Monday, November 30, 2015

EC 492   

Upon Whom the Ends
of the Ages Have Come…
a fantasy for an apocalypse
1 Daisy—Over Who Hal Goes Crazy

It was toward the end of the 20th century when human ingenuity not only created a complex computing machine, but a machine that humans believed would someday act with human intelligence. This was during the heydays of Artificial Intelligence when many a simpleton won a Nobel Prize.

In effect, the media (if not humankind) believed that scientists depressed by melancholy that  their 'enlightened' Artificial Intelligence (it had replaced moral intelligence) could not create a living being out of a mechanical thing.

The trouble was that for all the hype Artificial Intelligence (claimed to be heir to Enlightenment) had not managed a body for itself other than a box. Still, the media was spreading the butter of melancholy thick and claiming that geniuses were at work solving the problem. The public became convinced this was true when rubberized female forms appeared for sale in sex shops and were photographed for magazine articles.

To give edge to the belief that someday computing and human thought would be one and the same, the forehead of ‘human ingenuity’ extruded a script writer and movie director, who wrote and filmed a movie and a scene in which a computernamed Hal 9000 falls in love with an as yet fictitious young woman called “Daisy”.

Because this was happening at an early stage in the development of Artificial Intelligence, Hal 9000 sang a love song not to Daisy (who was yet to be discovered), but to the engineer whose duty it was to visit Hal every few hours and press a button that set his computer chips whirring and made him sing a song as squishy as anything jolly Englishmen have ever sung:

“Daisy, Daisy give me your answer do.
I'm half crazy all for the love of you….”

Needless to say, the computer engineer, actually a heterosexual astronaut, is embarrassed when the scene is shown in movie theatres. You see, the computer sings with a male voice and apparently not to Daisy, but to the astronaut.

The engineer realizes of course that Hal is not gay (no more than he or any astronaut is a homosexual when he-she masturbate in their space capsule), but a ‘gay’ box of a computer on its way to becoming a heterosexual admirer and lover of a young woman named Daisy.

Daisy. as explained above, is not—except for those sitting in think tanks as engineering students or their like—yet real.

The government bureaucracy tasked with the responsibility of finding in the ant hill of human intelligence a young woman who was compatible with Hal was concerned that its matchmaking—though not necessarily leading to a stylish marriage—should not fail. Everyone’s promotions and bonuses depended on a successful match.

To help make it a success, the National Xecurity Agency (NXA), , together with the Central Xtelligence Agency (CXA), decided not to seek the bride among British, Canadian, Australian, or American subject, but—obsessed with globalization—decided to search for her in every corner of the globe.

As luck (or misfortune) would have it, the arch enemy of exceptionalist America, the Soviet Union, collapsed in 1989, and the agency in charge of such things understood that a suitably confused and ‘shocked’ former Soviet female might be more than happy to consume Hal by mating with him.

At that time the Central Xntelligence Agency (CXA) had thoroughly infiltrated the anti-Soviet organizations of mindless Latvians living in America. It turned to them to recruit a suitable agent, who could be trusted not to ask too many questions, yet would be diligent in seeking for Hal a bed mate.

The CXA let it be known that it had no objections if the agent exercised ‘finder’s’ rights and ‘field tested’ the suitability of the female candidate ‘in the hay’. I hastily applied for the job. As luck would have it, I suited the job.

A strange synchronicity of events then happened. Just before the grand Soviet experiment at human engineering had utterly failed, a local kolkhoz in the precinct of Singularity in Latvia initiated a five year plan. According to the plan, the God-deprived workers of Singularity should raise on a pair of alcoholic parents a girl child. The child’s name was to be Daina, which is as common a name in Latvija as Daisy is common among English speaking people. For practical reasons, I will stick with the name of Daisy.

What made Daisy even more attractive was that at three years of age, she still lived in a world of continuous being and expected to receive from her mother unconditional love. Being completely unaware of world events, Daisy was unaware that she has been visited by a family catastrophe and that Harvard University School of Economics in the U.S. was preparing for her country an operating room resuscitation procedure known as “economic shock” treatment, which her parents, unable to go off alcohol ‘cold turkey’, were sure to fall for. The resulting ‘hazy mind’ was the perfect state by way of which to persuade a young woman to desire a box for a husband.

Moreover, because the Soviet regime had, for nearly half a century, exercised on the Latvijans a procedure known as ‘reeducation’, Daisy’s real ability to reason was at near Zero. Also, Daisy was of a family of UXraininan , which nationality Soviet sociologists, wishing to destroy communities with an identity without arousing animosity against the Russian majority, encouraged to migrate to Latvija. While the UXrainians were, so to speak, almost Russians, Latvijans did not think of them as Russians, because western UXraine had once been under Polish and Lithuanian rule. As we shall read a little later on, the Poles, UXrainians, and Lithuanians may all have in antiquity originated from one and the same group of ‘ancient’ Balts.

Latvija is in northeastern Europe, and is known to geographers as a Baltic country. Though the country is small and its history is belittled by its own and Western historians, it arose from a people, who like the people of southeastern Europe, known as the Balkan peninsula, are among an ancient group of people who were balkanized by the Vikings, the forerunners of the exceptionalist and militarist oriented nations of the West.

We shall see a rather different outline of the history of the West in the ensuing chapters. We will discover the likelihood that the Balts and Slavs are indeed the hosts of the seeds whence Western cultures.

If before WW1 the Balts had retained an element of homogeneity within the borders of their respective countries, after the 1905 Revolution, when Latvijans (hypnotized by the forerunner ideology of ‘individual rights’—then known as national rights) began to burn down their own house (strangely enough preserved  by German-Baltic barons), the occupation of Latvija by the Soviet Union (1940) denied the Latvijan Commons any singularity whatsoever. This was the time when the Balts, guided by the Central Committee of the Supreme Soviets, let themselves became cross breeds of Soviet bureaucracy and second rate Western socialist ideology. It was the  beginning of the times when Latvijans were wont to no longer be a people unto themselves.

While calling itself ‘renewed’, the post-Soviet ‘democratic’ Latvijan governments willingly bought any western fairy tale its small print unexamined—especially if the story was told by ‘intellectual’ shock troops from Harvard University.

As late as 2015, a ‘cultural worker’ in Livonia’s once legendary precinct/novads known as Letterniki (Burtnieki) insisted that the region’s economic growth was in step with international and domestic tourism as envisioned by the exceptionalist United States fifty years earlier, i.e. in 1960. Similarly, my own precinct of Aeolius, even as I write, is developing a floating island on a local lake, while a small and unique stone bridge, built of hand hewn field stones and a few centuries old crumbles, as overweight trucks filled with lumber and nitrate fertilizer rumble across it.

Latvija’s youths are still finding more jobs abroad than in Singularity, and Latvijan rural townships are rebuilding themselves in the saccharine image of post WW2 German villages in the Alps.

Just as Americans had balkanized (scattered) the Nine Nations known as the Iroquois, who were dispersed (which is a synonym for separated) to many ‘reservations’ all over North America, military leaders of Vikings drove the Baltic people, who—according to a Lithuanian anthropologist*—had lived in peace along banks of the River Dnieper, up its smaller tributaries and deep into then still great woods and swamps of Europe.

*Marija Gimbutas.

By 1986, the Baltic Balkans consisted of six ‘nations’: Belarus, Latvija, Lithuania, long Germanized Prussia, the German state of Slezwig-Holstein, the Russian enclave of Kaliningrad, Poland, and much of the land we know as UXraine (at least to the western bank of the River Dnieper).

The balkanization of the Balts is an event that happened before the balkanization of so-called Balkan people (Albanians, Bulgarians, Bosniaks, Croats, Gorani, Greeks, Macedonians, Montenegrins, Serbs, Slovenes, Turks, etc.) in the southwest of Europe.

The balcanization project of Latvijans came to completion after the post-Soviet Latvijans (aided by the Germans, and Russians, its own nascent academics, and the bureaucracy, and the globalization oriented Catholic and Lutheran churches) shredded their remaining  self-consciousness. Self-destruction—suicide—was significantly aided by the tractor (originally a tank). The mechanical monster  buried the Latvijan farmers in a ‘mass grave’. After the collapse of the Soviet Union, the ground over the grave was smoothed by exceptionalist America, with the help of George Soros’s sponsored Non-government Organizations (NGOs), staffed by gullible careerists and post-Soviet bureaucrats. It replaced native individualism with corporate sponsored creativism, whence the smoothed grave.

To further the efforts that would make Artificial Intelligence blend with flesh, the bolts and nuts that held Hal 9000 together, exceptionalist America reached into the mound of raw human intelligence and with long pincers pulled out of the pile a spidery creature, a thing with no other name to it than “I”. It was to be the responsibility of “I” (Ishmael?) to discover for Hal a compatible heterosexual lover.

Wednesday, November 25, 2015

EC 491

Upon Whom the Ends
of the Ages Have Come…
a fantasy for an apocalypse

A Borrowed Theological Umbrella

In his book “Theory of Religion” (Zone Books, PB, 1992), Georges Bataille likens thought to a “free” brick that does not show “the price this semblance of freedom cost[s]….”

My book differs in that some of the price of the brick shows in the story told.

The basic premise of Upon Whom the Ends of the Ages Have Come, follows the premise of Bataille’s book, that the modern and post-modern individual has been turned into “a thing”, which results in “a negation of intimacy”. Which—to put it another way—means that one may have one’s genitals fondled, but this is done without affection, because 'reality' has been turned into 'virtuality' and consciousness has turned into Artificial Intelligence.

The question of whether “a thing” is a thing from the outset or whether it gets turned into a thing by consciousness caught up in a learning experience is a question not easily resolved, but aligns with Bataille’s description of the problem as “powerlessness” (of animal life imbedded as an immanent and “continuous being” within an “undifferentiated continuity”).

Daisy, the heroine of this story, is introduced to ‘thingification’ at an early age through an act of rape by her virtual father. This is not to say that she perceives herself as thingified—other than superficially. When I try to explain to her how thingification may come about, the results are, to say the least, exasperating and even incomprehensible. Though I try to maintain an attitude of unconditional love (conceivably the state of ‘continuous being’), there are times when it becomes self-contradictory.

It remains up to the reader to decide whether this story is real or a set up. I favor the latter explanation, because else the ‘law’ of ‘human rights’ negates the story by turning it into ‘a thing’ (as laws inevitably do with the one they punish), which then finds me hung from a lamppost by human rights advocates, who have come to replace theologians.