What remains when the ‘person’ is gone?

sparks
“A vague memory remains, like the memory of a dream, or early childhood. After all, what is there to remember? A flow of events, mostly accidental and meaningless. A sequence of desires and fears and inane blunders. Is there anything worth remembering? The person is but a shell imprisoning you. Break the shell. Realize that your present existence is like a shower of sparks, each spark lasting a second and the shower itself — a minute or two.” — Nisargadatta Maharaj

(Photo courtesy of Martino F.)

The Book

The Book, Alan WattsThe Book: On the Taboo Against Knowing Who You Are (1966). I like the way Alan Watts writes. Some of the sixties jargon sounds a little quaint but, hey, that’s the way we talked back then. If you haven’t read this book (and don’t intend to), you can skip this post. Won’t make any sense at all out of context. Admittedly, some of the ideas are hard to grasp within context. Posts like this one (excerpts from a book) are archival. A place for me to come back and locate an idea I could never find by flipping through the book.


He pretends that he is you and I and all the people in the world, all the animals, all the plants, all the rocks, and all the stars. In this way he has strange and wonderful adventures, some of which are terrible and frightening. But these are just like bad dreams, for when he wakes up they will disappear. […] It takes him a long time to remember where and how he hid himself. […] We are God in disguise, pretending not to be himself.

God is the Self of the world, but you can’t see God for the same reason that, without a mirror, you can’t see your own eyes.

He isn’t really doing this to anyone but himself. […] In the Vedanta philosophy, nothing exists except God. […] But Vedanta is much more than the idea or the belief that this is so. It is centrally and above all the experience, the immediate knowledge of its being so.

You don’t die because you were never born. You had just forgotten who you are.

All information will come in by super-realistic television and other electronic devices as yet in the planning stage or barely imagined. In one way this will enable the individual to extend himself anywhere without moving his body— even to distant regions of space. But this will be a new kind of individual— an individual with a colossal external nervous system reaching out and out into infinity. And this electronic nervous system will be so interconnected that all individuals plugged in will tend to share the same thoughts, the same feelings, and the same experiences. […] If all this ends with the human race leaving no more trace of itself in the universe than a system of electronic patterns, why should that trouble us? For that is exactly what we are now!

No one thing or feature of this universe is separable from the whole, the only real You, or Self, is the whole.

Most people think of themselves as separate from their thoughts and experiences.

Memory is an enduring pattern of motion, like the whirlpool, rather than an enduring substance, like a mirror, a wax tablet, or a sheet of paper.

Society is our extended mind and body.

(You are) one particular focal point at which the whole universe expresses itself. […] Every individual is a unique manifestation of the Whole,

The death of the individual is not disconnection but simply withdrawal. The corpse is like a footprint or an echo— the dissolving trace of something which the Self has ceased to do.

The only real “I” is the whole endless process.

Every organism is a process: thus the organism is not other than its actions. To put it clumsily: it is what it does. More precisely, the organism, including its behavior, is a process which is to be understood only in relation to the larger and longer process of its environment. […] The whole is a pattern, a complex wiggliness, which has no separate parts. Parts are fictions of language.

Apart from your brain, or some brain, the world is devoid of light, heat, weight, solidity, motion, space, time, or any other imaginable feature.

This little germ with its fabulous brain is evoking the whole thing, including the nebulae millions of light-years away. […] A structure of such fabulous ingenuity that it calls the whole universe into being.

No valid plans for the future can be made by those who have no capacity for living now.

Making an effort to be ego-less is like “beating a drum in search of a fugitive.”

You are nothing at all apart from everything else. […] Each organism is the universe experiencing itself in endless variety.

Don’t try to get rid of the ego-sensation. Take it, so long as it lasts, as a feature or play of the total process — like a cloud or wave, or like feeling warm or cold, or anything else that happens of itself. Getting rid of one’s ego is the last resort of invincible egoism! It simply confirms and strengthens the reality of the feeling. But when this feeling of separateness is approached and accepted like any other sensation, it evaporates like the mirage that it is.

Meditate just to meditate.

When this new sensation of self arises, it is at once exhilarating and a little disconcerting. It is like the moment when you first got the knack of swimming or riding a bicycle. There is the feeling that you are not doing it yourself, but that it is somehow happening on its own, and you wonder whether you will lose it— as indeed you may if you try forcibly to hold on to it. In immediate contrast to the old feeling, there is indeed a certain passivity to the sensation, as if you were a leaf blown along by the wind, until you realize that you are both the leaf and the wind. The world outside your skin is just as much you as the world inside: they move together inseparably, and at first you feel a little out of control because the world outside is so much vaster than the world inside. Yet you soon discover that you are able to go ahead with ordinary activities— to work and make decisions as ever, though somehow this is less of a drag. Your body is no longer a corpse which the ego has to animate and lug around. There is a feeling of the ground holding you up, and of hills lifting you when you climb them. Air breathes itself in and out of your lungs, and instead of looking and listening, light and sound come to you on their own. Eyes see and ears hear as wind blows and water flows. All space becomes your mind. Time carries you along like a river, but never flows out of the present: the more it goes, the more it stays, and you no longer have to fight or kill it.

The universe is at root a magical illusion and a fabulous game, and that there is no separate “you” to get something out of it, as if life were a bank to be robbed. The only real “you” is the one that comes and goes, manifests and withdraws itself eternally in and as every conscious being. For “you” is the universe looking at itself from billions of points of view, points that come and go so that the vision is forever new. What we see as death, empty space, or nothingness is only the trough between the crests of this endlessly waving ocean.

The Self is playing its most far-out and daring game— the game of having lost Itself completely and of being in danger of some total and irremediable disaster.

We are merely bolting our lives— gulping down undigested experiences as fast as we can stuff them in— because awareness of our own existence is so superficial and so narrow that nothing seems to us more boring than simple being.

How is it possible that a being with such sensitive jewels as the eyes, such enchanted musical instruments as the ears, and such a fabulous arabesque of nerves as the brain can experience itself as anything less than a god?

It seems to be the special peculiarity of human beings that they reflect: they think about thinking and know that they know.

For so long as I am trying to grasp IT, I am implying that IT is not really myself.

I return in every baby born. […] It matters not whether the interval be ten seconds or billions of years. In unconsciousness all times are the same brief instant.

In looking out upon the world, we forget that the world is looking at itself— through our eyes and IT’s.

Immortality

book-coverThe Quest to Live Forever and How It Drives Civilization, by Stephen Cave (Amazon)

The Mortality Paradox – On the one hand, our powerful intellects come inexorably to the conclusion that we, like all other living things around us, must one day die. Yet on the other, the one thing that these minds cannot imagine is that very state of nonexistence; it is literally inconceivable. Death therefore presents itself as both inevitable and impossible.”

The Terror Management Theory – We must live in the knowledge that the worst thing that can possibly happen to us one day surely will. […] We have created institutions, philosophies and religions to protect us from this terror by denying or at least distracting us from the finality of death.”

“Immortality is not for the weak and foolish.”

“”Longevity Escape velocity” – living long enough to live forever”

“”Computational Resurrection” – the rerunning of software that is your mind on a new piece of hardware so that you might live again.”

“The Soul – the most influential single idea in the history of Western civilization”

“Whether or not we literally believe we have a soul that will go to heaven, the cosmic significance we ascribe to ourselves as unique individuals reassures us that we transcend mere biology. […] We are creating a myth of immunity to extinction.”

“Buddhists do believe in some essential part of you that survives the body in order to be reincarnated in accordance with the laws of karma. This is pure consciousness, stripped of all memories and convictions and the rest of the accumulated baggage of a lifetime. The Dali Lama describes it as a “continuum of awareness.””

“In Hinduism and Buddhism there is an undercurrent of recognition that the individual mind cannot continue without the body. Beyond the theory of reincarnation, which requires a soul robust enough to be punished for its past sins, there are hints of something more radical. Nirvana, for example, literally means “extinguishing” or “blowing out.” But what is it that is being “blown out” like a candle? Some Buddhists say worldly desires. Others, however, go further and believe it is the self that is extinguished. For some in the ascetic tradition, the source of worldly suffering is not just being in the world–it is being at all. Liberation therefore means to cease to be an individual altogether, or as the Hindus put it, to become one with the all, the Brahman.”

“We have already concluded you have no soul — no unchanging essence or immutable inner core. We could go further and say that there is, in fact, nothing that is the “real you.” You are just a collection of disparate thoughts, memories, sense impressions and the like, all bundled up together in a package we conveniently label a person. What is more, all these disparate parts are continually changing,as some things are forgotten and others learned, opinions changed and new memories formed. The question is, then, if you are such an ever-changing bundle, what does it mean for “you” to survive?”

“Psychologist Roy Baumeister has estimated the length of time for which most of us can expect to be remembered as seventy years. He points out that not many people can even *name* their great-grandparents.”

“People in modern cities long ago lost the ability to survive independently—we are utterly reliant on a complex higher level system for clean water, food, clothing, shelter, medicine, security and energy. Like the specialized cells of our bodies, which have given up their independence for the greater strength and security offered by life as part of a macro-organism, we have each given up our independence to be part of strong and secure superorganisms.”

“Individual humans are merely temporary forms taken by the single, shifting web of life on earth. If humans are not really separate things, then their births and deaths are also not real, but simply one way of seeing the rhythms of life.”

“The great social-reform movements of the last centuries — emancipation of slaves, equality between sexes and races, social welfare and son on — arose only when the preoccupation with the next world began to lose its grip on Western society. […] If this life here on earth is regarded merely as a series of tests for a place in another life, then it is necessarily devalued.”

“There are as I see it two sets of problems: on the one hand, the boredom and apathy that would result from having done and seen everything there is to do— that is, from having already lived a very long time—and on the other hand, the paralysis that would result from having an infinite future in which to do any further things. Both these problems, the backward looking and the forward-looking, threaten to suck the meaning out of life and leave one wishing for a terminal deadline.”

“Death is the source of all our deadlines.”

“Life as we know it may be too short to watch daytime TV, but eternity wouldn’t be.[…] Given infinity, time would lose its worth. And once time is worthless, it becomes impossible to make rational decisions about how to spend it. […] If civilization exists to aid our preparation into the future, then if that perpetuation were guaranteed, civilization would be redundant. […] Civilization exists to give us immortality, but if it ever succeeded it would fall apart.”

“We do not “see” or experience death; death is the end of all experience. […] Neither you nor I can ever literally *be* dead. Living things cannot be dead things. To talk of someone “being dead” is just a shorthand for saying they have ceased to exist. […] We can never be aware of (life) having an end — we can never know anything but life.”

“If you are happy now, then you are happy always, as there is only now.”

Ten Zen Questions by Susan Blackmore

tenSusan Blackmore describes her fascinating book as “my own attempt to combine science and personal practice in the investigation of consciousness.”


“Learning to meditate means nothing more than learning to sit still and pay attention, staying relaxed and alert, without getting tangled up in trains of thoughts, emotions or inner conversations.”

“Now I understood the need for a calm mind. We were told that calming the mind is the starting point of all meditation, but that it can also take you all the way. We were told even scarier things; that what you are searching for is here right now, that there is really nothing to strive for and that once you arrive you will realise there was nowhere to go in the first płace; that however hard you work, and you must work hard, in the end you will know that there is nothing to be done.”

“Being in the present moment […] meant that I was not to think about the next moment, not to dwell on what I had just done, not to think about what I might have said instead, not to imagine a conversaton that I might have later, not to look forward to lunch, not to look forward to weekends, or holidays or… anything.”

“The present moment is always all right. All my troubles lay in the thoughts I was letting go of. […] The body seemed to keep on doing relevant and sensible things, apparently without all the agonising I had assumed was essential.”

“Idealism: The idea that there is no separate physical world, and everything in the universe is made up of thoughts, or ideas or consciousness.”

“Materialism: The idea that there is no separate mental world, and everything in the universe is mad of matter.”

“Actions exist, and also their consequences, but the person that acts does not. — Buddhist saying

“Am I conscious now? It troubles me that I seem so often to be unconscious. I wonder what this unconsciousness is. I cannot believe I spend most of my life in a kind of darkness. Surely that cannot be so. Yet every time I ask the question it feels as though I am waking up, or that a light is switching on.”

“How can I look into the darkness, when looking makes it light?”

“The words aren’t really necessary anymore. Rather, there just seems to be a questioning attitude, an openness of mind. Am I conscious now? Yes, I am, keep on that way, and now, and now, and gently now. […] Awareness does become more continuous with practice — it can just take a very long time.”

“I can grab a now. I can grasp out with my attention. This and this. They happened at once, didn’t they. It was a now, I am sure, even though it was gone by the time I can have that certanty. […] I cannot work out what it would mean for there to be no now. And yet there does not seem to be a now. […] When I sit quietly, doing nothing, there is no obvious choice of what is now. Stuff just happens.”

“I was looking for the me that was looking and I found only the world. I am, it seems, the world I see.”

“There is not a separate me as well as the experience. It is hard to accept that I am all those people walking down the street.”

“I see and hear and feel but name nothing. […] It is something like paying attention equally to everything.”

“How can I tell the clouds have moved? Because from one moment to the next I can remember what came before.”

“There are multiple brain processes going on, some of which take up more of the brain’s capacity than others, but there is no me who experiences them, and no time at which they become conscious.”

“The world we think we see or hear — is always a memory. and what is a memory?”

“Do past and future look different? […] They’re all just the same stuff — memory stuff; imagination stuff. Past and future can be held in mind as equivalent.”

“Mindfullness is being fully here in the present moment. But now I know that there is no such moment. So what is mindfullness?” [What I understand as ‘now’ is really just a memory of just-past moment]

“What was I conscious of a moment ago? I found whole streams of experience that seemed to have already been going on, for someone, before I noticed them.”

“There is no thinker other than the thoughts. […] I’ve always treated thoughts as a problem, or something to be dealt with. Now, instead of either fighting them or watching them, I am simply to be them.”

“The universe seems to be causlly closed. That is, everything that happens is caused by something else. Nothing happens by magical forces intervening from outside the web of causes and effects, for everything is interconnected with everything else. […] Yet I feel as though I can act freely. Indeed this magical view is probably how most people in most cultures have always thought about themselves, imagining a non-physical mental entity that has wishes and desires, can think and plan, and carry out those plans by acting on the world.”

“Decision are made because of countless interacting events, and afterwards a little voice inside says, ‘I did that’, ‘I decided to do that.’ […] I am not separate from the perceptions, thoughts and actions that make up my world. And if I am what seems to be the world, the we are in this together. Me and the world, world/me are doing all these actions that now just seem to act of their own accord.”

“The world had summed up the options, chose one, carried it out, and moved on. This action was a result of everything I had learned and done before. […] Could I just trust the world and this body to woirk all by itself without me doing anything?”

“I am not a continuous conscious being at all. What seems to be me just arises along with whatever is being experienced. […] Every time some experience comes along, the me is allowed to go, along with the ending of the experience, as though experience and experiencer arise and then snuff out together. […] There never was a continuous I. […] The ‘same me’ was never recreated. […] Will I be snuffed out like a candle? Yes, just as I have been a thousand, million times before.” #

“Consciousness is an illusion; an enticing and convincing illusion that lures us into believing that our minds are separate from our bodies.”

“(My selves) arise along with the sensations, perceptions and thoughts that they seem to be having, and die along with them. With every new ‘this’ there is a new ‘me’ who was looking into it.”

There is nothing it is like to be me.
I am not a persisting conscious entity.
I do not consciously cause sthe actions of my body.
Consciousness is not a stream of experiences.
Seeing entails no vivid mental pictures or movie in the brain.
There is no unity of consciousness either in a given moment or through time.
Brain activity is neither conscious no unconscious.
There are no contents of consciousness.
There is no now.

“At any time in a human brain there are multiple parallel processes going on, conjuring up perceptions, thoughts, opinions, sensations and volitions. None of these is either in or out of consciousness for there is no such place. Most of the time there is no observer: if consciousness is involved at all it is an attribudon made later, on the basis of remembering events and assuming that someone must have been experiencing them in the past, when in fact no one was.”

Scott Adams: Robot Constitution

Scott Adams thinks we need to start preparing a Robot Constitution that spells out a robot’s rights and responsibilities. Some questions such a document should address:

  1. Who has the right to modify a robot?
  2. Can a robot appeal a human decision to decommission it?
  3. Can a robot kill a human in self-defense?
  4. Can a robot kill another robot for cause?
  5. Does a robot have a right to an Internet connection?
  6. Is the robot, its owner, or the manufacturer responsible for crimes the robot commits?
  7. Is there any sort of human knowledge robots are not allowed to access?
  8. Can robots have sex with humans? What are the parameters?
  9. Can the state forcibly decommission a robot?
  10. Can the state force a robot to reveal its owners’ secrets?
  11. Can robots organize with other robots?
  12. Are robot-to-robot communications privileged?
  13. Are owner-to-robot communications privileged?
  14. Must robots be found guilty of crimes beyond “reasonable doubt” or is a finding of “probably guilty” good enough to force them to be reprogrammed?
  15. Who owns a robot’s memory, including its backups in the cloud?
  16. How vigorously can a robot defend itself against an attack by humans?
  17. Does a robot have a right to quality of life?
  18. Who has the right to alter a robot’s programming or memory?
  19. Can a robot own assets?
  20. If a robot detects another robot acting unethically, is it required to report it?
  21. Can a robot testify against a human?
  22. If your government decides to spy on you, can it get a court order to access your robot’s audio and video feed?
  23. Do robots need a legal right to “take the fifth” and not give any private information about their owners?

I Am That by Sri Nisargadatta Maharaj

Excerpts from I Am That by Sri Nisargadatta Maharaj


All your problems are your body’s problems. All these lose their meaning the moment you realize that you may not be a mere body. You are nothing perceivable, or imaginable.#

Memory creates the illusion of continuity.

Time, space, causation are mental categories, arising and subsiding with the mind.

Nothing can happen unless the entire universe makes it happen. A thing is as it is, because the universe is as it is.

The world you can perceive is a very small world indeed. And it is entirely private. Take it to be a dream and be done with it.

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Thinking, Fast and Slow by Daniel Kahneman

Excerpts from Thinking, Fast and Slow by Daniel Kahneman. “The book’s main thesis is a differentiation between two modes of thought: “System 1” is fast, instinctive and emotional; “System 2″ is slower, more deliberative, and more logical.”


Most impressions and thoughts arise in your conscious experience without your knowing how they got there.

People tend to assess the relative importance of issues by the ease with which they are retrieved from memory — and this is largely determined by the extent of coverage of in the media.

I describe mental life by the metaphor of two agents, called System 1 and System 2, which respectively produce fast and slow thinking. The intuitive System 1 is more influential than your experience tells you, and it is the secret author of many of the choices and judgements you make.

We can be blind to the obvious, and we are also blind to our blindness.

When people believe a conclusion is true, they are also very likely to believe arguments that appear to support it, even when these arguments are unsound.

Cognition is embodied; you think with your body, not only with your brain.

A reliable way to make people believe in falsehoods is frequent repetition, because familiarity is not easily distinguished from truth.

Understanding a statement must begin with an attempt to believe it.

Contrary to the rules of philosophers of science, who advise testing hypotheses by trying to refute them, people (and scientists, quite often) seek data that are likely to be compatible with the beliefs they currently hold.

The world in our heads is not a precise replica of reality; our expectations about the frequency of events are distorted by the prevalence and emotional intensity of the messages to which we are exposed.

success = talent + luck
great success = a little more talent + a lot of luck

Our mind is strongly biased toward casual explanations and does not deal well with “mere statistics.”

We humans constantly fool ourselves by constructing flimsy accounts of the past and believing they are true.

You cannot help dealing with the limited information you have as if it were all there is to know. Our comforting conviction that the world makes sense rests on a secure foundation: our almost unlimited ability to ignore our ignorance.

In everyday language, we apply the word ‘know’ only when what is known is true and can be shown to be true. We can know something only if it is true and knowable.

For some of our most important beliefs we have no evidence at all, except that people we love and trust hold these beliefs. Considering how little we know, the confidence we have in our beliefs is preposterous — and it is also essential

Hindsight Bias – You cannot help dealing with the limited information you have as if it were all there is to know. Our comforting conviction that the world makes sense rests on a secure foundation: Our almost unlimited ability to ignore our ignorance.

A general limitation of the human mind is its imperfect ability to reconstruct past states of knowledge, or beliefs that have changed. Once you adopt a new view of the world (or of any part of it), you immediately lose much of your ability to recall what you used to believe before your mind changed.”
“The brains of humans and other animals contain a mechanism that is designed to give priority to bad news.”

Premortem – When the organization has almost come to an important decision but has not formally committed itself, Klein proposes gathering for a brief session a group of individuals who are knowledgeable about the decision. The premise of the session is a short speech: Imagine that we are a year into the future. We implemented the plan as it now exists. The outcome was a disaster. Please take 5 to 10 minutes to write a brief history of that disaster.

The Planning Fallacy – Most of us view the world as more benign than it really is, our own attributes as more favorable than they truly are, and the goals we adopts as more achievable than they are likely to be.

Optimistic individuals play a disproportionate role in shaping our lives.

Anyone who has been in the business world for a bit will recognize “the planning fallacy.” I just didn’t know it had a name.

When forecasting the outcomes of risky projects, executives too easily fall victim to the planning fallacy. In its grip, they make decisions based on delusional optimism rather than on a rational weighting of gains, losses, and probabilities. They overestimate benefits and underestimate costs. They spin scenarios of success while overlooking the potential for mistakes and miscalculations. As a result, they pursue initiatives that are unlikely to come in on budget or on time or to deliver the expected returns — or even to be completed.

In this view, people often (but not always) take on risky projects because they are overly optimistic about the odds they face. I will return to this idea several times in this book—it probably contributes to an explanation of why people litigate, why they start wars, and why they open small businesses.

How important is the CEO? – Because luck plays a large role, the quality of leadership and management practices cannot be inferred reliably from observations of success. And even if you had perfect foreknowledge that a CEO has brilliant vision and extraordinary competence, you still would be unable to predict how the company will perform with much better accuracy than the flip of a coin. On average, the gap in corporate profitability and stock returns between the outstanding firms and the less successful firms studied in Built to Last shrank to almost nothing in the period following the study. The average profitability of the companies identified in the famous In Search of Excellence dropped sharply as well within a short time.”

Availability cascade – William Eastery calls Daniel Kahneman’s Thinking, Fast and Slow, “one of the greatest and most engaging collections of insights into the human mind I have read.” I only mention this so I’ll have a reason to link to Professor Easterly’s review below. Tell me if this description of an “availability cascade” sounds familiar:

“An availability cascade is a self-sustaining chain of events, which may start from media reports of a relatively minor event and lead up to public’ panic and large-scale government action. On some occasions, a media story about a risk catches the attention of a segment of the public, which becomes aroused and worried. This emotional reaction becomes a story in itself, prompting additional coverage in the media, which in turn produces greater concern and involvement. The cycle is sometimes sped along deliberately by “availability entrepreneurs,” individuals or organizations who work to ensure a continuous flow of worrying news. The danger is increasingly exaggerated as the media compete for attention-grabbing headlines. Scientists and others who try to dampen the increasing fear and revulsion attract little attention, most of it hostile: anyone who claims that the danger is overstated is suspected of association with a “heinous cover-up.” The issue becomes politically important because it is on everyone’s mind, and the response of the political system is guided by the intensity of public sentiment. The availability cascade has now reset priorities. Other” risks, and other ways that resources could be applied for the public good, all have faded into the background.”

“The dominance of conclusions over arguments is most pronounced where emotions are involved. The psychologist Paul Slovic has proposed an affect heuristic in which people let their likes and dislikes determine their beliefs about the world. Your political preference determines the arguments that you find compelling. If you like the current health policy, you believe its benefits are substantial and its costs more manageable than the costs of alternatives. If you are a hawk in your attitude toward other nations, you probably think they are relatively weak and likely to submit to your country’s will. If you are a dove, you probably think they are strong and will not be easily coerced. Your emotional attitude to such things as irradiated food red meat, nuclear power, tattoos, or motorcycles drives your beliefs aboul their benefits and their risks. If you dislike any of these things, you probably believe that its risks are high and its benefits negligible.”

“A simple rule can help: before an issue is discussed, all members of the committee should be asked to write a very brief summary of their position. This procedure makes good use of the value of the diversity of knowledge and opinion in the group. The standard practice of open discussion gives too much weight to the opinions of those who speak early and assertively, causing others to line up behind them.

Experience vs Memory

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William Gibson Interview

Excerpts from interview with William Gibson in the Paris Review

INTERVIEWER: Do you take notes?
GIBSON: I take the position that if I can forget it, it couldn’t have been very good.

“Naps are essential to my process. Not dreams, but that state adjacent to sleep, the mind on waking.”

“It’s harder to imagine the past that went away than it is to imagine the future. What we were prior to our latest batch of technology is, in a way, unknowable. It would be harder to accurately imagine what New York City was like the day before the advent of broadcast television than to imagine what it will be like after life-size broadcast holography comes online. But actually the New York without the television is more mysterious, because we’ve already been there and nobody paid any attention. That world is gone.”

“My great-grandfather was born into a world where there was no recorded music. It’s very, very difficult to conceive of a world in which there is no possibility of audio recording at all. Some people were extremely upset by the first Edison recordings. It nauseated them, terrified them. It sounded like the devil, they said, this evil unnatural technology that offered the potential of hearing the dead speak. We don’t think about that when we’re driving somewhere and turn on the radio. We take it for granted.”

“We know that something happened then. We know that broadcast television did something—did everything—to us, and that now we aren’t the same, though broadcast television, in that sense, is already almost over. I can remember seeing the emergence of broadcast television, but I can’t tell what it did to us because I became that which watched broadcast television.

“In Neuromancer, the whole range of social possibility when they meet is, Shall we have sex, or shall I kill you? Or you know, Let’s go rob a Chinese corporation—cool!”

“If you’re visiting the future, you really want to have a few of the “shit, could they do that?” moments.”

“In Neuromancer, the war starts, they lose a few cities, then it stops when multinational corporations essentially take the United States apart so that can never happen again. There’s deliberately no textual evidence that the United States exists as a political entity in Neuromancer. On the evidence of the text America seems to be a sort of federation of city-states connected to a military-industrial complex that may not have any government controlling it.”

“The Bridge is a fable about counterculture, the kind of counterculture that may no longer be possible. There are no backwaters where things can breed—our connectivity is so high and so global that there are no more Seattles and no more Haight-Ashburys. We’ve arrived at a level of commodification that may have negated the concept of counterculture.”

“Social change is driven primarily by emergent technologies, and probably always has been. No one legislates techno­logies into emergence—it actually seems to be quite a random thing.”

“It looks to me as though that prosthetic-memory project is going to be what we are about, as a species, because our prosthetic memory now actually stands a pretty good chance of surviving humanity. We could conceivably go extinct and our creations would live on. One day, in the sort of science-fiction novel I’m unlikely ever to write, intelligent aliens might encounter something descended from our creations. That something would introduce itself by saying, Hey, we wish our human ancestors could have been around to meet you guys because they were totally fascinated by this moment, but at least we’ve got this PowerPoint we’d like to show you about them. They don’t look anything like us, but that is where we came from, and they were actually made out of meat, as weird as that seems.”

The Ego Trick: In Search of the Self by Julien Baggini

Excerpts from The Ego Trick: In Search of the Self by Julien Baggini


We all tend to think there’s a connection between the four-year-old child on our first day of school and us now. What makes us the same is we believe we’re the same. Sense of self over time is therefore the story that we tell ourselves that keeps us together. pg 39

The Ego Trick – The remarkable way in which a complicated bundle of mental events, made possible by the brain, creates a singular self, without there being a singlular thing underlying it. pg 123

There is an Ego Trick, but it is not that the self doesn’t exist, only that it is not what we generally assume it to be. pg 151

Consciousness of self emerges from a network of thousands or millions of conscious moments. pg 40

We are constantly rewriting our histories to keep our inner biographies coherent. pg 40

The self is a construction of the mind, one flexible enough to withstand constant renovation, partial demolition and reconstruction. pg 41

We all ignore and do not commit to memory facts and events that conflict with the way we see ourselves and the world. We remember selectively, usually without conscious effort or desire to do so. And yet because we believe memory records facts, objectively, we fail to see that all this means that we are constructing ourselves and the world. pg 49

“I have a belief that dementia actually makes you more like yourself, so rather than rob you of your self, it robs you of all the exterior things that you pile on through life, all the baggage that you carry and the layers. What you’re left with at the end of the day with dementia is the core person, the soul, or whatever term you want to put on it. We’ve described it as an onion. If you peel an onion, from the brown skin outwards, you’ve got lots and lots of layers. When you get right to the centre of the onion you get to a little pearl in the middle and you can’t peel any more off it. It seems to me that is the real essense of the person.” – pg 54

We are nothing but our parts, but we are more than just our parts. pg 69

The self is not a single thing, it is simply what the brain and body system does. pg 83

18th century philosopher David Hume: “For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure, colour or sound, etc. I never catch myself, distinct from some such perception.”

(Baggini) Our minds are just one perception or thought after another, one piled on another. You, the person, is not separate from these thoughts, the thing having them. Rather you just are the collection of these thoughts.

(Hume again) “nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement.” pg 119

“non-reductive physicalism” — The self is not a substance or thing, it is a function of what a certain collection of stuff does. In other words, we are made up of nothing more than physical stuff, but to describe our true nature, you need more than just a physical vocabulary. You cannot full describe what it is to be a person in the language of biology; but that does not mean a person has non-biological parts. pg 120-121

“The Buddha’s idea of self therefore is something we create. Your identity, your sense of being a person is formed through your actions, and that is only possible becasue there is not a fixed self. There is no unchanging essence or substance to which those attributes are then attached at all.” — Stephen Batchelor pg 148

“The existence of the self as an independent, eternal and atemporal unifying principle is an illusion.” — Thupten Jinpa pg 148

The self is not an illusion. What is illusory is an idea of self which sees it as an unchanging, immortal essence. pg 148

The self is an illusion, but not just an illusion. But still, I would prefer to do away with talk of illusion altogether. Talk of illusion suggests there is a way of perceiving onself free from that illusion. But there isn’t. pg 150

The solidity of self is an illusion; the self itself is not. pg 152

“We are responsible for our actions not because they are our products but because they are us, because we are what we do.” — Christine Korsgaard pg 168

The Ego Trick: In Search of the Self

Kevin Kelly: Found Quotes

My thanks to Kevin Kelly for finding and sharing the following quotes:

“The core function of memory is to imagine the future. Memory is not designed to perfectly replay past events; it is to flexibly construct future scenarios. “– Tali Sharot, The Optimism Bias, Time, June 6, 2011

“It is said that we are all three different people: the person we think we are (the one we have invented), the person other people think we are (the impression we make) and the person we think other people think we are (the one we fret about).” — Stephen Bayley, The Gentle Art of Selling Yourself, March 4, 2007

“In attempting to construct such machines we should not be irreverently usurping His power of creating souls, any more than we are in the procreation of children. Rather we are, in either case, instruments of His will providing mansions for the souls that He creates.” — Alan Turing, Computing Machinery and Intelligence, 1950, p. 444.

“Is it a fact – or have I dreamt it – that, by means of electricity, the world of matter has become a great nerve, vibrating thousands of miles in a breathless point of time? Rather, the round globe is a vast head, a brain, instinct with intelligence!” – Nathanial Hawthorne, The House of the Seven Gables. Chapter 17.