Ideally, automation would yield a Star Trek reality of increasing leisure and quality of choice and experience. Why isn’t this our experience? An article on Medium offers insight into why this is not occurring on any significant scale.
Evolved behavioral strategies explained by the prisoner’s dilemma damn the majority of humans to a constant doubling down. We exchange the ‘leisure dividend’ (free time) granted by automation for opportunities to outcompete others.
Apparently, the sort of reciprocal social learning that could lead us to make healthy choices with our leisure opportunities depends on us and our competitors being able to mutually track our outcomes across consecutive iterations of the ‘game’. That ‘traceability’ quickly breaks down with the complexity inherent in vast numbers of competitors. When we conclude that any viable competitor may use her leisure dividend to further optimize her competitive position, rather than to pause to enjoy her life, we tend to do the same. Each assumes the other will sprint ahead and so chooses to sprint ahead. Both forfeit the opportunity to savor the leisure dividend.
The prisoner’s dilemma shows that we (most humans) would rather be in a grueling neck-and-neck race toward an invisible, receding finish line than permit the possibility a competitor may increase her lead.
Any strategy that’s so endemic must have evolutionary roots. Thoughts?
From the Evolution Institute.
“How consciousness evolved and how consciousness has come to affect evolutionary processes are related issues. This is because biological consciousness–the only form of consciousness of which we are aware–is entailed by a particular, fairly sophisticated form of animal cognition, an open-ended ability to learn by association or, as we call it, ‘unlimited associative learning’ (UAL). Animals with UAL can assign value to novel, composite stimuli and action-sequences, remember them, and use what has been learned for subsequent (future), second-order, learning. In our work we argue that UAL is the evolutionary marker of minimal consciousness (of subjective experiencing) because if we reverse-engineer from this learning ability to the underlying system enabling it, this enabling system has all the properties and capacities that characterize consciousness. These include…”
See the link for more.
Interesting website on this innovative exploration of the field. From the link:
“The vast majority of people believe that there are only two alternative ways to explain the origins of biological diversity. One way is Creationism that depends upon intervention by a divine Creator. That is clearly unscientific because it brings an arbitrary supernatural force into the evolution process. The commonly accepted alternative is Neo-Darwinism, which is clearly naturalistic science but ignores much contemporary molecular evidence and invokes a set of unsupported assumptions about the accidental nature of hereditary variation. Neo-Darwinism ignores important rapid evolutionary processes such as symbiogenesis, horizontal DNA transfer, action of mobile DNA and epigenetic modifications. Moreover, some Neo-Darwinists have elevated Natural Selection into a unique creative force that solves all the difficult evolutionary problems without a real empirical basis. Many scientists today see the need for a deeper and more complete exploration of all aspects of the evolutionary process.”
Lent makes many of the points we had in our discussion of Harari’s book Homo Deus. Lent said:
“Apparently unwittingly, Harari himself perpetuates unacknowledged fictions that he relies on as foundations for his own version of reality. Given his enormous sway as a public intellectual, Harari risks causing considerable harm by perpetuating these fictions. Like the traditional religious dogmas that he mocks, his own implicit stories wield great influence over the global power elite as long as they remain unacknowledged. I invite Harari to examine them here. By recognizing them as the myths they actually are, he could potentially transform his own ability to help shape humanity’s future.”
I will only list the bullet point fictions below. See the link for the details:
1. Nature is a machine.
2. There is no alternative.
3. Life is meaningless so it’s best to do nothing.
4. Humanity’s future is a spectator sport.
The above is the title to a new, free Frontiers book subtitled “Bridging separate evolutionary paradigms.” I thought it would be of interest to this group. I can be found here, then scrolling down. From the Introduction:
“The nervous system is the product of biological evolution and is shaped by the interplay between extrinsic factors determining the ecology of animals, and by intrinsic processes that dictate the developmental rules that give rise to adult functional structures. This special topic is oriented to develop an integrative view from behavior and ecology to neurodevelopmental processes. We address questions such as how do sensory systems evolve according to ecological conditions? How do neural networks organize to generate adaptive behavior? How does cognition and brain connectivity evolve? What are the developmental mechanisms that give rise to functional adaptation? Accordingly, the book is divided in three sections, (i) Evolution of sensorimotor systems; (ii) Cognitive computations and neural circuits, and (iii) Development and brain evolution. We hope that this initiative will support an interdisciplinary program that addresses the nervous system as a unified organ, subject to both functional and developmental constraints, where the final outcome results of a compromise between different parameters rather than being the result of several single variables acting independently of each other.”
The abstract from this article:
“Going back to Kohlberg, moral development research affirms that people progress through different stages of moral reasoning as cognitive abilities mature. Individuals at a lower level of moral reasoning judge moral issues mainly based on self-interest (personal interests schema) or based on adherence to laws and rules (maintaining norms schema), whereas individuals at the post-conventional level judge moral issues based on deeper principles and shared ideals. However, the extent to which moral development is reflected in structural brain architecture remains unknown. To investigate this question, we used voxel-based morphometry and examined the brain structure in a sample of 67 Master of Business Administration (MBA) students. Subjects completed the Defining Issues Test (DIT-2) which measures moral development in terms of cognitive schema preference. Results demonstrate that subjects at the post-conventional level of moral reasoning were characterized by increased gray matter volume in the ventromedial prefrontal cortex and subgenual anterior cingulate cortex, compared with subjects at a lower level of moral reasoning. Our findings support an important role for both cognitive and emotional processes in moral reasoning and provide first evidence for individual differences in brain structure according to the stages of moral reasoning first proposed by Kohlberg decades ago.”
Speaking of metaphors, article by David Sloan Wilson. Some excerpts:
“[Adam] Smith was critical of Mandeville and presented a more nuanced view of human nature in his Theory of Moral Sentiments (1759), but modern economic and political discourse is not about nuance. Rational choice theory takes the invisible hand metaphor literally by trying to explain the length and breadth of human behavior on the basis of individual utility maximization, which is fancy talk for the narrow pursuit of self-interest.”
“The collapse of our economy for lack of regulation was preceded by the collapse of rational choice theory. It became clear that the single minimalistic principle of self-interest could not explain the length and breadth of human behavior. Economists started to conduct experiments to discover the actual preferences that drive human behavior. […] Actual human preferences are all about regulation. […] Once the capacity for regulation is provided in the form of rewards and punishments that can be implemented at low cost, cooperation rises to high levels.”
“Functioning as large cooperative groups is not natural. Large human groups scarcely existed until the advent of agriculture a mere 10 thousand years ago. This means that new cultural constructions are required that interface with our genetically evolved psychology for human society to function adaptively at a large scale.”
“Theories and metaphors are the cultural equivalent of genes. They influence our behaviors, which have consequences in the real world. Mother nature practices tough love. When a theory or a metaphor leads to inappropriate behaviors, we suffer the consequences at scales small and large. To change our behaviors, we need to change our theories and metaphors.”
“New theories are not good enough, however. We also need to change the metaphors that guide behavior in everyday life to avoid the disastrous consequences of our current metaphor-guided behaviors. That is why the metaphor of the invisible hand should be declared dead. Let there be no more talk of unfettered competition as a moral virtue. Cooperative social life requires regulation. Regulation comes naturally for small human groups but must be constructed for large human groups. Some forms of regulation will work well and others will work poorly. We can argue at length about smart vs. dumb regulation but the concept of no regulation should be forever laid to rest.”
From Gibbs’ Moral Development and Reality:
“Haidt’s new synthesis leads to recognition of at least three serious limitations: descriptive inadequacy or negative skew; unwarranted exclusion or studied avoidance of prescriptive implications; and moral relativism” (33). He then goes into detail on those inadequacies. From the section on moral relativism:
“Haidt’s (2012) sentiment that liberals and conservatives should share meals and narratives and ‘get along’ is helpful, but missing is any call for rational dialogue or moral progress. Nor did Haidt appeal to ‘the right’ (consistency, reversibility, etc.), objective accuracy, or cognitive development. […] As noted, Haidt even likened moral judgments to diversely shaped babblings or tastes. […] Yet if ethical judgments ‘are nothing but the outflow’ of subjective affects, of esthetic feelings or sensory tastes, then ‘it would be as inappropriate to criticize ethical judgment as it would be to criticize gastronomic preferences.’ Given such analogies, what happens to moral objectivity? […]
“In the twenty-first century, the relativist tide has returned; we must swim against it as did Kohlberg and Piaget in their eras. Now, as then, we cannot afford the moral paralysis of a moral psychology that reduces development to enculturation or socialization. Fundamentally, we cannot afford a relativistic moral psychology whose functionalist evolutionary perspective encompasses pragmatic success, advantage, or utility, but not progress, consistency, or truth” (37).
Excellent article by David Lane. Therein he goes into Edelman’s primary and higher-order consciousness. While acknowledging that natural selection has no purpose it is indeed ironic that we humans, with our self-aware higher consciousness that creates purpose, ended up at the top of the selection process. The downside of the latter is that it is a double-edged sword; it can make up stories that serve the purpose of giving us comfort but not be true. However it also has the capacity via the scientific method to correct those stories with new insights and stories from empirical experiment, hence our superior ability to flourish. Nevertheless, the new stories are still based in natural selection versus supernatural causes. They are better, more accurate stories open to revision pending further evidence. And they are indeed the result of our higher-order consciousness.