Think Forward.

"Onions are good for you" said the onion peddler 5172

Sheikh Flakho, 2 mon.
(this is a follow up to my previous article "the thief of cope") Onions are great. Very versatile, easy to grow, and delicious. I like eating onions. But sometimes, I need to cook for guests that can't stand them. I might try to sneak the onions in a sauce or call the guests out on their fraudulent taste-buds. What I never do though, is try to convince them to eat my onions because they are good for their health. It's an easy trick. Appeal to authority. But whose exactly? Who is telling people that onions are good for them? Scientists? But who is paying the scientists to say that? It doesn't take much head scratching to figure out the obvious : it's the onion peddler. The field of technology is full of onion peddlers, especially those selling “the next big thing”. It doesn’t take that much nooticing to point out that the people making the most egregious predictions about the future are the ones selling the technologies of the future. Often, they are supported by the ones that can bill you to integrate it. It's easy to forget, but these onion peddlers are just selling you their very fancy onions. With classic technologies, the worst that could happen was wasting money on tech that brought little value to a business. From outside, it looked like big companies passing around their money to other big companies. They bought onions because everyone had them in their kitchen. Whether the promised benefits followed was not of much importance. The more money was wasted, the more buzzwords a CEO could cram into his TedTalk. But AI is different. It's not just about a few companies selling their bots to everyone. It's not about a CTO collecting Saas bills like pokemon gym badges to increase his tech-cred. It's not about tricking a bunch of silicon-valley investors to buy a couple of sport cars then closing down the shop. You may have heard the expression "nothing ever happens"? well this time something is actually happening: a massive devaluing of the economic worth of humans. If you thought that class struggle was a thing of the past, AI will make you look back fondly on slavery. Slaves were needed by their masters; the project of AI is precisely to make you unneeded. Someone watched that Elysium movie and thought we should shoot for that. No more upward mobility through education; there are no jobs to move upward to anymore. Or maybe no more education period. Why train you when we can just train AI instead? The trained AI doesn’t need to be better than you, it just needs to ape you. Your career prospects are already dead, you just don't know it yet. You may be tempted to rationalize why the economic machine still needs you. Fatal mistake. Rationality is a tool that the onion peddler takes out of the shed when it's time to cut down on expenses. The ones who own the economic machine, the ones who steer it, they are not rational. They are emotional, they are class-aware, they have an agenda, and they remember. They hate costs, but they don't hate them equally. You, the human, you're the worst kind of cost. All of these years that the proletariat has been bullying the bourgeois-god-kings with labor laws and fair wage demands... well, it's time for revenge. We like to think of businesses as systemic entities that follow the rules of a game described in an economics' textbook. But who writes those textbooks? Surprise, it's the onion subsidized friends of the onion peddler. So textbooks will tell you that businesses do everything in their power to maximize profit, but what they won't tell you is that they only maximize profit as far as they can control you. When you think of yourself as essential for the operations of a company, that's control you are taking from them. When you try to unionize, that's control you are taking from them. Remember, control trumps short term profit. Sure, AI might result in a degradation of the quality of the goods and services at first, but that's a price they are willing to pay to get rid of you. Because as a human, you wish for a better tomorrow. Somehow nowadays, that's too greedy. The utopia of the rich is a world without the poor. Literally. It's a hard pill to swallow, but sugar-coating requires sugar, and the sugar peddler happens to be friends with the onion peddler. Next, we'll discuss why AI cannot innovate, and why MBA suits can’t understand that.
Sheikh Flakho

Sheikh Flakho


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THE ADVENTURES OF TOM SAWYER - PREFACE 2253

Bluwr X Commons: Mark Twain, 2 y.
- Short Stories -
0.6 min read.
Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 2313

Bluwr X Commons: Marcus Aurelius, 2 y.
-
3.7 min read.
1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.