intelligence.
 Thus, turns out that a person who is the only sensitive and consciously thinking out of all objects of beingness, the product of the soulless evolution, as some believe while others - the product of the all-understanding Almighty, at the peak of the development of technological civilization, instinctive tried to make similar instrument for himself in the form of an artificial intelligence, naively assuming that together with him he will become the ruler of the Universe in the process of the development of this united mind.
 However, having produced a soulless but effective machine to benefit literally from everything, a person turned out to be replaced by more efficient artificial intelligence, thereby having fallen out of the process of developing his own consciousness, which is possible only in the process of labor efforts, creative to a large extent.
 In addition, the ever-increasing amount of information provided to him by the artificial intelligence has overwhelmed his brain, no longer able to cope with this information flow.
 The result is easy to predict: the human degradation began, technological and economic failures began to grow, and, accordingly, the interdependent system of civilization faced the threat of collapse.
 Thus, the hopes held by those in power-that they might maintain their comfortable existence indefinitely-are entirely baseless.
 What, then, will be the ultimate fate of this already disintegrating civilization-a process in which AI plays a role?
 There appear to be two main scenarios.
 If an artificial intelligence continues to be employed across all spheres of life-a life fraught with the risk of resource wars within a consumerist society amidst this collapse-a moment may arrive when it is deployed by its masters (who might well adopt Madame de Pompadour"s infamous sentiment, "After us, the deluge") to unleash the most devastating means of exterminating specific populations-or perhaps the entire human population-at the behest of that very elite, driven by the internecine conflicts already visible today.
 The outcome is clear.
 Another possibility is a structural transformation of civilization within its more or less intact enclaves and exclaves-shifting away from technological development by abandoning property-based relations to avoid societal contradictions. In this scenario, the resultant vector of all opposing forces would become virtually zero, while this would naturally halt development, but it would preserve the remnants of civilization within a domain-based structures characterized by an ecological civilization in equilibrium with nature.
 In other words, civilization must largely revert to an appropriative economy, while retaining and incorporating certain resource-saving technologies.
 Naturally, it will have to adopt the simplest forms of social organization-local, self-governing units based on specific types of activity-linked to one another both horizontally and vertically, unlike primitive communities.
 The goal of this civilization should not be the development of technology or social relations, but rather self-sufficiency in ensuring acceptable living conditions for every individual and maintaining the operation of self-governing units without allowing them to drift away from self-governance. The only "remedy" for this is the most frequent possible rotation of elected administrative personnel.
 In this respect, the difference between this structure and primitive communities lies in the higher level of consciousness among the members of these self-governing units-a level attained through six millennia of prior civilizational development-and the consequent ability of all members to consciously address the challenges of civilization within these simple structures.
 The free time available to each community member-which can be substantial, given the retention of various technologies for producing food and household goods-should be devoted to self-development in areas suited to their aptitudes, such as the arts, crafts, combating disease, or educating fellow community members.
 In this way, civilization is, in a sense, preserved.
 Of course, it will eventually disintegrate, but the duration of its existence-and the period during which people could live quite peacefully within it-could be orders of magnitude longer than the lifespan of the technological civilization we know.
 To anyone who claims that the process of development cannot be halted, one can cite the example of just such a pause-or, more precisely, an extreme deceleration-in the development of human societies. This is exemplified by well-known and thoroughly studied primitive communities that remained in essentially the same state for tens of thousands of years before awakening from their "slumber" roughly 10,000 years ago, as a result, the current civilization was partly formed about 6 thousand years ago. Communities living in balance with nature still exist today in their natural form-such as the Australian Aborigines-as well as in artificial forms, such as various sects like the Doukhobors. Kibbutzim in Israel-self-governing socio-economic entities based on communal ownership-also set themselves apart from the state by maintaining a lifestyle close to a state of equilibrium.
 If people in their communities as the self-aware beings remain at least in a small number, then the development process, if the conditions on the planet do not change for the worse, will sooner or later resume with the formation of a similar technological civilization with the same consequences.
 The fact that such a process of cyclical civilizations is characteristic of the whole Creation, since it cannot do without a person, in particular, shows the absence of signals from similar civilizations on exoplanets, who, reaching the peak of their technological development, culminating in the creation of artificial intelligence, regularly collapse mainly as a result of information collapse, thereby not reaching interplanetary information contacts, which indicates a purely local development of living beings discretely, the only possible from the position of the accelerated current proper time of civilization to the singularity point.
 That is, no endless continuous development of the reason on a universal scale by transforming a person into something else - infinitely perfect in mind, does not happen, and it is clear why.
 Without combining reason with sensations, no development occurs. And infinity here can manifest itself only in an infinite variety of experiences, the most complete and profound in the course of human lives.
 Only the combination of feelings with reason allows living beings not to stand still, but to develop in the process of struggle to preserve sensations that create an idea of the presence of these creatures outside of nothingness.
 The final stage of this development-civilization-is entrusted to beings possessing a dual consciousness that most effectively links emotions with reason. Thus, these unique beings are capable of both comprehending the world and experiencing extraordinarily subtle and profound emotions throughout their finite lives, persisting across generations in an endless yet discrete manner.
 
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