Zossima again

In science there is nothing but what is the object of sense. The spiritual world, the higher part of man’s being is rejected altogether, dismissed with a sort of triumph, even with hatred. The world has proclaimed the reign of freedom, especially of late, but what do we see in this freedom of theirs? Nothing but slavery and self‐destruction! For the world says: “You have desires and so satisfy them, for you have the same rights as the most rich and powerful. Don’t be afraid of satisfying them and even multiply your desires.” That is the modern doctrine of the world. In that they see freedom. And what follows from this right of multiplication of desires? In the rich, isolation and spiritual suicide; in the poor, envy and murder; for they have been given rights, but have not been shown the means of satisfying their wants. They maintain that the world is getting more and more united, more and more bound together in brotherly community, as it overcomes distance and sets thoughts flying through the air.

Fyodor Dostoevsky, The Brothers Karamazov

For know, dear ones, that every one of us is undoubtedly responsible for all men and everything on earth, not merely through the general sinfulness of creation, but each one personally for all mankind and every individual man. This knowledge is the crown of life....

 

 Fyodor Dostoevsky, The Brothers Karamazov

The Coming Wave

[T]he entirety of the human world depends on either living systems or our intelligence. And yet both are now in an unprecedented moment of exponential innovation and upheaval, an unparalleled augmentation that will leave little unchanged. Starting to crash around us is a new wave of technology. This wave is unleashing the power to engineer these two universal foundations: a wave of nothing less than intelligence and life... defined by two core technologies: artificial intelligence (AI) and synthetic biology. Together they will usher in a new dawn for humanity, creating wealth and surplus unlike anything ever seen. And yet their rapid proliferation also threatens to empower a diverse array of bad actors to unleash disruption, instability, and even catastrophe on an unimaginable scale. This wave creates an immense challenge that will define the twenty-first century: our future both depends on these technologies and is imperiled by them. From where we stand today, it appears that containing this wave — that is, controlling, curbing, or even stopping it is not possible.... Even as we worry about their risks, we need the incredible benefits of the technologies of the coming wave more than ever before. This is the core dilemma.

Mustafa Suleyman, The Coming Wave

Man is cruelly wasteful of life when his own safety is endangered and he is sheltered by impunity, and little mercy is to be expected from him when he feels the sting of the reptile and is conscious of the power to destroy.

Washington Irving,  The Sketch Book of Geoffrey Crayon, Gent.

A man -- a viewing-point man -- while he will love the abstract good qualities and detest the abstract bad, will nevertheless envy and admire the person who through possessing the bad qualities has succeeded economically and socially, and will hold in contempt that person whose good qualities have caused failure. When such a viewing-point man thinks of Jesus or St. Augustine or Socrates he regards them with love because they are the symbols of the good he admires, and he hates the symbols of the bad. But actually he would rather be successful than good. In an animal other than man we would replace the term "good" with "weak survival quotient" and the term "bad" with "strong survival quotient." Thus, man in his thinking or reverie status admires the progression toward extinction, but in the unthinking stimulus which really activates him he tends toward survival. Perhaps no other animal is so torn between alternatives. Man might be described fairly adequately, if simply, as a two-legged paradox. He has never become accustomed to the tragic miracle of consciousness: Perhaps, as has been suggested, his species is not set, has not jelled, but is still in a state of becoming, bound by his physical memories to a past of struggle and survival, limited in his futures by the uneasiness of thought and consciousness.

 John Steinbeck,  The Log from the Sea of Cortez

If a machine can think, it might think more intelligently than we do, and then where should we be? Even if we could keep the machines in a subservient position, for instance by turning off the power at strategic moments, we should, as a species, feel greatly humbled. … This new danger … if it comes at all … is remote but not astronomically remote, and is certainly something which can give us anxiety. It is customary, in a talk or article on this subject, to offer a grain of comfort, in the form of a statement that some particularly human characteristic could never be imitated by a machine. It might for instance be said that no machine could write good English, or that it could not be influenced by sex-appeal or smoke a pipe. I cannot offer any such comfort, for I believe that no such bounds can be set.

Alan Turing, quoted by Sebastian Sunday Grève in AI’s first philosopher:  https://aeon.co/essays/why-we-should-remember-alan-turing-as-a-philosopher

Per Spinoza

The human mind is not simply an instrument of conscious cognition that can be detached from its organic base. It is a locus of feeling, conscious and unconscious, flowing directly from a somatic foundation.... Where humans differ most from other animals may be in our capacity and need for illusion.

John Gray, The Mind’s Body Problem (NYRB, December 2, 2021)

To the Etruscan all was alive; the whole universe lived; and the business of man was himself to live amid it all. He had to draw life into himself, out of the wandering huge vitalities of the world. The cosmos was alive, like a vast creature. The whole thing breathed and stirred…. The whole thing was alive, and had a great soul, or anima: and in spite of one great soul, there were myriad roving, lesser souls: every man, every creature and tree and lake and mountain and stream, was animate, had its own peculiar consciousness. And has it today…. The cosmos was one, and its anima was one; but it was made up of creatures….

The old idea of the vitality of the universe was evolved long before history begins, and elaborated into a vast religion before we get a glimpse of it. When history does begin, in China or India, Egypt, Babylonia, even in the Pacific and in aboriginal America, we see evidence of one underlying religious idea: the conception of the vitality of the cosmos, the myriad vitalities in wild confusion, which still is held in some sort of array: and man, amid all the glowing welter, adventuring, struggling, striving for one thing, life, vitality, more vitality: to get into himself more and more of the gleaming vitality of the cosmos…. This was the idea at the back of all the great old civilizations. It was even, half-transmuted, at the back of [King] David's mind, and voiced in the Psalms. But with David the living cosmos became merely a personal god. With the Egyptians and Babylonians and Etruscans, strictly there were no personal gods. There were only idols or symbols. It was the living cosmos itself, dazzlingly and gaspingly complex, which was divine, and which could be contemplated only by the strongest soul, and only at moments. 

D. H. Lawrence, Etruscan Places
 

Humans were one lucky tribe of apes with just enough intelligence and creativity to build a badly functioning civilization.  And being only barely competent, there was no reason to believe that humanity's greatest achievements amounted to anything more than the average anthill lost on the infinitely intriguing savanna.

Robert Reed, "Integral Nothings" (Fantasy & Science Fiction, January/February, 2021)

Nature never appeals to intelligence until habit and instinct are useless.  There is no intelligence where there is no change and no need of change.

H.G.Wells, The Time Machine

Montaigne

When when I walk alone in a beautiful orchard, if my thoughts are some part of the time taken up with external occurrences, I some part of the time call them back again to my walk, to the orchard, to the sweetness of that solitude, and to myself.... Have you known how to take repose, you have done more than he who has taken empires and cities.... of all the infirmities we have, 'tis the most barbarous to despise our being.... 'Tis an absolute and, as it were, a divine perfection, for a man to know how loyally to enjoy his being. We seek other conditions, by reason we do not understand the use of our own; and go out of ourselves, because we know not how there to reside. 'Tis to much purpose to go upon stilts, for, when upon stilts, we must yet walk with our legs; and when seated upon the most elevated throne in the world, we are but seated upon our breech. The fairest lives, in my opinion, are those which regularly accommodate themselves to the common and human model without miracle, without extravagance. Old age stands a little in need of a more gentle treatment. Let us recommend that to God, the protector of health and wisdom, but let it be gay and sociable.


Montaigne, in his 54th year at the end of his magisterial Essays.   He died at age 59 after suffering some years of kidney stones.

This ends submissions from my reading of the Essays over the last three years.  They can be found here.  

Though all that has arrived, by report, of our knowledge of times past should be true, and known by some one person, it would be less than nothing in comparison of what is unknown. And of this same image of the world, which glides away whilst we live upon it, how wretched and limited is the knowledge of the most curious; not only of particular events, which fortune often renders exemplary and of great concern, but of the state of great governments and nations, a hundred more escape us than ever come to our knowledge.

Montaigne

Contemplate the marvel that is existence, and rejoice that you are able to do so.  I feel I have the right to tell you this because, as I am inscribing these words, I am doing the same.

Ted Chiang, Exhalation

The virtue of the soul does not consist in flying high, but in walking orderly; its grandeur does not exercise itself in grandeur, but in mediocrity.

Montaigne

Man is a small kosmos.

Democritus, (per Philip Wheelwright, The PreSocratics)

I do not disapprove the use we make of things the earth produces, nor doubt, in the least, of the power and fertility of Nature, and of its application to our necessities: I very well see that pikes and swallows live by her laws; but I mistrust the inventions of our mind, our knowledge and art, to countenance which, we have abandoned Nature and her rules, and wherein we keep no bounds nor moderation. 

Montaigne

To see into thy nature, O Zeus, is baffling to the mind. I have been praying to thee without knowing whether thou art necessity or nature or simply the intelligence of mortals. 

Euripides, The Trojan Women (per Philip Wheelwright, The PreSocratics

There is no beast in the world so much to be feared by man as man.

Attributed by Montaigne to Emperor Julian (the Apostate)

For the ancient Greeks and Romans, history revealed no pattern other than the regular growth and decline of civilization—a rhythm not essentially different from those found in the natural world. There was no prospect of indefinite improvement. Judged by the standards of the time, civilization might improve for a while. But eventually the process would stall, then go into reverse. Rooted in the innate defects of the human animal, cycles of this kind could not be overcome. If the gods intervened, the result was only to make the human world even more unpredictable and treacherous.

 Christopher Beha, The Myth of Progress, in the February 21, 2019 New York Review of Books.

The cumulative increase of knowledge in science has no parallel in ethics or politics. 

John Grey, as quoted by Casey Cep in "Why Are Americans Still Uncomfortable with Atheism" in the New Yorker.