Mindfulness and Friendship

Friendship is a topic with significant contemporary relevance both popularly and in academic areas such as philosophy and psychology. This could be due to the huge contemporary trend of focusing on well-being, of which social connectivity is a key component.

Simultaneously, there are many ways that mindfulness is being applied for a heightened experience and understanding of social and interactive phenomena in both physical and virtual reality in areas such as communication, collaboration, friendship, and love.

The central idea in mindfulness and friendship is to be volitional and active instead of passive with regard to friendships: learning and acknowledging that friendships are a dynamic process that needs deliberate focus and ongoing action-taking rather than a passive stance of acceptance. In fact, self-awareness of your own parameters, mindset, rules, and ethics of friendship is a good starting point, especially as your attitudes may be unconscious, and are likely to differ from those of others.

In the friendship context, there may be a greater tendency for conflict avoidance, e.g.; less awareness and interest in acknowledging and discussing issues, in a way that would be unavoidable in other interaction contexts like work or romantic relationships. 

Big Data and the Quantified Self

Big data is in a moment that is pre-Coprenican, (original) world-is-flat, and ‘sail west from Europe for the Orient.’ That is to say that big data is in need of not just descriptive tools, but maps, cartographic representations that help to define, concretize, and conceptualize what exactly big data is and how to think about it.

A conceptual mapping of big data is necessary which would most obviously draw upon basic mapping principles (metaphorically and literally) and epistemological models. For example, one dimension of a big data map is numeracy. In the conceptualization of big data, so far the context has been individuated information, information about individual units, like people (e.g.; personal data), and the tensions between the subject of the data and the user of the data, namely institutions. There is now an emergent category (e.g.; group data), the sense of data arising from and belonging to a group.

The quantified self is a vanguard paradigm for understanding personal data and urban data a similar vanguard paradigm for understanding group data. The quantified self is inherently a big data problem, as manually-tracked ‘small data’ is now being replaced by automatically-collected ‘big data,’ and cloud-based methods are required for data processing, analysis, and storage.

More information: Slides, Blog coverage, Paper

The New Consciousness: Technology Philosophy learns from Queer Theory

Though they might at first seem unrelated, queer theory connects to technology philosophy in two ways: the general level of the discipline of philosophy and the specificity of content.

First, in the general discipline of philosophy, both queer theory and technology philosophy are areas of innovation in philosophical thought. In thinking innovatively in technology philosophy, it is important to track, understand, and incorporate new developments in philosophical thinking, in this case from the progression of the equality philosophies of decolonialism, feminism, queer theory, and transgender and polyamory rights.

Second, the content of queer theory is of interest to technology philosophy. Some of the relevant topics include:

• Equality Philosophies:  The potential deployment of equality philosophies in a world with a variety of human and non-human intelligences
• Consciousness and its Emergence: The emergence of consciousness in a process of awareness, alterity, and translation which could relate to the waking-up of new forms of consciousness 
• Self-constitution of the Subject: The enlargening understanding of how we are constituted and constitute ourselves as subjects, and how this might change in the future as we have even more interior volition and QS self-direction capability, and at the same time greater competition amongst external influences on the constitution of ourselves as digital subjects with partial or full mindfile upload, where the term subject (currently denoting nicely packaged individual consciousnesses in bodies) could become obsolete 

More information: video, video of text references, video en francais

What are Concepts and why are they Important?

As the French philosopher Deleuze articulates, the output of the scientist is quantitative characterization, the output of the artist is subjective experience, and the output of the philosopher is concepts. Far from being a dusty old topic of the past, philosophy is as vibrant as ever as there are many possibilities in concept innovation that can facilitate a heightened understanding of the world.

What is a Concept?
We can start by asking what is a concept? The dictionary definition of a concept is an abstract idea, a general notion. However bringing specific concepts to mind might not be something we are familiar with doing on a day-to-day basis. Starting to brainstorm some concepts, there seem to be different kinds...

Concepts: Applying to the Self
Some concepts seem practically applicable to the domain of personal experience, how individuals might understand themselves in relation to the world, concepts like karma, flexibility, acceptance, empowerment, self-actualization, extensibility, justice, self-identity, payback, barriers, rules, deferred gratification, and creating community.

Concepts: Phenomena greater than the Self
Another class of concepts seems applicable to phenomena greater than the self, ideas that model what is going on in the world like sustainability, globalization, digital divide, the bottom of the pyramid, the last mile, plasticity, the occupy movement, wearable electronics, the wireless Internet of things, augmented reality, healthspan, quality of life, and crowdfunding.

Concepts: Philosophical Concepts beyond Self and World to Configure a Range of Thinking
For Deleuze, there is another class of concepts, of philosophical concepts that are more extensive than personal and global concepts - a philosophical concept is not an identity condition or proposition, but a metaphysical construction that defines a range of thinking. Some examples of philosophical concepts are Plato's ideal forms of things, Kant's doctrine of our cognitive faculties, and Descartes’s cogito - the philosophic principle that one's existence is demonstrated by the fact that one thinks. As a branch of philosophy, in technology philosophy too, concepts too are defined in this Deleuzian metaphysical construction that defines and invites a range of thinking, some examples are articulated in A Conceptology of Technology Philosophy - Top 20 Technology Philosophy Concepts.

Extreme Data shapes Future Cities

With over 50% of the planet living in cities as of 2008 growing to an expected 75% by 2050 (when the population is estimated to be 9 billion), seamlessly transitioning to cities-of-the-future should be a key planning goal for every urban area. In some countries like the UK, there are strategic initiatives underway to create Future Cities and Smart Cities that include sponsoring hackathons for citizens to work with open urban data, and in other cases research centers are leading efforts such as the MIT Senseable City Lab using the wireless Internet-of-Things (IOT) to sense the real-time city.

Some of the more familiar recent innovations that are starting to pop-up include smart electricity meters, electric car charging stations, on-demand bicycle transport depots, aspirations for vertical farms, and in public transportation: mobile apps with on-demand schedules, journey-planning, and real-time transport information. As another sign of the times, the Oxford English dictionary added the term Internet-of-things in August 2013.

Extreme Urban Data 
The biggest trend reshaping all aspects of our lives, the Big Data Era, is driving a whole new tier of Future Cities and Smart Cities apps connecting big data, open data, statistical processing, and machine learning to user-friendly apps, web services, and other consumable front-ends. Killer Apps could focus on practical improvements to daily life and resource-use: adaptive lighting, smart waste, pest control, hygiene management, eTolls, transport and traffic management, smart grid, asset tracking, and parking. Killer Apps can also be political – using crowdsourced data and social media scrapings to create tools that are the bottom-up sousveillance antidote to top-down surveillance as envisioned in David Brin’s Transparent Society, for example, companies using social media-sourced data to predict country instability in real-time like Cytora.

Digital Literacy: Learning Newtech for its Own Sake

Digital literacy is a new capability and feature of our modern world, where consciously or unconsciously, there is a category in our lives called ‘learning newtech.’

There are two levels: first the basic skill acquisition and conceptual understanding required to learn a newtech, and second, the psychology of the digital learning curve which includes evaluating and justifying the time investment and utility of learning au courrant digital literacy tools with the appreciation that they will be almost immediately obsolescent.

We might complain about the effort required to master contemporary areas of digital literacy like learning mobile app development, the big data statistical manipulation language R, and scripting frameworks like node.js and jQuery. At the same time as we forget our many digital proficiencies, and the time invested to acquire them; previous generations of digital tools like file sharing, photo-uploading, Excel macros, Microsoft Word, PREZI presentations, file archival, and system restoration.

It is arguable that we should devote explicit effort to digital literacy, and further that digital literacy for its own sake could also be an objective. Taking Stanford University as an example, all incoming students must take a software programming class; pedagogically the language requirement is still in place, but it has shifted from French, Spanish, or German to C++, Java, or Python.

Axiologie: An Economy 2.0 Understanding of Valorization

Axiology is a third major branch of philosophy dealing with the study of the nature, types, and criteria of values and of value judgments. Axiology includes valorization, the according of value (or lack of value) to things, and aesthetics, relating to the beauty or pleasing appearance of things. Axiology is often overlooked in favor of its higher-profile philosophical cousins metaphysics, dealing with the nature of existence, and ethics in the 1.0 sense, dealing with rules of behavior based on ideas about what is morally good and bad.

Axiologie (e.g.; Axiology 2.0)
Axiology 1.0 needs to be extended to Axiology 2.0 or Axiologie in a technology philosophy sense to denote the new kinds of valorization that are present in the shift to Economy 2.0. Economy 2.0 is a world where economic transactions are highly-automated, affinity-based, multi-currency, unobtrusive, and on the way to post-scarcity for material goods.

One of the most visible aspects of the transition to Economy 2.0 is the multi-currency dimension - individuals are increasingly accumulating value in alternative non-monetary currencies such as reputation, authority, attention, intention, time, ideas, creativity, and health.

The multi-currency Economy 2.0 is also called the gift economy, the reputation economy, the attention economy, and the intention economy.

Science fiction has already envisioned future economic worlds where reputation points are the only currency and vary dramatically up and down like video-game points, typically viewable in virtual reality goggle Heads-up-Displays like Cory Doctorow’s whuffie-driven economy in ‘Down and Out in the Magic Kingdom.’ Technology philosophy’s Axiologie deals with the acknowledgement, valorization, visibility, invisibility, modes of understanding, transferability, storage, investment, and use of alternative currencies.

Part of an ongoing series of Technology Philosophy Conceptology

Economics 2.0 Unbounded Upside: Pay-Forward Debit Karma Society

Unbounded upside is a concept applicable to future economics and the economy 2.0, but also the whole future more generally.

So far, in much our human endeavor, we have been oriented around a baseline and the goal of maintaining, achieving, or re-achieving that baseline, completely ignoring all of the possible outcomes on the positive side of the base line.

In finance and credit, loans are made, and the best anyone can hope for is to regain baseline, to have all of the monies repaid, or to achieve an as perfect as possible credit score.

We do not even have terminology for the conceptual opposite of credit, but what would a society based on debit, positive credit, or paid-forward karma look like? 

One vision is considering that in our societies, the financial surplus and resources already exist, and could be apportioned away from bureaucratic programs to instead pay-forward every person a sustainable living allowance each month or year. This would shift the focus to unbounded upside as everyone wonders what can they do not what they have to do for survival.

Regaining baseline is also the paradigm in other areas such as medicine and psychology: cure is returning a pathology to baseline, not going beyond baseline to improved wellness, enhancement, or future prevention. The advent of new fields such as Positive Psychology in the 2000s helps to expose the pervasive baseline mentality and potential expansions therefrom.

As it has been easier and more obvious to focus on reductionist practices in science, so too has been easy and a clear view to focus on the territory below baseline because it is a bounded defined area, whereas above baseline is open and unbounded, in other words, pure opportunity in the most Deleuzian and Bergsonian sense.

Future of Life Sciences: Top 10 List

The next wave of the biotechnology revolution is underway and promises to reshape the world in ways even more transformative than the agricultural, industrial, and information revolutions that preceded it.

It is not unimaginable that at some point, all biological processes, human and otherwise, could be understood and managed directly.

Here is a top ten list of key areas of contemporary advance in life sciences:

1. Synthetic Biology and Biotechnology 
2. Regenerative Medicine and 3D Printing 
3. Genomics, “Omics,” and Preventive Medicine 
4. Neuroscience 
5. Nanotechnology 
6. Big Health Data and Information Visualization 
7. Quantified Self (QS), Wearable Computing, and the Internet-of-Things (IOT) 
8. DIYscience, Citizen Science, Participatory Health, and Collective Intelligence 
9. Aging, Rejuvenation, Health Extension, and Robotics 
10. Space 

More information: Slideshare talk from the Max Planck Institute

Subjective Experience and the Existence of Free Will in Bergson

With burgeoning progression in neuroscience projects across a variety of fields including stem cell generation, brain scanning, and natural language processing, the free will / determinism debate remains vibrant. One resource for understanding the problem is French philosopher Henri Bergson and his claim that free will exists, and can be understood through how time and free will are connected.

Henri Bergson lived 1859-1941. 1900s. He was well-known in philosophy and intellectual culture more broadly in the early 1900s, including for anticipating quantum mechanics 30 years ahead of its discovery due to his assessment of time as being asymmetrical. In the 1960s, the French philosopher Gilles Deleuze reawakened interest in Bergson, highlighting the importance of Bergson’s concepts regarding multiplicity and difference. Now Bergson continues to be relevant to neuroscience and other areas interested in the understanding of subjective experience, free will, and mind/body dualism. Bergson published three masterworks:

• Time and Free Will: An Essay on the Immediate Data of Consciousness (1889) arguing in favor of free will 
• Matter and Memory (1896) resolving mind/body dualism with a larger problem frame taking both dimensions into account 
• Creative Evolution (1907) linking the idea of the time as energy and the energy of time to evolution 

Linking Time and Free Will 

According to Bergson in Time and Free Will, and as explicated by Suzanne Guerlac in Thinking in Time, we cannot treat the inner world of consciousness and subjective experience with the same model we use to understand the physical world. We need to purify concepts from their objective scientific use for the purpose of examining subjective experience, where the important features are the intensity of qualities, the multiplicity of overlapping mental states, and duration, the lived experience of time. Time is a force because it has a causal role in experiences not being the same each time, or over time, and in allowing experiences to accumulate through memory. Time is therefore a force, but an internal force not subject to the laws of nature as external forces. Exactly because time is not governed by mechanistic external forces, it allows room for the exercise of free will. The force of time makes free will possible and we exercise it when we are living in time, tuned into our subjective experience, and acting passionately and decisively. A more accurate conceptualization of our freedom is not in deciding between two alternatives but rather in experiencing free actions carving themselves out of our hesitation as we plunder though the constant becoming of life. 

Further explanation: YouTube video