Ray Kurzweil and the Appearance of Consciousness (I)

Futurist and artificial intelligence advocate Ray Kurzweil has been predicting for some time that artificial intelligence (AI) will in the near future become greater than human  intelligence in a moment he calls the singularity, after which point artificial intelligence will take on a life of its own, taking over many things humans now do.   As AI assumes greater control of the world wide web, it will even further accelerate the speed at which AI takes control of all manner of things in the world.  Kurzweil also foresees in this time a merging of AI with human intelligence in a fusion which will change the world as we know it forever as human intelligence will become more merged with computers and less dependent on limited and mortal human bodies.  AI will become more “human” and humans will be able in a gnostic apocalypse to shed their bodies to soar through  the universe  in a flow of electrons – or flow to wherever wireless connections allow us to go.  (see also my blog The Singularity is Near Gnosticism).  From what I’ve read of him, it is not so clear to me why the super-intelligent AI won’t eliminate all individualism and become Star Trek’s “Borg.”

Underlying Kurzweil’s thinking is his apparent belief that the human brain is nothing more than a bionic computer which calculates and crunches data – which is why it will so readily and easily merge with the AI of computers, since they all do the same function (at least as he views the world).  Human thought and the human mind, in a very gnostic vision of things, do not need the brain or the body and thus are just waiting to merge with the electronic universe.  The biological dimensions of being human are ignored, and seemingly of no value to Kurzweil, for whom the mind is eternal and the body that which prevents the mind from attaining its destiny in cyber space.

In the science magazine, Discover  November 2012, Kurzweil writes (How Infinite in Faculty ):

“My own view is that consciousness is an emergent property of a complex physical system. … By this reckoning, a sufficiently complex machine can also be conscious.  … My objective prediction is that machines in the not-so-distant future will appear to be conscious. … My subjective leap of faith is this: Once machines succeed in being convincing when they speak of their conscious experience, they will indeed be conscious persons.”

He somewhat hedges his prediction in saying that machines will soon “appear to be conscious.”  Of course appearances can be deceiving.  But Kurzweil says they will be conscious, and which then raises the moral dilemma of whether turning computers off or unplugging them might be  “murder”?  In Kurzweil’s world it would appear to be since he imagines humans will have attained immortality by being merged with AI in cyber space – of course only if no one turns the computers off or they are knocked out by a Hurricane like the recent Sandy.

Kurzweil pushes the ethical envelope:

“The idea of consciousness underlies our moral system, and our legal system in turn is built on those moral beliefs.  If a person extinguishes someone’s  consciousness, as in the act of murder, we consider that to be immoral and, with some exceptions, a high crime.  Those exceptions are also relevant to consciousness.”

So perhaps Kurzweil’s predictions of human immortality through the merging of human minds with AI can only be attained if computers cannot be turned off.  If we can switch off AI, that might terminate his supposed merger of mind and AI, which he says would then morally be murder.  So maybe, before his singularity happens, we want to think about whether creating AI that we morally cannot terminate is such a good idea.  It is the stuff of great science fiction.

“I agree that contemporary examples of technology such as your smartphone and notebook computer are not yet worthy of our respect as conscious beings.”

What a relief!   For now, if you turn off your smartphone or notebook you are not terminating a conscious entity.  Imagine forgetting to charge your phone: you’d be committing homicide. But maybe in the future the phone’s will be so smart they will practice self-defense and force you to charge them to keep them alive.

Next:  Ray Kurzweil and the Appearance of Consciousness (II)

Combat by Humble Love

“At some thoughts one stands perplexed, above all at the sight of human sin, and wonders whether to combat it by force or by humble love. Always decide ‘I will combat it by humble love.’  If you resolve on that once and for all, you can conquer the whole world. Loving humility is a terrible force: it is the strongest of all things, and there is nothing else like it.”

(Fyodor Dostoevsky, The Brothers Karamazov, “Conversations And Exhortations of Father Zosima”)

Dead Sea Scrolls Alive to Us

On this past Monday (Novemnber 26) His Grace, Alexander, Bishop of Toledo and the Bulgarian Diocese (OCA) gave a very interesting lecture at St. Paul Orthodox Church, Dayton, OH  entitled:

Are the Dead Sea Scrolls Dead to Us?  An Orthodox Christian Perspective into Ancient Jewish Mysticism”.

Below are my notes of the things I was pondering as I listened to Bishop Alexander’s talk.  These are not notes recording what he said, but some of what he said viewed through the lens of what I was thinking about as I listened to his talk.

His talk centered on and wove together three main points:

The Divine Glory in the Temple

Syncretistic Earthly and Heavenly Liturgy

Notion of Becoming Angels

 The Lord said to Moses: “And let them make me a sanctuary, that I may dwell in their midst.  According to all that I show you concerning the pattern (or design; Greek: paradigm) of the tabernacle, and of all its furniture, so you shall make it.”  (Exodus 25:8-9)

God shows Moses the original, the real, the heavenly tabernacle, and commands Moses to build a copy of this tabernacle on earth.

Many commentators both ancient and modern marveled over what they saw in the Scriptures as God’s own effort to make the earth his temple/tabernacle.  Certainly some feel the story of Genesis 1 is God framing the earth or paradise in a temple.  The Creator intended His creation all to be the temple in which He dwelt with humans.  So now after the Fall and the Flood, God commands Moses to build the tabernacle based on Moses having been shown the original prototype.   (In Hebrews 8-10, we have in the New Testament a description of Christ entering not a human temple, a replica,  but the real prototype.  See 9:24).

In the Divine Liturgy we sing the Cherubic Hymn: “let us who mystical represent the Cherubim.”   Bishop Alexander noted that the Greek for “represent” says “ikonizo”:  we are to be icons of the cherubim.  Just as in the sanctuary Moses was commanded to build, there was to be the “mercy seat” over the Ark of the Covenant” which consisted of two graven cherubs upon which the glory of God was to rest.  We assembled in the Liturgy by the grace of God become the place where God now rests – we are the ikons of the cherubim and so mystically become that place where God rests.

In the Old Testament it becomes clear that God’s glory is the model for humans.  We are made not “in the image” but “according to the image and likeness” of God.   There are three distinct but related ideas:

God – God’s image – humans.

In Colossians 1:15, St. Paul says Christ is the image of God.  There is a three-fold pattern as above:

God – Christ – humans.

In Philippians 2:5  Christ is in the image of God who empties himself to become incarnate.

Similar to the sense that God was creating for Himself a temple when He created the heavens and the earth, so too each human is a temple of God.  Both the earth as temple and the human as temple are lost in the Fall.  But the human as temple  is fulfilled in Christ.

The connection to and importance of the Qumran Jewish community and the Dead Sea Scrolls?

Qumran believed that the Jerusalem temple had also succumbed to the Fall and was defiled.   But they believed that they were the place of the Divine glory.  God rested in them.  They believed they had become the holy place which God needed as His place to rest on earth.   They believed they could participate in the divine glory.

There is no indication or reason to believe that the Qumran community knew of Jesus or of Christianity.  But they hold to an idea that was obviously possible for Jewish groups to believe.  Beliefs about God’s resting place and who and what they were as community.

God rests in the holy place = God rests in the Temple

God rests in the Christ,

God rests in the Church,

God rests in the people of God,

God rests in the Christian.

The Church, the people of God, is to be the place where we meet God and where earth and heaven come together.  The church  – the liturgical assembly – is the place which unites heaven and earth.

We, members of the Church, are and are to become the place where God rests – God rests in His saints.

We each personally are called to be the place where God’s splendor rests.  We each are a temple to the Lord.  The Liturgy reveals this “heaven to us” – reveals that we each personally but also collectively are the temple in which God’s glory dwells.

Humans are to be the temple of God.  The icon reveals the human as this temple, the very place where God’s glory dwells.

The original creation was meant to be a temple for God to dwell with us.  Each of us were made according to God’s image and meant to be that temple in which God rests.  Christ is the human who fulfills this human destiny.  Mary, His mother, in containing in her womb the incarnate God, also becomes that temple which creation itself was meant to be.  The power of God overshadowed her (Luke 1:35), as God did the apostles at the Transfiguration (Luke 9:34, Mark 9:7, Matthew 17:5), and as God had filled the Temple when it was consecrated by Solomon (2 Chronicles 7:1).

The Divine glory is in Creation and in Humans at the beginning.

The Divine glory is in the temple when it is consecrated.

The divine glory is in the Theotokos.

The divine glory is in the Christ.

The divine glory is in the Church and the Christian.

Heaven and earth were united at the beginning in creation.

Heaven and earth were united in the temple which bore God’s glory.

Heaven and earth are united in the Theotokos.

Heaven and earth are united in Christ.

Heaven and earth are united in the Church and in the Liturgy.

The Poor are Our Brothers and Sisters

Every single human is made in the image of God, even the poor, the despised, our enemies.

Gregory of Nazianzus (d. 391AD) especially emphasizes this image at the end of his sermon. To see the poor ‘as Christ’ may, to the modern consciousness, seem to make them into a passive image, a symbol that erases individuality and looks past the needy to the ‘more worthy’ Christ for whom they are signifiers. The Cappadocians, however, do no constrain their image to this passive model. Nazianzen emphasizes the poor person’s active participation in the divine and liturgical image.   He describes them as: our brothers in God…born with the same nature…compounded of nerves and bones as we are; more than this, they also have received the same divine image as we have, and  have perhaps guarded it better…They have put on the same Christ..[and] have been made sharers with us of the same…doctrine, the same Testaments, the same Assemblies, the same mysteries, the same hope, Christ.”

(Susan R. Holman, The Hungry are Dying: Beggars and Bishops in Roman Cappadocia, pg. 150)

The Unity of All Local Churches

“All the multitude of local churches forms one union founded on concord and love. Every local church must be in concord with all the other churches, because within the Church of God, ever one and only one, there can be no discord. This means, empirically speaking, that every local church accepts and makes its own anything that happens in the other churches, and that all the churches accept everything that happens in each fellow-church.” (Nicolas Afanasiev in Living Icons by Michael Plekon, pg. 161)

Dead Sea Scrolls Lecture

Tonight (Monday, Novemnber 26) at 7pm, His Grace, Alexander, Bishop of Toledo and the Bulgarian Diocese (OCA) will give a lecture at St. Paul Orthodox Church, 4451 Wagner Road, Dayton, OH  45440 entitled:

“Are the Dead Sea Scrolls Dead to Us?  

An Orthodox Christian Perspective into Ancient Jewish Mysticism”

The lecture is free and open to the public.

Call the church at 937-320-9977 for further information.

Daniel 3:73-89 Pictured

This is the third and final blog in this series considering the song of the Three Holy Youths in the Furnace.   The first blog in the series is The Hymn of the Three Youths Pictured, and the previous blog is Daniel 3:57 -72 Pictured.

Bless the Lord, you lightning and clouds, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Let the earth bless the Lord, And let it sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you mountains and hills, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, all you things growing on the earth, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you springs, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you seas and rivers, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you sea-monsters and everything that moves in the waters, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, all you birds of heaven, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

81 Bless the Lord, all you wild animals and cattle, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

82 Bless the Lord, O children of men, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, O Israel, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

84 Bless the Lord, O priests of the Lord, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, O servants of the Lord, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, O spirits and souls of the righteous, And sing a hymn to Him, And exalt Him beyond measure unto the ages.  Bless the Lord, O holy ones and humble in heart, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, O Hananiah, Azariah, and Mishael, And sing a hymn to Him, And exalt Him beyond measure unto the ages; For He delivered us from Hades And saved us from the hand of death. He rescued us from the midst of the burning fiery furnace And saved us from the midst of the fire.

Give thanks to the Lord, for He is good, Because His mercy endures forever.  Bless the Lord, the God of gods, All you who worship Him, And sing a hymn and give thanks to Him; For His mercy endures forever.

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The Beginning and the End of History

“Because Jews have always understood their God to be a God who acts, their beliefs about him were expressed in the form of narratives. The story of Israel came to be seen as part of an even bigger story, which began at the beginning of time, when YHWH created the world, and everything he made had been good.   […]  The end of this story still lies in the future, but it will arrive only when God once again established his rule on earth. When rebellion is finally crushed, and all creation is obedient to God, then Paradise will be restored. The change envisaged by the biblical writers was so dramatic that it could be described as the creation of a new heaven and a new earth.” (Morna D. Hooker, Paul: Beginners Guide, pgs. 36-37)

Mercy for All

There is always a challenge to following Christ and living according to His teachings.  We are to be holy as God is holy, and yet we are taught to practice hospitality, forgiveness, patience  and mercy with the sinner.

St. John Cassian (d. 435AD) writes:

“A very clear proof of the fact that a soul has not yet cut loose from the corruption of sin is when it feels no sympathizing pity for the wrongdoing of others but holds instead to the strict censoriousness of a judge. For how can someone attain perfection of heart if he does not possess what the apostle described as the Law’s consummation when he said, ‘Carry one another’s burdens and in this way you will fulfill the law of Christ’ (Gal. 6:2)? How can he do so if he does not possess that virtue of charity ‘which is not annoyed, is not boastful, which does not think evil, which endures everything and is a support for everything’ (1 Cor. 13:4-7). For ‘the just man has compassion for the live of his beasts, but there is not pity in the hearts of the unjust’ (Prv. 12:19). And therefore it is most certain that he yields to the very sins which he condemns in someone else with unmerciful and inhuman severity. ‘The stern king will tumble into evil’ (Prv. 13:17). ‘He who shuts his ears to the cry of the poor will himself call out, and there will be none to listen to him’ (Prv. 21:13).” (Conferences, pg. 149)

Daniel 3:57-72 Pictured

This is the 2nd blog in this series, the first blog is The Hymn of the Three Youths Pictured.

Bless the Lord, all you works of the Lord, And sing a hymn to the Lord, And exalt Him beyond measure unto the ages.

Bless the Lord, you angels of the Lord, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you heavens, And sing a hymn to Him, And exalt Him beyond measure unto the ages.  Bless the Lord, all you waters above heaven, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, all you powers of the Lord, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you sun and moon, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you stars of heaven, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Hubble space image

Bless the Lord, every shower and dew, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, all you winds, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord,you fire and heat, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you winter cold and summer heat, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you dews and snows, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you frost and cold, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you hoarfrosts and snows, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you night and day, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Bless the Lord, you light and darkness, And sing a hymn to Him, And exalt Him beyond measure unto the ages.

Next:  Daniel 3:73-87 Pictured

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