Tag Archives: life

text | wondering, thoughts of the wise old woman

“PSYCHOLOGICAL capital”

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“…, we live in the age of psychological capital, where who you are is what should matter most. Knowledge and expertise are still important, but your ability to think, create, be curious, and empathize with others, is more important especially in leadership roles because machines will struggle to automate these abilities (though there is no doubt their designers will try).” (Fast Company, 20 July 2021)

As a (human) being with “psychology” and some interest in “capital” ;-p , such writing is interesting to me.

It activates more questions and (immature) reflection, some of which I feel many other human beings too, with their psychology and capital, are asking in one or other (more eloquent) form. I have no clear answers yet. Perhaps you have some ideas and wish to add some value.

Read some of the questions that rolled into my consciousness, as merely passing phenomena:

Would now the “psychological” become even further commodified by considering “psychological  capital” as a servicing in the happiness industry, mindfulness centers, and self-improvements in search for “true self”, etc.?

Shall this redirection be in analogy with how knowledge has historically been a coveted property of or by the happy few (e.g. historically in the hands of religious institutions and its initiated; later in the form of publishing houses and “Orphan Works” ; even later in forms of data hoarding and academic gatekeeping mechanisms such as payment walls)?  (With the exception of the digital / digitized knowledge, offered under such constructs as the Creative Commons licenses)

Would it be accessible by more than only those with time, funds and perceived credibility? 

Would such scenarios then best service a similar set of happy few or maximize entire teams, communities, societies and species within and beyond their competitiveness of their perceived markets or jungles?

Might it just be that some applicable steps to action could be found in sources that are, or that reference sources that are, several thousands of years old?

If so, could such sources perhaps be Daoist & Buddhist (& to some extent perhaps debatably Confucian) in nature & methodological praxis?

Over time and space, an increasing number of individuals and communities seem to have explored a mapping of “psychological capital” (under different nomenclatures) with Daoist (rhizomic) praxis, Buddhist methodology (without having to move into “religious” metaphysical interpretations), perhaps Confucian governance, a Shamanistic ritual of moving within a larger context of natural worlds, or an Abrahamic-Good Samaritan considerateness. 

Each of these seem to be allowing a *friendliness* with the lesser-known (non-)human “other”. 

Each of these are in some attributes and processes considering compassion, the impermanences (i.e. transformation, changes, fluidities, ambiguities or innovations), questioning the singular, polarized “self”.

These methodologies seem to have been offering a willingness to embrace some complexities via profundity or contextualization,  as opposed to  their hyped versions or the commercialized search for “true self” or “happiness” as if unchanging collectibles into one’s psychological wallet. 

Would these be applicable to those who might be struggling with an obsession for over-simplicity, yearning for quick-fixing hypes, while understandably being driven by biases; as every one of us is? 

Could such hesitance towards a practical aggregation of methodologies perhaps be influenced by Eurocentrism, dualistic hyper-individualism, narrow forms of professionalism or other understandable reductionist lenses, such as hints of xenophobia or a lack of a kind of co-reflective due-diligence?  

Could a search for methodological application (with or without a focus on hierarchical and rhizomic ritual) and with a duty-of-care, when looking into existing sources, prevent one from hubris and the reinvention of the proverbial wheel; over and over again? 

Is it too superficial that these would be methodologically considered, and not necessarily be applied through nationalist, philosophical nor religious filters & ontologies? 

Could HR, consultants, Professional Development trainers, academics focusing on ethics, or (professional) community leaders transcode these well-established methodologies with an intent toward a practical ethical & compassionate action plan; though while maintaining a holistic consideration? 

Would such approach be sufficiently accepted (ie scaleable) as practical & not dismissed as idealistic or offensive to one’s cultural & economic frameworks?

Would integrity in such processes still be utopian while actually measurably scientific: without cutting corners, without ill-willed ulterior motives or with reduced hyper-capitalist motives; while making a living in a market setting can still be practiced?

If so, could this then be introduced at a youngest learning age & be continued throughout one’s life-long learning, while collectively being supported to apply these in co-workable practice?

Who is picking up this gauntlet as we speak? 

Sources:

https://www.linkedin.com/posts/antoinette-weibel_why-its-better-to-stop-searching-for-your-activity-6824632764273324032-MUvC

https://m.youtube.com/watch?v=zOJgMK21-tk

https://www.fastcompany.com/90656628/how-to-spot-the-warning-signs-of-an-insecure-leader-and-how-to-work-with-one?cid=eem524:524:s00:08/01/2021_fc&utm_source=newsletter&utm_medium=Compass&utm_campaign=eem524:524:s00:08/01/2021_fc

header image: “”re-become” . digital sketch . animasuri’21

text | poetry, text | wondering

AI’s Overfitting, Noise, Thresholds, and… are we alone in the universe?



Noise as beauty.

A tache de beauté on the model’s face, located on the top right, above the curvature of the lipping graph, unfitting the correlation yet, necessarily there.

If included in an artificial neural network, it is undesirably over-fitted. it is the outcast, the stain, confusing the learning. It is the anecdotal clouding of the generalization.

To fit is to overfit, as is ripe to over-ripe. Yet,…

…what about the cheese, the wine, the alcoholic fruit, touching the beauty of a calculated time? What of the fertility of the germ digested?

what of the wrinkles and ripples given substance to life and to relationship with experience unfitting the dances of the spheres?

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what of that ripple of life, as a tache of the universe; a noise of a germing of beginnings in galaxies otherwise void of it; as a baby’s skin void of experience?

Is its novelty worthwhile the read in ambiguity of meaning, without the noise of the intrigue surrounding its essential patterns to come?

is the novelty of life, the germ of patterns emerging from it, as noise onto the pattern of physics as an overtone onto cosmic springs, vibrating?

The universe’s babbling.

we are not alone: we are with life, beyond the learn’ed curvatures.

therein lies the pattern of the disorganized, the cast-out from the star’s dust, as a noise of an escaping parabolic sphere.

text | wondering, The field of AI, Uncategorized

predicting pandoflux: a natural shift in Artificial sentiments on Emerging planetary patterns.

While browsing LinkedIn one can quickly sense the site is filled with professionalized visionaries professing the future.

This is the wonderful imagination we can expect from entrepreneurs, inventors, innovators, some makers, a few or more artists, a number of artisans, a whole lot of movers & shakers and policy makers’ think-tank spokespersons, who all frequent this social platform.

These days and months, since the end of 2019 into 2020, I have been noticing a shift into how that “just-a-flu” morphed into an emergency for a relatively few, into a pandemic for some more and into a fore-bearer of dramatic change to the human species, mapped without or with climate change (as an instigator of epidemics).

For some this has “suddenly” appeared the last two weeks or so. For others — that is, for those who are global nomads or global citizens, anyone from around the world living in China yet with loved-ones around the world; any Chinese citizen living in the world — this is now going into its 4th month and counting. For even fewer this was, now in retrospect, foreseeable; or so does the power of probability theory offer us.

Making a forecast, in the spirit of this biased opinion piece here, I foresee to be influenced in an emotionally heightened manner, as it has been, for another 3 months. That’s a very personal event of 6 to 7 months; for each one of those who fit the above category. That is, if I’m allowed being a bit too self-centered, not anticipating the passing of anyone close in these coming months because of virus-related complications.

Then there will be the echoes and reflections (and hopefully as little fall-out as possible) following this. Perhaps adding another 6 months? I’m just using a wild unsubstantiated version of prediction. I will call this my not so impressive “prediction” of the “Pandoflux”. Is a world of, and a world in, change a progressive world? Or, is progress what we do with change in relation to others and their context?

My predicting is not impressive to me since I also sense that flux seems simply inherent; even at a cellular or deeper level; even if we are imposingly-conserving. The latter too will pass, while its mechanism seems ever there?

Although I am very serious when I smile, is this attitude implied here too flippant or is it rather a watered-down version of a Taoist view on the world? At the least, I want you to think with me. Give it a moment.

“Things will never be the same again…. we will never go back to how it was.” Previously, in a pre-pandemic sense, such statements seemed to come with an undertone of optimism and progressive thinking. Now, peri-pandemic, it sounds as if driven by fear and loss. It does not have to be, though.

Again, without wanting to be callous nor frivolous, nothing ever is the same and one can never ever go back to how something was before. That is, unless the affect of the memory of a change can be wiped from any mind that has been zapped back into a previous state. You know, like a reset button and a factory preset as the one suffered by Buzz Lightyear, in one of the Toystory animation franchises. Buzz too could not forget his previous setting.

Humanity and its events, however, are not a cartoon. It might seem like one, at times, but this tends to smell of sarcasm, disdain or at least of irony at the awkward moment. Indeed, perhaps this writing runs that risk as well.

When is the right moment to speak of change? Where and by who? When can we observe markers of change? What is such marker but a trigger of a parameter in a probability calculation of an environment that has always been in flux and has thrived on change?

In that regard, and as a side note, is a Machine Learning application an agent of change? Is it rather an agent in a process of corroboration that change is inherently part of the human experience and nature, as formalized via the field of advanced Calculus? Is perhaps such an AI application a neurotic obsession with control and its implied hanging onto a veil of pseudo-fixed and comforting insight?

After all, is a pattern not a pattern because it does not change? Or does it? What shall we call a pattern that is not to be recognized as a fixed pattern; chaos or rather, life?

I choose the latter.

When some individuals reminisce over the obvious how-it-was and the yet unknown changes to come, which dynamic pattern do they envision? A Chaotic one or one of LIFE?

In the struggles we face, whichever type, form, degree or function, we humans do want a sense of meaning as to the changes or the continuity these struggles imply. We make choices. We choose and recognize patterns.

This choice is there even if it is the meaning-giving idea of letting-go, breathing-out, moving-on and not looking for or clinging-on meaning in one attribute of a struggle in question. That is meaning. It could specifically be concerning if the meaning-giving labeling turns out as a painfully meaning-less one; driving one to the brink of or into madness and despair. That too is meaning. Meaning-giving is geared towards giving a future to a past event or to an event imagined becoming a past.

It is equally so as it is with communication: there is no such thing as no communication . One can not not-communicate with one’s brain; that meaning-giving thing between our ears. Even if we are trying to delegate this meaning-creation to the artificial realm of Machine Learning . This meaning-giving is inescapable.

On the other multiple ends of this 4-dimensional spectrum (yes, try to imagine this in a 3D high fidelity manner with a variable changing attribute over time), we can either observe small-minded yet large-sounding conspiracies of contrasting flavors and we can also see analyses of large Geo-political potentials and paradigm shifts.

This morning I was presented with a snippet of just that; the latter that is. The former is too irritating to me, while I do care about its extreme dangers.

In the earliest hours of the morning, I wake up very early, I was listening to BBC News World Service and its Newshour show. In it the astronomic numbers of applications for unemployment benefits in the USA were discussed. The data indicated about 10 million individuals were “shed” from their previous employment . Yes, “shed,” a word used in reporting as if humans are prickly needles from an ever-green pine tree that surprisingly looses its convoluted leaves. They and those without health insurance in the USA were discussed and then this was followed by an interview with Noam Chomsky. He was introduced as the academic who has “a radical solution to the economic shock” yet, who himself has repeatedly, and in this interview, rebutted this by stating that neo-liberalism is the radical paradigm here.

The episode, Newshour-20200402-USJoblessClaimsHitNewRecord, was retrieved on April 3, 2020 from http://www.bbc.co.uk/programmes/w172x2ylvg5rx9l

I suppose there is a reason why this morning the BBC, of all newscasters, suddenly interviewed Professor Noam Chomsky… no longer only Ms. Amy Goodman does so…

Later that same morning, I was sent a second item. It was a audio-video recording of an interview given by the present-day governor of New York State.

The New York State governor gives an anecdotal description of how the various states and a national agency in the USA compete against each other for respiratorsDownload
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Yes, one competes in a free market construct. Is this “free,” though? Is the following forecast, here below, of not-so-much-change too esoteric? Could it, in the end, be the common USA citizen, with house loans and student loans, in the billions, and some of whom can not afford insurance, that shall pay for this? Is this an attribute of the so-called change we have to see happen (from our distance)?

This pandemic could very well be a massive shift in some human consciousness that previously did not see the issues we are facing. Now, that is without linking this to climate change which has been done, preceding the pandemic in that it was suggested that with climate alterations pandemics might become more frequent.

It might be that the idea of nothing ever being the same again, which some are talking about, is the re-delegation of education to the parents turned teacher, on top of their in-house distant working, their gig-economy project, their home-cooked meals and their in-house floor-mopping.

Isn’t human civilization (at least quantatitively) perceived as great because its members have invented the process of delegation? At least, one person is not looking forward to this change in delegational power:

mother about imposed home-schooling (as opposed to self-willed homeschooling which is at least intentionally and experientially different)Download

Or, the foreseen change might be that new EdTech APP we can innovate on with increased human-originated data collection and Machine Learning processes in support of the mother company and its marketing or advertising-placement strategies.

Will it be a never-seen-before change in child-like bickering, finger-pointing, belly-button staring and saddening forms of competing between (nation) states?

Or, is it a change in a form derived from that which people such as Noam Chomsky are speaking of ?

Humans are living proof of the possibility of a multitude of patterns in change and in changing patterns. Surely changing patterns of and in life are as well. Life and lives without meaning and meaning without life and lives, are not the changes a human needs.

Luckily for you, I cannot offer you any of these or other such changes, nor am I a forecaster.

I breathe out. At the least, I can offer one constant of hope: be well and do well, my fellow earthling.

Letters from Aliens to Aliens, text | poetry, text | wondering

The Universe as a Collective Memory; as a Collective Narrative

The perceived universe is a history. One’s perceived thoughts are a history. Each inevitably lie in a past; one slightly longer distanced in timespace then the other.

As a child, and still today, I imagine(d) that some attributes that make up interstellar space could function as memory banks for our collective (and individual) information (knowledge, anecdotes, personal stories, that evasive theory or elegant formula, that silly cat video and so on).

As a child, and still in my today’s naivete, I envision(ed) that the information could be encoded onto radiation, onto waves (of light or which ever), used as carrier waves, carried for eternity (or until the next Big Bang) at the speed of near-to-light, across the galaxies, as our echoes of who and what we once were with one another. …Yes, one might prefer to be more cautious, just in case there is that space-faring parasitic yet intelligent species out there. Though, this might be more telling of how we reflect upon ourselves as a species and how we have been perceiving how we (should) relate to other species around us (and vice versa) rather than being about that hypothetical non-terrestrian.

Some might pose that vision without action is delusional. However, I beg that nuances do exist. One can envision something and can, at the least, be exhilarated or rejuvenated when seeing that somehow similar visions are brought to execution by others. Then such delusional self shifts to becoming a meaning-full self. This occurs through a positive psychology of interconnection with that unknown other, by means of the unintended gift of meaning, or hope, through proxy. That is somewhat what stories do; both fictional or less fictional ones.

I have seen the nascence of DNA computing and information storage on DNA , allowing for enormous capacity and durability. I discovered this through the media I browsed.

I have seen the mentioning of 5D data storage through some kind of glass imprinting of information, of even more impressive proportions. This is achieved at a nano-scale, by means of a dense laser beam of sorts.

I have observed reports about initiatives of databases and storage-redundancies on- and off-planet; not only of stories and information but also of flora’s “story” in the form of seed banks. Who’s and what will (not) be stored?

I have heard of research towards brain implants aimed at increasing memory capacities within an individual

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I have seen initiatives where common individuals can record their common stories of a lifetime for themselves and with others to enjoy and be touched by: a mother about her son; a person about a lost love; that common story that makes us daringly, beautifully and yet frailly human in-between one another.

I also encountered questions of the “right to be forgotten”. In extension to that, it has been said that for instance on LinkedIn an increasing percentage of profiles are of deceased individuals and that in a not too long a near future that can easily reach up to 20% (I will want to verify this). I am equally thrilled about this in associated with the sensation of the echoes of humanity as portrayed in the opening paragraph. Why should one or more of one’s story (not) be stored?

This then in turn entangles with concepts of “privacy”, “freedom of speech”, “secrecy”, “intimacy”, “trust”, “ownership of information”, “the right to perform or distribute”, and many more. Does storage dismiss the story thought or the story hushedly stumbled and stuttered in private settings of the fleeing moment and among those who are trusted? Is there your poetry in the ephemeral, the passing?

I also hear about some who ponder whether or not more and faster (information) is unequivocally better.

Either way, I distill a tautology: we are story keepers, story tellers and maybe more so, story hackers; irrespective of whether we like, want or agree with their content or not. That brings us to meaning-giving, meaning-taking and meaning-maintaining or meaning-alteration.

I wonder, …

I wonder, besides one’s intentions with a story and those intentions being different from the perceptions of a story –which in turn can be seen as an example of the process of “meaning-alterations”– is wanting to be forgotten the ultimate alteration of meaning? Has intention the upper-hand to perception? Has one infinite ownership over one’s story? Could one, should one and how could one ensure the intended meaning of a story over time? Is this the human tragedy or playful dance between the individual and the collective as portrayed in stories over space and time and imagination (i.e. meaning-alteration; since perception is the processing of a story through filters such as one’s imagination)? [if you are wondering how I am making these statements and assumptions as to how someone might process a story: while anecdotal, last I checked I am human and I process stories through imagination and other cognitive mechanisms].

This post will function as a repository of these and associated initiatives or considerations by others. If I find them I will post URLs here.