{"id":39223,"date":"2019-10-31T22:28:32","date_gmt":"2019-10-31T19:28:32","guid":{"rendered":"https:\/\/prohoster.info\/blog\/filosofiya-evolyutsii-i-evolyutsiya-interneta\/"},"modified":"2019-10-31T22:28:32","modified_gmt":"2019-10-31T19:28:32","slug":"filosofiya-evolyutsii-i-evolyutsiya-interneta","status":"publish","type":"post","link":"https:\/\/prohoster.info\/en\/blog\/news\/filosofiya-evolyutsii-i-evolyutsiya-interneta","title":{"rendered":"The Philosophy of Evolution and the Evolution of the Internet","gt_translate_keys":[{"key":"rendered","format":"text"}]},"content":{"rendered":"

St. Petersburg, 2012
\nThe text is not about the philosophy of the internet or the philosophy of the internet itself; instead, it distinctly separates philosophy and the internet: the first part of the text is dedicated to philosophy, while the second part focuses on the internet. The concept of 'evolution' serves as a connecting axis between the two parts: the discussion will revolve around the philosophy of evolution<\/em> and the evolution of the internet<\/em>. It will first demonstrate how philosophy \u2013 the philosophy of global evolutionism, armed with the concept of 'singularity' \u2013 inevitably leads us to the conclusion that it is indeed the internet that represents the model of the future post-societal evolutionary system; and then the internet itself, or rather the logic of its development, will confirm the right of philosophy to engage in discussions on what seem to be purely technological topics.
\n<\/a><\/noindex><\/p>\n

Technological Singularity<\/h2>\n

\nThe term 'singularity' with the epithet 'technological' to denote a specific point on the timeline of civilization's development was introduced by mathematician and author Vernor Vinge. By extrapolating the well-known Moore's Law, which states that the number of elements in computer processors doubles every 18 months, he hypothesized that around the year 2025 (give or take 10 years), computer chips should have computational power equivalent to that of the human brain (of course, purely formally \u2013 based on the expected number of operations). Vinge noted that beyond this threshold, something inhuman awaits us (humanity): an artificial superintelligence, and we should seriously consider whether we can (and whether we should) prevent this calamity.<\/p>\n

Evolutionary Planetary Singularity<\/h2>\n

\nThe second wave of interest in the singularity problem arose after several researchers (Panov, Kurzweil, Snooks) conducted a numerical analysis of the phenomenon of accelerating evolution, specifically the shortening of periods between evolutionary crises, or, one might say, \"revolutions\" in Earth's history. Such revolutions include the oxygen catastrophe and the associated emergence of nuclear cells (eukaryotes); the Cambrian explosion \u2013 a rapid, almost instantaneous formation of various multicellular species, including vertebrates, on a paleontological timescale; moments of the appearance and extinction of dinosaurs; the emergence of hominids; the Neolithic and urban revolutions; the beginning of the Middle Ages; the industrial and informational revolutions; the collapse of the bipolar imperialist system (the dissolution of the USSR). It has been shown that these listed and many other revolutionary moments in our planet's history fit into a certain regularity-formula, which has a singular solution around the year 2027. In this case, unlike the speculative assumption of Vinge, we are dealing with \"singularity\" in the traditional mathematical sense \u2013 the number of crises at this point, according to the empirically derived formula, becomes infinite, and the intervals between them approach zero, meaning that the solution to the equation becomes indeterminate.<\/p>\n

It is clear that pointing to the point of evolutionary singularity hints at something more significant than merely the banal increase in computer performance \u2013 we understand that we are on the verge of a substantial event in the planet's history.<\/p>\n

Political, cultural, economic singularities as factors of absolute crisis of civilization<\/h2>\n

\nThe specifics of the upcoming historical period (the next 10-20 years) is also indicated by the analysis of economic, political, cultural, and scientific spheres of society (conducted by me in my work 'The end of the story. The political-cultural-economic singularity as an absolute crisis of civilization \u2013 an optimistic view of the future.<\/a><\/noindex>'): the prolongation of existing developmental trends in the conditions of scientific and technological progress inevitably leads to 'singular' situations.<\/p>\n

The modern financial and economic system is essentially a tool for reconciling the temporally and spatially dispersed production and consumption of goods. Analyzing the trends in the development of network communication means and production automation, one can conclude that over time, each act of consumption will be closely aligned in time with the act of production, which will eliminate the very necessity for the existing financial and economic system. In other words, modern information technologies are already approaching a level of development where the production of a specific unit product will be determined not by the statistical market demand but by the order of a specific consumer. This will become feasible as the inevitable reduction in labor time for the production of a unit product ultimately leads to a situation where the effort required for this production will be minimal, boiling down to the act of ordering. Moreover, due to technological progress, the main commodity is becoming not the technical device itself, but its functionality\u2014a program. Consequently, the development of information technologies points to both the inevitability of an absolute crisis in the modern economic system in the future and the possibility of unambiguous technological provision for a new form of reconciling production and consumption. This transitional moment in societal history can reasonably be termed economic singularity.<\/p>\n

Insights into the approaching political singularity can be drawn from analyzing the relationship between two distant managerial acts in time: the adoption of a socially significant decision and the evaluation of its outcome \u2013 these tend to converge. This is primarily because, on one hand, due to purely production and technological reasons, the time span between making socially significant decisions and achieving results is steadily decreasing: from centuries or decades in the past to years, months, and days in the modern world. On the other hand, with the development of network information technologies, the main problem of management will not be the appointment of a decision-maker, but rather the assessment of the effectiveness of the outcome. Therefore, we inevitably arrive at a situation where the opportunity to make decisions is granted to anyone willing, and the evaluation of the decision's result does not require any special political mechanisms (such as voting) and is carried out automatically.<\/p>\n

Alongside technological, economic, and political singularities, we can also distinctly talk about a cultural singularity: the transition from the total priority of successively changing artistic styles (with decreasing periods of their flourishing) to the parallel, simultaneous existence of all possible varieties of cultural forms, fostering freedom of individual creativity and individual consumption of the products of that creativity.<\/p>\n

In science and philosophy, there is a noticeable shift in the meaning and purpose of knowledge from creating formal logical systems (theories) to the growth of integral individual understanding, leading to the formulation of what is known as post-scientific common sense, or a post-singularity worldview.<\/p>\n

Singularity as the culmination of an evolutionary period<\/h2>\n

\nTraditionally, discussions about singularity \u2013 both technological singularity, connected to fears of humanity being enslaved by artificial intelligence, and planetary singularity, derived from the analysis of ecological and civilizational crises \u2013 are framed in terms of catastrophe. However, from a social-evolutionary standpoint, it is important not to present the upcoming singularity as the end of the world. It is more logical to suggest that we are dealing with an important, interesting, but not unique event in the history of the planet \u2013 a transition to a new evolutionary level. This means that a series of singular decisions, arising from extrapolating trends in the development of the planet, society, and digital technology, indicates the completion of another (societal) evolutionary phase in the global history of the planet and the beginning of a new post-societal one. In other words, we are facing a historical event comparable in significance to the transitions from proto-biological evolution to biological (around 4 billion years ago) and from biological evolution to societal (around 2.5 million years ago).<\/p>\n

The mentioned transitional periods also saw singular solutions. Thus, during the transition from the protobiological stage of evolution to the biological stage, the sequence of random syntheses of new organic polymers was replaced by a continuous, systematic process of their reproduction, which can be referred to as the 'singularity of synthesis'. The transition to the societal stage was accompanied by the 'singularity of adaptations': a series of biological adaptations evolved into a continuous process of producing and using adaptive products, that is, items that allow for almost instant adjustment to any environmental changes (it got cold \u2013 put on a fur coat, it started to rain \u2013 opened an umbrella). Singular trends indicate the completion of of the societal<\/em> The stage of evolution can be interpreted as the \u201csingularity of intellectual innovations.\u201d In fact, in recent decades, we have observed this singularity as the transformation of a chain of individual discoveries and inventions, previously separated by significant time gaps, into a continuous flow of scientific and technological innovations. This means that the transition to the post-societal stage will manifest as a change from the sequential appearance of creative innovations (discoveries, inventions) to their continuous generation.<\/p>\n

In this sense, one could argue to some extent about the formation (specifically formation, not creation) of artificial intelligence. Just as societal production and use of adaptive devices can be termed 'artificial life', the very life in terms of the continuous reproduction of organic synthesis can be called 'artificial synthesis'. Indeed, each evolutionary transition is linked to the provision of functioning of the fundamental processes of the preceding evolutionary level through new, non-specific methods. Life is a non-chemical means of reproducing chemical synthesis, and the mind is a non-biological means of sustaining life. Continuing this logic, one could say that the post-societal system will be an 'unreasonable' way of facilitating human intellectual activity. Not in the sense of 'stupid', but simply in form not related to human rational activity.<\/p>\n

Based on the proposed evolutionary-hierarchical logic, one can speculate about the post-societal future of humans (elements of the socio-system). Just as bioprocesses did not replace chemical reactions, but rather represented a complex sequence of them, and the functioning of society did not exclude the biological (living) essence of humanity\u2014so too will the post-societal system not only fail to replace human intelligence but will also not surpass it. The post-societal system will function ON the basis of human intelligence and FOR the purpose of supporting its activity.<\/p>\n

By using global forecasting methods to analyze patterns of transition to new evolutionary systems (biological, societal), certain principles can be outlined for the upcoming transition to post-societal evolution. (1) The preservation and stability of the preceding system during the formation of a new one \u2013 humanity will retain the core principles of its social organization after transitioning to the next stage of evolution. (2) The non-catastrophic nature of the transition to a post-societal system \u2013 the transition will not manifest as the destruction of the existing evolutionary system's structures but will be associated with the formation of a new level. (3) The absolute inclusion of elements from the previous evolutionary system in the functioning of the subsequent one \u2013 individuals will ensure a continuous process of creation in the post-societal system while maintaining their social structure. (4) The impossibility of formulating the principles of a new evolutionary system in terms of the previous one \u2013 we do not possess and will not possess the language or concepts to describe the post-societal system.<\/p>\n

Post-Societal System and Information Network<\/h2>\n

\nAll described variations of singularity, indicating an impending evolutionary transition, are in one way or another associated with scientific and technological progress, specifically with the development of information networks. The technological singularity posited by Vinge directly hints at the creation of artificial intelligence, a super-intelligence capable of encompassing all areas of human activity. The graph that describes the acceleration of planetary evolution reaches a singular point when the frequency of revolutionary changes, the frequency of innovations appears to become infinite, which logically correlates with some breakthrough in network technologies. Economic and political singularities \u2013 the merging of acts of production and consumption, the convergence of decision-making and evaluating its results \u2013 are also direct consequences of the development of the information industry.<\/p>\n

The analysis of previous evolutionary transitions suggests that a post-societal system should be based on the fundamental elements of society \u2013 individual minds, unified not by societal (non-productive) relationships. In other words, just as life is something that requires the provision of chemical synthesis through non-chemical means (via reproduction), and the mind is something that requires the reproduction of life through non-biological means (in production), so too should the post-societal system be envisioned as something that ensures rational production through non-societal methods. A prototype of such a system in the modern world is undoubtedly the global information network. However, as a prototype \u2013 to break beyond the point of singularity, it must undergo several crises to transform into something self-sufficient, which is sometimes referred to as the semantic web.<\/p>\n

Many-Worlds Theory of Truth<\/h2>\n

\nTo discuss possible principles for organizing a post-societal system and transforming modern information networks, in addition to evolutionary considerations, it is necessary to establish some philosophical and logical foundations, particularly concerning the relationship between ontology and logical truth.<\/p>\n

In contemporary philosophy, there are several competing theories of truth: correspondent, authoritarian, pragmatic, conventional, coherent, and some others, including deflationary, which denies the very necessity of the concept of 'truth'. This situation is difficult to envision as resolvable, potentially culminating in the victory of one theory. Rather, we should arrive at an understanding of the principle of the relativity of truth, which can be formulated as follows: the truth of a proposition can only be asserted within one of many more or less closed systems<\/em>, which in the article \"Many-Worlds Theory of Truth<\/a><\/noindex>\" I proposed to call logical worlds<\/em>It is evident to each of us that to affirm the truth of a statement we make, which declares a certain state of affairs within our personal reality, in our own ontology, it is unnecessary to refer to any theory of truth: a statement is true simply by virtue of its incorporation into our ontology, into our logical world. It is clear that there are also trans-individual logical worlds, generalized ontologies of individuals united by various activities \u2013 scientific, religious, artistic, etc. And it is obvious that in each of these logical worlds, the truth of statements is ascertained in a specific manner \u2013 based on how they are integrated into particular activities. The specificity of activities within a certain ontology determines the set of methods for fixing and generating true statements: in some worlds, the authoritarian method prevails (in religion), in others, the coherent method (in science), and in others, the conventional method (in ethics, politics).<\/p>\n

Thus, if we do not want to limit the semantic network to the description of just one domain (say, physical reality), we must start from the premise that there cannot be a single logic or a single principle of truth within it \u2013 the network should be built on the principle of equality among intersecting but fundamentally non-reducible logical worlds, reflecting the multitude of all conceivable activities.<\/p>\n

Ontologies of activity<\/h2>\n

\nAnd here we transition from the philosophy of evolution to the evolution of the internet, from hypothetical singularities to practical problems of the semantic web.<\/p>\n

The main problems of constructing a semantic network are largely associated with the cultivation by its designers of a naturalistic, scientistic philosophy, that is, the attempts to create a singularly correct ontology that reflects the so-called objective reality. It is clear that the truth of statements in this ontology must be determined according to uniform rules, according to a universal theory of truth (which is most often understood as the correspondence theory, since it concerns the correspondence of statements to some 'objective reality').<\/p>\n

Here, we should ask the question: what should ontology describe, what is the 'objective reality' that it must correspond to? An indeterminate multitude of objects called the world, or a specific activity within a finite set of objects? What interests us: reality in general or the fixed relationships of events and objects in a sequence of actions aimed at achieving specific results? In answering these questions, we must conclude that ontology only makes sense as a finite and exclusively as an ontology of activity (actions). Therefore, it is meaningless to speak of a single ontology: as many activities as there are, so many ontologies exist. Ontology should not be invented \u2013 it must be revealed through the formalization of activity itself.<\/p>\n

Of course, it is clear that when it comes to the ontology of geographical objects and navigation, there will be one for all activities that are not focused on landscape changes. However, when we turn to areas where objects do not have a fixed reference to spatio-temporal coordinates and are not related to physical reality, ontologies multiply without any constraints: we can prepare a dish, build a house, create a training methodology, write a political party program, connect words into a poem in countless ways, and each way is a separate ontology. With this understanding of ontologies (as means of fixing specific activities), they can and should only be created within these very activities, provided that we are talking about activities directly performed on or recorded by a computer. Other types will soon cease to exist; those that are not<\/p>\n

Ontology as the primary outcome of activity<\/h2>\n

\ndigitized should not particularly concern us. Any activity consists of distinct operations that establish relationships between objects in a fixed subject area. The actor (hereafter traditionally referred to as the user) repeatedly\u2014whether he is writing a scientific article, filling a table with data, or creating a work schedule\u2014performs a quite standard set of operations that ultimately lead to achieving a fixed result. In this result, he sees the meaning of his activity. However, if we look from a not locally utilitarian but rather systematically global perspective, the primary value of any professional's work lies not in the article itself but in the method of its writing, in the ontology of the activity. In other words, the second fundamental principle of the semantic network (after the conclusion that \"there should be an unlimited number of ontologies; as many activities, as many ontologies\") should be the thesis: the meaning of any activity lies not in the final product but in the ontology established during its execution<\/em>.<\/p>\n

Of course, the product itself, let's say an article, contains an ontology \u2013 it is, in essence, the ontology embodied in text, but in such a static form, the product is very difficult to subject to ontological analysis. It is precisely on this stone \u2013 the fixed end product of activity \u2013 that the semantic approach often struggles. However, it should be clear that to identify the semantics (ontology) of a text, one must already possess the ontology of that specific text. Understanding a text with a slightly different ontology (with changed terminology and conceptual framework) is challenging even for a person, let alone for a program. However, as is clear from the proposed approach, there is no need to analyze the semantics of the text: if our goal is to reveal some ontology, there is no need to analyze the fixed product, one must directly refer to the very activity that spawned it.<\/p>\n

Ontological parser<\/h2>\n

\nEssentially, this means that it is necessary to create a software environment that simultaneously serves as a working tool for the professional user and an ontological parser recording all their actions. The user is not required to do anything more than simply work: draft the text plan, edit it, search through sources, highlight quotes, place them in corresponding sections, make footnotes and comments, organize the index and thesaurus, and so on. The maximum additional actions required would be to mark new terms and contextually link them to the ontology through a context menu. Although any professional would be glad to take on this additional \"burden.\" In other words, the task is quite specific: a tool must be created for professionals in any field that they cannot refuse.<\/em>, a tool that not only allows all standard operations related to handling various information (collection, processing, configuration) but also automatically formalizes activities, constructs the ontology of that activity, and, as experience accumulates, corrects it.<\/p>\n

The universe of objects and cluster ontologies.<\/h2>\n

\n It is clear that the described approach to building a semantic network will only be truly effective if the third principle is applied: the software compatibility of all created ontologies, ensuring their systemic interconnection. Undoubtedly, each user, each professional creates their own ontology and works within that environment, but the compatibility of individual ontologies in terms of data and organizational ideology will enable the creation of a unified universe of objects<\/em> (data).<\/p>\n

Automatic comparison of individual ontologies will allow for the identification of their intersections, thus creating thematic cluster ontologies<\/em> \u2013 hierarchically organized non-individual structures of objects. The interaction of individual ontology with cluster ontology will significantly simplify the user's activity, guiding and correcting it.<\/p>\n

The uniqueness of objects.<\/h2>\n

\nA fundamental requirement of the semantic web must be to ensure the uniqueness of objects, without which it is impossible to implement the connectivity of individual ontologies. For example, any text must exist in the system as a single instance \u2013 then each reference to it, each citation will be tracked: users can trace the involvement of the text and its fragments in certain clusters or personal ontologies. It is clear that by \u201csingle instance\u201d we mean not storage on one server but assigning a unique identifier to the object that does not depend on its location. In other words, the principle of finite volume of unique objects must be realized amidst their multiplicity and infiniteness in organization within an ontology.<\/p>\n

User-Centricity<\/h2>\n

\nA crucial consequence of organizing the semantic web according to the proposed scheme will be the abandonment of site-centricity \u2013 the site-oriented structure of the internet. The emergence and presence of a certain object in the web means only the assignment of a unique identifier and its inclusion in at least one ontology (for instance, the individual ontology of the user who placed the object). An object, for example, text, should not have any address in the Web \u2013 it is not tied to any site or page. The only way to access the text is through its rendering in the user's browser after being found in some ontology (either as an independent object or via a link or citation). The web becomes exclusively user-centric: before and outside user connection, we only have a universe of objects and a multitude of cluster ontologies built upon this universe, and only after connecting does the configuration of the universe concerning the user's ontology structure occur \u2013 of course, with the ability to freely switch \u201cperspectives,\u201d transitioning to the positions of other, neighboring, or distant ontologies. The primary function of the browser becomes not displaying content but connecting to ontologies (clusters) and navigating within them.<\/p>\n

Services and products in such a network will appear as separate entities, initially integrated into the ontologies of their owners. If a user's activities show a need for a particular entity, it will be automatically suggested if it exists in the system. (In essence, this is how contextual advertising currently operates \u2014 if you've searched for something, you won't go without suggestions.) On the other hand, the need for any new entity (service, product) may be identified through the analysis of cluster ontologies.<\/p>\n

Naturally, in a user-centric network, the proposed object will be presented in the user's browser as an embedded widget. However, to view all offerings (all products from the manufacturer or all texts from the author), the user must switch to the supplier's ontology, where all objects available to external users are systematically displayed. It is also clear that the network immediately provides the opportunity to explore the ontologies of the manufacturers in the cluster, as well as, what is most interesting and important, information about the behavior of other users in this cluster.<\/p>\n

Conclusion<\/h2>\n

\nThus, the information network of the future is envisioned as a universe of unique entities with individual ontologies built upon them, combined into cluster ontologies. An entity is defined and available in the network for the user only as one integrated into one or multiple ontologies. Ontologies are primarily formed automatically through parsing the user's activities. Access to the network is organized as the existence\/activity of the user within their own ontology, with the possibility of expansion and transition to other ontologies. It is likely that the system described can no longer be called a network \u2014 we are dealing with a kind of virtual world, with a universe only partially represented to users in the form of their individual ontology \u2014 a private virtual reality.<\/p>\n

*
\nIn conclusion, I would like to emphasize that neither the philosophical nor the technical aspect of the upcoming singularity pertains to the issue of so-called artificial intelligence. Solving specific applied problems will never lead to the creation of what could fully be called intelligence. And the new essence that will constitute the functioning of the next evolutionary level will no longer be intelligence \u2014 neither artificial nor natural. Rather, it would be more accurate to say that it will be intelligence to the extent that we can comprehend it with our human intelligence.<\/p>\n

When creating local information systems, they should only be regarded as technical devices, without contemplating philosophical, psychological, and especially ethical-aesthetic and globally catastrophic issues. Although undoubtedly both humanists and technicians will do so, their reflections will neither accelerate nor decelerate the inevitable course of solving purely technical problems. Philosophical understanding of both the entire evolutionary movement of the World and the content of the upcoming hierarchical transition will arrive with the transition itself.<\/p>\n

The transition itself will be technological. However, it will not occur as a result of a singular brilliant solution, but rather from a combination of solutions, surpassing a critical mass. Intelligence will manifest itself in 'hardware'. But not singular intelligence, nor in a specific device. And it will no longer be intelligence.<\/p>\n

P.S. Attempt to implement the project noospherenetwork.com<\/a><\/noindex> (variant after initial testing).<\/p>\n

Literature<\/p>\n

1. Vernor Vinge. The Technological Singularity, www.computerra.ru\/think\/35636<\/a><\/noindex>
\n2. A. D. Panov. Completion of the Planetary Cycle of Evolution? Philosophical Sciences, No. 3-4: 42-49; 31-50, 2005.
\n3. Boldachev A.V. Finita la storia. Political-Cultural-Economic Singularity as an Absolute Crisis of Civilization. An Optimistic Look into the Future<\/a><\/noindex>. St. Petersburg, 2008.
\n4. Boldachev A.V. Structure of Global Evolutionary Levels<\/a><\/noindex>. St. Petersburg, 2008.
\n5. Boldachev A.V. Innovations. Judgments in the Context of the Evolutionary Paradigm<\/a><\/noindex>, St. Petersburg: Publishing House of St. Petersburg University, 2007. \u2014 256 pp.
\n
Source: habr.com<\/a><\/p>","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"excerpt":{"rendered":"

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