Category Archives: Uncategorized

Our Fragile Internet

Once upon a time not so long ago we relied upon books as our information storage media. Those rectangular bundles of paper and ink were fragile and ephemeral. But in comparison to today’s digital media, they were etched in granite. Even when formidable powers-that-be expended considerable energy to erase them from existence, it was often still impossible to completely confiscate and destroy every copy in every library and every home. The precious knowledge they held often survived.

Today however, knowledge can be instantly erased with a single press of a button located on an Internet server sitting in some undisclosed location somewhere on the World Wide Web. Certainly the things we see done in movies is pure Hollywood fiction. No one can just hit a button and magically erase all trace of your existence from all computers in the world. We have redundancy and not all of those redundant systems would be accessible by such a purge. And even if some super virus could crawl through every server everywhere deleting all trace of us, there are still backups.

But our information is incredibly fragile nonetheless. If and when the people hosting servers find that it is insufficiently profitable to continue to store and provide access to the information, it is wiped without nary any effort at all. Even if data is hosted by dedicated enthusiasts, they go bankrupt or die or move on. The reality is that despite redundancy and backups, any information located in or accessed through the cloud can simply go poof at any time.

Yes individuals or institutions may have copies of files. But we lose our local files all the time. We accidently delete them, our drive fails, or the software that accessed them becomes obsolete. And because local storage is so fragile, it is becoming increasingly rare to store anything locally. More and more we are relying data hosted “securely” in the cloud. And, like a real cloud, that information can simply evaporate at any time.

This isn’t a theoretical worry. It happens all the time. Here’s just one case study. In 1999, the online gaming universe of Everquest was released. By 2004, there were nearly a half million part-time residents living in the world of Norrath. They filled the Internet with thousands of informational sites, huge databases of information, and literal volumes full of essential stuff. But after a few years, other lands like the World of Warcraft lured players away. When the Everquest player base dropped off, ad revenue to these sites dropped off as well.  When it did, their hosting servers disappeared one by one in rapid succession. Today although many still play Everquest, much of that valuable information is simply gone. In 2004 one would have assumed all that knowledge was carved in stone, enshrined forever in the Internet, eternally available whenever it might be called upon once more by new players or gaming historians. One would have been wrong. All of that information went poof, lost, gone without so much as the warm glow of a book-burning.

You may not care that the walkthroughs, guides, lore, and history documenting the Everquest world are essentially lost to us already. Just as others will probably not care about whatever particular body of knowledge you hold dear. But if we don’t care about all knowledge then no knowledge is secure.

This one case study illustrates the fragility of all information in our Internet-based information age. Yes, there is SO much information out there, but at the same time it is no more enduring than a soap bubble floating on the wind. It can all disappear into thin air just as quickly. The solid permanence of the Internet is illusory.

Consider what this warns us about more important bodies of knowledge like Wikipedia. Wikipedia is arguably the most ambitious and successful accumulation and redistribution of knowledge in the history of mankind. It is a triumph of the Internet Age every bit as marvelous as the Great Library of Alexandria was during the Classical Age.

Yet, like Everquest lore, Wikipedia could disappear in a moment. All it would take is the flip of a switch. This could happen for many reasons. Their resources could dry up or their core team could simply grow old and weary of the effort. If and when this happens, the collective efforts of thousands upon thousands of expert contributors could simply vanish. Poof. This unprecedented compendium of the collective knowledge of mankind could be gone in a wink.

But even more frightening would be if Wikipedia did not simply disappear but was rather corrupted to live on as an unholy shadow of itself. It could be acquired and corrupted and commercialized by a self-interested corporation. It could be censored or even shut down by paranoid politicians. If that were to happen, and it easily could, it would be worse than dead and gone, it would become a tool of profit or propaganda.

As they say “knowledge is power” and the Internet is the portal through which all knowledge now flows. And one does not even need to control sources of information like Wikipedia anymore. They can simply take control of the doors through which information is accessed. Our fragile information age offers that almost irresistible opportunity to control knowledge, to take power. China, UAE, and other countries work to police and censor their doorways to the Internet. The United States struggles against power political and corporate forces that would like to take control of the Internet for financial gain or ideology. Donald Trump just recently talked about how he as President would take control of the Internet. Companies vie and maneuver constantly to take control of the doors to knowledge (and profit) in the Information Age.

This would be unimaginably easy. Those who would control information don’t need to rewrite or censor every web page on the Internet. Rather if they control the supply lines, they can simply switch on software filters or real-time automated editors that can automatically blot out competing information insert alternative viewpoints as easily as they can filter out pornography or spam. The doormen don’t even need to block sites since they can simply drop them down in search engine results until few will ever find them. Even worse, they don’t need to even block or restrict access. Using the justification of protecting us against “dangerous material” they can gain the authority to modify the text, to redact or insert key information without leaving any trace that the source material had been modified.

RedactedIf that knowledge were still printed in physical books, those who wish to rewrite history would leave traces of their censorship by marking out text or ripping out pages. We could at least tell changes were made. We have no such guarantees or indications when it comes to any information we receive in our browser.

If we don’t understand this, if we fail to protect the integrity of data flowing through the Internet, we not only risk losing it all, but we risk becoming, each and every one of us personally, the helpless targets of corporate greed and political propaganda. Our great information age could be corrupted overnight into a new Dark Age. During the last Dark Age the Catholic Church seized control of all knowledge and became the sole arbiters of what would be communicated and how. They would find the control of information infinitely easier today in our Information Age.

We must not let information become just another disposable, devalued, manipulated commodity in a throw-away culture. Our digital information is both a great asset and a great risk.

What Would Kilgrave Do?

If you have not yet watched the Netflix series Jessica Jones, you should definitely check it out. Like so many of the excellent shows available nowadays, it isn’t so much about superheroes as it is an engaging and provocative study of human behavior. You miss out on an awful lot of excellent drama if you are not open to the genre.

KilgraveIn this storyline, Jessica Jones (who is as unenthusiastic about her super-strength as she is about everything else in her life)  is stalked by a sociopathic guy named Kilgrave who has the ability to compel anyone do anything just by telling them to. Look at Kilgrave the wrong way and he is likely as not to tell you to put your head through a wall. And you will. Really piss off Kilgrave, and he might tell you to chew off your own foot, and you would, despite the pain and horror and revulsion.

Clearly an awful guy. But what would you do if you had Kilgrave’s power? Would you use it for good?

I could imagine grand ambitions. In the morning I’d order my way into the boardroom of Exxon-Mobil and suggest politely that they reinvest every cent of their profits into green alternatives to fossil fuels. In the afternoon I’d stroll into the U.S. Congress and tell them to cut the military budget by 75% and invest that money in social programs and infrastructure. Then maybe I’d end the day by dropping in at the United Nations to direct the world powers to dismantle every nuclear weapon in their arsenals.

Would that be an abuse of my power? Or would it be my right and duty to use whatever talents and abilities I have to make the world better? Superman faced this dilemma in “Superman IV: The Quest for Peace.”  He reluctantly decided to gather up every nuclear missile in the world and toss them all into the Sun.

Some agreed with Superman. He was the only one who could rid the world of the nuclear threat so it was his obligation to do so. But even many of those who agreed with his goal were nevertheless outraged by his actions. Just because you have power, they argued, doesn’t mean it is acceptable to impose your will on others. And what, his critics asked, would Superman decide to impose upon the planet tomorrow in the name of protecting us from ourselves?

I for one admit that I would definitely descend from Superman to Kilgrave very quickly. Oh I’d start off innocent enough. I’d use my mind-control power to nudge people into doing the right thing, like “You should apologize you know” or “let that nice old lady have your seat.” But where would I draw the line? Is it so wrong to say “hey you, pick up your cigarette butt and throw it away properly.” Maybe it would teach those litterers an even better lesson if I said, “hey you, pick up your cigarette butt and eat it.

If given his power, it would probably not take very long before I turned into Kilgrave incarnate. I’d like to think I would not order anyone to eat off their foot, but hey, that’s hard to guarantee until one actually has that kind of power.

And the fact is that all great fantasy is allegory. In the real world, some few people do actually have extraordinary power and influence. There are real individuals, like Lex Luthor, whose superpower is wealth and corporate resources. They have the Kilgrave-like power to compel most anyone to do most anything. They may start out innocent an well-meaning enough, like Superman, using their gifts to do what they think is right. But like Lex Luthor, how long before the superpower of wealth turns otherwise ordinary people like the Koch Brothers into real-life supervillains, imposing their will on everyone?

Maybe what the comics teach us most profoundly is that superpowers are something we simply cannot risk in the real world.

 

 

 

Indeterminism

FreeWill

Free-will and determinism are concepts that religious and non-religious thinkers alike love to debate about. Unfortunately both exist largely in the realm of fantasy and any discussion of these concepts only serves to strengthen religion and mysticism. We atheists should be very careful about when and how we discuss these concepts.

First let’s consider free-will. Regardless of any non-religious discussions one might like to engage in about free-will, this term has become inextricably synonymous with religion. It was popularized largely by theologians to counter the problem of evil in the world. How can a good god allow evil? Well he gave us free-will of course! Since the universe cares not, God alone can define good and evil and give us the magical ability to choose between them. Free-will unavoidably suggests something outside of science, something divine, bestowed by god to humans only. Any discussion about free-will is to enter into a logical discussion about an illogical construction.

In direct opposition to free-will is determinism. Although it comes in many varieties, determinism is essentially the idea that we actually have no free-will at all. Everything in the universe is determined by the laws of chemistry and physics. You could predict every feeling and thought you are experiencing right now if you calculated forward correctly from the Big Bang. You may think you have a choice about what you do next, but that’s an illusion. Your every movement, thought, and choice was predetermined when the cosmic cue ball broke the table and the universe was set into motion.

Such discussions about determinism, while stimulating, only ultimately encourage religious thinking. If the universe is deterministic then there can be no good or evil, right or wrong. Most people refuse to accept such a universe or the idea that we have no choice. After all, we all feel something we perceive as choices between right and wrong. So any discussion of determinism quickly sends most people flocking in droves to the religious side. Their reasoning and their emotional reaction to determinism may be arguably flawed, but that is the result nevertheless. Secular philosophers may think they can logic our way out of this recoil into the arms of religion, but their logic is insufficient for most people.

Part of the problem here is that free-will and determinism are both extreme conceptual constructs, like positive and negative infinity. On one extreme, there is no right or wrong or choice. On the other extreme, right and wrong are defined by god and choice is bestowed by him and everyone is wholly responsible for everything they do. If good and evil and defined clearly by god, there can be no room for “situationalism.”

But reality is the continuum between these theoretical extremes. We live in the grey regions of choice and responsibility. We certainly perceive that we have choices and that we make choices. So choice is real to us at least. And regardless of whether those choices are ultimately predetermined in some sense, we as individuals and collectively as a society have no alternative but to judge and to respond to the choices we make.

To resolve the apparent contradiction between living in a “clockwork” universe that can only operate according to the mechanics of its particular gears and coils, and our perception of choice, consider randomness. One might argue that in a predetermined universe there is no such thing as a truly random number. You could in theory predict every random number in advance if you knew the state of the universe at any point in time and understood all the rules of physics sufficiently. However, according to every practical test we could perform and every objective purpose to which we could apply them, random numbers are demonstrably random to us. It would be silly to base our technology on the idea that there are actually no random numbers. And it is equally silly to base our beliefs or our society on the notion that choice does not exist.

But we should also recognize that in the grey area we live in, choice and responsibility are mitigated by a large number of deterministic factors. We recognize that if you look far enough back everyone is a victim of deterministic influences. At the same time, we must acknowledge that everything is to some extent a choice as well. We have to draw a line somewhere to decide when and how to hold people accountable for their actions. The extent to which people actually have a choice and the extent to which we hold them accountable for their choices is a judgment mitigated by many factors. These factors include age, state of mind, delusion or drug influence, intentions, ignorance, upbringing, circumstance, coercion, whether this behavior is treatable, how dangerous it is, and whether it is likely to repeat.

Clearly it’s not practical to consider everyone an innocent victim of the big bang and hold no one accountable for their actions. We have to hold people accountable for their choices. But it’s just as impractical to fail to consider the many physiological and social factors that determine behavior and effectively give people little or no choice in their choices. As individuals we have to draw our own lines and as a society we have to draw a collective line with treatment and help on one side and prevention and punishment on the other. Understanding, however, can span the entire spectrum. It is not inconsistent to understand the determinants of choice and still punish those who make those choices.

For example, even a suicide bomber may ultimately have no real choice given the horrific situation that we have created in their country. If we had not bombed their home into the stone age and taken away every other course of action, they likely would never have strapped a bomb to their chest. We may actually be more responsible then them, and yet still we must prevent and punish their behavior. We can understand the causal factors that forced that behavior and to the extent that we can and change those conditions we should. Understanding that every decision is neither completely a choice nor completely excusable, is to live in the very messy real world lying somewhere between the theoretical extremes of free-will and determinism.