One would be hard-pressed to find two thinkers as distinct as Jane Jacobs and Jaron Lanier. Jacobs, who passed away in 2006, was a thinker concerned with the concrete reality of real-world communities, and most especially, how to preserve them. Lanier is a pioneer in the field of virtual reality, having coined the phrase, with deep ties to the culture of Silicon Valley. This is why I found it so surprising upon reading relatively recent books from both of these authors that they provided an almost synergistic perspective in which each author appeared to inform the work of the other resulting in a more comprehensive whole.
I’ll start with Jane Jacob’s. The purpose of her last and by far most pessimistic book Dark Age Ahead, published in 2004, was to identify what she saw as some major dystopian trends in the West that if not checked might result in the appearance of a new dark age. Jacob’s gives what is perhaps one of the best descriptions of what a dark age is that I have ever seen; A state of “mass amnesia” in which not only have certain aspects of a culture been lost, but the fact that these aspects have been lost is forgotten as well.
In Dark Age Ahead, Jacobs identifies five dystopian trends which she thinks are leading us down the path of a new dark age: the decline of communities and the family, the decline of higher education, the decline of science, the failure of government, and the decay of culture. One of the things that make Jacobs so interesting is that she defies ideological stereotypes. Looking at the world from a perspective of the community allows her to cast her net much wider in the search for explanations than what emerges from “think tanks” of both the right and the left. Want a reason for the decline of the family? How about consumerism, the need for two incomes, and the automobile, rather than the right’s claim of declining moral standards. Want a reason for the failure of government?
What about the loss of taxing authority by local governments to the national government, and the innate inability of national bureaucracies to craft effective policies based on local conditions, rather than, as some on the left would have it, the need for a more expansive federal government.
Jacob’s unique perspective gained her prescience. Over three years before the housing bubble burst and felled the US economy she was able to see the train wreck coming. (DA P.32). This perspective grows out of her disdain for ideology, which is one of her main targets in Dark Age Ahead. Something like ideology can be seen in what Jacobs understands to be the decline of science. Openness to feedback from the real- world is the cornerstone of true science, but, in what Jacob’s sees as a far too often occurrence scientists, especially social scientists, ignore such feedback because it fails to conform to the reigning paradigm. Another danger is when fields of knowledge without an empirical base at all successfully pass themselves off as “science”.
But where the negative effect of ideology is most apparent is at the level of national government where the “prefabricated answers” ideology provides become one-size-fits-all “solutions” that are likely to fail, firstly, because profound local differences are ignored, and secondly, because national imperatives and policies emerge from bureaucratic or corporate interests that promote or mandate solutions to broad problems that end up embedding their own ideology and agenda, rather than actually addressing the problem at hand.
Sometimes we are not even aware that policies from distant interests are being thrusts upon us. Often what are in fact politically crafted policies reflecting some interest have the appearance of having arisen organically as the product of consumer choice. Jacobs illustrates this by showing how the automobile centric culture of the US was largely the creation of the automobile industry, which pushed for the deconstruction of much of the public transportation system American cities. Of course, the federal government played a huge role in the expansion of the automobile as well, but it did not do so in order to address the question of what would be the best transportation system to adopt, but as a means of fostering national security, and less well known, to promote the end of national full-employment, largely blind to whatever negative consequences might emerge from such a policy.
Jacobs ideas regarding feedback- whether as the basis of real science, or as the foundation of effective government policies- have some echoes, I think, of the conservative economist Friedrich Hayek. Both Hayek and Jacobs favored feedback systems such as the market, in Hayek’s case, or, for Jacobs the community (which includes the economy but is also broader) over the theories of and policies crafted by and imposed by distant experts.
A major distinction, I think, is that whereas Jacob looked to provide boundaries to effective systems of feedback- her home city of Toronto was one such feedback system rather than the economy of all of Canada, North America, or the world- Hayek, emerging from the philosophy of classical liberalism focused his attention sharply on economics, rather than broadening his view to include things such as the education system, institutions of culture and the arts, or local customs. Jacob saw many markets limited in geographic scope, Hayek saw the MARKET a system potentially global in scale, that is given the adoption of free- trade, would constitute a real, as opposed to a politically distorted, feedback system which could cover the whole earth. Jacobs is also much more attuned to areas that appear on the surface to be driven by market mechanisms- such the idea that consumer choice led to the widespread adoption of the automobile in the US- that on closer inspection are shown to be driven by influence upon or decisions taken by national economic and political elites.
Anyone deeply familiar with either Hayek or Jacobs who could help me clarify my thoughts here would be greatly appreciated, but now back to Lanier.
Just as Jacobs sees a naturally emergent complexity to human environments such as cities, a complexity that makes any de-contextualized form of social engineering likely to end in failure, Lanier, in his 2009 manifesto, You Are Not A Gadget, applies an almost identical idea to the human person, and challenges the idea that any kind of engineered “human-like” artificial intelligence will manage to make machines like people. Instead, Lanier claims, by trying to make machines like people we will make people more like machines.
Lanier is not claiming that there is a sort of “ghost in the machine” that makes human beings distinct. His argument is instead evolutionary:
I believe humans are the result of billions of years of implicit, evolutionary study in the school of hard knocks. The cybernetic structure of a person has been refined by a very large, very long, and very deep encounter with physical reality.( 157)
Both human communities and individuals, these authors seem to be suggesting, are the products of a deep and largely non-replicable processes. Imagine what it would truly mean to replicate, as software, the city of Rome. It is easy enough to imagine that we could reproduce within amazing levels of detail the architecture and landscape of the city, but how on earth would we replicate the all the genealogical legacies that go into a city: its history, culture, language- not to mention the individuals who are the carriers of such legacies?The layers that have gone into making Rome what it is stretch deep back into human, biological, and physical time: beginning with the Big Bang, the formation of the Milky Way, our sun, the earth, life on earth from the eons up until human history, prehistoric settlements, the story of the Roman Republic and Empire, the Catholic Church, Renaissance city states, national unification, Mussolini’s fascist dictatorship down to our own day. Or, to quote Lanier: ”What makes something fully real is that it is impossible to represent it to completion”. (134)
Lanier thinks the fact that everything is represented in bits has lead to the confusion that everything is bits. The result of this type of idolatry is for representation and reality to begin to part company a delusion which he thinks explains the onset of the economic crisis in 2008.( It’s easy to see why he might think this when the crisis was engendered by financial frankensteins such as Credit Default Swaps which displaced traditional mortgages where the borrowers credit was a reality lenders were forced to confront when granting a loan.)
Lanier also thinks it is far beyond our current capacity to replicate human intelligence in the form of software, and when it appears we have actually done so, what we have in fact achieved is a massive reduction in complexity which has likely stripped away the most human aspects of whatever quality or activity we are trying to replicate in machines. Take the case of chess where the psychological aspects of the game are stripped away to create chess playing machines and the game is reduced to the movement of pieces around a board. Of course, even in this case, it really isn’t the chess playing machine that has won but the human engineers and programmers behind it who have figured out how to make and program such a machine. Lanier doesn’t even think it is necessary to locate a human activity on a machine for that activity to be stripped of its human elements. He again uses the case of chess only this time chess played against a grandmaster not by a machine but by a crowd wherein individual choices are averaged out to choose the move of the crowd “player”. He wants us to ask whether the human layer of chess, the history of the players their psychological understanding of their opponent is still in evidence in the game-play of this “hive- mind”. He thinks not.
Like Jacobs and her example of the origins of the US transportation system in the machinations of the automotive industry and the influence of the American government to promote an economy built around the automobile for reasons that had nothing to do with transportation as such- namely national security and the desire for full-employment, Lanier sees the current state of computer technology and software as not a determined outcome, but as a conscious choice that has been imposed upon the broader society by technologist. What he sees as dangerous here is that any software architecture is built upon a certain number of assumptions that amount to a philosophy, something he calls “digital-lock-in”.That philosophy then becomes the technological world in which we live without ever having had any broader discussion in society around the question of if this is truly what we want.
Examples of such assumptions are the non-value of privacy, and the idea that everything is a vehicle for advertising. Lanier thinks the current treatment of content producers as providers of a shell for advertisement are driving artists to the wall. Fact is, we all eventually become stuck with these models once they become universal. We all end up using FaceBook and Google because we have to if we want to participate in the online world. But we should realize that the assumptions of these architectures was a choice, and did not have to be this way.
It is my hope that, in terms of the Internet, the market and innovation will likely provide solutions to these problems even the problem of how artist and writers are to find a viable means of living in conditions of ubiquitous copyable content. But the market is far from perfect, and as Jacob’s example of the development of the US transportation system shows, are far too often distorted by political manipulation.
A great example of this is both the monopolization of the world’s agriculture by a handful of mammoth agribusinesses, a phenomenon detailed by Giulio Caperchi, of the blog The Geneaology of Consent. In his post , Food Sovereignty, Caperchi details how both the world food system is dominated by a small number of global firms and international organizations. He also introduces the novel concept of epistemological sovereignty “the right to define what systems of knowledge are best suited for particular contexts”. These are ideas that are desperately needed, for if Lanier is right, we are about to embark on an even more dangerous experiment by applying the assumptions of computer science to the natural world, and he cites an article by one of the patriarchs of 20th century physics- Freeman Dyson- to show us that this is so.
There must be something with me and Freeman Dyson, for this is the second time in a short period that I have run into the musings of the man, first in doing research for a post I wrote on the science-fiction novel Accelerando, and now here. In Our Biotech Future Dyson lays out what he thinks will be the future of not just the biotech industry and biological sciences but the future of life itself.
Citing an article by Carl Woese on “the golden age” of life before species had evolved and gene transfer between organisms was essentially unbounded and occurred rapidly. Dyson writes:
But then, one evil day, a cell resembling a primitive bacterium happened to find itself one jump ahead of its neighbors in efficiency. That cell, anticipating Bill Gates by three billion years, separated itself from the community and refused to share. Its offspring became the first species of bacteria and the first species of any kind reserving their intellectual property for their own private use.
And now, as Homo sapiens domesticates the new biotechnology, we are reviving the ancient pre-Darwinian practice of horizontal gene transfer, moving genes easily from microbes to plants and animals, blurring the boundaries between species. We are moving rapidly into the post-Darwinian era, when species other than our own will no longer exist, and the rules of Open Source sharing will be extended from the exchange of software to the exchange of genes. Then the evolution of life will once again be communal, as it was in the good old days before separate species and intellectual property were invented.
Dyson looks forward to an age when:
Domesticated biotechnology, once it gets into the hands of housewives and children, will give us an explosion of diversity of new living creatures, rather than the monoculture crops that the big corporations prefer. New lineages will proliferate to replace those that monoculture farming and deforestation have destroyed. Designing genomes will be a personal thing, a new art form as creative as painting or sculpture.
Dyson, like Lanier and Jacobs praises complexity: he thinks swapping genes is akin to cultural evolution which is more complex than biological evolution ,and that the new biological science, unlike much of the physical sciences, will need to reflect this complexity. What he misses, what both Jacobs and Lanier understand ,is that the complexity of life does not emerge just from combination, but from memory, which acts as a constraint and limits choices. Rome is Rome, a person is a person, a species is a species because choices were made which have closed off alternatives.
Dyson is also looking at life through the eyes of the same reductionist science he thinks has reached its limits. I want to make a kitten that glows in the dark, so I insert a firefly gene etc. In doing this he is almost oblivious to the fact that in complex systems the consequences are often difficult to predict beforehand, and some could be incredibly dangerous both for natural animals and plants and the ecosystems they live in and for us human beings as well. Some of this danger will come from bio-terrorism- persons deliberately creating organisms to harm other people- and this would include any reinvigorated effort to develop such weapons on behalf of states as it would the evil intentions of any nihilistic group or individual. Still, a good deal of the danger from such a flippant attitude towards the re-engineering of life could arise more often from unintended consequences of our actions. One might counter that we have been doing this re-engineering at least since we domesticated plants and animals, and we have, though not on anything like the scale Dyson is proposing. It is also to forget that one of the unintended consequences of agriculture was to produce diseases that leap from domesticated animals to humans and resulted in the premature deaths of millions.
Applying the ideas of computer science to biology creates the assumption that life is software. This is an idea that is no doubt pregnant with discoveries that could improve the human condition, but in the end it is only an assumption- the map not the territory. Holding to it too closely results in us treating all of life as if it was our plaything, and aggressively rather than cautiously applying the paradigm until, like Jacob’s decaying cities or Lanier’s straight-jacket computer technologies, or Caperchi’s industrialized farming it becomes the reality we have trapped ourselves in without having ever had a conversation about whether we wanted to live there.