Magical Thinking, Part 1
The following is excerpted and adapted from the introduction to A Darke Phantastique: Encounters with the Uncanny and Other Magical Things, edited by Jason V Brock for Cycatrix Press. Jason’s full introduction is titled “An Abiding Darkness, A Phantastique Light.” The book also features a foreword by Ray Bradbury in the form of a previously unpublished 1951 essay titled “The Beginnings of Imagination.”
Why do we, as a species, create things? What is it to “create”? What is the purpose of such activity?
These are fascinating questions, and likely no one has a complete answer to them. However, from my vantage point, in its most essential form, creativity is making the divine out of the mundane. It is taking the fundamental life force of the human spirit and resolving that unfocused energy into something akin to the spiritual. (Sexuality is another example of this process, and is tied to creativity.)
Shamans were often catalysts of this in pre-religious contexts. In more organized societies, religion has attempted to channel energy of this nature with decidedly mixed results, often heaping upon the creative impulse the added burdens of castigation and humiliation, lest the individual attempt to take their (rightful) place amongst the gods. Just as one need not believe in a godhead to live a moral and righteous life, one can be a creative without the insufferable tyranny of an organized gathering of impotents taking umbrage at every word written, every stroke painted, every dish prepared, every frame captured. We are the authors of our lives and the masters of the final outcome, not the politicians or religious leaders of the moment.
Who are these individuals to dictate to us? How are they more able to advise us than any other person in the world, including ourselves? Certainly none of us needs a pope, a president, a lama, or a god to assist us in navigating any moral conviction; it is an innate function of socialization and reasoning. We have imbued such people with this ability; they are not actually illuming our existence. To understand this takes courage, passion, skill, talent, and inspiration. Otherwise we are all doomed, in the words of Thoreau, to lead “lives of quiet desperation.” And then the grave, followed by the unknown. Why not take one’s life and steer it, rather than listen to the protestations of less valiant persons hiding from the possible?
Other questions of interest to humanity — and to creators, especially in our science-driven, technologically dependent age — present themselves upon analysis: What is the fundamental nature of reality? Why are we alive? Are we alone in the universe? When does consciousness become non-artificial? If a humanoid (or non-human animal for that matter) has enough experience and wisdom to have insight, that means the threshold of insight has been crossed, which means the “artificial” aspects of Artificial Intelligence (simply programming data points or relying on input/output mechanisms) will have been breached. It isn’t artificial at that point. It just “is.”
“What is the fundamental nature of reality? Why are we alive? Are we alone in the universe? When does consciousness become non-artificial?”
Using that as an illustration, we realize that we are at an intriguing juncture as a world-changing species. When the first non-living organism begins to manifest actual sentience (as opposed to simple self-awareness), true emotions (not just programmed reactions), and is able, for example, to produce a profound work of art — a masterpiece of literature, painting, music, cinema, or the equivalent — then there will be no fundamental difference between “AI” and just plain garden-variety “I.” Once that happens, we will really have to examine the ethics of how we treat things that are neither born nor cultivated, but built for a purpose — something humanity struggles with now as it is related to non-human creatures and even to other humans based on sexuality, gender, and race, all of which are natural manifestations of DNA expression on Earth.
And indeed, what purpose is there to creating such a being? If we limit their life course to what “we decide” versus their own free will, isn’t that slavery? What if they are psychopathic and intentionally shut off the electrical grid to a hospital, for example, or commit an act of terrorism? Would that be a crime? I think it means we would need to reconsider many aspects of jurisprudence and mental health, for a start. Additionally, it is said that one learns more from failure than success, so does that mean that for higher levels of consciousness to be attained, AI must first have input from extremely negative learning experiences in order to garner enough data for such things as insight or empathy to manifest? Where does that lead? Uploading all the misery of the Holocaust? The horror of a cancer diagnosis? Deprivation due to the inability to see, hear, or speak, like Helen Keller?
And who are we to decide that these beings are mortals? (They could, technically, be immortals with the current technologies.) Are these prerequisites for such phenomena as the creation of emotionally moving artworks or philosophy, including knowledge of one’s own eventual death? Is immortality a good thing for humanity, either organic or manufactured?
I will address these concerns in Part 2, to be published soon.