Tag Archives: confirmation bias

Automatons – Life Inside the Unreal Machine

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By Kingsley L. Dennis

Source: Waking Times

ɔːˈtɒmət(ə)n/

noun

a moving mechanical device made in imitation of a human being.

a machine which performs a range of functions according to a predetermined set of coded instructions.

used in similes and comparisons to refer to a person who seems to act in a mechanical or unemotional way.

“Don’t you wish you were free, Lenina?”

“I don’t know what you mean. I am free. Free to have the most wonderful time. Everybody’s happy nowadays.”

He laughed. “Yes, ‘Everybody’s happy nowadays.’ We have been giving the children that at five. But wouldn’t you like to be free to be happy in some other way, Lenina? In your own way, for example; not in everybody else’s way.”

“I don’t know what you mean,” she repeated.

Aldous Huxley, Brave New World

Are we turning into a mass of unaware sleepwalkers? Our eyes are seemingly open and yet we are living as if asleep and the dream becomes our waking lives. It seems that more and more people, in the highly technologized nations at least, are in danger of succumbing to the epidemic of uniformity. People follow cycles of fashions and wear stupid clothes when they think it is the ‘in thing;’ and hyper-budget films take marketing to a whole new level forcing parents to rush out to buy the merchandise because their kids are screaming for it. And if one child in the class doesn’t have the latest toy like all their classmates then they are ostracized for this lack. Which means that poor mummy and daddy have to make sure they get their hands on these gadgets. Put the two items together – zombies and uniformity – and what do you get? Welcome to the phenomenon of Black Fridays, which have become the latest manifestation of national Zombie Days.

Unless you’ve been living in a cave somewhere (or living a normal, peaceful existence) then you will know what this event is – but let me remind you anyway of what a Black Friday is. It is a day when members of the public are infected with the ‘must buy’ and ‘act like an idiot’ virus that turns them into screaming, raging hordes banging on the doors of hyper-market retailers hours before they open. Many of these hordes sleep outside all night to get early entry. Then when the doors are finally opened they go rushing in fighting and screaming as if re-enacting a scene from Games of Thrones. Those that do survive the fisticuffs come away with trolleys full of boxes too big to carry. This display of cultural psychosis, generally named as idiocracy, is also a condition nurtured by societies based on high-consumption with even higher inequalities of wealth distribution. In other words, a culture conditioned to commodity accumulation will buy with fervour when things are cheap. This is because although conditioned to buy, they lack the financial means to satiate this desire. Many people suffer from a condition which psychologists have named as ‘miswanting,’ which means that we desire things we don’t like and like things we don’t desire. What this is really saying is that we tend to ‘want badly’ rather than having genuine need. What we are witnessing in these years is an epidemic of idiocracy and its propagating faster than post-war pregnancies. And yet we are programmed by our democratic societies to not think differently. In this respect, many people also suffer from a condition known as ‘confirmation bias.’

Confirmation bias is our conditioned tendency to pick and choose that information which confirms our pre-existing beliefs or ideas. Two people may be able to look at the same evidence and yet they will interpret it according to how it fits into and validates their own thinking. That’s why so many debates go nowhere as people generally don’t wish to be deviated away from those ideas they have invested so much time and effort in upholding. It’s too much of a shock to realize that what we thought was true, or valid, is not the case. To lose the safety and security of our ideas would be too much for many people. It is now well understood in psychology that we like to confirm our existing beliefs; after all, it makes us feel right!

Many of our online social media platforms are adhering to this principle by picking and choosing those items of news, events, etc that their algorithms have deemed we are most likely to want to see. As convenient as it may seem, it is unlikely to be in our best interests in the long term. The increasing automation of the world around us is set to establish a new ecology in our hyperreality. We will be forced to acknowledge that algorithms and intelligent software will soon, if it isn’t already, be running nearly everything in our daily lives. Historian Yuval Harari believes that ‘the twenty-first century will be dominated by algorithms. “Algorithm” is arguably the single most important concept in our world. If we want to understand our life and our future, we should make every effort to understand what an algorithm is.’1 Algorithms already follow our shopping habits, recommend products for us, pattern recognize our online behavior, help us drive our cars, fly our planes, trade our economies, coordinate our public transport, organize our energy distribution, and a lot, lot more that we are just not really aware of. One of the signs of living in a hyperreality is that we are surrounded by an invisible coded environment, written in languages we don’t understand, making our lives more abstracted from reality.

Modern societies are adapting to universal computing infrastructures that will usher in new arrangements and relations. Of course, these are only the early years, although there is already a lot of uncertainty and unpredictability. As it is said, industrialization didn’t turn us into machines and automation isn’t going to turn us into automatons. Which is more or less correct; after all, being human is not that simple. Yet there will be new dependencies and relations forming as algorithms continue to create and establish what can be called ‘pervasive assistance.’ Again, it is a question of being alert so that we don’t feel compelled just to give ourselves over to our algorithms. The last thing we want is for a bunch of psychologists trying to earn yet more money from a new disease of ‘algorithmic dependency syndrome’ or something similar.

It needs stating that by automating the world we also run the risk of being distanced from our own responsibilities. And this also implies, importantly, the responsibility we have to ourselves – to transcend our own limitations and to develop our human societies for the better. We should not forget that we are here to mature as a species and we should not allow the world of automation to distract us from this. Already literature and film have portrayed such possibilities. Examples are David Brin’s science-fiction novel Kiln People (2002 – also adapted into the film Surrogates, 2009), which clearly showed how automation may provide a smokescreen for people to disappear behind their surrogate substitutes.

Algorithms are the new signals that code an unseen territory all around us. In a world of rapidly increasing automation and digital identities we’ll have to keep our wits about us in order to retain what little of our identities we have left. We want to make sure that we don’t get lost in our emoji messages, our smilies of flirtation; or, even worse, loose our life in the ‘death cult’ of the selfies. Identities by their very nature are constructs; in fact, we can go so far as to call them fake. They are constructed from layers of ongoing conditioning which a person identifies with. This identity functions as a filter to interpret incoming perceptions. The limited degree of perceptions available to us almost guarantees that identities fall into a knowable range of archetypes. We would be wise to remember that who we are is not always the same as what we project. And yet some people on social media are unable to distinguish their public image from their personal identity, which starts to sound a bit scary. Philosopher Jean Baudrillard, not opposed to saying what he thought, stated it in another way:

We are in a social trance: vacant, withdrawn, lacking meaning in our own eyes. Abstracted, irresponsible, enervated. They have left us the optic nerve, but all the others have been disabled…All that is left is the mental screen of indifference, which matches the technical in-difference of the images.2

Baudrillard would probably be the first to agree that breathing is often a disguise to make us think that someone is alive. After all, don’t we breathe automatically without thinking about it?

We must not make the human spirit obsolete just because our technological elites are dreaming of a trans-human future. Speaking of such futures, inventor and futurist Ray Kurzweil predicts that in the 2030s human brains will be able to connect to the cloud and to use it just like we use cloud computing today. That is, we will be able to transfer emails and photos directly from the cloud to our brain as well as backing up our thoughts and memories. How will this futuristic scenario be possible? Well, Kurzweil says that nanobots – tiny robots constructed from DNA strands – will be swimming around in our brains. And the result? According to Kurzweil we’re going to be funnier, sexier, and better at expressing our loving sentiments. Well, that’s okay then – nanobot my brain up! Not only will being connected to the computing cloud make us sexier and funnier humans, it will even take us closer to our gods says Kurzweil – ‘So as we evolve, we become closer to God. Evolution is a spiritual process. There is beauty and love and creativity and intelligence in the world – it all comes from the neocortex. So we’re going to expand the brain’s neocortex and become more godlike.’3 It’s hard to argue with such a bargain – a few nanobots in our brain to become godlike? I can imagine a lot of people will be signing up for this. There may even be a hefty monthly charge for those wanting more than 15GB of back-up headspace. Personally, I prefer the headspace that’s ad infinitum and priceless. I hope I’m not in the minority.

Looking at the choices on offer so far it seems that there is the zombie option, which comes with add-on idiocracy (basic model), and the trans-human nanobot sexy-god upgrade (pricy). But then let’s not forget that in an automated world it may be the sentient robots that come out on top. Now, that would be an almost perfect demonstration of a simulation reality.

Life in Imitation

There are those who believe that self-awareness is going to be the end game of artificial intelligence – the explosive ‘wow factor’ that really throws everything into high gear. The new trend now is deep machine-learning to the point where machines will program not only themselves but also other machines. Cognitive computer scientists are attempting to recapture the essence of human consciousness in the hope of back-engineering this complexity into machine code. It’s a noble endeavor, if not at least for their persistence. The concern here is that if machines do finally achieve sentience then the next thing that we’ll need to roll out will be machine psychologists. Consciousness, after all, comes at a price. There is no free lunch when it comes to possessing a wide-awake brain. With conscious awareness comes responsibilities, such as values, ethics, morality, compassion, forgiveness, empathy, goodness, and good old-fashioned love. And I personally like the love part (gives me a squishy feeling every time).

It may not actually be the sentient robots we need to worry about; it’s the mindless ones we need to be cautious of (of course, we could say the same thing about ourselves). One of the methods used in training such robots is, in the words of their trainers, to provide them with enough ‘intrinsic motivation.’ Not only will this help the robots to learn their environments, it is also hoped that it will foster attention in them to acquire sufficient situational awareness. If I were to write a science-fiction scenario on this I would make it so that the sentient robots end up being more human than we are, and humans turn into their automated counterparts. Funny, maybe – but more so in the funny-bone hurting sort of way rather than the laugh-out-loud variety. Or perhaps it’s already been done. It appears that we are attempting to imbue our devices with qualities we are also striving to possess for ourselves. Humans are naturally vulnerable; it is part of our organic make-up. Whatever we create may inherit those vulnerabilities. However, this here is not a discussion on the pros and cons of smart machines and artificial intelligence (there are many more qualified discussions on that huge topic).

While we are creating, testing, worrying, or arguing over machines and their like we are taking our attention away from the center – ourselves. The trick of surviving in the ‘unreal machine’ of life is by becoming more human, the very antithesis of the robotic. Technology can assist us in interacting and participating to a better degree with our environments. The question, as always, is the uses to which such tools are put – and by whom. Such tools can help us realize our dreams, or they can entrap us in theirs. Algorithms, smart machines, intelligent infrastructure, and automated processes: these are all going to come about and be a part of our transforming world. And in many respects, they will make life more comfortable for us. Yet within this comfort zone we still need to strive and seek for our betterment. We should not allow an automated environment to deprive us of our responsibility, and need, to find meaning and significance in our world. Our technologies should force us to acknowledge our human qualities and to uplift them, and not to turn us into an imitation of them.

Another metaphor for the simulated ‘robotic’ creature is the golem. The golem legend speaks of a creature fashioned from clay, a Cabbalistic motif which has appeared frequently in literary and cinematic form (such as Frankenstein). The Cabbalistic automaton that is the golem, which means ‘unformed,’ has often been used to show the struggle between mechanical limitation and human feelings. This struggle depicts the tension that combines cogs and consciousness; the entrapment in matter and the spirit of redemption and liberation. This is a myth that speaks of the hubris in humanity fashioning its own creatures and ‘magically’ bestowing life upon them. It is the act of creating a ‘sacred machine’ from the parts and pieces of a material world and then to imbue them with human traits. And through this human likeness they are required to fulfil human chores and work as slaves. Sounds familiar? The Cabbalistic humanoid – the sentient robot – is forever doomed, almost like the divine nature of Man trapped within the confines and limitations of a material reality. They represent the conflict of being torn between a fixed fate and freedom.

Our material reality may be the ultimate unreal machine. We are the cogs, the clay golem, the imperfect creature fashioned by another. Our fears of automation may only be a reflection of our own automation. We struggle to express some form of release whilst unaware that the binds that mechanize us are forever tightening.

We have now shifted through the zombie-idiocracy model (basic), the trans-human nanobot sexy-god model (pricy), to arrive at the realization that it is us – and not our sentient robots – that are likely to be the automaton (tragic). And this is the biblical fall from grace; the disconnection from our god(s). We have come loose from Central Source and we have lost our way.

We are now living in the hyperreal realm where zombies, cyborgs, and golem robots all reside – but it is not the place for the genuine human. Things are going to have to change. Not only do we have to retain our humanity, we also must remain sane. With our continuing modern technologies, our augmented reality and bioengineering, the difference between fiction and reality will blur even further. And this blurring is likely to become more prominent as people increasingly try to reshape reality to fit around their own imaginative fictions. Staying sane, grounded, and balanced is going to be a very, very good option for the days to come.

We are going to be sharing our planetary space with the new smart machines. I am reminded of the Dr. Seuss book Horton Hears a Who! that has the refrain, ‘a person’s a person no matter how small.’ Size doesn’t count – but being human does. And staying human in these years will be the hard task allotted to us.

The Just World Fallacy: Why People Bash Assange And Defend Power

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By Caitlin Johnstone

Source: CaitlinJohnstone.com

I write a lot about how important it is for political dissidents to research and understand cognitive biases, the large number of well-documented logical glitches in the way human brains process information. I do this because the science of modern propaganda has been in research and development for more than a century, so if public domain psychology is aware of these glitches we can be absolutely certain that the propagandists are as well, and that they are exploiting those glitches currently.

If you don’t cultivate a healthy respect for just how advanced modern propaganda has become, you won’t be able to understand what the propagandists are doing when observing the behaviors of the political/media class, and you’ll almost certainly wind up being fooled by the propaganda machine in various ways yourself.

The fact that people think of themselves as rational creatures, but in reality have many large cognitive vulnerabilities which can and will be exploited to cause them to interpret data in an irrational way, is not some amusing-yet-inconsequential bit of trivia. It’s an absolutely crucial piece of the puzzle in understanding why the world is as messed up as it is, and in figuring out how to fix it. The immense political consequences of this reality extend into every facet of civilization.

For example, have you ever wondered why ordinary people you know in real life often harbor highly negative opinions about Julian Assange, seemingly to no benefit for themselves, even while he’s being viciously persecuted for his truthful publications by some of the most corrupt political forces on the planet? You’ve probably correctly concluded that it’s because they’re propagandized, but have you ever wondered why that propaganda works? Even on some of the more intelligent people you know?

The reason is partly because of a glitch in human cognition known as the just world hypothesis or just world fallacy, which causes us to assume that if bad things are happening to someone, it’s because that person deserves it. Blaming the victim is more psychologically comfortable than seeing that we live in an unjust world where we could very easily become victim ourselves someday, and we select for that comfort over rational analysis.

In the early 1960s a social psychologist named Melvin Lerner discovered that test subjects had a curious tendency to assign blame for an unfortunate event to the victims–even when said event couldn’t logically have been their fault–and to assign positive attributes to people who received good fortune–even if their fortune was due solely to random chance. Lerner theorized that people have an unconscious need to organize their perceptions under the fallacious premise that the world is basically just, where good things tend to happen to good people and bad things tend to happen to bad people. Nothing in a rational analysis of our world tells us that this assumption is in any way true, but tests by Lerner and subsequent social psychologists have backed up his theory that most of us tend to interpret events through the lens of this irrational assumption anyway.

Like other cognitive biases, this one fundamentally boils down to our annoying psychological tendency to select for cognitive ease over cognitive discomfort. It feels more psychologically comfortable to interpret new information in a way that confirms our preexisting opinions, so we get confirmation bias. It feels psychologically comfortable to assume something is true after hearing it repeated many times, so we get the illusory truth effect. It feels more psychologically comfortable to believe we live in a fair world where people get what they deserve than to believe we’re in a chaotic world where many of the most materially prosperous people are also the most depraved and sociopathic, and that we could be next in line to be victimized by them, so we get the just world fallacy.

When news first broke in November of last year that the Trump Justice Department was preparing to charge Julian Assange for 2010 publications by WikiLeaks, establishment Democrats suddenly began babbling about “karma”. These people weren’t Buddhists or Hindus, yet when the Trump administration (who they claim to oppose) began an aggressive assault on the free press (which they claim to support), they began reaching for eastern philosophical concepts which have no evidentiary basis whatsoever in order to justify it. Their irrational belief in a just world was psychologically more comfortable than going against their confirmation bias about the guy who spilled dirt on Queen Hillary, so they selected it. Not because it was more truthful, but because it was more comfortable.

You see this more and more often as facts in evidence make it abundantly clear that the Trump administration’s persecution of Assange pose the greatest threat to the free press in modern history, both among the rank-and-file citizenry and among the political/media class. Countless opinion segments and articles have flooded the mainstream media denying that Assange’s persecution poses a threat to press freedoms, on the basis that Assange is different from the mainstream press in some way.

This isn’t due solely to the fact that these establishment lackeys know they’ll never publish anything which inconveniences power like Assange did (many mainstream journalists sincerely believe that they hold power to account in some way); a lot of it is due to the fact that it’s much more psychologically comfortable to believe that Assange is being savagely persecuted because he deserves it. Believing that Assange is getting what’s coming to him is just plain more psychologically comfortable than believing you’re in an endlessly out-of-control world where bad things happen to good people, and that in fact you live in a world where your own government will torture and imprison a journalist for publishing embarrassing facts about it. And it’s certainly a lot more comfortable than believing you could be next.

The just world fallacy explains so much about what’s going on today. It explains why everyone scrambles to defend their government when it begins victimizing a sovereign nation for refusing to comply with the demands of the powerful. It explains why people have been so easily propagandized into believing that poverty is caused by the laziness of the poor rather than the exploitation of the rich. It explains why people are so quick to justify the censorship of a perceived political enemy on the internet. It explains why any time video footage of a controversial  police shooting goes viral, the comments are always flooded with people saying the victim should have known better than to get down on the ground so slowly or reach for his wallet so quickly. It explains why attempts to discuss rape culture are so often bogged down by moronic comments about how its victims should behave. It explains why people justify mass government surveillance claiming that if you’ve got nothing to hide, you’ve got nothing to worry about. Some of these issues are more obvious to those on the left of the partisan divide, and some of them are more obvious to those on the right, but the impulse to create a false sense of safety in yourself is the exact same in all examples.

Even those who are wide awake to what’s going on in the world and don’t fall for any of the victim-blaming dynamics described above still often fall for a victim-blaming illusion of their own: the impulse to blame the propagandized masses for being propagandized, instead of blaming the propagandists. This one is just as deluded as any of the others, and it works for the same reason: it’s just plain more psychologically comfortable to believe that someone is being victimized by the system because of some flaw in the victim.

If we had a just and fair world, creating propaganda would be illegal along with murder, theft, fraud, and every other infraction on an individual’s personal sovereignty. To be clear, I don’t think that trying to make it illegal would work. I believe we need to evolve beyond the manipulations so they no longer affect us, but that requires us to see it as the serious offense that it is. If in the future we are to evolve to see it clearly, propaganda will elicit an instant and aggressive backlash from the collective against the propagandist. But right now it doesn’t, and it’s protected in part by people who believe that the crime of manipulation is outweighed by the crime of being trusting. Deliberately manipulating people for money, power or both is an attack on people’s psychological sovereignty, and until we see it as such then we will never turn our anger where it’s meant to go: on the perpetrators. If we can’t eradicate propaganda then we will never be able to see and understand what’s going on in the world clearly enough to fix it.

In reality, we live in a very unjust world. We live in a world where money is the only real valuing system, and money selects for ruthlessness. Money elevates those who will do what it takes to get ahead, and so money elevates sociopaths. No amount of muddle-headed magical thinking about “karma” is going to make that untrue. There is no grand arbiter in the sky selecting for goodness and badness. We must select good and badness. People must be held to account for their actions by those that observe that those actions are unjust. Great things happen to bad people, and awful things happen to good people, and when culture elevates greed and sociopathy that is only going to get more true until we put an end to it.

It is psychologically comfortable to believe that we live in a just world. It is much less psychologically comfortable to understand that we don’t, and that we never will unless we fight very hard for it. One is an illusion, the other is reality. A preference for reality over comfort is the primary factor which separates those who serve corrupt power from those who speak out against it.