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Sunday, September 27, 2020

Sweden's islam supporting best seller author Jan Guillou's chickens are coming home to roost


 Jan Guillou has eagerly defended muslims without distinguishing between real sharia muslims and "cultural muslims" who respect real Human Rights not sharia*.

* Saudi based and steered all muslims world organization OIC (also the biggest voting bloc in UN) calls its sharia declaration "islamic human rights" despite the fact that it violates the most basic rights in the original Universal Human Rights declaration from 1948.

Bilan Osman (left) and Hanna Cederin (middle) are top names in the Swedish Communist party (Vänsterpartiet). Jan Guillou (right).

  Jan Guillou has been so occupied with "islamophobes", "far-right" and random neo-Nazis, so he - like so many others - hasn't noticed that his chickens have been picking on him already for long.

 

Jan Guillou’s acceptance speech when getting Jan Myrdal's Lenin award:


Elsa Beskow, August Strindberg and Jan Myrdal are the three Swedish writers who, in turn, have had the greatest significance for me. It always seemed completely unthinkable to receive a literary award in any of their names.

The Jan Myrdal Society’s Lenin Award is a prestigious award, one that is awarded by a jury and also involves a large amount of money. I am not showered with such awards. The latest was 1990 and 1991 but then obviously not in Sweden but in France and Italy. Here at home, until this day, I have mainly received less prestigious awards, those where the readers are allowed to vote and thus greatly lower the prestige value. Moreover, such less prestigious awards are rarely associated with large prize money amounts.

So, let me immediately point out that the prize money this time, in the spirit of Lenin, I dare say, will be transferred in full to the Palestinian freedom struggle.

Lenin, as I said. It was of course a brilliant idea to call Jan Myrdal’s prize the Lenin Award. And I’m not only referring to the effects in publicity. A Lenin award does not go unpunished by Expressen, not even the Swedish Academy, as we have seen. However, the Swedish Academy has only one Lenin award winner, Artur Lundkvist. So, Peter Englund, the old Trotskyist, made himself more than legally stupid when he attacked my predecessor Mattias Gardell by talking about Pol Pot. There is a significant difference between the vision of the classless society and the vision of the literally headless society.

Of course, I have seen in the Swedish Lenin Award annals that some of my predecessors have had difficulties with Lenin. Mattias Gardell referred to the fact that he has also received a medal from the king.

I have no such thing to bring to my defence. I will never get a medal from the king, for the same reasons I am standing here today. But my relation to Lenin is fairly uncomplicated. My way into the political left went through the anti-imperialist movement, which was also solidly anti-Soviet. However, Lenin’s analysis of imperialism as the highest stage of capitalism stands well. We just need to look around in today’s world where Swedish soldiers are sent to serve under the US in Afghanistan.

Lenin overthrew the Russian slave society in 1917 and in the same year ended Russia’s participation in the human slaughter of the powers which is referred to as the First World War. I have to admit that I am without reservation for those efforts, however shocking it may sound to members of the Swedish Liberal party.

On the other hand, when it comes to Lenin, in 1977 I was excluded from the then Swedish Communist Party for right deviation, as I could not join some theses about the dictatorship of the proletariat. It is a decision I have had no difficulties whatsoever to live with. Socialism for me is democracy, the only conceivable form of real democracy.

My relation to Jan Myrdal is more complicated than that to Lenin. We’ve been close friends at least three times. In the interim periods, when Jan Myrdal has had a serious error in some major issue, we have conducted polemics, something we both have not insignificant talents for. I have also learned from him.

But this is not the essential. Now, picture 1968. I am 24 years old and want to be an author. I believe I have certain prerequisites for such a future. But I want to become a famous writer, not an unusual daydream among young people. But at the same time, I want to be a fine and respected writer, one who does not have too many readers, albeit not as big, nuts and easy to read as Strindberg, so at least a Hjalmar Söderberg but more incomprehensible.

But then I read Jan Myrdal. As we all did, especially his columns in Aftonbladet. He was the most rebellious and most read columnist of the time, though he obviously had a different and more difficult word for that matter. Feuilletonist, if I remember correctly.

My writing life was decided there. I was faced with a choice that was clear and concrete. The question to ask oneself was simple:

Should one become a writer or an author, should one write about the most important things in your time or should one write nicely and ambiguously for jury members and distributors of money intended for obedient writers? Or more simply put. Should one write for many readers or for a few with possession of good bourgeois taste?

The choice will determine the young prospective author’s entire social, political and economic future. In the worst case, also his dress code. Much is at stake. It was still a simple choice, then, in 1968.

One should write as Jan Myrdal, one should practice to become a columnist in his succession, one should find a form of novel that can carry the discussion about right and left, one should become a solidarity writer, not an adapted, not obedient, one should talk back until the last breath and one should give the finger to every fine literary jury.

That is also the way it went. Up until now, when I receive a prestigious award from a highly unforeseen jury. I am surprised, this wasn’t part of my plan. But I also feel extremely honoured.

 

Peter Klevius wrote:

Saturday, October 5, 2019

Human Rights Atheist Peter Klevius and Maoist Marxist Atheist Carl-Olof Selenius: A telling historical background to a divided world.



 
This completely unedited dialogue between Peter Klevius and his psychoanalysis defending friend (before Klevius turned "islamophobe") Carl-Olof Selenius, constituted the first step of Peter Klevius' (and the world's) first ever AI adapted theory on "consciousness", later presented in Demand for Resources (Resursbegär, Klevius 1992, ISBN 9173288411) and in a letter to Francis Crick 1994, and on the web 2004 (the s.c. EMAH theory https://scienceklevius.blogspot.com/2...). However, the evolutionary basis was already published in Hufvudstadsbladet (Resursbegär, 1981 after encouragement from Georg Henrik von Wright (Wittgenstein’s own choice of successor at Cambridge). In the (Swedish) video above from 1990, Peter Klevius is critical of psychoanalysis although having no more insight in it at the time than average people. Later he went through all main Freud critics (incl. Ellenberger) but it didn’t change anything (see e.g. Peter Klevius thesis Pathological Symbiosis on the "web museum" www.klevius.info - not touched upon since more than a decade).
 

The 1968 divide and its long and far lasting consequences: The right to be poor doesn't include the right to be a Marxist Maoist communist or a sharia islamofascist.


 
 




The cultural segregation (and genocides) caused by Maoist poverty communism is here exemplified by a Finland-Swedish (Selenius) and a Swedish (Myrdal) family history.

Peter Klevius, who has been close to the Selenius family, has got the clear impression that Carl-Olof Selenius after 1968 converted to anti-capitalist Maoism - and at odds with his father math professor Clas-Olof Selenius. In his book Demand for Resources (Resursbegär 1992) Peter Klevius thanks Carl-Olof Selenius for coming up with the sub title On the Right to be Poor - although the book per se didn't necessarily appeal to his Maoist views. Carl-Olof Selenius has worked mostly for the Swedish state sponsored SIDA and Afrikagrupperna aid organizations*.

* As a side note, when Peter Klevius made his second family he unsuccessfully asked Carl-Olof Selenius if he could possibly arrange for Peter Klevius (who couldn't get a mortgage) to buy a piece of land from the big estate Carl-Olof was to inherit from and which was neighboring the big estate that used to be Peter's foster home where he worked as almost a slave and was kicked out at age 17 alone to a foreign country without a penny or education. Yes, Peter has many good childhood memories - but only together with other children and adults outside the foster family.


A Google search on 'human rights carl-olof selenius' doens't produce anything. Does it reflect a socialist (or Maxist) aversion against the rights of the individual?


Sweden was a hotspot for Maoism and Uppsala its very center. The Selenius family moved from Finland to Uppsala 1968 when Carl-Olof turned 18.


Finland-Swedish Carl-Olof Selenius has spent most of his life with state supported aid organizations such as SIDA and Afrikagrupperna. This brought him to Pol Pot's Kampuchea, Mugabe's Zimbabve etc. Marxist hot spots. His Finland-Swedish dad Clas-Olof Selenius, who belonged to the same generation as Sweden's top Maoist Jan Myrdal, was a professor in mathematics at Uppsala University and an eager proponent of Finland-Swedish culture etc. - and very far from Maoism. When Peter Klevius was a child Clas-Olof Selenius thought he was intelligent and encouraged him to check out Albert Einstein - which he certainly did.

The social democratic Myrdal family parents shaped the Swedish social state and their son hated them and turned Maoist.

Jan Myrdal's father Gunnar Myrdal is best known in the United States for his study of race relations, which culminated in his some 2,500 pages 1944 book An American Dilemma: The Negro Problem and Modern Democracy. The study was influential in the 1954 landmark U.S. Supreme Court Decision Brown v. Board of Education. In Sweden his work and political influence were important to the establishment of the Folkhemmet and the welfare state.

Both in its Stalinist and in its Maoist variety, Jan Myrdal's radical Communism added to the already severe tension within the Myrdal family, as both his parents were leading figures within Sweden's ruling Social Democrat party. His ties with Alva and Gunnar would eventually be severed completely, dividing and scandalizing what had long been perceived as a "model family" in social-democratic Sweden. Myrdal went on to pen unflattering portraits of his parents in several autobiographical books, while acknowledging their importance as intellectuals.

Carl-Olof Selenius dad Clas-Olof Selenius was the first professor to encourage Peter Klevius intellectual life as a child 

 - followed by an other Finland-Swede, Georgh Henrik von Wright (Wittgenstein's preferred successor at Cambridge), and the Finnish professor in neuro science Jyrki Juurmaa, who gave the most flattering review of Peter Klevius thinking skills (based on a discussion re. how the visual cortex works in people who are blind from birth - see Peter Klevius EMAH theory on AI and "consciousness").
 
 
 
 
 
 
 
 
 
 

 


eter Klevius to Chinese people: I'm not a racist Sinophobe - although I certainly look like one. It's an irony that China now seems to offer the only defense of those very Human Rights it's accused of not following - while the West supports islamism that violates those Human Rights (compare Saudi based and steered OIC's global sharia declaration against Human Rights). Moreover, apostasy (i.e. leaving islam, which is the worst crime in islam) and the fact that the muslim man determines the faith for the children no matter who is the mother, together have to be added to any estimation of muslim population growth.
US' and its puppets' Sinophobia campaign rooted in UK's appalling opium wars against Chinese people

Why do Sinophobic BBC and UK parliament call it "deradicalization" in UK, US and Saudi Arabia, but "genocide" in China?! And why wasn't one-child policy against Atheist Han Chinese called "genocide" while Uighur muslims were allowed to have many children?! Btw, e.g. Sweden abducts many more children than China does in Xinjiang - and for extremely questionable reasons (read Peter Klevius' thesis Pathological Symbiosis and ask yourself why Sweden gets away with its Human Rights violations). Answer: It's all about U.S. being a lousy loser and therefore behaving appalingly badly with smear, threats, illegal sanctions, militaristic aggression etc! Btw, China is already number one in economy and most technology - and accelerating compared to US. So you stupid US puppets - take note!

Shame on everyone who blinks Saudi based and steered OIC's anti-human rights sharia for all the world's muslims while spitting on China!

Should BBC and some politicians be put on a Nurenberg trial after this relentless and demonizing Sinophobia campaign and deliberate lies?

US is rottening fast and should therefore go for peace and cooperation! Despite using $-freeloading, sanctions, breaking treaties, murdering officials and politicians in other countries during state visits etc., hindering the use of tech previously used to monopolize US companies globally etc., US now wants to destroy Huawei and other Chinese companies, not for security but because US is inevitably losing the tech race. And no, it isn't the Chinese state support any more than US uses state support for force-feeding Apple, Google etc. and backed up by US state militaristic interventions, spying, interference, threats etc. globally. And China was the first to recognize the danger of Covid-19 - not "delaying" anything" but quite the contrary (see below)!
BBC News' deliberately misleading and dangerous anti-China rant 20200706: 
"China ought to be our enemy! We can't do any business with China because of Hong Kong, and the sterilization of Uyghur muslims which some people (BBC and its cherry picked guests?!) think amounts to genocide". Peter Kleius: That Chinese muslims should follow the same laws as other Chinese, and that China uses similar deradicalization programmes proposed in the West, BBC thinks is "suppression". And volontary sterilization in the West BBC calls "genocide" in China. And Hong Kong's security law is similar to those in the West - and not as bad as US - and are definitely neccessary to keep "one nation" together under the immense pressure from US and its puppet regimes.

2020 4th of July: Peter Klevius wonders when US women will get the same rights as Chinese women - ERA is still lacking from US constitution? Article 2, Chinese constitution: Women shall enjoy equal rights with men in all aspects of political, economic, cultural, social and family life. Peter Klevius also wonders why aggressive and assertive US attacks peaceful China (every schism has US fingerprints) while siding with the war crimes committing murdeous islamofascist Saudi dictator family whose OIC sharia clearly denies eqaulity for women?! China is doing more good to more people than any other country today. Is this the reason?!
20200701: BBC News asks for war against China but complains "we have only two aircraft carriers". Peter Klevius wonders how sick BBC has become?!

20200618: Why is the most cemtral witness, Inge Morelius (later aka Mårelius) in the Swedish PM Palme's murder case, deleted by Google's search engine from Peter Klevius revealing murder analysis?!

20200616: When China discovers Covid-19 with a European DNA profile on a cutting board for Norwegian salmon, the BBC thinks it's the communist party.
Why is BBC so quiet about Churchill's secret (until 2018) pact with Stalin in 1939 which would have divided Scandinavia between Russia and UK?! And US' NATO puppet Jens Stoltenberg repeats like a parrot his master's voice against China - while a civil war is going on inside NATO between Greece and Turkey.
African Pygmy lives matter!

Colonized and enslaved for more than 3,500 years by the Eurasian intruders we now call Bantu etc. Africans.

It's a senseless irony that "Africans" (Bantus etc. newcomers) who enslaved and mixed with original Africans (Khoisan and especially Pygmies from whom they got their phenotype) and later were enslaved by muslim Arabs and their "African" collaborators now get a brain drop at the West African ports where islam exported slaves. Any old African genes come from Khoisan and Pygmies - and ultimately out of Asia - not Africa. "Out-of-Africa" and BLM are created by white idiots and only feed supremacism. Read "out-of-Africa" more dangerous than the Piltdown hoax.


Peter Klevius 20200604: What if Floyd had been white or Chinese?! And the officers members of Nation of Islam? And how do we even know that any racism was involved? And what about a fair trial? All human lives matter!

20200603: UK's Sinophobic right wing anti-EU migration Brexiters now want to import 3 million Chinese from Hong Kong!?
20200529: In its everyday Sinophobia rant BBC today managed in one sentence to accuse Chinese, China and Xi separately - and even missing the stock smear, i.e. the "communist party". However in a very near future China will develop and export a world leading ecosystem of non-US software, hardware, fintech, social media, telecom infrastructure etc. that everyone will long for. Stubborn and dumb stiff lipped Sinophobes will become Neanderthals in no time. Sadly few politicians understand how powerful Chinese tech development is. Japan did the same but wasn't hampered by Maoist communism and was ten times smaller. High IQ and an Atheist culture they both have in common.

The pro-Saudi and anti-China "party-within" UK's governing party is committing long term criminal harm to UK. China is the future and US is rottening with accelerating speed (the desperate sanctions against China tell it all). Only tech cooperation with China will benefit Brits and Americans. So why are UK politicians and BBC so eager to shoot their own PM and the Brits in the foot by being dictated by Pompeo, Trump and the Saudi dictator family, and boosted by a general Sinophobia racism? The "communist" scare mongering has no relevance because in practice China behaves in no way different than US - but is under constant smear and subversion attacks. And China's surveillance has actually developed less fast than that of US. US is a rogue state state state state that murders and surveils in other countries (e.g. murdered top politician in Iran and surveilled Merkel - and you). And who likes ISIS and al-Qaeda etc. Uyghur jihadi terrorists anyway? Pompeo, Erdogan and Saudi steered islamofascists.

20200522: BBC and some right wing MPs call it a "draconian move" when China wants to stop foreign interference and people using Molotov cocktails. Really! So what about in UK?!

20200518: BBC again repeated the anti-China lie about "a silenced doctor" by inviting the former right wing and pro-Saudi (anti-)EU Research Group - now (anti-)China Research Group. How bad a journalist isn't Sarah Montague then when she didn't even try to question it - or is she muffled?! Eye dr. Li Wenliang wrongly spread out it could be SARS. It wasn't and just one hour later - and long before any police etc. had contacted him - he corrected his mistake (see fact check below).
$-freeloader US provoking China with war ships while simultaneously "leaking" "classified" rumours. Why?! Its Sinophobia is all about trying to stop China's success as the foremost spreader of wealth and high tech both in China and the world. It's not the leadership but China's success that US can't stand.

BBC sides with whoever Sinophobes - and would probably even have used Goebbels against China if he was still around. UK universities etc. are littered with dangerous Saudi (OIC) anti-Human Rights sharia jihad propaganda (incl. supprt of IS Utghur jihadi) - yet China has always been aggressively smeared all the way since UK's opium war attacks on China when it was declared "inferior" and "uncivilized". Today the problem seems to be that China is too superior and too civilized - but thankfully they have a "communist" party to blame, although the leadership has behaved better than most in the West. And when BBC talks about the "West" against China it actually means US spy organization Five Eyes (with the puppet states Australia, UK, Canada and NZ) and whoever other Sinophobes it can find elsewhere - like the Israel supporting and anti-muslim right wing Axel Springer, Europe's largest media (practically a monpoly) which is accused of e.g. censorship and interference in other countries (just like state media BBC).

Should China sue BBC and UK (not to mention US) and the far-right, anti-China and anti-muslim UK "think tank" the Jackson Society (with associated Sinophobic MPs and lords) - whose Sinophobia (disguised as "against communism" etc.) complements leftist and pro-sharia jihad muslims BBC which now so eagerly gives it a platform, as well as the closely connected US spy organization Five Eyes which has demonized China for years long before Huawei or Covid-19? The lies about China they have spread are indistinguishable from those of Pompeo and Trump. Is this baseless (compared to US/UK) hate mongering really conducive to the welfare of UK? And when China reacts to this massive Sinophobia campaign then BBC calls it "aggressive Chinese propaganda".

US "warns" about China "stealing" vaccine info because US knows that China now produces much better research than US.

BBC anti-China fake 20200506: "Hundreds if not thousands of people were likely to have been infected in Wuhan, at a time when Chinese officials said there were only a few dozen cases." Peter Klevius fact check: BBC deliberately conflates real time confirmed knowledge with calculations in retrospect.

US has made all the mistakes it accuses China for. Here's one from the top of the iceberg: Whistleblower Dr. Rick Bright, the director of the Biomedical Advanced Research and Development Authority, pressed for urgent access to funding, personnel and clinical specimens, including viruses, which he emphasized were all critically necessary to begin development of lifesaving medicines needed in the likely event that the virus spread outside of SE Asia. He was then cut out of critical meetings for raising early alarm about the virus and ousted from his position.

Chinese 5G much more reliable than US' Five Eyes, the world's most dangerous misinfo and conspiracy spreading US spy and smear organization (together with its puppet states UK, Canada, Australia and New Zealand) which "leaked" a 15-page dossier alleging "probing the possibility" the virus came from the Wuhan Institute of Virology. As Peter Klevius has said before, it didn't come from bats to humans but from some other host animal. Fake news and anti-China propaganda videos are making false and unfounded claims about "delays" and "late" human to human transmission report. Again, it was only in retrospect anyone could have known the nature of early cases. Many weren't even connectded to the wet market and many weren't affected at all despite intimate contact. Moreover, the wrong early SARS diagnosis was corrected the very same day but spread by a "whistleblower" eye doctor (see fact check below). And despite being first affected China acted better than US etc. countries. 5eyes equals Nazi Goebbels in propaganda misinfo. Every single accusation so far has built on deliberate distortion of facts. And possble improvements in retrospect would have been exactly the same in even the best of Western countroes.

Peter Klevius to Chinese people: I'm not a racist - although I certainly look like one.

Origin of Sinophobia: The 19th century Opium Wars were triggered by UK's imposition of the opium trade upon China. Lord Palmerston regarded the Chinese as uncivilized and suggested that the British must attack China to show up their superiority as well as to demonstrate what a "civilized" nation could do. The resulting concession of Hong Kong compromised China's territorial sovereignty. There's also the background to South China Sea.

"God", "Allah", or whichever "monotheistic" idol is a pathetic fallacy and "monotheism" is a ridiculous and dangerous self-delusion because your "god" is used to defend the undefendable. There are equally many "gods" as there are individuals - and the collective "god" only functions as cherry picked confirmation of the individual's "god". However, the collective "god" may combine individual evil - never individual good, because that can only be achieved by (negative) Human Rights. After all, as Peter Klevius always has said, the only way of being fully human is to allow others full humanhood (what else could possibly unite all humans) - without religious impositions/exclusions.
Pentagon, islam - and China?!

Peter Klevius asks for an independent international inquiry on BBC's racist Sinophobia and its support of sharia islamism - incl. how many victims and suffering it has caused because of its worldwide propaganda influence.

In the early 1990's US accused Japan of selling superior cars in US without buying crappy cars from US. And a congress woman warned for tech theft if selling US planes to Japan - but was told that those planes wouldn't even fly without Japanese high tech. At the same time EU was created to build a trade wall against Japanese products. However, Japan is more than ten times smaller than China - and isn't at the hotbed of different coronaviruses in SE Asia.

 

Sunday, September 20, 2020

Peter Klevius*, the world's foremost expert on sex segregation (sad isn't it), obituary over a Jewish female patriarch.


* Why is it that a man seems to be the world's foremost defender of women's rights? The answer is threefold:


1 Only a man can understand biological heterosexual attraction (HSA), i.e. the only thing that essentially segregates the sexes (see below).

2 Only a man feels safe from inferiority complex as long as sex segregation prevails.

3 Only a man can feel a coming inferiority complex in a de-sex segregated world.

Therefore men have all reason to stick to Human Rights equality. As Peter Klevius has always said since his teens: Negative (as opposed to the positive s.c. "Stalin rights") Human Rights for a positive human future.

Do realize the difference between folk feminism which is anti segragation and true feminism which is the very opposite - already from the beginning when resisting the vote etc.

And do realize that while Mills wanted emancipation and Freud didn't. No wonder psychoanalysis became so popular among feminists.

And no feminist seems to be interested in Mary Woolstonecraft's advice on how to not foster daughters to "follies". And the s.c. "glamour feminism" did just that.

In the last chapter in Demand for Resources (1992) called Khoi, San and Bantu, Peter Klevius notes that hunter-gathering societies where the least sexist. With civilization came what Peter Klevius calls classical sex segregation, and with "monotheisms" came religious sexism on top of the classical.


US Supreme Court needs to replace at least half* of its 100% religious members with Atheists so to democratically represent the people

* Even most Jews are Atheists, although orthodox Jew Ruth Bader Ginsburg was certainly not..

Peter Klevius 'Woman' from 1979

 Does the Human Right to 'freedom of religion' really mean freedom to violate Human Rights as e.g. islamic sharia (OIC) does?!

Anna-Karin Wyndham is a Swedish example of the female patriarchy 2020

From a headline February 11, 2020

Precisly because Peter Klevius is a defender of the most basic of Human Right, he is called an "islamophobe" because islam can't stand Human Rights equality.
Peter Klevius is offended by muslims' extreme injustice (sharia), and asks for more fairness.

Islam's schizophrenia

Islam resides between the roof of the Saudi dictator family/OIC, and the floor of Muslim Brotherhood. And the "house of Saud" wants to broom the floor, while MB wants to take down the roof.

Muslims have an overwhelming problem if they want to follow islam while living in a civilized society based on Human
rights equality.

Peter Klevius, the world's foremost expert on sex segregation (sad isn't it), asks for your help because he doesn't see any other biological difference between men and women than the onesided evolutionary heterosexual attraction that Peter Klevius seems to be the only one talking about but everyone knows about. So do you see something that Peter Klevius doesn't?

But don't fall in the usual trap by pointing to non-relational differences. Menstruating, delivering and feeding a baby, etc. are not relational. And although heterosexual attraction is only implanted in the male's brain, it's directly dependent on the female. And it affects all women, incl. prepubertal girls and centenary old ladies, precisely because how it outlines the future of the former and the history of the latter.

As Tertullian, "the founder of Western theology" said to women who wanted to abandon heterosexual attraction by marrying Christ: "It's a sport of nature."  

And if a lesbian woman's body attracts "the male gaze", i.e. heterosexual attraction, she has no other option than covering it in a burqa-like package - but without becoming a muslim because sharia would kill her lesbianism.   

However, if we want to live in a civilized world based on Human Rights equality, i.e. not segregating between humans, then we need to release us from the unnesseccary, stupid and destructive gender prison of sex segregation, and the one sex that lacks sensitivity for heterosexual attraction has to decide whether or when it wants to have anything to do with it. And do remember, we healthy men are always there for you - but not for cheating. So be responsible.

The seemingly seamless connection between heterosexual attraction and reproduction is the mirage that a disastrous sex segregation has been built on.

When will start educating children about heterosexual attraction and sex segregation? 



Google seems not to have a clue about heterosexual attractio. This is Google's first on the subject: There are several types of sexual orientation; for example: Heterosexual. People who are heterosexual are romantically and physically attracted to members of the opposite sex: Heterosexual males are attracted to females, and heterosexual females are attracted to males. Heterosexuals are sometimes called "straight."

Peter Klevius: No wonder girls are confused when they don't get any adequate sex education at all.

Peter Klevius wrote:


Thursday, March 14, 2013

Klevius sex and gender tutorial


Klevius' proposal to bright minded and non-biased readers: Do read EMAH, i.e. how continuous integration in Thalamus of complex neural patterns without the assistance of one or infinite "Homunculus" constitutes the basis for memory and "consciousness".

Klevius quest of the day: What's the difference between the Pope and Justice Ruth Bader Ginsburg?


Klevius hint: It's all about 'not sameness' and Human Rights! Human Rights IS 'sameness' stupid!


When God was created he was made like Adam.

When the basic idea of Universal Human Rights was created it was made like Adam AND Eve.

And for you who think heterosexual attraction, i.e. that women are sexier than men, could be (exc)used as a reason for depriving women of legal sameness. Please, do think again!And read Klevius Sex and Gender Tutorial below - if you can!




                           The Plan of God


A Cardinal, a Pope and a Justice "from medieval times"





Keith O'Brien has reiterated the Catholic Church's continued opposition to civil partnerships and suggested that there should be no laws that "facilitate" same-sex relationships, which he claimed were "harmful", arguing that “The empirical evidence is clear, same-sex relationships are demonstrably harmful to the medical, emotional and spiritual wellbeing of those involved, no compassionate society should ever enact legislation to facilitate or promote such relationships, we have failed those who struggle with same-sex attraction and wider society by our actions.”

Four male members of the Scottish Catholic clergy  allegedly claim that Keith O'Brien had abused his position as a member of the church hierarchy by making unwanted homosexual advances towards them in the 1980s.

Keith O'Brien criticized the concept of same-sex marriage saying it would shame the United Kingdom and that promoting such things would degenerate society further.


Pope Francis, aka Jorge Bergoglio: Same-sex is a destructive pretension against the plan of God. We are not talking about a mere bill, but rather a machination of the Father of Lies that seeks to confuse and deceive the children of God." He has also insisted that adoption by gay and lesbian people is a form of discrimination against children. This position received a rebuke from Argentine president Cristina Fernández de Kirchner, who said the church's tone was reminiscent of "medieval times and the Inquisition".




Justice Ruth Bader Ginsburg: 'Sex' is a dirty word, so let's use 'gender' instead!


Klevius: Let's not!


As previously and repeatedly pointed out by Klevius, the treacherous use of 'gender' instead of 'sex' is not only confusing but deliberately so. So when Jewish Justice Ruth Bader Ginsburg proposed gender' as a synonyme for 'sex' (meaning biological sex) she also helped to shut the door for many a young girl's/woman's possibilities to climb outside the gender cage.

The Universal Human Rights declaration clearly states that your biological sex should not be referred to as an excuse for limiting your rights.







Islam (now represented by OIC and its Sharia declaration) is the worst and most dangerous form of sex segregation - no matter in how modern clothing it's presented!


Klevius Sex and Gender Tutorial

What is 'gender' anyway?


(text randomly extracted from some scientific writings by Klevius)
It might be argued that it is the developing girl, not the grown up woman, who is the most receptive to new experience, but yet is also the most vulnerable. Therefore we need to address the analysis of the tyranny of gender before the point at where it's already too late.  I prefer to use the term ‘female’ instead of ‘woman’, when appropriate in this discussion. I also prefer not to define women in relation to men, i.e. in line with the word 'universal' in the Human Rights Declaration. In short, I propose 'gender blindness' equally as, for example, 'color blindness'.

According to Connell (2003:184), it is an old and disreputable habit to define women mainly on the basis of their relation to men. Moreover, this approach may also constitute a possible cause of confusion when compared to a definition of ‘gender’ which emphasizes social relations on the basis of ‘reproductive differences’.

To really grasp the absurdity of Justice Ruth Bader Ginsburg's and others habit of confusing 'gender' with 'sex' one may consider that “normal” women live in the same gender trap tyranny as do transsexuals.

The definition of ‘acquired gender’ is described in a guidance for/about transsexuals as:

Transsexual people have the deep conviction that the gender to which they were assigned at birth on the basis of their physical anatomy (referred to as their “birth gender”) is incorrect. That conviction will often lead them to take steps to present themselves to the world in the opposite gender. Often, transsexual people will undergo hormonal or surgical treatment to bring their physical identity into line with their preferred gender identity.

This evokes the extinction of the feminine or women as directly dependent on the existence of the masculine or men. Whereas the feminine cannot be defined without the masculine, the same applies to women who cannot be defined - only described - without men.

Female footballers, for example - as opposed to feminine footballers, both male and female - are, just like the target group of feminism, by definition distinguished by sex. Although this classification is a physical segregation – most often based on a delivery room assessment made official and not at all taking into account physical size, strength, skills etc. - other aspects of sex difference, now usually called ‘gender’, seem to be layered on top of this dichotomy. This review departs from the understanding that there are two main categories that distinguish females, i.e. the physical sex belonging, for example, that only biological women may participate in a certain competition, and the cultural sex determination, for example that some sports are less ‘feminine’ than others.

‘Gender’, is synonymous with sex segregation, given that the example of participation on the ground of one’s biological sex is simply a rule for a certain agreed activity and hence not sex segregation in the form of stipulated or assumed separatism. Such sex segregation is still common even in societies which have prescribed to notions of general human freedom regardless of sex and in accordance with Human Rights. This is because of a common consensus that sex segregation is ‘good’ although its effects are bad.

In Durkheim’s (1984: 142) view such ‘organized despotism’ is where the individual and the collective consciousness are almost the same. Then sui generis, a new life may be added on to that of the main body. As a consequence, this freer and more independent state progresses and consolidates itself (Durkheim 1984: 284).

However, consensus may also rest on an imbalance that is upheld and may even strengthen precisely as an effect of the initial imbalance. In such a case ‘organized despotism’ becomes the means for conservation. As a consequence, the only alternative would be to ease restrictions, which is something fundamentally different from proposing how people should live their lives. ‘Organized despotism’ in this meaning may apply to gender and to sex segregation as well.

According to Connell (2003) whose confused view may be closer to that of Justice Ginsburg, gender is neither biology, nor a fixed dichotomy, but it has a special relation to the human body mirrored in a ‘general perception’. Cultural patterns do not only mirror bodily differences. Gender is ‘a structure’ of social relations/practices concentrated to ‘the reproductive arena’, and a series of due practices in social processes. That is, gender describes how society relates to the human body, and has due consequences for our private life and for the future of wo/mankind (Connell 2003:21-22).

Gender is neither biology, nor a fixed dichotomy, but it has a special relation to the human body mirrored in a “general perception.” What is wrong with this view is the thought that cultural patterns only mirror bodily differences. Gender is “a structure” of social relations/practices concentrated to “the reproductive arena”, and a series of due practices in the social processes. I.e. it describes how society relates to the human body, and due consequences to our private life and for the future of wo/mankind (Connell 2003:21-22). The main problem here involves how to talk without gender.

... sex should properly refer to the biological aspects of male and female existence. Sex differences should therefore only be used to refer to physiology, anatomy, genetics, hormones and so forth. Gender should properly be used to refer to all the non‑biological aspects of differences between males and females ‑ clothes, interests, attitudes, behaviours and aptitudes, for example ‑ which separate 'masculine' from 'feminine' life styles (Delamont 1980: 5 in Hargreaves 1994:146).

The distinction between sex and gender implied in these quotations, however, does not seem to resolve the issue precisely because it fails to offer a tool for discriminating biological aspects of differences from non-biological, i.e. cultural. This is also reflected in everyday life “folk categories of sex and gender” which (most?) often appear to be used as if they were the same. Although 'masculine' and 'feminine' are social realities, there is a mystique about their being predetermined by biology” (ibid). Furthermore the very relational meaning of ‘gender’ seems to constitute a too an obvious hiding place for essentialism based on sex. Apart from being ‘structure’, as noted above, gender is, according to Connell, all about relations (2003:20). However, if there are none, or if the relations are excluding, the concept of sex segregation may be even more useful.

It seems that 'masculine' and 'feminine’ in this definition of gender is confusingly close to the ‘mystique about their being predetermined by biology’ when compared to the ‘reproductive arena’ and ‘reproductive differences’ in Connell’s definition of gender. However, although gender, according to Connell (2003: 96), may also be ‘removed’ the crucial issue is whether those who are segregated really want to de-sex segregate? As long as the benefits of a breakout are not clearly assessable, the possible negative effects may undermine such efforts.

According to Connell (2003:20) the very key to the understanding of gender is not to focus on differences, but, instead, to focus on relations. In fact, this distinction is crucial here because relations, contrary to differences, are mutually dependent. Whatever difference existing between the sexes is meaningless unless it is connected via a relation. On the one hand, big male muscles can hardly be of relational use other than in cases of domestic violence, and on the other hand, wage gaps cannot be identified without a comparative relation to the other sex.

Biological determinism is influential in the general discourse of sports academia (Hargreaves 1994:8). However, what remains to analyse is whether ‘gender’ is really a successful concept for dealing with biological determinism?

‘To explain the cultural at the level of the biological encourages the exaggeration and approval of analyses based on distinctions between men and women, and masks the complex relationship between the biological and the cultural’ (Hargreaves 1994:8).

With another example: to explain the cultural (driver) at the level of the technical (type of car) encourages the exaggeration and approval of analyses based on distinctions between cars, and masks the complex relationship between the car and the driver. However, also the contrary seems to hold true;. that the cultural (driver/gender) gets tied to the technical/biological. The ‘complex relationship’ between the car and the driver is easily avoided by using similar1 cars, hence making the driver more visible. In a sex/gender setting the ‘complex relationship’ between sex and gender is easily avoided by distinguishing between sex and culture2, hence making culture more visible. The term ‘culture’, unlike the term ‘gender’ clearly tries to avoid the ‘complex relationship’ between biology and gender. The ‘complex relationship’ makes it, in fact, impossible to distinguish between them. On top of this comes the ‘gender relation’ confusion, which determines people to have ‘gender relations’, i.e. to be opposite or separate.

This kind of gender view is popular, perhaps because it may serve as a convenient way out from directly confronting the biology/culture distinction, and seems to be the prevalent trend, to the extent that ‘gender’ has conceptually replaced ‘sex’, leading to the consequence that the latter has become more or less self-evident and thus almost beyond scrutiny. In other words, by using ‘gender’ as a sign for ‘the complex relationship between the biological and the cultural’, biological determinism becomes more difficult to access analytically.

Gender is neither biology, nor a fixed dichotomy, but it has a special relation to the human body mirrored in a ‘general perception.’ What is problematic with this view is the thought that cultural patterns only mirror bodily differences. Gender is ‘a structure’ of social relations/practices concentrated to ‘the reproductive arena’, and a series of due practices in social processes. That is, it describes how society relates to the human body and has due consequences to our private life and for the future of wo/mankind (Connell 2003: 21-22). The main problem here involves how to talk sex without gender:

‘Sex should properly refer to the biological aspects of male and female existence. Sex differences should therefore only be used to refer to physiology, anatomy, genetics, hormones and so forth. Gender should properly be used to refer to all the nonbiological aspects of differences between males and females clothes, interests, attitudes, behaviours and aptitudes, for example which separate 'masculine' from 'feminine' lifestyles’ (Delamont 1980 quoted in Hargreaves 1994: 146).

The distinction between sex and gender implied in these quotations, however, does not seem to resolve the issue, precisely because it fails to offer a tool for discriminating biological aspects of differences from non-biological ones, i.e. those that are cultural. This is also reflected in everyday life. ‘Folk’ categories of sex and gender often appear to be used as if they were the same thing. Although 'masculine' and 'feminine' are social realities, there is a mystique about their being predetermined by biology. Furthermore the very relational meaning of ‘gender’ seems to constitute a too obvious hiding place for a brand of essentialism based on sex. Apart from being ‘structure’, as noted above, gender is, according to Connell (2003:20), all about relations. However, if there are none - or if the relations are excluding - the concept of sex segregation may be even more useful.

In Connell’s analysis, however, gender may also be removed (Connell 2003:96). In this respect and as a consequence, gender equals sex segregation. In fact it seems that the 'masculine' and 'feminine’, in the definition of gender above, are confusingly close to the ‘mystique about their being predetermined by biology’ when compared to the ‘reproductive arena’ and ‘reproductive differences’ in Connell’s (2003:21) definition of gender. The elusiveness of gender seems to reveal a point of focus rather than a thorough-going conceptualization. So, for example, in traditional Engels/Marx thinking the family’s mediating formation between class and state excludes the politics of gender (Haraway 1991: 131).

What's a Woman?


In What is a Woman? Moi (1999) attacks the concept of gender while still emphasizing the importance of the concept of the feminine and a strong self-conscious (female) subject that combines the personal and the theoretical within it. Moi (1999: 76), hence, seems to propose a loose sex/gender axis resting on a rigid womanhood based on women’s context bound, lived experience outside the realm of men’s experience.

Although I share Moi’s suggestion for abandoning the category of gender, her analysis seems to contribute to a certain confusion and to an almost incalculable theoretical abstraction in the sex/gender distinction because it keeps maintaining sex segregation without offering a convincing defence for it. Although gender, for example, is seen as a nature-culture distinction, something that essentializes non-essential differences between women and men, the same may be said about Moi’s approach if we understand her ‘woman’ as, mainly, the mainstream biological one usually classified (prematurely) in the delivery room. If the sexes live in separate spheres, as Moi’s analysis seems to imply, the lived, contextual experience of women appears as less suitable for pioneering on men’s territory.

This raises the question about whether the opening up of new frontiers for females may demand the lessening or even the absence of femininity (and masculinity). In fact, it is believed here that the ‘liminal state’ where social progression might best occur, is precisely that. Gender as an educated ‘facticity’ then, from this point of view, will inevitably enter into a state of world view that adds itself onto the ‘lived body’ as a constraint.

It is assumed here that we commonly conflate constructs of sex, gender, and sexuality. When sex is defined as the ‘biological’ aspects of male and female, then this conceptualization is here understood as purely descriptive. When gender is said to include social practices organized in relation to biological sex (Connell 1987), and when gender refers to context/time-specific and changeable socially constructed relationships of social attributes and opportunities learned through socialization processes, between women and men, this is also here understood as descriptive. However, when description of gender transforms into active construction of gender, e.g. through secrets about its analytical gain, it subsequently transforms into a compulsory necessity. Gendering hence may blindfold gender-blind opportunities.

In conclusion, if gender is here understood as a social construct, then is not coupled to sex but to context, and dependent on time. Also it is here understood that every person may possess not only one but a variety of genders. Even if we consider gender to be locked together with the life history of a single individual the above conceptualization makes a single, personal gender impossible, longitudinally as well as contemporaneously. Whereas gender is constructive and deterministic, sex is descriptive and non-deterministic. In this sense, gender as an analytical tool leaves little room for the Tomboy.

The Tomboy - a threat to "femininity"


Noncompliance with what is assumed ‘feminine’ threatens established or presumed sex segregation. What is perceived as ‘masculinity’ or ‘maleness’ in women, as a consequence, may only in second place, target homosexuality. In accordance with this line of thought, the Tomboy embodies both the threat and the possibilities for gendered respectively gender-blind opportunity structures.

The Tomboy is the loophole out of gender relations. Desires revealed through sport may have been with females under the guise of a different identity, such as that of the Tomboy (Kotarba & Held 2007: 163). Girls throw balls ‘like girls’ and do not tackle like boys because of a female perception of their bodies as objects of action (Young 2000:150 cited in Kotarba & Held 2007: 155).

However, when women lacking experience of how to act in an effective manner in sport are taught about how to do, they have no problem performing, quite contrary to explaining shortcomings as due to innate causes (Kotarba & Held 2007: 157). This is also opposite to the experiences of male-to-female transsexuals who through thorough exercise learn how to feminisize their movements (Schrock & Boyd 2006:53-55). Although, according to Hargreaves (1994), most separatist sports philosophies have been a reaction to dominant ideas about the biological and psychological predispositions of men and women, supposedly rendering men 'naturally suited to sports, and women, by comparison, essentially less suited (Hargreaves 1994:29-30), the opposite may also hold true. Separatism per definition needs to separate and this separation is often based on biological differences, be it skin colour, sex or something else.

From this perspective, the Tomboy would constitute a theoretical anomaly in a feminine separatist setting. Although her physical body would possibly qualify what makes her a Tomboy would not.

The observation that in mixed playgrounds, and in other areas of the school environment, boys monopolize the physical space (Hargreaves 1994:151) may lack the additional notion that certain boys dominate and certain boys do not. Sports feminists have 'politicized' these kinds of experience by drawing connections between ideas and practice (Hargreaves 1994:3) but because of a separatist approach may exclude similar experience among parts of the boys. Moreover, a separatist approach is never waterproof and may hence leak Tomboy girls without a notion.

Femininity and feminism


Feminism and psychoanalysis as oppressors

According to Collier and Yanagisako (1987), Henrietta Moore (1994) and other feminist anthropologists, patriarchal dominance is an inseparable socially inherited part of the conventional family system. This implicit suggestion of radical surgery does not, however, count on unwanted secondary effects neither on the problem with segregated or non-segregated sex-worlds. If, in other words, oppression is related to gender segregation rather than patriarchy, or perhaps that patriarchy is a product of sex segregation, then there seems to be a serious problem of intellectual survival facing feminists themselves. If feminism1 is to be understood as an approach and/or analytical tool for separatism2, those feminists and others who propose not only analytical segregation but also practical segregation, face the problem of possible oppression inherent in this very segregation (Klevius 1994, 1996). In this sense oppression is related to sex segregation in two ways:

1. As a means for naming it (feminism) for an analytical purpose.
2. As a social consequence or political strategy (e.g. negative bias against female football or a separatist strategy for female football).

It is notable that the psychoanalytic movement has not only been contemporary with feminism, but it has also followed (or led) the same pattern of concern and proposed warnings and corrections that has marked the history of ‘feminism’ in the 20th century. According to S. Freud, the essence of the analytic profession is feminine and the psychoanalyst ‘a woman in love’ (L. Appignanesi & J. Forrester 1992:189). But psychoanalytically speaking, formalized sex and sex segregation also seem to have been troublesome components in the lives of female psychoanalysts struggling under a variety of assumed, but irreconcilable femininities and professional expectations.

In studying the history of feminism one inevitably encounters what is called ‘the women’s movement’. While there is a variety of different feminisms, and because the borders between them, as well as to what is interpreted as the women’s rights movement, some historians, incl. Klevius, question the distinction and/or methods in use for this distinction.
However, it could also be argued that whereas the women’s right movement may be distinguished by its lack of active separatism within the proposed objectives of the movement, feminism ought to be distinguished as a multifaceted separatist movement based on what is considered feminine values, i.e. what is implied by the very word ‘feminism’3. From this perspective the use of the term ‘feminism’ before the last decades of the 19th century has to be re-evaluated, as has every such usage that does not take into account the separatist nature underpinning all feminisms. Here it is understood that the concept ‘feminism’, and its derivatives, in every usage implies a distinction based on separating the sexes - e.g. addressing inequality or inequity - between male and female (see discussion above). So although ’feminism’ and ‘feminisms’ would be meaningless without such a separation, the ‘women’s rights movement’, seen as based on a distinct aim for equality with men in certain legal respects, e.g. the right to vote, could be described as the opposite, i.e. de-segregation, ‘gender blindness’ etc.

As a consequence the use of the word feminism in a context where it seems inappropriate is here excepted when the authors referred to have decided to do so. The feminist movement went back to Mary Wollstonecraft and to some French revolutionaries of the end of the eighteenth century, but it had developed slowly. In the period 1880 to 1900, however, the struggle was taken up again with renewed vigour, even though most contemporaries viewed it as idealistic and hopeless. Nevertheless, it resulted in ideological discussions about the natural equality or non-equality of the sexes, and the psychology of women. (Ellenberger 1970: 291-292).

Not only feminist gynocentrists, but also anti-feminist misogynists contributed with their own pronouncements on the woman issue. In 1901, for example, the German psychiatrist Moebius published a treatise, On the Physiological Imbecility of Woman, according to which, woman is physically and mentally intermediate between the child and man (see Ellenberger 1970:292). However, according to the underlying presumption of this thesis, i.e. that the borders between gynocentrism and misogyny are not well understood, these two approaches are seen as more or less synonymous. Such a view also confirms with a multitude of points in common between psychoanalysis and feminism. As was argued earlier, the main quality of separatism and ‘complementarism’ is an insurmountable border, sometimes contained under the titles: love, desire etc.

Wednesday, September 09, 2020

Peter Klevius manual for building a human with AGI*

* Self-driving robots based on Peter Klevius theory below would not have to program their basic setup through living because they would utilize the totality of information on the web. And immediately after being connected they would start to individualize based on the additional experience each one gets from its particular moving origo.

The Verbal Fallacy of Language 

Warning: Your research may be repossessed!


You commit scientific (and moral) fraud if you learn from Peter Klevius without referring/citing him as you normally do with other sources.

Peter Klevius is very serious when asking you to consider your level of bigotry and hypocrisy.

It's not very scientific, is it, to dismiss Peter Klevius as an "islamophobe" (i.e. Human Rights defender) and "a random blogger", especially when he most likely has a better brain and less bias* than you.

* Are you totally independet when it comes to economy, career etc., and do you lack religious, political etc. dogmas?

 

Peter Klevius 1994 EMAH* theory on consciousness and how the brain works.

* EMAH stands for the Even More Astonishing Hypothesis which alludes to Francis Crick's book The Astonishing Hypothesis. A copy of the first draft was immediately sent to Crick as a letter + a floppy disc with the same content in ASCI.

2-way connections between cortex and thalamus. Already its placement on top of the spine and below the cortex and in the very middle of the skull should have signed its importance long ago for scientists and researchers. However, it didn't and Peter Klevius was the first (1994) in the world to explain its function some 20 years before it started getting attention from others about its functional importance other than as a "relay station". 


 The verbal fallacy

 
From a report titled What insects can tell us about the origins of consciousness (2016): "Humans are capable of more complex forms of consciousness. We can reflect upon our own mental states, for example, which is why verbal reports are so valuable." Peter Klevius points to his EMAH chapter Donald Duck in the Holy Land of Language (1994) - and rests his case. "Consiousness" is the "hard problem" precisely because humans reflect, i.e. use language to create their own mental states, which is why verbal reports are so misleading. Language is operational just like numbers, and therefore temporally context bound out of reach for a longitudinal understanding of how the brain works.

In Peter Klevius feral child and cat example (1992:29-30), they could still decide to do something (e.g. escape) without using the language term 'I' [will escape]. So what reason do we have to make such a "hard" fuzz about language? After all, what's the difference between 'I' and 'consciousness'? Language development requires language input (sorry Chomsky).

Peter Klevius on how to make you understand how stupid you are (and Peter Klevius were) in trying to represent the value of humankind achievements outside humankind.  

To understand the following (and if you haven't read Peter Klevius book Demand for Resources (1992) as yet, e.g. the chapters on knowledge and existencecentrism) you need to get rid of your human entrapment, i.e. the ridiculous thought that humankind could be "special" outside itself. This fallacy is also described in Peter Klevius description of how the brain works in The Even More Astonishing Theory (EMAH) under the chapter Donald Duck in the Holy Land  of Language (1994).

The brain is adaptated to a lived life (programmed through living) and thalamus takes care of the very latest unification of stimuli, i.e. the now. Thalamus is the collection station where the state of the brain meets the state of incoming stimuli, except for smell and taste - the brain started as an olfactory organ long before Thalamus evolved in vertebrates.

A computer virus is information - just like the concept of life.

A binary code can describe more than the whole universe but isn't part of it.

Similarly, the concept of 'life' isn't part of the "living" world.


Peter Klevius stone example below shows the inconsistency in dividing the world in virtual and real when it comes to explaining the brain and consciousness.



Whoever interested in what consciousness is and how the brain works, need to read Peter Klevius stone example from 1992 (see below) and the Even More Astonishing Hypothesis (see below). In fact, Peter Klevius stone example should be compulsory reading for everyone - just like a vaccination against dumbness or deliberate evilness hiding behind "spirituality". That will cure much of your "religiosity" etc. bias.

Do you distinguish between a soft and a hard world, literally? If not, why not? After all, you do distinguish between software and hardware, don't you? Like when you see a traffic sign - or crash into one.

You do realize that your old pictures are dynamic, i.e. everytime you look at them they are different, because you are different.

Peter Klevius knows about aliens because he is one - you're too. Most parents see their children turning into aliens already in their teens (that's how the concept 'teenager' emerged). Changing education/job and location also alienates. And when we send humans on multi-generational space trips, their grand-grand-grand etc. -children will have absolutely nothing in common with the grand-grand-grand etc. -children to those humans who stayed on Earth or went to other places. So what would it mean to be a human belonging to "a humankind"?

The reason why Peter Klevius is so successful in scientific analysis is (except for his brain) the fact that he simply checks for bias (religious, political, economic etc) - and the results reveal themselves naturally. And according to Weiniger (who had a big influence on Wittgenstein), 'the Woman' is the main obstacle against women's emancipation*, and according to Klevius, 'the Human' is the main obstacle against science. Klevius may accordingly be one of the last human scientists.

* Feminist theory rests on absolute sex segregation and the rejection of scrutiny of the female sex. So although feminists ask for "women's experience" this doesn't include women suffering under "the female patriarchy".

And of course, checking for all kinds of bias erases pretty much every possible source of support. You become an intellectual hermit, equally dependent on others as the ordinary hermit who immediately would stop being a hermit if the rest of humankind disappeared (P. Klevius 1992).

The first and most important redundancy to understand is to skip 'understanding' and 'observation' all together and replace them with 'adaptation'. That simple maneuvre will clean the playing field from distractions more than anything else.

We don't "observe" or "understand" - we adapt. And not only to our outer surrounding but eqaully to our own body incl. our brain. Or a brick turning into grovel/sand. Or a star etc.

Is the flying dust from what used to be a brick less or more "complex"? Or the supernova?

Although the brain/nerve system is more complex, it's no different from e.g. light skin that gets tanned in the sun.

And when Klevius says "we" he really means it. There's no "I" (other than as origo) or "self". As Klevius wrote on the web 2003: In creating this text Klevius would have been helpless without an assisting world". Wittgenstein showed the impossibility of a "private language" and Klevius showed (see the stone example below) that information is the flow of perception and that there's no difference between observation and understanding.

As a consequence there's no free will (even Luther realized this and threw it in the face of Erasmus) because free will is a linguistic mirage (although Luther called it dependancy on a "god").


Peter Klevius scientific biography: My bio-parents were both highly intelligent, thank you. Lincoln Barnett's book (co-written with Albert Einstein) was my favourite at age 13-14. In my early twenties I wrote an unpublished essay about universe and an other about automation. I see my own best asset as a scientist being lack of political, religious, academic etc. ties. I also see the danger in this setup as it could as well be the perfect road to "private pseudo-science" i.e. individual charlatanism, or "public pseudo-science" i.e. collective charlatanism. The latter may well include s.c. "highly respected" researchers.

However, being too much ahead of once time most often doesn't pay off. Back in 1981 my mentor Georg Henrik von Wright (Wittgenstein's successor at Cambridge) convinced a paper to publish an article about evolution and society that apparently none of its editors and few of its readers understood. It was called Resursbegär (Demand for Resources) and was ten years later - again assisted by Georg Henrik von Wright - self-published in a 71 pp "book" in which I also analyzed our "existence-centrism" in an unreachable universe. This included the stone example and a new understanding of "consciousness" that emerged from my criticism of Haberma's division of communicative action in observation and understanding.


Peter Klevius wrote:

Peter Klevius contribution to the AI/consciousness debate.

The thoughts below were first presented 1979-81 in an article and correspondence with Georg Henrik von Wright (Wittgenstein's successor at Cambridge), and later published in a book 1992, a letter to Francis Crick (Salk) 1994, and on the web 2003.

Evolution means change - a fact missed by many neo-creationists*


* Exemplified with the eager "humanifying" of Neandertals etc. extinct creatures. Or the equally eager (not to say desperate) search for a hiding place where "consciousness" can be protected against de-mystifiers such as e.g. Peter Klevius.



In Demand for Resources (1992 ISBN 9173288411) Klevius crossed the boundaries between consciousness-observation-understanding-language and wrapped it all in one, i.e. adaptation.
According to Klevius analysis everything is adaptation. There's no principal analytical difference between how planets adapt to their star or how humans adapt to their environment. And no dude, this is not "simplifying away" or diluting it. When the bedrock of the Indo-Australian Plate met with the bedrock of the Asian plate the landscape was almost flat. However, look at the Himalayas today. Same rock but a completely different and extremely wrinkled appearance and a new name, mountain range.

Consciousness is neither simple nor complicated - and certainly not a "mystery". The real mystery is how people "mystify" it - from Penrose's hiding in quantum tubulars to Koch's escape into the brain's olfactory channels. The former outside falsifiability, and the latter outside any kind of scientific consensus and, more importantly, clearly related to the fact that brain evolution started as a smell organ which later on was mounted with additional gadgets (vision, hearing etc.) connected via Thalamus. In short, as Klevius wrote 1992, this is why olfactory "memories" feel so different. This is also why claustrum is focused towards the olfactory lobes, i.e. functioning as a "translator" and transferer of these signals which weren't originally connected to thalamus at all.

And please, don't get stuck in the frontal lobe just because you find some difference compared to other parts of the brain. The simple reason is just that the frontal lobe happens to be the last expansion in brain evolution and is lacking in non-humans.

The  "mystery" of drivingness - or carness.


An undriving car doesn't move.

A selfdriving car makes intentional decisions based on history and present. These decisions wouldn't be any different with a human driver with exactly the same information available. A surprising looking choice of route may be just based on info npt available for the surprised.


Humans have humanness rather than "consciousness"*


* Humans have skin. So were's the mystery of "skinness"?
 
According to Peter Klevius (1981, 1992, 1994, 2003) humans have trapped themselves in language and have a borderline problem re. what can be said across the border between humans and "the rest".

In Demand for Resources (1992, ISBN 9173288411), Peter Klevius presented the following - his own (as far as he is aware of) - original observations re. evolution and awareness/mind:

Existence is change - not creation out of nothing.

Among so called "primitive" societies which had had no contact with monotheisms, the very thought that something could appear out of nothing was impossible.

So why did monotheisms come up with such a ridiculous idea? It's very simple. The racist "chosen people" supremacist ideology created a "god" that was not part of the world he (yes, he) had created out of nothing, i.e. making a clean sheet on which the chosen ones could exist (see the chapter Existencecentrism in Demand for Resources, 1992 ISBN 9173288411).

Culture is that (arbitrarily defined and bordered) part of adaptation that is shared by others.


Warning/advise: To better your understanding of Klevius writings you need to realize that he is extremely critical of how concepts are created and used. Not in a stiff/absolute sense of meaning, but rather how concepts may cluelessly (or deliberately) migrate within a particular discourse. So when Dennet talks about "deliberate design" he contrasts it against "clueless design", although such a distinction isn't possible. Evolution is neither clueless nor deliberate. And whatever we are up to it can't be distinguished from evolution other than as a purely human assessment - in which case it can't include evolution. Only humans can evaluate human behavior, which fact renders such evaluations pointless outside the realm of humans. Getting this seems to constitute a main obstacle in debates about AI and singularity.

This is why Klevius always refers to the individual human's negative Human Rights, i.e. everyone we agree is a human. This is also why Klevius can emphasize the Denisova bracelet, genetics etc. finds in Siberia/Altai as proof of modern humans evolving there (with some help from island South East Asia, not in Africa. Most humans living today would have been incapable of intellectually perform the task because the IQ peak has long since been diluted in the mass of humans. We're all one family of humans but the top of the line of human intelligence was a combination of island shrinking brains and its genetic transfrer to big skulled relatives in the north - as Klevius has pointed out since 2004 on the web.

Peter Klevius EMAH update on "consciousness" 2018: 


Acknowledgement: I've never in my life met anyone who I've felt being more intelligent* than I am. This means I've had no reason warshipping human intelligence. And whole my life I've been told it's unfair that I see things faster and clearer than others - or even worse, that I "turn black into white" (some real idiots from the 1970-80s). But how could it be "unfair" when I can't use it for my own advantage without others sooner or later catching up and shaming me? And when you're in the front line no one understands and therefore doesn't pay you. Which fact has added valuable neutrality and reduced malign bias to/from Klevius' analysis.

* Klevius intelligence was perhaps best described by the Finnish neuroscientist, J. Juurmaa, who in the 1990s wrote: "Peter Kleviuksen ajatuksen kulku on ilmavan lennokas ja samalla iskevän ytimekäs" which translated to English would mean something like: "Peter Klevius' thought process is easily eloquent yet simultaneously concisely punchy." This he wrote in a long letter answering Klevius question about the effects on the visual cortex on individuals who have been blind from birth. This inquiry was part of Klevius check up of his already published EMAH theory, so to get a qualified confirmation that the "visual cortex" in born blinds is fully employed with other things than vision. Juurmaa's description of Klevius  is in line with philosopher Georg Henrik von Wright's 1980 assessment, and more importantly with Klevius own experience, and perhaps most importantly when assessing AI/deep learning etc.

Only in true science and Human Rights does Klevius intelligence matter. And with AI singularity "pure" science will be dead anyway (although some idiots will never get it). Why? Because human existencecentrism (look it up in Klevius 1992 book pp 21-22) will only follow AI to the point of singularity.

Peter Klevius has - since he at age 14 read Einstein's and Barnett's book - been fascinated with human aversion of checking themselves in the mirror of existencecentrism.

Future democracy will be cloud based and filtered through (negative) Human Rights equality. This means that we get rid of the distorting bottleneck our politicians now constitute.

This also means the definitive end of islam as we know it, i.e. as a Human Rights violating excuse for racism, sexism, and power greed.

It's astonishing how the avoidance of negative Human Rights affects every debate. And most of this is due to our politicians' defense of the Saudi dictator family. Why? Simply because they stand as the "guardians" of islam and 1.6 Billion muslims which are all lumped together and protected by the label "islamophobia" which in fact only protects the Saudi dictator family and those who want to deal with it and its Human Rights violating sharia(e.g. OIC etc).

There's no way to copy a brain without a total break between individuals. That's perhaps one definition of what it means to be a human.

What makes humans individuals (atoms) and robots collective. Robot memories are shared and if you destroy the hardware, the software will still be alive and well.

However, a human individual is extremely vulnerable to individual extinction.

And a "pet" copy is an other individual - although it remembers and behaves like the original.


Peter Klevius in Demand for Resources (1992:23, ISBN 9173288411):



The basis of existence is change, and causality constitutes a complex of evolution and devolution. Evolution may be seen as the consequence of causality's variables in time where complexity in existing structures are reinforced. This stands in opposition to thermodynamics which theoretically leads to maximal entropy (i.e. energy equilibrium) where time/change finally ends. Someone might then say that the products of evolution are just temporary components in causality's road towards uniformity (Klevius 1981, 1992 - text copied from Klevius 1981 article Demand for Resources).


The 1994 Even More Astonishing Hypothesis (EMAH) with minor clarifications 2004

by Peter Klevius


1991, years before Crick's book, the original idea was presented for Georg Henrik von Wright (Wittgenstein's own choice of successor at his Cambridge chair), then published in Demand for Resources (1992, ISBN 9173288411), and 1994 presented for Francis Crick and 2004 presented on the world wide web.

Abstract: Consciousness may be seen as environmental adaptation rather than something "uniqely human". Although neo-cortex constitutes the mass of adaptations Thalamus is the least discussed yet perhaps the most important piece in the "puzzle of mind" due to its central function as the main relay station between body actions, brain and environment. A critical assessment of concepts such as: observation/understanding, mind/body, free will, knowledge and language reveals an inescapable awareness in the Thalamic "meet-puts". In conclusion memories hence may be better described as associations causing linguistic traps (i.e. self-inflicted "problems" produced in language) rather than as distinct entities. The continuity model proposed in EMAH avoids the limitations of a "discrete packets of information" model, and without Cartesian dualism or the Homunculus fallacy.

Note. In some respect the neural network of "lower" systems such as the spinal cord and cerebellum by far outperforms the cortex. This is because of different tasks (fast motorics and slow adaptation) and due difference in processing. (Copyright Peter Klevius).


Introduction


Understanding how social behavior and its maintenance in human and other forms of life (incl. plants etc) evolved has nothing to do with “the balance between self interest and co-operative behavior” but all to do with kinship and friendship adaptation. Everything is "self-interest" - how could it not be? Although humans may be attributed a more chaotic (i.e. more incalculable) "personality", they are, like life in general, just adaptive "robots" (i.e. active fighters against entropy – see Demand for Resources, 1992 ISBN 9173288411). Misunderstanding (or plain ignorance of – alternatively ideological avoidance of) kin recognition/friendship (symbiosis), and AI (robotics) pave the way for the formulation of unnecessary, not to say construed, problems which, in an extension, may become problematic themselves precisely because they hinder an open access for direct problem solving (see e.g. Angels of Antichrist – kinship vs. social state).

Mentalists trap themselves in selfinflicted astonishment over phenomenons they think are beyond determinism. When Chomsky says "there are things beyond comprehension" he should ask himself: Who are you to talk about things beyond comprehension (compare 'existencecentrism' in Klevius Demand for Resources, 1992 ISBN 9173288411), i.e. something that can't be asked - without just pushing the border a little - or rather, just a new comprehensible adaptation. And if it seems incomprehensible, it's no more so than e.g. Donald Duck (see below).


The Future of a "Gap" (copyright P. Klevius 1992-2004)


Human: What is a human being? Can the answer be found in a non-rational a priori statement (compare e.g. the axiomatic Human Rights individual) or in a logical analysis of the alleged "gap" between human beings and others? The following analysis uses an "anti-gap" approach. It also rests on the struggle and success of research performed in the field of artificial intelligence (AI), automation/robotics etc.

Signal: A "signal gap" is commonly understood as a break in the transition from input to output, i.e., from perception to behavior. Mentalists use to fill the gap with "mind" and "consciousness" while behaviorists don't bother because they can't even see it. A five minute timelaps of Earth spanning 4.5 Billion years would make a very lively planet. However, where's "consiousness" between input (the single frames) and output (the running video)? Or, what/whom should we allow to possess "consciousness"? And if we limit it only to humans we are stuck with it being just a human thing - hence impossible to use in general meaning. An easier way out is to avoid the signal "gap" and call it what it is, a network. But a network that continuously builds new patterns on top of already existing ones. 

Matter: Berkeley never believed in matter. What you experience is what you get and the rest is in the hand of "God" (i.e. uncertainty). This view makes him a super-determinist without "real" matter. Klevius just adds the fact that Berkeley's "God" is truly metaphysical and therefore not worthy of even talking about.

Mind: The confusing mind-body debate originated in the Cartesian dualism, which divides the world into two different substances, which, when put together, are assumed to make the world intelligible. However, on the contrary, they seem to have created a new problem based on this very assumption. But a problem that has become popular among those who want to talk metaphysics, i.e. giving an impression of talking about what can't be talked about.

Free will: Following a mind-body world view, many scholars prefer to regard human beings as intentional animals fueled by free will. It is, however, a challenging task to defend such a philosophical standpoint. Not even Martin Luther managed to do it, but rather transferred free will to God despite loud protests from Erasmus. Although Luther's thoughts in other respects have had a tremendous influence on Western thinking, this particular angle of view has been less emphasized. However, 'free will' can only be used locally.

Future: When asked about the "really human" way of thinking, many mentalists refer to our capacity to "calculate" the future. But is there really a future out there? All concepts of the future seem trapped in the past. We cannot actually talk about a certain date in the future as real future. What we do talk about is, for example, just a date in a calendar. Although it is a good guess that we are going to die, the basis for this reasoning always lies in the past. The present hence is the impenetrable mirror between the "real future" and ourselves. Consequently, every our effort to approach this future brings us back in history. Closest to future we seem to be when we live intensely in the immediate present without even thinking about the future. As a consequence the gap between sophisticated human planning and "instinctual" animal behavior seems less obvious. Is primitive thinking that primitive after all? And isn't 'instinct' just an excuse for ignorance?

An additional aspect of future is that neither youth, deep freezing or a pill against aging will do as insurance for surviving tomorrow. The human individual is lost in a crash whereas the robot brain safely hovers in the cloud - in many copies.


Observation and Understanding (copyright P. Klevius 1992-2004)


If one cannot observe something without understanding it, all our experiences are illusions because of the eternal string of corrections made by later experience. What seems to be true at a particular moment may turn out to be something else in the next, and what we call understanding is merely retrospection.

The conventional way of grasping the connection between sensory input and behavioral output can be described as observation, i.e. as sensory stimulation followed by understanding. The understanding that it is a stone, for example, follows the observation of a stone. This understanding might in turn produce behavior such as verbal information. To do these simple tasks, however, the observer has to be equipped with some kind of "knowledge," i.e., shared experience that makes him/her culturally competent to "understand" and communicate. This understanding includes the cultural heritage embedded in the very concept of a stone, i.e.it's a prerequsite for observation. As a consequence it's not meaningful to separate observation and understanding. This, of course, doesn't exclude "local" (non-analytical) use of the terms in speech and literature etc. for the purpose of catching subtle nyances.

Categorization belongs to the language department, which, on the brain level, is only one among many other behavioral reactions. But due to its capability to paraphrase itself, it has the power to confuse our view on how we synchronize our stock of experience. When we watch a stone, our understanding synchronizes with the accumulated inputs associated with the concept of a stone. "It must be a stone because it looks like a stone," we think. As a result of such synchronization, our brain intends to continue on the same path and perhaps do something more (with "intention"). For example, we might think (as a result of our adaptation to the situation), "Let's tell someone about it." The logical behavior that follows can be an expression such as, "Hey look, it's a stone out there." Thus, what we get in the end is a concept of a stone and, after a closer look, our pattern of experience hidden in it. If the stone, when touched, turns out to be made of paper maché, then the previous perception is not deepened, but instead, switched to a completely new one.

It's almost frightening how often one hears researchers/scientists/philosophers etc. who think they are at least average in intelligence, telling others that "previously we didn't understand what X was", for example that "water consists of molecules and atoms". This kind of schizophrenic "thinking" reflects the depth of the mind/body hoax many are trapped in.

One might say that a stone in a picture is a "real" stone, while the word 'stone' written on a piece of paper is not. The gap here is not due to different representations but rather to different contexts. When one tries to equalize observation with understanding, the conventional view of primitive and sophisticated thinking might be put in question. We still act like complex worms, and sophistication is only a matter of biased views built on different stocks of experience (adaptaion) and the overwhelming complexity that appears chaotic. Moreover, a worm, just like a computer, is more than the sum of its parts.

Therefore, meaning, explanation and understanding are all descriptions of the same basic principle of how we synchronize (adapt) perception with previous experience. For the fetus or the newborn child, the inexperienced (unsynchronized, or uncertainty/"god" if you prefer) part of the inside-outside communication is huge compared to a grown up. Hence the chaotic outside world (i.e., the lack of its patterns of meaningfulness) has to be copied (adapted) in a stream of experience, little by little, into the network couplings of the brain. When the neural pattern matches the totality (meaningfulness) its information potential disappears. Our brain doesn't store information - it kills information. From an analytical point of view "storing of information" is an oxymoron. On top of this, there is a continuous growth of new neurons, which have to be connected to the network. As a result of these processes, the outside world is, at least partly, synchronized with the inside, "mental" world. Heureka, the baby appears to think and exist! In other words, the baby records changes against a background of already synchronized (adapted) inputs.

* see "existence-centrism" in Demand for Resources (1992) for a discussion abt a shrinking god and the allmighty human!


The Category of the Uniquely Human Category Mistake (copyright P. Klevius 1992-2004)


It's meaningless to state that we are the best (or the worst) humankind. However, category mistakes re. humans and non-humans are still common and many researchers/scientists don't even seem to realize how carelessly they handle this important distinction.

It's equally meaningless to ask what something is that we don't know what 'it' is. 'Consciousness' is easily understood when used in comparison with 'unconcious'. However, how stupid is it when we mystify the term beyond comprehension by squeezing in random additional properties and then ask the question: What is this mystery with consciousness".

A main difficulty in formulating the concept of consciousness is our pride (presumably we should have been equally proud as mice) and our tautological belief in "something uniquely human", However, if we try to follow the die-hard determinists, we would find free will and destiny easier to cope with, and also that the concept of "the unique human being" is rather a question of point of view and carelessly crossing borders of concepts.

Following this line of thought, I suggest turning to old Berkeley as well as to Ryle but excluding Skinnerian Utopias. Those who think the word determinism sounds rude and blunt can try to adorn it with complexity to make it look more chaotic. Chaos here means something you cannot overview no matter how deterministic it is. We seem to like complexity just because we cannot follow the underlying determinism. The same could be said about what it really is to be a human? A passion for uncertainty, i.e. life itself. Francis Crick in The Astonishing Hypothesis: "... your sense of personal identity and free will are in fact no more than the behavior of a vast assembly of nerve cells and their associated molecules."

This statement is easy to agree on, so let me continue with another, perhaps more useful, quote from Crick: "Categories are not given to us as absolutes. They are human inventions." I think these two statements create an efficient basis for further investigations into the mystery of thinking. Hopefully you will forgive me now as I'm going to abolish not only memory but also free will and consciousness altogether. Then, I will go even one step further to deny that there are any thoughts (pictures, representations, etc.) at all in the cortex. At this point, many might agree, particularly regarding the cortex of the author of this text.

The main problem here is the storage of memories, with all their colors, smells, feelings and sounds. Crick suggests the dividing of memory into three parts: episodic, categorical and procedural. While that would be semantically useful, I'm afraid it would act more like an obstacle in the investigation of the brain, because it presupposes that the hardware uses the same basis of classification and, like a virus, hence infects our analyses.

The analysis presented here is the result of de-categorization. The only thing that distinguishes us from the rest of nature (and 'nature' includes all artefacts, non-human as well as human ones) is the structure and complexity most (but not all) humans possess. In other words, there's no point at which something "special" happens. This is why Klevius in 1994 said that there's no principal difference between a brick and his girlfriend - which comment rose the eyebrow on his pal who admired Klevius girlfriend.

Instead of categorization, this analysis sees only adaptation to the surrounding world incl. one's own brain, which condtitutes of layers of previous adaptations where the latest one is awareness, consciousness, or the present now if you like.


Nerves, Loops and "Meet-puts" (copyright P. Klevius 1992-2004)


According to Crick, "each thalamic area also receives massive connections from the cortical areas to which it sends information. The exact purpose of these back connections is not yet known." In the following paragraphs, I will outline a hypothetical model in line with this question. The interpretation of the interface between brain and its surrounding as it is presented here has the same starting point as Crick's theory but divides thinking into a relay/network system in the cortex and the perception terminals (or their representatives in the thalamus) around the body like an eternal kaleidoscope. Under this model, imagination would be a back-projected pattern of nerve signals, associated to the original events that caused them but with the signals faded and localized as "internal" based on direction of nerve signals. This view suggests that there are not only inputs and outputs but also whst one might name "meet-puts," i.e., when an input signal goes through and evolves into other signals in the cortex, these new signals meet other input signals in the thalamus.

There is no limit to the possible number of pattern/association in such a system, and there is no need for memory storage but rather, adaptive network couplings. These "couplings," or signal pathways, are constantly running in loops (not all simultaneously but some at any given moment, i.e. e.g. what we call awareness) from the nerve endings in our bodies through the network in the cortex and back again to the thalamus. Of course the back-projected signals have to be discriminated from incoming signals, thereby avoiding confusion regarding fantasy and reality. But this process, though still unknown, could be quite simple and perhaps detected simply based on the direction where it comes from. As a consequence of the loops, the back-projected pattern differs from the incoming signals, or the stimuli. Therefore, every signal from the body/perceptions, hormonal signals and so on, either finds its familiar old route or pattern of association in the network (established/adapted experiences) or creates new connections (new experiences) that can be of varying durability depending on how they settle with older associations. For example, if someone is blind from the moment of birth, s/he will have normal neuronal activity in the cortex area of vision. On the other hand, in case of an acquired blindness, the level of activity in the same area will become significantly lower over time. This is logical according to the EMAH model because, in the former case, the neurons have never become involved in association patterns of vision but were engaged in other tasks. In the latter case, the neurons have partly remained in previous vision patterns, which are no longer in use, while the rest has moved onto other new tasks.

It is important to note that human thinking, contrary to what today's computers do, involves the perceptions that originate from the chemical processes in the body's hormonal system, what we carelessly name "emotions." This, I think, is the main source behind the term "human behavior." The difference between man and machine is a source of concern but, as I see it, there is no point in making a "human machine". But perhaps someone might be interested in building a "human-like machine".


Body vs. Environment - a History of Illusions (copyright P. Klevius 1992-2004)


The surface of our body isn't the border of consciousness. A better candidate is the neuronal system/Thalamus.

According to the EMAH model, nerves define our body. Thus, our hormonal signals inside our body can be viewed as belonging to the environment surrounding the nerveous system. As the meaning of life is to uphold complexity by guarding the borders, it's ultimately a fight against entropy. In this struggle, life is supported by a certain genetic structure and metabolism, which synchronizes its dealings (adaptation) with the surrounding environment. Balancing and neutralizing these dealings is a job done by nerves. Also consider Klevius gut bacterias with brain.

A major and crucial feature of this "body-guarding" mechanism is knowing difference in the direction between incoming signals and outgoing, processed signals. On top of this, both areas change continuously and thus have to be matched against each other to uphold or even improve the complexity. According to this model, people suffering from schizophrenia, just like healthy people, have no problem in discriminating between inputs and outputs. In fact, we can safely assume that the way they sometimes experience hallucinations is just like the way we experience nightmares. Both hallucinations and nightmares seem so frightening because they are perceived as incoming signals and confused as real perceptions. The problem for the schizophrenic lies in a defect in processing due to abnormal functions in and among the receptors on the neurons, which makes the association pattern unstable and "creative" in a way that is completely different compared with controlled fantasies. In the case of nightmares, the confusion is related to low and fluctuating energy levels during sleep. However, a frightful hallucination is always real because it is based on perceptions. What makes it an illusion is when it is viewed historically from a new point of view or experienced in a new "now," i.e., weighed and recorded as illusory from a standpoint that differs from the original one. In conclusion, one may argue that what really differentiates a frightful ghost from a harmless fantasy is that we know the latter being created inside our body, whereas we feel unsure about the former.



EMAH Computing as Matched Changes (copyright P. Klevius 1992-2004)


EMAH does not support the idea that information is conveyed over distance, both in the peripheral and central nervous system, by the time of occurrence of action potential?

"All we are hypothesizing is that the activity in V1 does not directly enter awareness. What does enter awareness, we believe, is some form of the neural activity in certain higher visual areas, since they do project directly to prefrontal areas. This seems well established for cortical areas in the fifth tier of the visual hierarchy, such as MT and V4." (Crick & Koch, 1995a,b).  Hardware in a computer is, together with software (should be “a program” because this word signals programming more directly), specified at the outset. A high level of flexibility is made possible through the hardware's ability to unceasingly customize to incoming signals. This is partly what differs human beings from a machine. The rest of the differentiating factors include our perceptions of body chemistry such as hormones, etc. Programming a computer equipped with flexible hardware, i.e., to make them function like neurons, will, according to the EMAH-model, make the machine resemble the development of a fetus or infant. The development of this machine depends on the type of input terminals.

All input signals in the human, including emotional ones, involve a feedback process that matches the incoming signals from the environment with a changing copy of it in the form of representations (or rather adaptations) in the brain's network couplings. Life starts with a basic set of neurons, the connections of which grow as experiences come flooding in. This complex body of neuronal connections can be divided into permanent couplings, the sum of experiences that is your "personality," and temporary couplings, short-term more shallow "memories"/imprints for the time being.

A certain relay connection, if activated, results in a back-projected signal toward every receptor originally involved and thus creates, in collaboration with millions of other signals, a "collage" that we often call awareness. This is a constant flow and is in fact what we refer to as the mysterious consciousness. At this stage, it is important to note that every thought, fantasy or association is a mix of different kinds of signals. You cannot, for example, think about a color alone because it is always "in" or "on" something else (on a surface or embedded in some kind of substance) and connected by relay couplings to other perceptions or hormonal systems. "Meaning" is thus derived from a complex mix of the loops between perceptions and back-projected perceptions. This can be compared to a video camera system with a receiving screen and a back-projecting screen. The light meter is the "personality" and the aperture control the motor system. However, this system lacks the complex network system found in the cortex and thus has no possibility to "remember"/adapt. The recorded signal is of course not equivalent to the brain's network couplings because it is fixed. To save "bytes," our brains actually "forgets" what has been synchronized (adapted) rather than "remember" it. Such changes in the brain - not memories - are what build up our awareness. This process is in fact a common technique in transmitting compressed data. It's also similar to how we first actively learn to walk, and then stop thinking about it.


Short-Term Memories and Dreams (copyright P. Klevius 1992-2004)


At any given moment, incoming signals, or perceptions, have to be understood through fitting and dissolving in a network of associations. If there are new, incomprehensible signals, they become linked (coupled) to the existing net and localized in the present pattern of associations. Whether their couplings finally vanish or stay depends on how they fit into the previous pattern and/or what happens next.

As a consequence of this coupling process - a process that could be described rather as a flow - memories in a conventional, semantic meaning do not exist, because everything happens now. Consciousness or awareness is something one cannot influence, but rather, something that involves an ongoing flow of information to and from nerve endings through the brain (a relay station incl. Thalamus). For every given moment (now) there is consequently only one possible way of acting, i.e. no absolute "free will". One cannot escape awareness or decisions because whatever one thinks, it is based on the past and will rule the future. Memories are thus similar to fantasies of the future, based on and created by experiences. Regarding short-term memory, I agree with Crick's view and hypothesis. But I certainly would not call it memory, only weaker or vanishing superficial couplings between neurons. Remember that with this model, the imagination of something or someone seen a long time ago always has to be projected back on the ports were it came through and thus enabling the appropriate association pattern. Although signals in each individual nerve are all equal, the back-projected pattern makes sense only as a combination of signals. The relay couplings in the cortex is the "code," and the receptor system is the "screen." Because this system does not allow any "escape" from the ever changing "now" which determines the dealings with the surrounding environment. Living creatures develope their software by living.

Dreams are, according to this model, remnants of short-term memories from the previous day(s), connected and mixed with relevant patterns of associations but excluding a major part of finer association structures. This is why dreams differ from conscious thinking. The lack of finer association structures is due to low or irregular activity levels in the brain during sleep. The results are "confused thoughts", which are quite similar to those of demented people, whose finer neural structures are damaged because of tissue death due to a lack of appropriate blood flow. Thus dreams are relevantly structured but in no way a secret message in the way psychoanalysts see them, whereas patients with dementia tend to go back to their childhood due to the irrevocable nature of the physical retardation process. Investigating dreams and their meaning by interpreting them is essentially the same as labeling them as psychological (in a psychoanalytical sense). A better and less biased result would emerge if the researcher actually lived with the subject the day before the dream occurred. Rather than analyzing pale and almost vanished childhood experiences from a view trapped in theoretical prejudices that describe an uncertain future, the researcher should perhaps put more efforts in the logic of the presence.


Donald Duck and a Stone in the Holy Land of Language (copyright P. Klevius 1992-2004)


Wittgenstein: "Sie ist kein Etwas, aber auch nicht ein Nichts!" (Phil. Untersuch. 304). Also see P. Klevius' analysis of a stone (in Demand for Resources - on the right to be poor, 1992).

Although Wittgenstein describes language as a tool it seems more appropriate to classify it as human behavior. Unlike tools language is a set (family) of a certain kind of bodily reactions (internal and/or towards its environment). We have to reject, not only the grammar which tries to force  itself on us", but also, and perhaps even more so, representations we, without any particular reason, assign to language.

Language is basically vocal but apart from that, little has been said about its real boundaries. One could actually argue that the best definition is perhaps the view that language is human territory. The question whether animals have a language is then consequently meaningless. On the other hand, Wittgenstein denied the existence of a "private language" because applying it could never prove the validity of its products. We are trapped in words and connotations of language although these categories themselves, like language in general, are completely arbitrary "language games," as Wittgenstein would have put it. (no offense, Mr Chomsky and others, but this is the tough reality for those trying to make sense of it in the efforts of constructing intelligent, talking computers). Furthermore, these categories change over time and within different contexts with overlapping borders.

Changing language games provide endless possibilities for creating new "language products", such as e.g. psycho-dynamic psychology. I believe this is exactly what Wittgenstein had in mind when he found Freud interesting as a player of such games but with nothing to say about the scientific roots of the mental phenomenon.

Let's imaging Donald Duck and a picture of a stone. Like many psychological terms, Donald Duck is very real in his symbolized form but nonetheless without any direct connection to the reality of the stone. In this sense, even the word stone has no connection to reality for those who don't speak English. Words and languages are shared experience.

It is said that a crucial feature of language is its ability to express past and future time. This might be true but in no way makes language solely human. When bees arrive to their hive they are able, in symbolic form, to express what they have seen in the past so that other bees will "understand" what to do in the future. Naming this an instinct just because bees have such an uncomplicated brain does not justify a different classification to that of human thinking.

If, as I proposed in Demand for Resources (1992), we stop dividing our interaction with the surrounding world in terms of observation and understanding (because there is no way of separating them), we will find it easier to compare different human societies. Language is a categorizing extension of perception/experience patterns and discriminates us as human only in the sense that we have different experiences.

Language has developed from a tool for communication to an additional tool of deception within itself. In Demand for Resources (1992 ISBN 9173288411) I used the example of a stone that turned out to be papier mache, as well as the word existence which has transformed from emerge to exist, i.e. loosing its root and hence opening up for the question how we can exist.

However, words and language are just like everything else that hits our receptors. There is no principle difference in thinking through the use of words or through sounds, smells (albeit not through thalamus), pictures or other "categories". Ultimately, language is, like other types of communication with the surrounding world, just a form of adaptation to one's environment (in a broad sense of course), i.e. resistance against entropy.


Wikipedia: Language is a system that consists of the development, acquisition, maintenance and use of complex systems of communication, particularly the human ability to do so.
Human language has the properties of productivity and displacement, and relies entirely on social convention and learning. Its complex structure affords a much wider range of expressions than any known system of animal communication. Writing is a medium of human communication that represents language and emotion with signs and symbols.

This short "definition" reveals the meaninglessness of the definition.


It's important to note the difference between everyday use of language, and language used about itself.

What's the difference between an image of a distant galaxy taken via a space telescope, or smell molecules left on a path?

And long before humans realized how nature performs photosynthesis, they already thought of themselves as the masters of Universe.

And unlike what Chomsky and others say, Klevius doesn't think in language other than when preparing to answer someone through language. Is this why Klevius is a lousier talker than most early teenagers who don't have a clue about what Klevius is talking about?

Words constitute rigid traps when compared to free, smoothly running thinking/analysis - unless you're gambling with words, as Freud did while waiting for reality to catch up with his speculations we call psychoanalysis (see Klevius Psychosocial Freud timeline.

However, words are also so unprecise that they are useless for construction work etc. where we need math and geometry instead. Words describe what it is and math how it is.

Everyday language needs its greatest asset, volatility, which simultaneously constitutes its main security risk re. faking/misleading communication.

To define it more narrowly, language is also the room where psychoanalysis is supposed to live and work. A stone does not belong to language, but the word "stone" does. What is the difference? How does the word differ from the symbolic expression of a "real" stone in front of you? Or if we put it the other way round: What precisely makes it a stone? Nothing, except for the symbolic value derived from the word "stone." The term "observation" thus implicates an underlying "private language. When Turing mixed up his collapsing bridges with math, he was corrected by Wittgenstein, just as Freud was corrected when he tried to build psychological courses of events on a fantasy of natural science. Wittgenstein's "no" to Turing at the famous lecture at Cambridge hit home the difference between games and reality.

Archetypes and grammar as evolutionary tracks imprinted in our genes is a favorite theme among certain scholars. But what about other skills? Can there also be some hidden imprints that make driving or playing computer games possible? And what about ice hockey, football, chess, talk shows, chats and so on? The list can go on forever. Again, there is no distinguishing border between evolutionary "imprints" (i.e. adaptation) and other stimulus/response features in ordinary life.


"Primitive" vs. "Sophisticated" Thinking (copyright P. Klevius 1992-2004)


The more synchronized (informed) something or someone is with its surrounding reality, the less dynamics/interest this something or someone invests in its relationship with that particular reality. Interest causes investment and social entropy excludes investment economy because economy is always at war against entropy. The key to economic success is luck and thus includes lack of knowledge. No matter how well a business idea is outlined and performed, the success or lack of success is ultimately unforeseeable.In Demand for Resources I discussed the possibility of some serious prejudice hidden in Karl Poppers' top achievement of civilization, namely the "World 3" and his and Eccles' assumption of an increasing level of sophistication from the primitive to the modern stage of development. It is of course easy to be impressed by the sophistication of the artificial, technical environment constructed by man, including language and literature, etc. But there is nonetheless a striking lack of evidence in support of a higher degree of complexity in the civilized human thinking than that of e.g. Australian Aboriginals, say 25,000 years ago. Needless to say, many hunting-gathering societies have been affluent in the way that they have food, shelter and enough time to enrich World 3, but in reality they have failed to do so.

Even on the level of physical anthropology, human evolution gives no good, single answer to our originality. What is "uniquely human" has rested on a "gap," which is now closed, according to Richard Leakey and Roger Lewin, among others. This gap is presumably the same as the one between sensory input and behavioral output mentioned above.From an anthropological point of view, it can be said that a computer lacks genetic kinship, which, however, is a rule without exception in the animate world, although we in the West seem to have underestimated its real power.


De-constructing the Mind (copyright P. Klevius 1992-2004)


A deconstruction of our underlying concepts of the brain can easily end up in serious troubles due to the problem with language manipulation. Wittgenstein would probably have suggested us to leave it as it is. If language is a way of manipulating a certain area - language - then the confusion will become even greater if we try to manipulate the manipulation! But why not try to find out how suitable "the inner environment" is for deconstruction? After all, this environment presupposes some kind of biology at least in the border line between the outside and the inside world. Are not behavioral reactions as well as intra-bodily causes, e g hormones etc. highly dependent on presumed biological "starting points"? How does skin color or sex hormones affect our thinking? Where do causes and reactions start and isn't even the question a kind of explanation and understanding?

Determinists usually do not recognize the point of free will although they admit the possible existence of freedom. Why? Obviously this needs some Wittgensteinian cleaning of language. Unfortunately I'm not prepared for the task, so let's pick up only the best looking parts, i.e. that words as freedom, will, mind, etc., are semantic inventions and that they have no connections to anything else if not proved by convincing and understandable evidence. Does this sound familiar and maybe even boring? Here comes the gap again. Stimuli and response seen purely as a reflex/adaptation is not always correct, says G. H. von Wright, because sometimes there may be a particular reason causing an action. According to von Wright, an acoustic sensation, for example, is mental and semantic and thus out of reach for the scientific understanding of the body-mind interaction. Is this a view of a diplomatic gentleman eating the cake and wanting to keep it too? To me, it is a deterministic indeterminist's view.

G. H. von Wright concludes that what we experience in our brain is the meaning of its behavioral effects. In making such a conclusion that it is rather a question of two different ways of narrowing one's view on living beings von Wright seems to narrow himself to Spinoza's view. Is meaning meaningful or is it perhaps only the interpreter's random projection of him/herself? Is it, in other words, based only on existence of the word meaning?

Aristotle divided the world primarily into matter and definable reality (psyche). As many other Greek philosophers, Aristotle was an individualist and would have fitted quite well in the Western discourse of today. Berkeley, who was a full-blood determinist, however recognized the sameness in mind and matter and handed both over to "god". Consequently Philonous' perceived sensations in the mind were not directly aligned with Hylas view of immediate perceptions. We thus end up with Berkeley as a spiritual die-hard determinist challenging materialistic humanism.


Conclusion

                                                                            
In conclusion one might propose a rethinking of the conventional hierarchy of the brain. What we use to call "higher levels", perhaps because they are more pronounced in humans, are in fact only huge "neural mirrors" for the real genius, thalamus (and its capability of two-way communication with the cortex and extensions in the cerebellum, spine, nerv ends etc), i.e. what is part of the "primitive" system. In other words, one may propose a view describing the "gap" between humans and animals as a quantitative difference in the amount/power of cerebral "mirroring" and communication with thalamus, rather than as a distinct qualitative feature. Nothing, except our "emotions", seems to hinder us from making a "human machine". And because these very "emotions" are lived experience (there is, for example, no way to scientifically establish what could be considered "emotions" in a fetus) nothing, except the meaninglessness in the project itself, could hinder us from allowing a machine to "live" a "human life".