Showing posts with label procrastination. Show all posts
Showing posts with label procrastination. Show all posts

Tuesday, October 20, 2020

Procrastination

 I have reached peaks of procrastination that even I might once have thought were too great, too high. I've done it with the help of 'working from home', this monstrous situation that allows me to practice the piano, play video games, read nonsense, and any other disastrous activity, any time I like.

Back when I worked at the lab, in an office, I could only procrastinate for so long before I was cornered and had no choice but to do-the-thing. I couldn't play the piano or watch Netflix on a Tuesday afternoon in the lab. I might avoid work for a while by reading internet garbage, but eventually that runs out - it really does, it just takes a few days - and I have to do-the-thing.

But this...

Since the beginning of the pandemic, I've learned a Chopin nocturne - pretty well - laid groundwork for several Rachmaninoff preludes, memorized the 3rd movement of Beethoven's 'Moonlight' Sonata (biggest thing I've memorized in.. decades, probably?), and now I'm getting the hang of the awesome last movement of his first Sonata. I'm getting pretty good at improvising random lines over 9 chords! It's great! 

And it's worthless and stupid and dangerous, since I'm not a pianist and I'm not getting paid to play the piano. I have papers to write, finish, revise; experiments to plan; blah blah blah.

Wednesday, November 15, 2017

IIT and Blade Runner 2049

Blade Runner 2049 is probably the best movie I've ever seen in a theater - definitely the best sci fi movie I've seen. The movie is a detective story about a replicant - an artificial human - who uncovers a mystery that has personal implications for himself, and broader implications for the dystopia that he lives in.

Are replicants conscious? It's hard to argue that they wouldn't be, and the movie doesn't seem to suggest they aren't. Instead, the movie focuses on memory and how your memories make you real or not - if your memories are false, you are a kind of false person in the world of 2049, and this is how people in the movie justify their enslavement of the replicants. The main theme of the movie is memory - are my memories real? If they're real, are they really mine, or someone else's? Does it really matter?

That stuff is all interesting, but like I said, consciousness is not the question with the replicants. It is the core question regarding one of the main characters: Joi the holographic girlfriend. We can speculate now on whether or not Joi is conscious. The movie is ambiguous about this, but there seems to be a subtext that she is not conscious, but that the main character (K), and we the audience, are supposed to believe that she is. And while there is this ambiguity, the resolution of the ambiguity is deeply meaningful to the story (just like the original Blade Runner, such a significant ambiguity is left unresolved).

First, to be clear on IIT terms: replicants are conscious because they are basically humans with human brains (and humans are clearly conscious) - what makes replicants different is that they are constructed as adults, with memories implanted (or not) to give them a more natural psychology. In the original Blade Runner, replicants like Roy Batty were assumed by their masters to be essentially psychopathic by nature, and the subsequent implantation of false memories was instituted to make them more psychologically healthy. But for a 'system in a state', the truth or falsity of memory is an extrinsic fact - from the IIT point of view (and probably any other modern theory of consciousness, or of the brain) it doesn't matter for the system itself. So replicants are conscious.

Joi, on the other hand, is not a human with a human brain. She's a holographic projection generated by a computer. The hologram of course is nothing but an image; what matters is in the computer. Computers as we know them cannot be conscious in any meaningful sense: the system is a very small set of very very fast switches, entirely feedforward at the most complex, finest grain, and extremely simple at coarser grains where we might see something like feedback or lateral connections. If computers in 2049 are like computers we know, Joi is not conscious - but computers might be very different. Joi has some kind of dedicated local unit, mounted on the wall in K's apartment - perhaps the computer in that unit is a neuromorphic system that replicates the connectivity structure of a human brain. But the picture of technology in the movie doesn't suggest this level of sophistication - I think that if we want to argue that Joi is conscious (in order to counter-argue) we need to weaken some assumptions.

Maybe Joi is conscious, but her consciousness is absolutely different from a human consciousness. That still requires some kind of neuromorphic computer, but it doesn't have to reflect the structure of the human brain, but there's a problem there that boils down to unreliability: if you want a simulation of a human being, you probably want something that's utterly controllable, like a performance - and where it's uncontrollable, it should still fulfill the simulation's desiderata. But consciousness is exactly uncontrollable - it's a closed locus of causal power (according to IIT) - so if your machine is conscious and you want it to simulate a human being, then its consciousness ought to resemble a human consciousness. Joi seems to do a very lifelike impression of a human being, so we have two choices - either she is conscious and her consciousness is specified by a neuromorphic computer that reproduces human neural connectivity, or she is an unconscious simulation.

As I said above, an artificial human brain (in the sense of an electronic device) seems beyond the technology of 2049; but even if it is in reach, it is hard to reconcile with the way Joi is quickly cut and copied over to her mobile emitter. First, it would mean that not only are there artificial human brains in 2049, but they are tiny enough to fit in the palm of your hand; second, it would mean that this brain can be constructed (or connected) in seconds, since remember that according to IIT it is a causally-interacting physical substrate that specifies consciousness - a computer program stored in memory is not causally-interacting in any important sense. I just don't think either of these is plausible in context.

So that leaves us with Joi the unconscious, but highly convincing, holographic girlfriend. Seeing Joi this way is easy when she first appears in the movie, but rather quickly it becomes clear that she is a dramatic and interesting character. Just like any other character in a movie or a play, it is then very difficult to imagine that she is not conscious. We know that the actor playing her is conscious, which makes it even more difficult. But if we try, we can see her as an entirely mechanical projection, like Siri or a chatbot, something that emulates humanity down to little details like evincing emotions like love and hope and excitement, and insistence on her own choices. But evincing emotion is not the same as feeling emotion - while there was an actor (Ana de Armas) that performed the character, there is nothing there on the screen while we watch the movie, and whether or not the actor was ever even real (or whether the performance is entirely artificial) doesn't matter to the fact that the performance on the screen is just a mechanical, unconscious projection. K the Blade Runner is in a similar situation: Joi is convincing, and maybe K himself cannot recognize that she is not intrinsically real, but she is nonetheless unreal.

This seems to me to contribute important meaning to the story, and it does resonate with some clues that are given out bit-by-bit, i.e. it seems the filmmakers probably also thought that Joi is not really real (not conscious). We see ads in the background of 2049 LA for Joi, touting that she is everything you want, and this is exactly what K seems to get. And K, who seems to despair at losing her (and losing other things), seems to recognize this (or remember it) when one of those ads reaches out to him and calls him by the same name that 'his' Joi had given to him. His copy of Joi wasn't even customized (it had all the 'factory settings'), i.e. not only is she unreal, she isn't even unique. So as a conscious being himself, K really is alone - his only companion is just a performance without an actor.

I think that, then, we're left with a hard question that aligns with the main theme of the story, which is (as I understood it) does it matter if my memories are mine, or if they are real? If none of my memories are real, am I real, do I matter? That theme gets a resolution: it is clear that K is real, he matters in important ways, and that his memories, real or not, nevertheless guide him significantly. The hard question is: does it matter if you are real? I mean that from the first person: I know I am real, but are you? Does it matter if you are or not, at least, does it matter to me? Well.. in a sense it is the same problem as the main theme - you are something I perceive, just as you might be something I remember. What matters, we might like to think, is whether or not I am real, whether or not I make my own choices of significance - and as pertains to you, whether or not you (real or not) have a significant role in my reality.

And, I think, K is left in a similar place with both versions of this problem; Joi had an effect on him, it seems clear to me, encouraging him and helping to destabilize him towards his ultimate fate, just as his memories did. But whereas (his) Joi is destroyed and lost to him, his memories - "all the best ones", at least - survive even when he dies, because they also belong to others. This happens to be an inversion of Roy Batty's famous observation that his memories will be lost with him.

Ok, enough!

Friday, September 16, 2016

IIT & Pacific Rim

I'm going to start posting short observations of how IIT would explain or be problematic for certain ideas in sci-fi movies or books.

To start: The film "Pacific Rim", a sci-fi action movie where the main characters are pilots controlling gigantic robots. The pilots control the robot through a direct brain-machine interface, but the job is apparently too much for one pilot so there are always at least two pilots. The two pilots have their minds joined by a "neural bridge" - basically an artificial corpus callosum. While joined, the pilots seem to have direct access to one another's experiences in a merged state called "the Drift" - it seems that their two consciousnesses become one.

This scenario is the predicted consequence, according to IIT, of sufficient causal linkage between two brains - at some point, the connection is sufficiently complex that the local maximum of integrated information is no longer within each pilot's brain, but now extends over both brains. What would be necessary to achieve this? The movie doesn't attempt to explain how the brain-machine interface works, but it must involve a very high-resolution, high-speed parallel system for both responding to and stimulating neurons in each pilot's brain.

One way of doing this would be cortical implants, where high-resolution electrode arrays are installed on the surface of each pilot's brain; this is at least plausible (if not possible) given existing technology. However, none of the pilots show signs of a brain implant, and the main character Mako Mori seems to become a pilot on pretty short notice, although she has apparently been training for a long time - maybe all trainees are implanted? A big commitment.

A more hand-wavy Star Trek kind of technology would involve some kind of transcranial magnetic field system that is powerful, precise, and fast enough to both stimulate individual neurons (current TMS systems certainly cannot do this) and measure their activity on a millisecond timescale (current fMRI systems absolutely cannot do this); however, the pilots simply wear helmets while piloting the robots (although Dr Newton, who almost certainly does not have any brain implants since he is not a trained pilot, does use some kind of transcranial setup to drift with a piece of monster brain), which I think makes a transcranial system very unlikely.

If I had to guess, wireless cortical implants are the only plausible means of establishing the Pacific Rim neural bridge, but some sort of transcranial system hidden in the pilots' helmets and based on some unimaginable technology is not excluded.

Verdict: Pacific Rim's "drift" is IIT Compatible

Thursday, October 29, 2015

crastinus

Just need to get that 'idiot' post off the top. How's it going?

Lots of news!

Not going to tell you any of it, though. Wait till later.

-andrew

Tuesday, March 10, 2015

sports


The above is a 3D multidimensional scaling representation of the similarity of 14 popular sports. At least 3 dimensions are necessary to represent the similarity matrix; here I've rotated the plot so as to make the different points (sports) clear.

Euclidean distance between the sports is closely related to their similarity, but since this is a 2D projection of three coordinates, I also included edges (lines) between the sports as an extra cue to distance. The thickness and coloring of the edges is mapped to the similarity values (red/thin is "dissimilar", while blue/thick is "similar"). For each sport edges were drawn to the three nearest neighbors - sometimes those were very similar (e.g. the hockey triangle), sometimes very distant (baseball is very close to cricket, but it's next nearest neighbors are very far away: golf and ping pong).

Okay, so what constitutes "similarity" here? I made a list of 28 "sports properties" based entirely on my own subjective knowledge of the included sports. Undoubtedly a better list could be composed, but this is an okay first approximation. The set of properties works as a "present or not" binary value for each sport.



Tuesday, January 27, 2015

IIT and Sci-Fi

(Fake date on this post - wrote it in 2015, not sure of the date - back-posting it here)

This isn't a coherent post - just a list of some random thoughts having to do with IIT and science fiction scenarios that I'm familiar with. I can't claim to have any strength in the latter category: I'm not a big sci-fi reader (especially not in the last few years), and even the best sci-fi movies (I watch 20 times more movies than I read novels) don't tend to take you very far (excepting good time travel movies).

I just think that some of these examples (or others that you, dear reader, might think of) could help in illustrating some interesting IIT-based possibilities.

1. The book Foundation's Edge, by Isaac Asimov, ends on a question about a "supermind", a world where all life - human and otherwise - shares a single planetary consciousness. But it's something earlier in the book that has stuck with me; when the main character, Golan Trevize, is exiled from planet Terminus, he is given an advanced starship. Trevize is confused by the lack of traditional controls - instead, he learns that the ship is piloted by connecting a user's mind to the ship itself. In doing so, Trevize finds that he is now aware of not only the ship's control system, but his perceptual awareness now seems to include the space surrounding the ship: his consciousness now includes the ship:

"And as he and the computer held hands, their thinking merged and it no longer mattered whether his eyes were open or closed. Opening them did not improve his vision nor did closing them dim it. 
Either way, he saw the room with complete clarity—not just in the direction in which he was looking, but all around and above and below. 
He saw every room in the spaceship and he saw outside as well. The sun had risen and its brightness was dimmed in the morning mist, but he could look at it directly without being dazzled, for the computer automatically filtered the light waves. 
He felt the gentle wind and its temperature, and the sounds of the world about him. He detected the planet's magnetic field and the tiny electrical charges on the wall of the ship. 
He became aware of the controls of the ship, without even knowing what they were in detail. He knew only that if he wanted to lift the ship, or turn it, or accelerate it, or make use of any of its abilities, the process was the same as that of performing the analogous process to his body. He had but to use his will."

In IIT terms, the connection between his mind and the ship's systems has been made that allows states of the ship's electronics to causally constrain states of Trevize's brain - at the same time that states of his brain constrain those electronics. There is an irreducible global maximum in integrated information that extends outside Trevize's skull, and into the ship's computers.

Asimov doesn't elaborate on what it is "like" for the ship without a pilot - does it integrate information on its own, constituting a waiting ship's consciousness, ready always to link up with the pilot? If so, the link is like an artificial corpus callosum, joining two independent minds into one whole, and we can suppose that the ship persists as a conscious agent even in the absence of a pilot. Or maybe the ship is disintegrated without a human component - in a state something like slow-wave sleep, with systems online but carefully disconnected in such a way that without a pilot, there is no "ship" - just a collection of parts and mechanisms, like an ordinary machine.

2. Speaking of artificial corpus callosums, there is the excellent Pacific Rim to consider.

Wednesday, July 09, 2014

shouting into the wind

​I usually like io9, but this was pretty stupid, and yet it got a big response. It's a blurb on an essay, "On the Emptiness of Failed Replications", by Jason Mitchell, a social psychologist/neuroscientist, where he's criticizing some of the current discussion in the social sciences (and peripheral quarters). I've found other severely critical discussions of the essay, and none positive, although the negatives are (it seems) already entrenched in their opinions about how things *must* be done. Given my habitual uncertainty about everything, I think my take is fairly objective.
I haven't read most of the comments on the io9 article (just scanned the first page's worth), but it seems they are mostly agreeing with the negative post, and most of them don't discuss the essay *at all*. A lot of them are just bland 'social science is pseudoscience' stuff, but they're letting this blurb (assuming most of them didn't *read* the essay) feed their preconceptions. The comments on other blog posts are similar, though the quality of the posts themselves are generally better (if pedantic). I'm going to do some apologia here, since I'm avoiding working on a paper (or papers) of my own.
Mitchell's writing about the replication push, and explaining why, in basic philosophy-of-science terms (i.e. in terms of falsificationism - cf. previous post) replication as standard practice is not *scientific* practice. **Searching for null effects is meaningless**, he says, because there are vastly more ways to do an experiment wrong, and fail to detect an effect, than there are ways to do it properly. The scientific way to challenge a finding is not to try to reproduce it by following the steps in a methods section - it's by finding out how such a finding *could* arise, and explaining that in functional terms. The worst case is that the finding arises through fraud, and Mitchell goes pretty far in pointing out how a replication push can take the form of a witch-hunt.
Of course many science-minded folk are biased against the social sciences, in part because there have been a number of prominent frauds recently, but also because the methods are hard to discern. Social psychology, and most of experimental psychology at that, are different from the 'hard' sciences in important ways, but they are still scientific practices. It's not pseudoscience to say that you can measure a person's thoughts or perceptions or feelings or predispositions, although the measurements can be done well or done poorly.
There is one fundamental difference between the social sciences and the hard sciences (physics, chemistry, biology): in studying a human mind, you have to communicate with it, and every human mind is different - even a single human mind is different from day-to-day. Running a psychophysics or cognitive experiment effectively requires that you take this person, quickly figure out the contours of their personality (in a quick discussion or screening interview), and set their thought processes in such a way that you can *then do the experiment*. And furthermore, especially when it comes to in-depth studies like in real psychophysics, some people simply can't do the experiments; there are good psychophysics subjects and bad psychophysics subjects (in my experience, you might lump these into "people who are conscientious and have a high capacity for introspection", and "people who don't listen and who get bored by themselves"), and part of doing these experiments well is weeding out the bad ones. Usually it's pretty easy - a subject does some training blocks that produce crummy data - you try to explain to them how to improve their performance; they fail to improve, and you fire them. The foregoing steps are an art, the practice of communication and guidance and control, and some people are better at it than others. This is a relatively minor point in the essay, which is focused on replication, but it seems to have caught a lot of attention from the 'social science isn't science' folks.
I say all this as a social scientist, under general definitions. I'm a psychophysicist, a neuroscientist, and an experimental psychologist - most of my research is quantitative and computational and model-driven, with human beings (their behavior or their brains) as the source of my data. I completely recognize the situation that Mitchell is describing - I've had to explain these issues to juniors and colleagues many times over the years, though I don't know if I'm always convincing. I thought it was a great essay, and worth passing on. And, at the end of the day, I check the box 'psychologist', which puts me in the camp under attack, and so I feel I need to raise my tiny voice in defense of Dr Mitchell. Not that anyone comes here to read what I write, but I like to remember things, so.. meh.

Wednesday, June 25, 2014

The IIT is falsifiable

Sadly I have come to a period of procrastination - five straight months of work, and here it is. It's understandable; in coming up with some final analyses for what is sure to be one of the best papers I ever put together, I've allowed the dimensionality of my data to explode, at the same time that I'm trying to rewrite the code that produces that data so that it can be run on a supercomputer, and at the same time that I'm trying to generate a poster on the work with an eye to current developments. So, the paper has, for this week at least, ground to a halt, and I'm sitting here staring at pages of code and thousands of .mat files and making spreadsheets to try to force some organization on the process.

Okay, deep breath.

I'm doing some highly integrative neuroscience - I'm applying complex information-theoretic measures to human neural data, in such a way that behavioral data produced by those humans can guide my interpretations. It's complicated.

The theory I'm working under is called the Integrated Information Theory (IIT) of consciousness. Consciousness is a fraught area of science and philosophy - everyone has an opinion, even if they think they don't - and the people who know their opinions are really, really excited about them. Some of those people are kind of weird. But the IIT, I think, is actually a rather mundane theory - it's very abstract on the one hand, but it doesn't, by its nature, make any big metaphysical claims about existence, or try to tie itself to evolution or quantum physics. Rather, the IIT aims to be a theory of the neural correlates of consciousness (NCCs) - why is it that some parts of the brain correspond to conscious experience, while others don't? At this level, it competes with other theories of NCC, most notably the Global Neuronal Workspace theory (GNW), although they take opposite approaches - the GNW looks first at the brain, at the NCCs themselves, and tries to explain the specific neural processes that we can see, objectively, are producing consciousness. The IIT, on the other hand, looks first at conscious experience, and, from the inside-out, tries to explain what properties consciousness has by proposing an algorithmic or mathematical expression of that experience.

I know the IIT better than the GNW, and I prefer the approach of the IIT, but I think that eventually these two theories will meet in the middle, and we'll have a real, general theory of consciousness. Might not be for a while, but it will happen.

What the GNW gives you is a description of the brain's mechanics, and post-hoc philosophizing about how certain types of connections in the brain distribute information throughout a central network, and that this distribution is the promotion of something to the status of consciousness. This is based on seeing, objectively, that these things are correlated, so the GNW is a theory of the NCCs at its very root. To some eyes, this makes it the more plausible competitor, since it's based in objective reality.

The IIT, being based in subjective experience (by extracting 'axioms' about consciousness - it's integrated, it's informative, it's bounded, it has structure) is different from the GNW especially in that it isn't specifically based on any principles of neuroscience. It's a mathematical theory, a theory of information transmission in networks. It is, of course, expressed with the obvious intention of being applied to facts of neuroscience, and it seems to do well in this respect. Put simply (I'm obviously not trying to explain the IIT here), if you point the IIT at a brain, it should give you back a prediction (you know what I mean) of whether or not that brain is conscious, which parts are doing the job, and how the doing is organized. This last part is one thing that makes the IIT so interesting - it gives a way of describing the internal structure of what it claims is conscious experience.

So, this is what the IIT is intended for - to predict how consciousness arises in a brain. In this it is indeed falsifiable. An attack I've seen on the IIT from several sources - most recently some of the duller commenters on Scott Aaronson's much better attack - is that it isn't falsifiable, but this is clearly not correct. Tononi (the theorist behind the IIT) gives one clear example of how to falsify the theory: take two substances, both of which disrupt neural activity, but only one of which degrades the capacity of the brain to integrate information (in the specific terms of the theory). You could equalize the substances in other ways - make it so that one impairs attention, or some other manipulation that under a given theory should destroy consciousness - and then find out whether or not your (human) subject has lost consciousness. The IIT should predict exactly which interventions disrupt consciousness and which do not. In fact, it should predict which parts of consciousness are degraded - is vision lost, or hearing, or etc. If the theory fails, then it's wrong. So, the IIT is falsifiable.

But when the critics say it's unfalsifiable, they aren't thinking about the object of the theory - human (or animal) consciousness. They're thinking about panpsychism, and thus missing the whole point. It's true - the IIT predicts that systems that aren't brains can possess consciousness, and that it can be completely alien to human consciousness - no perception or cognition, for example. To many people this is 1) totally incoherent (this is Aaronson's criticism) and 2) unfalsifiable and thus the mark of a bad theory. But that a theory generates unfalsifiable statements is never grounds for dismissing the theory - thsi is basic logic (cf. Popper). What matters it that, in the realm where it's meant to explain something, the theory does its job. If you have two theories that explain equally well, but one generates incoherent, untestable predictions, then you can proceed with parsimony, but you have to have the alternative first. Occam's razor can't be used when you have no competition (unless you'd rather have no theory at all - and this is an ideological point rather than a scientific approach to a problem).

And anyways, even the panpsychism problem (taking the meaning of panpsychism very loosely, since IIT doesn't predict that everything is conscious - just that things that aren't brains can be conscious) isn't definitely untestable - the theory predicts that different conscious things are, in principle at least, linkable. So, if IIT says that a certain not-a-brain system is conscious, then the IIT adherent can simply plug his brain into the object, and if the theory predicts that the adherent's consciousness is linked to the not-a-brain system, then firsthand knowledge is the proper test. That's science fiction stuff there (the film Pacific Rim's drift technology was an implementation of the idea), but the IIT says it's technically possible. So, the ultimate test of the IIT might turn out to be technology - if every IIT-based device fails to produce predicted effects on consciousness, then the theory will be abandoned.

That's all I have for now. June is almost over. One more month in Australia, then home. Back to the grind...

Tuesday, June 03, 2014

Sorry May


Okay, so this picture illustrates why I am not a Tegmarkian. Tegmark, if you don't know, is a clever cosmologist at MIT who's put forward (a book on) the thesis that mathematics is the ultimate reality, and that all mathematics is in fact a kind of reality - that there is a mathematical multiverse, which we know exists on account of the mathematics existing.

So I don't buy this. I'm diametrically opposed to this idea. Not opposed, really - I don't care too much, but I am opposed in that I believe the complete opposite. Mathematics - and physics as a subset of mathematics - is an artifact of the human mind, that's all it is. The fact that the world exists in some form is curious, although it seems incoherent to me that we can actually know anything about its true nature - but to suppose that its true nature is mathematics seems so backwards that I just wanted to write some things down.

I get where he's coming from. The world does exist, there is a reality, and it is somehow regular and consistent - it has properties that repeat or sustain, and why should it? Its continuities and discontinuities are all so numerically describable, and why should they be? And the most basic elements that we know to exist - photons, quarks, magnetic fields - seem to be perfectly and completely described as systems of numbers. And why should this be?

My mind seems to have taken the easy way out, because it just screams: but numbers and math are things that human minds *do*! They describe the world because the brain is a description machine, that's what it *does*! If the curious thing is that the description is so perfect and complete, then I have two responses - the space of possible descriptions that the mind can form is so vast, so impossibly vast, that it would be surprising if we could *not* find consistent systems of description for the world; and no description of the world is by any means *complete*.

The completion point is worth going on about. The scope and complexity of the natural world is impossible to comprehend. It's absolutely impossible to describe it all - and I'm saying this as a scientist with full faith in science as an endeavor for helping us to understand the world. We might choose some very narrow sliver of reality and subject it to intensive study, and then, there, we can describe it in such detail that we feel that it's okay to say we've basically got it all down. But that's it - those little, tiny, infinitesimally small splinters, and we think we have a complete description? What we have is a consistent system - mathematical physics - that can be used to describe anything we come across, but each description will be new, different, from what has been seen before.

So no description is complete. Okay, maybe that's a straw man, but I don't think so. Tegmark wants to claim that not only is physics a (potentially) complete description of our reality - or no, not a description, but *the thing itself* - but that realities we haven't yet encountered, i.e. realities *outside our reality* are contained within it. He likes the example of the discovery of Neptune. Astronomers had noted disturbances in the orbit of Uranus, and finally realized that there must be another planet even further out - they realized this mathematically, in such detail that they knew where to point their telescopes to find Neptune, and they did so, successfully.

Tegmark wants to use this example to imply that mathematics is a kind of tapestry containing all reality, and that by following it out from what was known, an *entire planet* was discovered, first in the mathematics, and only later by human senses. But this doesn't prove any kind of point about the reality of mathematics, and it's not even true, strictly, that Neptune was first discovered in a mathematical form. It was first discovered in the form of its gravitational influence, which affected Uranus. It's just that at first, astronomers didn't understand what they were seeing - they had to *do some math* in order to understand. But the data were all there - the measurements of Neptune in the flesh were there already, before Galle saw it with his own eyes (and others had seen it before, all the way back to Galileo, albeit not knowing what they were looking at).

The point here is that, really, new knowledge about the world can only come from new data about the world. Mathematics based on reality that has been observed - i.e. physics - can then tell you how to understand those data, but it is only that, a tool, an activity of the human observers. It doesn't exist outside of human endeavor. I am dead set in this opinion.

Anyways, so I basically had that conversation with myself last night on my walk home, and then I made that figure. It should be self-explanatory, but just in case: the biggest circle, the purple one, is the realm of all possible human thought. The circles within are not to any idea of scale, of course. There are many domains of human thought,and the next two that I've outlined are descriptions and axiomatic systems. Both of these I mean in the broadest sense you can imagine.  Physics falls within the realm of axiomatic systems of description, or it should (Hilbert's sixth problem). Within axiomatic systems you have consistent axiomatic systems, which should contain a correct physics, if it exists - i.e. if the Standard Model and General Relativity could be united. Taken as separate systems, I think that each of these theories alone counts as a consistent system, but together, so far, they do not.

Tegmark's reality is the domain of consistent axiomatic systems of description, of which our physics is (presumably) just a tiny part. Any other consistent system of physics would also fall in this domain, and Tegmark believes that each of these systems must also correspond to its own universe, just as our physics corresponds to ours. I think it's a fantastic idea, which I might illustrate by putting a big 'fantasy' circle somewhere in there, in between human thought and physics.

Wednesday, April 23, 2014

last scion?

Procrastinating pretty hard today.

For some reason, I've been thinking about this lately: in several generations of my family, I am the only male bearer of the name 'Haun'.

How many generations, you ask? Well, I spent the last 20 minutes trying to clear that up. I'll write it down now, and get back to work.

Of course, what does a patrilineal line really matter? Just because it's a thing, I guess. There's the whole Y-chromosome thing, but that's pretty uncertain anyways, what with adoptions and such. We'll just go with the name, as a sign, as the thing that we know is inherited.

I have one sibling, a sister. So, that's generation one.

My father is David; David has one brother, James. James has three daughters, no sons. So, I have no male patrilineal first cousins. That's generation two.

My father's father was James; James had two sisters, no brothers. So, I have no male patrilineal second cousins. That's generation three.

My father's father's father was Yandell. Yandell had five sisters, no brothers. No male patrilinear third cousins: that's me alone in generation four.

My father's father's father's father was Robert. Robert had two elder brothers. All three were born in the 1830's and 40's. The eldest, Charles, died at age 24, in 1862, possibly in the Civil War, though I don't know if Tennessee Unionists were dying yet in 1862. The second brother, Caleb Powell, had two sons; each of these had sons; and as far as I know, there are at least a few of their grandsons and great grandsons and great-great grandsons (my generation). So, I may have some male patrilineal fourth cousins - but I don't know of any of them, and can't know for sure.

So, we'll say that in at least four generations, I am the last male heir of Robert Franklin Haun, born in the 1840s in Jefferson County, Tennessee. My nearest patrilineal male relative in the same generation is thus no closer than a fourth cousin - we have to go back at least 140 years before my birth to find that fork in the road.

The Road of Haun.

Tuesday, April 22, 2014

april report

Sorry April.

Not that I haven't done things this month. May as well just do a quick report.

Not in any particular order:

Finished the Mass Effect games. Excellent story, very effective, really wraps you into the main character. When it all comes to an end, you feel really invested, so I guess I see why some people didn't like the ending, but they by and large were probably stupid people. Sorry. It was excellent, will stick with me.

Rented a car and drove around East Melbourne - Dandenong and Yarra territory. Had a tuna sandwich in the town of Gembrook, which looked a lot like Kingston Springs, except without an I-40 running through it. Took the guy 30 minutes at least to get around to making the sandwich - one guy, >10 customers. I went to the Upper Yarra Reservoir, where  most of our water comes from. It was nice. Nice to drive. Almost had an accident a couple times, but it wasn't that hard to get used to the reversal. A little worried about driving when JP gets here, afraid that when we're talking and I'm distracted, I'll revert to normal orientation. We'll see.

Watched a total lunar eclipse, the best one I've ever seen. The moon rose as the sun set, and it was at peak eclipse - not even red, very dark, could barely see it. Then, a threshold was crossed, and light sprang out of the southern edge, and it slowly, over another hour almost, became a full moon. Really nice view, out behind MBI.

I have a serious beard now. See how much longer it lasts.

Started writing a paper on my current project. Procrastinating on rewriting the blur adaptation paper. Need to be working on a grant proposal for UW by the end of the week.

On migraine business: Saturday, driving day, had a headache most of the day, but I also slept until 10 that day and started pretty slow, so it was a forced one. Seeing lots of weird transparent phosphenes lately, but I think the days of aura are past. Future maybe. But not present. There may have been a couple other very minor headaches in the last couple of months, but I didn't note them. I really think the "being in shape", i.e. TKD, was making me susceptible to migraines. What to do...

What else...

Guess that's it. I should be writing more lately, essaying and journalizing, but somehow it isn't happening. Working seriously, and writing the past couple of days, but most of my thinking has been done on the long walks to and from lab, rather than in journal entries. We'll get back to it, don't worry. I still love you, xuexixs.

Monday, December 30, 2013

300

Quickly, and as a year-ender for 2013:

According to my records, this is my 300th post on this "blog".

I started keeping this journal as part of a social exercise with the two Michaels, back in 2005 - we kept it going for a couple of years and then it waned and quit. But I came back! I changed the name and url a few times, but it's the same journal as from the start, although without the social aspect (aka "other people reading what I write") my entries have gotten longer and more self-involved/thoughtful. So there's that. This stupid blogspot blog has become my personal journal, for better or worse.

So, 300 posts. That's enough for some statistical analysis; it's enough just to look at some plots:



You can see where the Everyone-Is-Dead flame sputtered out through 2008, and where it rekindled with my lonely "internet phase", during the lonely Boston Spring of 2010. The big boost last year, at the beginning of which I renamed the journal XUEXIXS, or HAZ, was a conscious effort to recharge my writing, get my thoughts out on paper more frequently, as I perceived - well, I felt like my mind was withering away. It worked! It also means that the large majority of what's been written on this blog, in word count especially (if you haven't noticed, I get lengthy when no one is reading), has been written in the past 2 years.



Here's something nice: a year-averaged chart, showing the average of an "activity index" I came up with (basically the ratio of a month's activity to the past 12 months average activity; the axes are unitless, so unlabeled) - I seem to become more active in late spring, holding on through the summer, and fading through the winter. That is definitely how certain aspects of my productivity seem to work - my on-paper productivity accelerates as winter ends, while my hands-on productivity tends to increase in the fall.

[posts by day]

I'm not sure if there's a plot there or not. It's easier to get the monthly counts out of this site than the dates-per-plot, but if I succeeded, there's a polar histogram of days there. What day/s does it peak on? I can't dare to make a prediction. But I will predict: Tuesday. It peaks on Tuesdays.

Excelsior!

Tuesday, November 12, 2013

lazy tuesday monocular

spent the last few hours with a patch over one eye. a bit bored and depressed, figured why not?

1. noise, of course. the noise is very interesting, and if i stare at one point for more than a few seconds, strong rivalry begins. the noise is very fine grained, at the limit of resolution, but has strong lower frequency structure, 1cpd or less. it oscillates and swirls, like fine sediment in water or mist when you wave your hand through it. interesting. it gets stronger when looking (with uncovered eye) at something very high contrast.

2. false double vision. if i'm fixating the screen, as now, and bring up a finger in front of my face, it is confusingly not transparent or doubled. yet, it feels as though it is. my left eye, covered, is open all this time, and apparently i have a strong, strong expectation of double vision even when monocular. one thing that keeps happening is that if, as i often do (especially when tired), i start to gaze into the distance behind my screen, a condition where usually the screen would slide into diplopia, i still have the sensation of the diplopia slide, despite having only one eye's view. it's a very strange sensation, of the field sliding while not moving at all. hard to describe.

3. false motion. there's a spot in the eyepatch, about 30 degrees or more above and left of straight ahead, where a bit of light creeps in, so there's a spot there. when i move my eyes around, the spot seems to move back and forth. of course, it's just my eye moving back and forth, but its motion isn't being 'cancelled' in the same way as motion in the uncovered eye, i.e. saccadic suppression doesn't seem to be working over there.

the noisy view from the covered eye is different between fovea and periphery. it's similar to what i've described in other entries about the intrinsic light, how it seems clustered and of a different brightness - even opposite polarity - than the surround.

at times the noise is overwhelming, especially when fixating - it mixes and almost seems to average together with the scene. i'm going to go home now, see if i can keep this up while walking around outside.

trip home was uneventful, just uncomfortable. i was wondering if i'd get sick on the train, but nothing like that; instead, the constricted visual field, and noisy monocularity of the remaining field, made everything seem closed in, like the whole world was crammed into my face. not sure i can chalk that up to loss of depth perception, but it was in a way a much smaller, flatter world. claustrophobic.

when i got home, i took off the eyepatch while looking at jingping, to see if she'd notice anything odd. for the first second or so, i couldn't fuse the scene, but then it came together. still, there was an uneasy feeling that i was going to lose fusion, and i even tried to provoke it, but everything stayed together. the contrast aftereffect was surprisingly minor; the luminance aftereffect (it was dark under the patch) was more sustained.

Thursday, September 26, 2013

not idealism

okay, after the epiphany of the last post, i did a little re-reading of some basic boilerplate, and i'm thinking that what i'm calling 'idealism' there is really a type of pure panpsychism, saying that everything is a subjective state. it's non-dualistic simply in that it flips the hard question around: what evidence is there for, or how to you conceive of or explain, non-subjective states? from the materialist/physicalist point of view, the subjective state seems impossible to understand, which leads to the dualist perspective. but then, on the other side, you do away with 'physical' completely. everything is a subjective state, analogous to consciousness, but usually (almost always) without the complex representational structure. so in this system, dualism is like physicalism + panpsychism. idealism is usually used to describe a point of view where everything that exists is a representation, which i still think is craziness.

now, another not on metaphors for thinking: i am now finally (after probably 10 years of delay) reading Chalmers' book 'The Conscious Mind'. i've read many of his papers, some of which are summaries of the more digestible ideas in this book, so in a way i'm prepared for him. but it's a real philosophy book, and it gets difficult. since i can't hope to understand it all, i do a lot of close skimming, reading words and getting some meaning but not all meaning. i guess that's always the case. i had the thought that this process is like looking at objects in water of varying degrees of clarity. when you understand what you're reading, the water is clear, you can see all the surfaces, each new point of fixation is visible and well defined, and you can see the whole structure. but when the water is muddy, you can't see the whole structure - you see parts of it poking into clear parts of the water (muddy water is never uniformly muddy, but the muddiness is in swirls, leaving 'open' spaces of clarity), and those maybe you can see clearly, but even they may be hazy. anyways, the visual metaphor for understanding - clarity, detail, focus, fogginess - really comes home when reading a philosophy text.

Tuesday, August 06, 2013

umm...

lately: struggling to prioritize. a recurrent state, been a few months. not too bad this time.

list:
1. have interview thursday; should be studying guy's papers. have been, but not for a few days. meant to get back to it tonight. gonna be too late soon.
2. started drafting new adaptation paper today. should be easy, taking forever.
3. spent much of last week designing a metric for a new study/paper (the paper is the study), then quit working on it as soon as i got it working.
4. trying to corral a bunch of coauthors into working on a paper i collaborated on but am only interested in to the point that i don't want to look too bad when it is someday published.
5. returned to my mind is an offer i made a guy earlier in the summer to give him a demo of an idea, which i need to follow up on.
6. for some stupid reason, writing a paper and doing computations on simulating/demonstrating cat vision, using it as a vehicle to talk about the idea of simulating/demonstrating vision pictorially.

may i return here soon and look upon this list and despair.

Wednesday, March 20, 2013

update march '13

nothing in particular to write about here, just an update on current events:

work
1. blur adapt paper is back in review; i want this one to be over.
2. classification spectrum paper nearing completion; i really like this one.
other work in progress (paper with SM et al, they seem receptive to my suggestions).
3. still need to discuss new experiment with CPT, putting that off; boss suggests writing up a paper on it to figure out which data needs replication the most.
4. started low-level talks with potential collaborators on the migraine-mapping stuff.
5. haven't applied for new jobs yet, NECO seems unlikely to respond.

other
6. reading a new book, "history of tennessee" by James Phelan, written in the 1880's (it's not tacitus, but it's free). he has a habit, sometimes interesting sometimes irritating, of making close analogies between seemingly asymmetric historical events, usually tennessee vs. england, and is fixated on 'anglo saxons'. interesting going at any rate--
7. on piano, mainly trying to master chopin's "minute waltz" over the past few weeks, if i can play it straight through in 2.5 minutes i'll be happy; also on music, greatly enjoying a 2 year old album of french electropop; the songs 'civilization' and 'ohio' are great background when your daydreaming about the colonization of america.
8. this paper on a rogue study using a research botnet to scan pretty much the entire internet is one of the most interesting things i've seen in a while. there's an awesome .gif figure in there, basically showing the earth's rotation in the average number of pingable public IP addresses plotted across the globe.
9. way too much time wasted on reddit, which i only just discovered lucky for me, and playing MH2.
10. i have a horrible, horrible urge to write a longer historical narrative centered around the life of Gideon Morgan. trying my best to resist...