Return to Eden? Promises and Perils on the Road to an Omnipotent Global Intelligence

New paper by Francis Heylighen. Global Brain Institute

Abstract:

The concept of Singularity envisages a technology-driven explosion in intelligence. This paper argues that the resulting suprahuman intelligence will not be centralized in a single AI system, but distributed across all people and artifacts, as connected via the Internet. This “global brain” will function to tackle all challenges confronting the “global superorganism”. Its capabilities will extend so far beyond our present abilities that they are best conveyed as a pragmatic version of the “divine” attributes: omniscience (knowing everything needed to solve our problems), omnipresence (being available anywhere anytime), omnipotence (being able to provide any product or service at negligible cost) and omnibenevolence (aiming at the greatest happiness for the greatest number).

By extrapolating present trends, technologies and evolutionary mechanisms, the paper shows that these abilities are likely to be realized within the next few decades. The resulting solution to all our individual and societal problems can be seen as a return to the “Garden of Eden”, the idyllic state of abundance and peace that supposedly existed before civilization. In this utopian society, individuals would be supported and challenged by the global brain to maximally develop their abilities, and to continuously create new knowledge. However, side effects of technological innovation are likely to create serious disturbances on the road to this utopia. The most important dangers are cascading
failures facilitated by hyperconnectivity, the spread of psychological parasites that make people lose touch with reality, the loss of human abilities caused by an unnatural, passive lifestyle, and a conservative backlash triggered by too rapid changes. Because of the non-linearity of the system, the precise impact of such disturbances cannot be predicted. However, a range of precautionary measures, including a “global immune system”, may pre-empt the greatest risks, and thus secure our eventual return to Eden.

Full text us downloadable here.

 

Posted in Academic Research in CI, Global Brain, Technologies That Support CI | Tagged | 1 Comment

When transparent communication pervades all our social spaces…

Alia wrote:

> as long as there is a felt sense of a “me” to make these choices “consciously,” the choices MUST be exercised, yes, that is our response-ability. In the “effortless effort” state/stage, I suggest these are not experienced as conscious choices, but as simple, natural, inevitable expressions of Being.

Heartfelt thank you Alia for calling our attention to that. In the space of Being that you write from, I’m also aware that it’s not more than 1% of the population who shares that kosmo-centric awareness, and among the 3,322 followers of this blog it may not be more than 2-3%, which is about 100 people, who can appreciate the subtleties of these distinctions. I want to be able to have meaningful conversation through this blog with more than that.

Connecting with their inner experience of the moment when they can choose the attitude with which they participate in the (film) experience, is connecting with that part of me who knows such moments from my own experience. That connecting is effortless, indeed. I didn’t choose to enter into transparent communication with “Kuma” the film, or to write this blog. In fact, I had a book chapter to finish, which I pushed aside because I just had to write this up, as a natural, inevitable expressions of my being, to use Alia’s words for describing this state.

dream sequencesHere’s another example to illustrate another aspect of this point. When I don’t get enough sleep, then in my morning meditation I frequently doze off. When that happens, I may spend 20-30 seconds pursuing dream images. This morning, after using the “hot-cold-hot-cold shower” method of awakening the body, the dream sequences were fewer and shorter, more like 4-5 seconds… Then something fascinating happened. I caught a moment of entering in the brainwave zone of dreaming, before it arose. Standing right at the border between the zones, I’ve chosen to redirect my attention to the ground of being. Enjoyed the dance of choiceful awareness about what I pay attention to and choiceless surrender to a higher consciousness that wants to manifest in the meditation space.

All of the above are like baby steps. We will start really walking when we will have learned how to walk together, as one humanity, by letting transparent communication pervade all our social spaces.

Related blogposts:

Chance and choice experiences, presencing as community art

Blessed confusion – being overwhelmed by choices on the edge

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Movie watching as transparent communication

I’ve just come home form Curzon Renoir, an art cinema in London, where I watched Kuma. “Kuma” is a Turkish word that means “second wife”, describing the women drawn into a traditional, polygamous Muslim family at a later stage, by marriage. The acting and atmosphere were so life-like, so anti-Hollywood, that the film engrossed me from its first minutes. However, this blog is not a film review but the review of a transformative experience of movie watching as transparent communication.

men's dance at wedding in a Turkish villageThe film starts with a lively scene of customary men’s dance at the wedding in a Turkish village. We see Ayse, the beautiful 19-year bride glancing at it from the window, but under celebratory mood, we sense that there’s something wrong with this picture. As we learn later, it’s an arranged marriage. Fatma, a Turkish immigrant living with her husband, Mustafa and their 6 children in Vienna, sent her son to marry and bring Ayse to Austria to become a kuma of her husband, 60.

There’s a sequence of scenes particularly poignant that sent me into discovering “movie watching”, as a form of transparent communication. Transparent communication is a contemplation-in-action kind of transpersonal practice that I was introduced to in a retreat with Thomas Hübl. Using the word “transpersonal,” I refer to  self-transcendent aspect of my experience of a conversation, in which my sense of self may expand to encompass the perceived experience of others and eventually, the wider aspects of humankind and life itself. Watching the engaging story of Kuma unfolding in front of my eyes, I learned that such “conversation” could occur also between me and the several characters of a movie.

The sequence of scenes I mentioned starts after Mustafa’s death, when Ayse has to get a job in one of the Turkish supermarkets of Vienna, where she falls in a reciprocated love with Osman, another young employee working there. Fatma and her daughters are visiting the shop to buy groceries then they leave. It is the end of the day; the manager leaves, and Ayse and Osman close the store and stay to clean up. When they find themselves in the back of the shop, among boxes of merchandise, Osman gets overwhelmed by his feelings for Ayse and wants to make love. She is not comfortable with their surroundings for that intimate act, and also concerned about what if the women of her adopted family come back, but her desire gets stronger than her concerns. We, the viewers know that they will, because they forgot to buy something. Strange thing happens to me. I feel the hot desire of the young man, the inner conflict of Ayse, and my own compassion and caring for both of them. The worst happens; Fatma and the sisters catch on the street the store manager, who is a family friend and open the door for them. They catch Ayse and Osman in the act, Fatma grabs Ayse and drags her home, where she beats and kicks her unconscious, ready for the honor killing, but her daughters hold her back.

My heart is racing at the pace of this high-intensity drama, and I am all the players of the scene, including Fatma, whose identity rooted in the cultural values of an older world and worldview got violated, by Ayse’s act. Suddenly, I experience what Thomas told, in transparent communication, “we are able to grasp the inner worlds of other people through our compassion, and… ready to know totally new worldviews and to greet them as individual truths.” What’s new here is that I’m not in a retreat engaged in a triad communication talking with two other participants, but sitting in a cinema, opening my heart to the all protagonists of the film, and experiencing what that does to me and my deeper understanding of their world and mine.

The experience increased my capacity to stay present to people immersed in a culture very different from mine, and their conflict. It gave access also to intuitively understand both where they are coming from, and where they are heading, their higher, future potential. It’s only a small taste of what Thomas means by “transparent communication” that includes also the whole field encompassing the others and me, including all stages and lines of development, but it’s juicy enough to whet my appetite for more. Now, what’s left is to stabilize that skill in real-life situations and learn what it takes to co-create a world, in which it will be generalized and become an enabler of a new “we”, a new intersubjective space, with a higher level of collective intelligence and wisdom.

Posted in Collaborative Sense-Making, Collective Wisdom, Contemplative Practice, Intersubjectivity, Ways of Tuning with Collective Consciousness | Tagged | 9 Comments

Tribute to a hero of boosting humankind’s collective intelligence

Doug Engelbart died. My gratitude to Doug is more alive then ever. At the time of receiving this sad news, there were 2,310,000 webpages referencing “collective intelligence,” the science of which he was one of the first and most influential pioneer.

I was introduced to Doug by Howard Rheingold in 1987, when I was a journalist with Computer Currents, a magazine in Calfornia, where I wrote a column on technovisionaries and socially significant applications of emergent technologies. Researching my stories put me in touch with maverick entrepreneurs, academics, social activists, inventors, and most of the interviews enlarged my horizon of what is possible, in terms of how advanced technologies can serve human aspirations.

engelbart 1987Talking with Doug was not an exception, but it was much more than the usual, excited exchange between two people thinking on the edge.  To me, that interview was literally a life-changing event. Subsequently, Doug became my mentor, and many of the main ideas of my work on collective intelligence, knowledge ecology, and virtual environments, in the last 25 years, have been inspired by his work.

What fired up my imagination and stirred my soul the most, and what makes the Engelbart revolution a still unfinished one, is a few lines from his 1972 essay, the Coordinated Information Services for a Discipline- or Mission-Oriented Community, where he wrote about

“providing a new evolutionary stage for the nervous system of social organisms, from which much more highly developed institutional forms may evolve that are much improved in:

awareness of self and environment, situational cognizance and response, visualization of the future, problem-solving capability, etc.”

Taking his vision to the scale of the largest social organism we know, humankind itself, we can access the path of the planetary metabeing awakening to its collective wisdom and sentience. That path is paved by networked communities of of practice, or as Doug called them Networked Improvements Communities engaged in driving the intertwining double helix of human and tool system.

Doug is gone but his vision is growing in potency with every new tool for augmenting our collective intelligence and, even more so, with every new person dedicating her/his lifework to close the gap between the “galloping complexity multiplied by urgency”(Engelbart) and our capacity to befriend and democratize it. This blog is an invitation to share that journey, as our homage to Doug Engelbart.

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Conversations with Douglas Engelbart

Doug has just passed away. I honor his memory by publishing this interview I made with him 26 years ago.

Conversations with Douglas Engelbart

by George Pór

Computer Currents, 1987

The coming “big bang” of the ’90s will be an explosion of information and knowledge, like nothing we have ever seen.  Never have there been as many high-powered means of information production in the hands of as many people as today.  The converging knowledge technologies of hypermedia and expert systems, and along with optical mass storage and high-speed data transmission will further the movement towards the “big bang”.

There are two immediately noticeable trends signaling the shape of things to come. One of them is: the number of individuals, groups, and communities that can interact with each other through various electronic media is continuously increasing, and so does the size of shareable communications space. The other trend is: the communication media, modes and channels available to individuals and organizations are continuously expanding, and so does the bandwidth of shareable communications space.

As these trends pick up momentum, they’ll have an irreversible impact on the very fabric of all information-based cultures and economies. How beneficial or harmful that impact will be depends on how prepared we are to co-evolve our thinking and working habits with our rapidly evolving information environment.

The same technologies that will lead to the “big bang” of the ’90s can help us develop the new cognitive and organizational strategies we need to cope with it.  Learning those strategies will be a condition to making our electronic “rite of passage.”  Douglas Engelbart’s quarter-of-a-century quest for “high-powered electronic tools” to support “augmented knowledge work” was never as timely as today.

engelbart 1987Engelbart is one of America’s least-known treasures. Those in the computer world associate his name with the first window on a computer screen, the first interactive telecomputing demonstration, the first mouse, the first word- and outline-processor, the first shared screens for teamwork, and other technological breakthroughs.   Let me introduce you to another Engelbart, the one whose ultimate concern is how to develop sophisticated computer and human systems for “augmentation.”

“By  ‘augmenting man’s intellect’ we mean increasing the capability of a man to approach a complex problem situation, gain comprehension to suit his particular needs, and to derive solutions to problems…  We do not speak of isolated clever tricks that help in particular situations. We refer to a way of life in an integrated domain where hunches, cut-and-try, intangibles, and the human ‘feel for a situation’ usefully coexist with powerful concepts, streamlined terminology and notation, sophisticated methods, and high-powered electronic aids.”  (A Conceptual Framework for the Augmentation of Man’s Intellect, 1963, by Douglas Engelbart)

The idea of enhancing our thinking faculties with a “machine” made for that purpose was introduced to the public at the end of WWII by Vannevar Bush, science advisor to President Roosevelt. He was the first to point out the need to create a machine with levers and buttons that would enable us to sort out the myriad pieces of information of all shapes and colors pouring in. He called it “memex.”  That was the year 1945.

Forty-two years later, searching for a way to explain the amazing scope of things its new hypermedia program can do, Apple Computer got a hand from Bush. The brochure introducing HyperCard says, “As Bush described it, the human mind snaps instantly from one related thought to another, following an intricate web of associative trails: ‘the speed of the action, the intricacy of the trails, the detail of mental pictures is awe inspiring… Man cannot hope to fully duplicate this mental process artificially,’ he added ‘but he certainly ought to be able to learn from it.’  Bravo, Mr. Bush. Bravo. Finally, somebody has.”

Bravo, Apple. Bravo. We owe it to ourselves to give credit where it’s due and to acknowledge that Engelbart not only discovered Bush over four decades ago, but also was the first to build a working model of the kind of mind-amplifier Bush was dreaming about.  Augment, a sophisticated software environment that Engelbart developed, is an enchanted land for the mind where you can reach out, grab a thought, hop on it, and ride in any direction you want, with perfect confidence in the system’s ability to take you within seconds to any nook or cranny of any huge knowledge web of your fancy.

Once recognized and systematically applied in the planning and management of knowledge work, augmentation may well become the single most important factor that will increase intellectual wealth all across the board.  All we need is the right model of integrating the right technology with the right methodology. What is right? The one that will enable us to learn what it takes to graduate to the next plateau of human evolution. How can we recognize them? That’s one of the underlying questions of the Conversations with Douglas Engelbart.  Here follows the interview.  Continue reading

Posted in Collective Intellect Augments Individual, Technologies That Support CI | 4 Comments

Participatory wisdom and sustainability

See on Scoop.itThe Wisdom Frontier

George Por‘s insight:

In this blog Tom offers a useful checklist for those wanting to create wiser communal and social institutions and systems.

See on www.tomatleeblog.com

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World (or knowledge) Cafe conversations reveal collective wisdom

See on Scoop.itThe Wisdom Frontier

Financial forecast model: A Microsoft Excel template could become an ‘Open source’ project 12 June 2006. World (or knowledge) Cafe conversations reveal collective wisdom 5 May 2013. Crowd funding needs the crowd accountability, crowd …

George Por‘s insight:

I’m happy for hving been part of the team originating this group process technology that changed so many lives and organizarions since 1995…

See on www.opennetworksinstitute.org

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Wisdom Research | The University of Chicago

See on Scoop.itThe Wisdom Frontier

Wisdom Research | The University of Chicago

See on wisdomresearch.org

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“Saving the world differently…”

“Saving the world differently…”  was the title of an event, last February, which I’ve been waiting for with joyous anticipation. It was organized by the RSA (Royal Society for the encouragement of Arts, Manufactures and Commerce), of which I am a Fellow. RSA bills itself as “an enlightenment organisation committed to finding innovative practical solutions to today’s social challenges.”

The joy in my anticipation came from suspecting that the social innovation vision that we will be introduced to, will be radical enough to my taste; not merely treating the symptoms of the multiple, intertwining crises of which our world is suffering, but addressing their common root cause.

The patient has multiple, interdependent, and systemic dysfunctions, and medical specialists focusing on only one or another organ can’t understand, let alone change its conditions. Watching the news, we’re treated to a steady diet of the signs of our multiple economic, financial, social, ecological and ethical crises, signs of a world in turbulence. All that is only symptoms. The deep structural problems, such as hunger, poverty, climate crisis, access to drinking water, human rights abuses and terrorism, are reflection of the deeper crisis of global leadership. To paraphrase Einstein, no structural crisis can be solved from the same neoliberal stage of global leadership that created it.

The good news is “Today, there are myriad fresh new collaborative models that are self-organizing to address twenty-first century realities. These models have various names including global action networks, multi-stakeholder networks, global alliances and stakeholder webs. In fact the entire concept of social innovation—new thinking and action for the public good—is being extended beyond communities and nations to the global stage.” (Global Solution Networks, program prospectus)

Screen Shot 2013-04-13 at 9.28.16 PMThe featured guest of the evening at RSA was Don Tapscott, a Canadian futurist, advisor to heads of states and global organizations, who specializes in business strategy, organizational transformation and the role of technology in business and society. He is the author of Wikinomics, an international bestseller that was #1 on the 2007 management book charts and translated into 20 languages.

His books on the implications of emergent technologies for organisational strategies shaped my thinking over the years. Needless to say, I was thrilled to meet him the first time at RSA, and learn about his latest project, the Global Solution Networks (GSN) initiative. Watch the video of his talk, and you may get a glimpse of what enthuses me about the possibilities that this radically new model of global cooperation, problem solving and governance opens up.

At the core of the model there’s a taxonomy 9 types global networks, as follows, each having a significant impact in the world:

1. Policy networks, such as the International Competition Network

2. Operational and delivery networks like Crisis Commons

3. Knowledge networks, for example, TED or Wikipedia

4. Advocacy networks, like Kony 2012

5. Watchdog networks, e.g. Human Rights Watch

6. Platforms like Ushahidi, thesojo.net

7. Global standards networks such as the Internet Engineering Task Force

8. Governance networks like the Marine Stewardship Council

9. Networked institutions, e.g. the World Economic Forum

Don mentioned that any of the global networks can overlap with other network types, but each one belongs primarily to one of these categories. The characteristics of a Global Solution Network are:

  • It consists of diverse stakeholders
  • It addresses a global problem
  • It makes use of transnational networking
  • Its membership and governance are self-organized

Another is that it’s not based on alliances of nation states that are protectors of the national ego with a too narrow band of interest to successfully tackle our global challenges. As Don said:

“Often national self-interests take priority and make little room for the inclusion of authentic citizen voices, ignoring the self-organized civic networks that are congealing around every major issue. By slashing transaction and collaboration costs, the Internet is changing the deep structure of most institutions… Dispersed volunteers can create fast, fluid and innovative projects that outperform the largest and best-financed enterprises.”

Another intriguing observation that I picked up from his presentation was his point about cities that are becoming, in a sense more important than nation states. “Some of the most important governments in the world today are cities… That’s not to say that national or regional governments will go away…” His assessment is resonant with some of the observers of our global affairs, who talk about a shift in the center of gravity from a planet of nation states to a planet of cities. They include Shlomo Angel, author of the Planet of Cities and Marilyn Hamilton, author of the Integral City, whose work I referenced in my blog about Living into the Master Code of the Human Hive.

One more thing. In the Q&A following his talk, I asked Don what can happen when the 9 types of global solution networks start synergizing? He replied, saying that each of these networks is a tool to tackle a global problem, and mentioned the global monetary system that would need the involvement of all. In the Q&A, we didn’t have much time to unpack the meaning of my question, so I use this space for that.

If I am looking at each of 9 kinds of networks, what I see is a platform for developing an organ (and associated capacities) of the emerging, global metabeing. For example the policy and standards networks perform important coordination function of the global nervous system. The operational and delivery networks, like the Crisis Commons that connect people to help those in need, exercises a healing function. Platforms are nodes specializing in capacity building for the metabeing’s self-organization that can take emergence to scale.

Knowledge networks that create and deliver mission-critical new knowledge, play the role of the sensing, learning, and meaning making organs. They evolve using the same mechanism of the “neurons who fire together, wire together,” as our knowledge and memory do in our biological brain. Of course, those sensing, learning, and meaning making organs exist inside any of the 9 types of networks, otherwise they couldn’t perform their function. But knowledge networks are specialists in developing those capacities for the whole, even if they may not (yet) see themselves in that way.

For effectively dealing with the global mess we don’t only need all of those networks in the Tapscott taxonomy, but also, their synergistic collaboration. Only then we’ll have a chance to match the complexity of the “global problematique” (coined by the Club of Rome) with the requisite variety in humankind’s connected intelligence. (In that context it may be interesting to glance through the answers I received to my question on Quora about What are the key factors to consider in cultivating collective sentience at increasing scale?)

Before humankind, the global metabeing, can awaken to its sentience, the global solution networks need to become holoptical. “Holopticism is a combination of Greek words holos (whole, holistic, holography…) and optiké (vision)… A holoptical space is a space in which each participant gets a live perception of the Whole. Each player, thanks to his/her experience and expertise, relates to this Whole in order to adjust his/her actions and coordinate them with others’ moves. Therefore there is an unceasing round trip, a feedback loop that works like a mirror between the individual level and the collective one.” (Jean-François Noubel)

If we replace the “individual and collective” levels in the sentence above with the level of “network types and the Global Solution Networks, as whole,” then we open the possibility to envision the emergence of a global-scale connected intelligence. Nothing less will suffice to navigate our beautiful Spaceship Earth, through the turbulent times of today, to a tomorrow of higher-level complexity, harmony and prosperity for all.

Posted in Collaborative Sense-Making, Local to Global to Local, Visualizing Our Ecosystem | Tagged , , , , , | 9 Comments

Dr. Peter H. Diamandis — We are evolving into meta-intelligence group-minds

See on Scoop.itThe Wisdom Frontier

Dr. Peter H. Diamandis — Abundance Abundance Physician, entrepreneur, founder and chairman of the X PRIZE Foundation. Author of Abundance http://GF2045.com/...

George Por‘s insight:

This video is one of the pitch vids  selling the Global Future 2045 conference. It is a schoolbook-perfect example of technocratic future prediction, with plenty of stories of what emergent technologies will allow us to do and to be, with no reference to  social organization of work and commerce, how it must change for humanity to realize its highest potential.

We, as a species. will not become sentient just by trusting artifical intelligence, the internet, and other technologies linking up all 7 billion of us if the social division of labor remains dominated by the interest of the few.  Unfortunately, that perspective is outside the horizon of the promoters of technological singularity.

See on www.youtube.com

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