A Philosopher's Blog

Virtual Cheating IV: Sexbots

Posted in Ethics, Philosophy, Relationships/Dating, Technology by Michael LaBossiere on June 28, 2017

While science fiction has long included speculation about robot-human sex and romance, the current technology offers little more than sex dolls. In terms of the physical aspects of sexual activity, the development of more “active” sexbots is an engineering problem—getting the machinery to perform properly and in ways that are safe for the user (or unsafe, if that is what one wants). Regarding cheating, while a suitably advanced sexbot could actively engage in sexual activity with a human, the sexbot would not be a person and hence the standard definition of cheating (as discussed in the previous essays) would not be met. Put another way, sexual activity with such a sexbot would be analogous to the use of any other sex toy (such as a simple “blow up doll” or vibrator). Since a person cannot cheat with an object, such activity would not be cheating. Naturally enough, some people might take issue with their partner sexing it up with a sexbot and forbid such activity. While a person who broke such an agreement about robot sex would be acting wrongly, they would not be cheating. Unless, of course, the sexbot was close enough to being a person for cheating to occur.

While many people would just be interested in sexbots that engage in mechanical sexual functions, there are already efforts to make sexbots like people in terms of their “mental” functions. For example, being able to create the illusion of conversation via programming. As such efforts progress and sexbots act more and more like people, the philosophical question of whether they really are people or not will be a rather important one. While the main moral concerns would be about the ethics of how sexbots are treated, there is also the matter at hand about cheating.

Obviously enough, if a sexbot were a person, then it would be possible to cheat with that sexbot—just as one could cheat with an organic person. The fact that a sexbot might be purely mechanical would not be relevant to the ethics of the cheating, what would matter would be that a person was engaging in sexual activity with another person when their relationship with another person forbids such behavior.

It could be objected that the mechanical nature of the sexbot would matter—that sex requires organic parts of the right sort and thus a human cannot really have sex with a sexbot—no matter how the parts of the robot are shaped.

One counter to this is to use a functional argument. To draw an analogy to the philosophy of mind known as functionalism, it could be argued that the composition of the relevant parts does not matter, what matters is their functional role. A such, a human could have sex with a sexbot that had the right parts.

Another counter is to argue that the composition of the parts does not matter, rather it is the sexual activity with a person that matters. To use an analogy, a human could cheat on another human even if their only sexual contact with the other human involved sex toys. In this case, what matters is that the activity is sexual and involves people, not that objects rather than body parts are used. As such, sex with a sexbot person could be cheating if the human was breaking their commitment.

While knowing whether a sexbot was a person would largely settle the cheating issue, there remains the epistemic problem of other minds. In this case, the problem is determining whether a sexbot has a mind that qualifies them as a person. There can, of course, be varying degrees of confidence in the determination and there could also be degrees of personness. Or, rather, degrees of how person-like a sexbot might be.

Thanks to Descartes and Turing, there is a language test for having a mind—roughly put, if a sexbot can engage in conversation that is indistinguishable from conversation with a human, then it would be reasonable to regard the sexbot as a person. That said, there might be good reasons for having a more extensive testing system for personhood which might include such things as testing for emotions and self-awareness. But, from a practical standpoint, if a sexbot can engage in a level of behavior that would qualify them for person status if they were a human, then it would be just as reasonable to regard the sexbot as a person as it would be to regard an analogous human as a person. To do otherwise would seem to be mere prejudice. As such, a human person could cheat with a sexbot that could pass this test.

Since it will be a long time (if ever) before such a sexbot is constructed, what will be of more immediate concern are sexbots that are person-like. That is, that are not able to meet the standards that would qualify a human as a person, yet have behavior that is sophisticated enough that they seem to be more than mere objects. One might consider an analogy here to animals: they do not qualify as human-level people, but their behavior does qualify them for a moral status above that of objects (at least for most moral philosophers and all decent people). In this case, the question about cheating becomes a question of whether the sexbot is person-like enough to enable cheating to take place.

One approach is to consider the matter from the perspective of the human—if the human engaged in sexual activity with the sexbot regards them as being person-like enough, then the activity can be seen as cheating. An objection to this is that it does not matter what the human thinks about the sexbot, what matters is its actual status. After all, if a human regards a human they are cheating with as a mere object, this does not make it so they are not cheating. Likewise, if a human feels like they are cheating, it does not mean they really are.

This can be countered by arguing that how the human feels does matter. After all, if the human thinks they are cheating and they are engaging in the behavior, they are still acting wrongly. To use an analogy, if a person thinks they are stealing something and take it anyway, they still have acted wrongly even if it turns out that they were not stealing (that the thing they took was actually being given away). The obvious objection to this line of reasoning is that while a person who thinks they are stealing did act wrongly by engaging in what they thought was theft, they did not actually commit a theft. Likewise, a person who thinks they are engaging in cheating, but are not, would be acting wrongly, but not cheating.

Another approach is to consider the matter objectively—the degree of cheating would be proportional to the degree that the sexbot is person-like. On this view, cheating with a person-like sexbot would not be as bad as cheating with a full person. The obvious objection is that one is either cheating or not; there are not degrees of cheating. The obvious counter is to try to appeal to the intuition that there could be degrees of cheating in this manner. To use an analogy, just as there can be degrees of cheating in terms of the sexual activity engaged in, there can also be degrees of cheating in terms of how person-like the sexbot is.

While person-like sexbots are still the stuff of science fiction, I suspect the future will see some interesting divorce cases in which this matter is debated in court.

 

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Virtual Cheating III: “Robust” VR

Posted in Ethics, Philosophy, Relationships/Dating, Technology by Michael LaBossiere on June 26, 2017

 

As noted in previous essays, classic cheating involves sexual activity with a person while one is in a committed relationship that is supposed to exclude such activity. Visual VR can allow interaction with another person, but while such activity might have sexual content (such as nakedness and naughty talk) it would not be sexual activity in the usual sense that requires physical contact. Such behavior, as argued in the previous essay, might constitute a form of emotional infidelity—but not physical infidelity.

One of the iron laws of technology is that any technology that can be used for sex will be used for sex. Virtual reality (VR), in its various forms, is no exception. For the most part, VR is limited to sight and sound. That is, virtual reality is mostly just a virtual visual reality. However, researchers are hard at work developing tactile devices for the erogenous zones, thus allowing people to interact sexually across the internet. This is the start of what could be called “robust” VR. That is, one that involves more than just sight and sound. This sort of technology might make virtual cheating suitably analogous to real cheating.

As would be expected, most of the research has been focused on developing devices for men to use to have “virtual sex.” Going with the standards of traditional cheating, this sort of activity would not count as cheating. This is because the sexual interaction is not with another person, but with devices. The obvious analogy here is to with less-sophisticated sex toys. If, for example, using a vibrator or blow-up-doll by oneself does not count as cheating because the device is not a person, then the same should apply to more complicated devices, such as VR sex suits that can be used with VR sex programs. There is also the question of whether such activity counts as sex. On the one hand, it is some sort of sexual activity. On the other hand, using such a device would not end a person’s tenure as a virgin.

It is certainly worth considering that a user could develop an emotional relationship with their virtual sex partner and thus engage in a form of emotional infidelity. The obvious objection is that this virtual sex partner is certainly not a person and thus cheating would not be possible—after all, one cannot cheat on a person with an object. This can be countered by considering the classic epistemic problem of other minds. Because all one has to go on is external behavior, one never knows if the things that seem to be people really are people—that is, think and feel in the right ways (or at all). Since I do not know if anyone else has a mind as I do, I could have emotional attachments to entities that are not really people at all and never know that this is the case. As such, I could never know if I was cheating in the traditional sense if I had to know that I was interacting with another person. As might be suspected, this sort of epistemic excuse (“baby, I did not know she was a person”) is unlikely to be accepted by anyone (even epistemologists). What would seem to matter is not knowing that the other entity is a person, but having the right (or rather wrong) sort of emotional involvement. So, if a person could have feelings towards the virtual sexual partner that they “interact with”, then this sort of behavior could count as virtual cheating.

There are also devices that allow people to interact sexually across the internet; with each partner having a device that communicates with their partner’s corresponding devices. Put roughly, this is remote control sex. This sort of activity does avoid many of the possible harms of traditional cheating: there is no risk of pregnancy nor risk of STDs (unless one is using rented or borrowed equipment). While these considerations do impact utilitarian calculations, the question remains as to whether this would count as cheating or not.

On the one hand, the argument could be made that this is not direct sexual contact—each person is only directly “engaged” with their device. To use an analogy, imagine that someone has (unknown to you) connected your computer to a “stimulation device” so that every time you use your mouse or keyboard, someone is “stimulated.” In such cases, it would be odd to say that you were having sex with that person. As such, this sort of thing would not be cheating.

On the other hand, there is the matter of intent. In the case of the mouse example, the user has no idea what they are doing and it is that, rather than the remote-control nature of the activity, that matters. In the case of the remote-control interaction, the users are intentionally engaging in the activity and know what they are doing. The fact that is happening via the internet does not matter. The moral status is the same if they were in the same room, using the devices “manually” on each other. As such, while there is not actual physical contact of the bodies, the activity is sexual and controlled by those involved. As such, it would morally count as cheating. There can, of course, be a debate about degrees of cheating—presumably a case could be made that cheating using sex toys is not as bad as cheating using just body parts. I will, however, leave that to others to discuss.

In the next essay I will discuss cheating in the context sex with robots and person-like VR beings.

 

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Automation & Administration: An Immodest Proposal

Posted in Business, Ethics, Law, Philosophy, Politics, Technology by Michael LaBossiere on May 5, 2017

It has almost been a law that technological advances create more jobs than they eliminate. This, however, appears to be changing. It is predicted that nearly 15 million jobs will be created by advances and deployment of automation and artificial intelligence by 2027. On the downside, it is also estimated that technological change will eliminate about 25 million jobs. Since the future is not yet now, the reality might be different—but it is generally wise to plan for the likely shape of things to come. As such, it is a good idea to consider how to address the likely loss of jobs.

One short term approach is moving people into jobs that are just ahead of replacement. This is rather like running ahead of an inextinguishable fire in a burning building—it merely postpones the inevitable. A longer-term approach is to add to the building so that you can keep on running as long as you can build faster than the fire can advance. This has been the usual approach to staying ahead of the fire of technology. An even better and rather obvious solution is to get out of the building and into one that will not catch on fire. Moving away from the metaphor, this would involve creating jobs that are technology proof.

If technology cannot fully replicate (or exceed) human capabilities, then there could be some jobs that are technology proof. To get a bit metaphysical, Descartes argued that merely physical systems would not be able to do all that an immaterial mind can do. For example, Descartes claimed that the ability to use true language required an immaterial mind—although he acknowledged that very impressive machines could be constructed that would have the appearance of thought. If he is right, then there could be a sort of metaphysical job security. Moving away from metaphysics, there could be limits on our technological abilities that preclude being able to build our true replacements. But, if technology can build entities that can do all that we can do, then no job would be safe—something could be made to take that job from a human. To gamble on either our special nature or the limits of technology is rather risky, so it would make more sense to take a more dependable approach.

One approach is creating job preserves (like game preserves, only for humans)—that is, deciding to protect certain jobs from technological change. This approach is nothing new. According to some accounts, one reason that Hero of Alexandria’s steam engine was not utilized in the ancient world was because it would have displaced the slaves who provided the bulk of the labor. While this option does have the advantage of preserving jobs, there are some clear and obvious problems with creating such an economic preserve. As two examples, there are the practical matters of sustaining such jobs and competing against other countries who are not engaged in such job protection.

Another approach is to intentionally create jobs that are not really needed and thus can be maintained even in the face of technological advancement. After all, if there is really no reason to have the job at all, there is no reason to replace it with a technological solution. While this might seem to be a stupid idea (and it is), it is not a new idea. There are numerous jobs that are not really needed that are still maintained. Some even pay extremely well. One general category of such jobs are administrative jobs. I will illustrate with my own area of experience, academics.

When I began my career in academics, the academy was already thick with administrators. However, many of them did things that were necessary, such as handling finances and organizing departments. As the years went on, I noticed that the academy was becoming infested with administrators. While this could be dismissed as mere anecdotal evidence on my part, it is supported by the data—the number of non-academic administrative and professional employees in the academics has doubled in the past quarter century. This is, it must be noted, in the face of technological advance and automation which should have reduced the number of such jobs.

These jobs take many forms. As one example, in place of the traditional single dean, a college will have multiple deans of various ranks and the corresponding supporting staff. As another example, assessment has transformed from an academic fad to a permanent parasite (or symbiote, in cases where the assessment is worthwhile) that has grown fat upon the academic body. There has also been a blight of various vice presidents of this and that; many of which are often linked to what some call “political correctness.” Despite being, at best, useless, these jobs continue to exist and are even added to. While a sane person might see this as a problem to be addressed, a person with a somewhat different perspective would be inspired to make an immodest proposal: why not apply this model across the whole economy? To be specific, a partial solution to the problem of technology eliminating jobs is to create new administrative positions for those who lose their jobs. For example, if construction jobs were lost to constructicons, then they could be replaced with such jobs as “vice president of constructicon assessment”, ‘constructicon resource officer”, “constructicon gender identity consultant” and supporting staff.

It might be objected that it would be wrong, foolish and wasteful to create such jobs merely to keep people employed as jobs are consumed by technology. The easy and obvious reply is that if useless jobs are going to flourish anyway, they might as well serve a better purpose.

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Autonomous Vehicles: Solving an Unnecessary Problem?

Posted in Ethics, Philosophy, Technology by Michael LaBossiere on February 15, 2017

While motor vehicle fatalities do not get the attention of terrorist attacks (unless a celebrity is involved), the roads of the United States are no stranger to blood.  From 2000 to 2015, the motor vehicle deaths per year ranged from a high of 43,005 in 2005 to a low of 32,675 in 2014. In 2015 there were 35,092 motor vehicle deaths and last year the number went back up to around 40,000. Given the high death toll, there is clearly a problem that needs to be solved.

One of the main reasons being advanced for the deployment of autonomous vehicles is that they will make the roads safer and thus reduce the carnage. While predictions of the imminent arrival of autonomous vehicles are overly optimistic, the idea that they would reduce motor vehicle deaths is certainly plausible. After all, autonomous vehicles will not be subject to road rage, exhaustion, intoxication, poor judgment, distraction and the other maladies that inflict human drivers and contribute to the high death tolls. Motor vehicle deaths will certainly not be eliminated even if all vehicles were autonomous, but the likely reduction in the death toll does present a very strong moral and practical reason to deploy such vehicles. That said, it is still worth considering whether the autonomous vehicle is aimed at solving an unnecessary problem. Considering this matter requires going back in time, to the rise of the automobile in the United States.

As the number of cars increased in the United States, so did the number of deaths. One contributing factor to the high number of deaths was that American cars were rather unsafe and this led Ralph Nader to write his classic work, Unsafe at Any Speed. Thanks to Nader and others, the American automobile became much safer and motor vehicle fatalities decreased. While making cars safer was certainly a good thing, it can be argued that this approach was fundamentally flawed. I will use an analogy to make my point.

Imagine, if you will, that people insist on swinging hammers around as they go about their day.  As would be suspected, the hammer swinging would often result in injuries and property damage. Confronted by these harms, solutions are proposed and implemented. People wear ever better helmets and body armor to protect them from wild swings. Hammers are also continuously redesigned so that they inflict less damage when hitting, for example, a face.  Eventually Google and other companies start work on autonomous swinging hammers that will be much better than humans at avoiding hitting other people and things. While all these safety improvements would be better than the original situation of unprotected people swinging very dangerous hammers around, this approach seems to be fundamentally flawed. After all, if people stopped swinging hammers around, then the problem would be solved.

An easy and obvious reply to my analogy is that using motor vehicles, unlike random hammer swinging, is rather important. For one thing, a significant percentage of the economy is built around the motor vehicle. This includes the obvious things like vehicle sales, vehicle maintenance, gasoline sales, road maintenance and so on. It also includes less obvious aspects of the economy that involve the motor vehicle, such as how they contribute to the success of stores like Wal Mart. The economic value of the motor vehicle, it can be argued, provides a justification for accepting the thousands of deaths per year. While it is certainly desirable to reduce these deaths, getting rid of motor vehicles is not a viable economic option—thus autonomous vehicles are a good potential partial solution to the death problem. Or are they?

One obvious problem with the autonomous vehicle solution is that they are trying to solve the death problem within a system created around human drivers and their wants. This system of lights, signs, turn lanes, crosswalks and such is extremely complicated—thus creating difficult engineering and programing problems. It would seem to make more sense to use the resources being poured into autonomous vehicles to develop a better and safer transportation system that does not center around a bad idea: the individual motor vehicle operating within a complicated road system. On this view, autonomous vehicles are solving an unnecessary problem: they are merely better hammers.

This line of argumentation can be countered in a couple ways. One way is to present the economic argument again: autonomous vehicles preserve the individual motor vehicle that is economically critical while being likely to reduce the death fee paid for this economy. Another way is to argue that the cost of creating a new transportation system would be far more than the cost of developing autonomous vehicles that can operate within the existing system. A third way is to make the plausible case that autonomous vehicles are a step towards developing a new transportation system. People tend to need a slow adjustment period to major changes and the autonomous vehicles will allow a gradual transition from distracted human drivers to autonomous vehicles operating with the distracted humans to a transportation infrastructure rebuilt entirely around autonomous vehicles (perhaps with a completely distinct system for walkers, bikers and runners). Going back to the hammer analogy, the self-swinging hammer would reduce hammer injuries and could allow a transition to be made away from hammer swinging altogether.

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Drone Ethics is Easy

Posted in Ethics, Philosophy, Technology by Michael LaBossiere on May 16, 2014
English: AR Drone part

English: AR Drone part (Photo credit: Wikipedia)

When a new technology emerges it is not uncommon for people to claim that the technology is outpacing ethics and law. Because of the nature of law (at least in countries like the United States) it is very easy for technology to outpace the law. However, it is rather difficult for technology to truly outpace ethics.

One reason for this is that any adequate ethical theory (that is, a theory that meets the basic requirements such as possessing prescriptively, consistency, coherence and so on) will have the quality of expandability. That is, the theory can be applied to what is new, be that technology, circumstances or something else. An ethical (or moral) theory that lacks the capacity of expandability would, obviously enough, become useless immediately and thus would not be much of a theory.

It is, however, worth considering the possibility that a new technology could “break” an ethical theory by being such that the theory could not expand to cover the technology. However, this would show that the theory was inadequate rather than showing that the technology outpaced ethics.

Another reason that technology would have a hard time outpacing ethics is that an ethical argument by analogy can be applied to a new technology. That is, if the technology is like something that already exists and has been discussed in the context of ethics, the ethical discussion of the pre-existing thing can be applied to the new technology. This is, obviously enough, analogous to using ethical analogies to apply ethics to different specific situations (such as a specific act of cheating in a relationship).

Naturally, if a new technology is absolutely unlike anything else in human experience (even fiction), then the method of analogy would fail absolutely. However, it seems somewhat unlikely that such a technology could emerge. But, I like science fiction (and fantasy) and hence I am willing to entertain the possibility of that which is absolutely new. However, it would still seem that ethics could handle it—but perhaps something absolutely new would break all existing ethical theories, showing that they are all inadequate.

While a single example does not provide much in the way of proof, it can be used to illustrate. As such, I will use the matter of “personal” drones to illustrate how ethics is not outpaced by technology.

While remote controlled and automated devices have been around a long time, the expansion of technology has created what some might regard as something new for ethics: drones, driverless cars, and so on. However, drone ethics is easy. By this I do not mean that ethics is easy, it is just that applying ethics to new technology (such as drones) is not as hard as some might claim. Naturally, actually doing ethics is itself quite hard—but this applies to very old problems (the ethics of war) and very “new” problems (the ethics of killer robots in war).

Getting back to the example, a personal drone is the sort of drone that a typical civilian can own and operate—they tend to be much smaller, lower priced and easier to use relative to government drones. In many ways, these drones are slightly advanced versions of the remote control planes that are regarded as expensive toys. The drones of this sort that seem to most concern people are those that have cameras and can hover—perhaps outside a bedroom window.

Two of the areas of concern regarding such drones are safety and privacy. In terms of safety, the worry is that drones can collide with people (or other vehicles, such as manned aircraft) and injure them. Ethically, this falls under doing harm to people, be it with a knife, gun or drone. While a flying drone flies about, the ethics that have been used to handle flying model aircraft, cars, etc. can easily be applied here. So, this aspect of drones has hardly outpaced ethics.

Privacy can also be handled. Simplifying things for the sake of a brief discussion, drones essentially allow a person to (potentially) violate privacy in the usual two “visual” modes. One is to intrude into private property to violate a person’s privacy. In the case of the “old” way, a person can put a ladder against a person’s house and climb up to peek under the window shade and into the person’s bedroom or bathroom. In the “new” way, a person can fly a drone up to the window and peek in using a camera. While the person is not physically present in the case of the drone, his “agent” is present and is trespassing. Whether a person is using a ladder or a drone to gain access to the window does not change the ethics of the situation in regards to the peeking, assuming that people have a right to control access to their property.

A second way is to peek into “private space” from “public space.” In the case of the “old way” a person could stand on the public sidewalk and look into other peoples’ windows or yards—or use binoculars to do so. In the “new” way, a person can deploy his agent (the drone) in public space in order to do the same sort of thing.

One potential difference between the two situations is that a drone can fly and thus can get viewing angles that a person on the ground (or even with a ladder) could not get. For example, a drone might be in the airspace far above a person’s backyard, sending back images of the person sunbathing in the nude behind her very tall fence on her very large estate. However, this is not a new situation—paparazzi have used helicopters to get shots of celebrities and the ethics are the same. As such, ethics has not been outpaced by the drones in this regard.  This is not to say that the matter is solved—people are still debating the ethics of this sort of “spying”, but to say that it is not a case where technology has outpaced ethics.

What is mainly different about the drones is that they are now affordable and easy to use—so whereas only certain people could afford to hire a helicopter to get photos of celebrities, now camera-equipped drones are easily in reach of the hobbyist. So, it is not that the drone provides new capabilities that worries people—it is that it puts these capabilities in the hands of the many.

 

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Sexbots, Killbots & Virtual Dogs

Posted in Ethics, Philosophy, Technology by Michael LaBossiere on March 30, 2014

Sexbots,_Killbots_&__Cover_for_KindleMy most recent  book, Sexbots, Killbots & Virtual Dogs, is now available as a Kindle book on Amazon. It will soon be available as a print book as well (the Kindle version is free with the print book on Amazon).

There is also a free promo for the Kindle book from April 1, 2014 to April 5, 2014. At free, it is worth every penny!

Book Description

While the story of Cain and Abel does not specify the murder weapon used by Cain, traditional illustrations often show Cain wielding the jawbone of an animal (perhaps an ass—which is what Samson is said to have employed as a weapon). Assuming the traditional illustrations and the story are right, this would be one of the first uses of technology by a human—and, like our subsequent use of technology, one of considerable ethical significance.

Whether the tale of Cain is true or not, humans have been employing technology since our beginning. As such, technology is nothing new. However, we are now at a point at which technology is advancing and changing faster than ever before—and this shows no signs of changing. Since technology so often has moral implications, it seems worthwhile to consider the ethics of new and possible future technology. This short book provides essays aimed at doing just that on subjects ranging from sexbots to virtual dogs to asteroid mining.

While written by a professional philosopher, these essays are aimed at a general audience and they do not assume that the reader is an expert at philosophy or technology.

The essays are also fairly short—they are designed to be the sort of things you can read at your convenience, perhaps while commuting to work or waiting in the checkout line.

Failure is Just another Chance for Success.

Posted in Philosophy by Michael LaBossiere on March 15, 2013
Adaptation of above image illustrating an Inte...

(Photo credit: Wikipedia)

Like most people, the highway of my life is strewn with the wreckage of my numerous failures. When I was a younger man, I looked at failure as a matter of disgrace and resented each failure. While I sometimes engaged in the shameful practice of shifting the blame to others, I learned to accept the wisdom of Confucius, namely that when the archer misses the target he should seek the cause within himself. Or, as this is expressed in the West, it is a poor craftsperson who blames his tools.

While I still regard failure as potentially disgraceful and worthy of resentment, I have learned to have a somewhat more developed view of the matter. After all, while I must bear the responsibility for my failures and they are most often entirely my fault, a failure need not be a matter of disgrace. Most obviously, if I have done the best that I could have done and still met with failure, then there is no disgrace in this. No more could have been expected of me, for I did all that I could possibly do. There are, of course, challenges that we face that are beyond us—what matters in such cases is not that we have failed, but that the challenge has been justly and bravely faced. After all, to fail well can be better than to succeed poorly or wickedly.  Perhaps it could even be argued that a noble failure is a form of success.

One thing that repeated failures have taught me is that there will be more failures. On the one hand, this view can easily lead to despair: if we can be sure that the road ahead will also be littered with the wreckage of failures, should we not greet this future with tears and lamentations at our fates? On the other hand, this view can lead to confidence and hope: have we not survived the wrecks that litter our pasts? Have we not had victories as well? Surely, there shall be more victories in the future and the failures shall be endured as they have before.

Another thing that my repeated failures have taught me is that failure is just another chance to succeed. For example, when I was in high school, I decided that I wanted to be on a sports team. Since basketball was a prestige sport and I had played before, I have it a try. I was awful and after one of the tryouts, the coach said to me “we have an important position for you. We need a manager.” I said, “Coach, I need to do a sport.” He replied, “Go out for winter track. They have to take everyone.” I went to the track practice the next day, wearing my basketball sneakers.

I found that track had its own tryouts—the coach tested everyone’s abilities to see how well a person could jump, sprint, or throw. It turned out that I could jump seven feet forward from a standing start, but could not long, triple or high jump worth a darn. I was also found to be unsuitable for sprinting, hurdling and throwing. So, I ended up where people without any talent in the prestige events ended up—I was slotted to be a distance runner.

Being in poor shape, the practices were tough. By throwing up, I learned to not eat before I ran. By having my feet torn up and bloodied by the basketball shoes, I learned I needed to get better shoes. I was a poor runner my first season and a poor runner in the spring track season that followed. However, by the time cross country arrived, I could run without throwing up and without bringing shame to my ancestors.

When I went off to college, I stuck with running and went all-conference in cross country. I am still a runner today. Without my failure at basketball, I might have never become a runner—so, I owe my success to that failure.

As a second example, when I was in college I thought that I was a good writer, so I sent off some of my work to a game company. I received a brutal rejection letter in reply. I kept at it, earning a stack of rejection letters. However, one day I got the letter I had been waiting for—my work had been accepted. I did the same thing in philosophy—earning a stack of rejections before earning a publication.

Lest anyone think that I am a Pollyanna, I will say that I have encountered defeats that seem to still remain as failures—aside from the lessons learned from them, of course. But even in those cases, I did succeed at learning to not fail in that way again. Also, I recognize that there can be failures that put an end to all opportunities for success—that is, failures that are complete failures. However, saying “failure is just another opportunity for success, except when it is not” does not have the same appeal as the original.

 

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Space 2011

Posted in Politics, Technology by Michael LaBossiere on July 9, 2011
Texas Tech alumnus Rick Husband was the final ...

Image via Wikipedia

As a kid, I watched Space 1999 and read both 2001 and 2010. When I started professionally writing game scenarios in the early 1990s, I set some adventures on the moon and envisioned that we would have a base there by 2010.

When 1999 arrived, it was obvious that a moon base was not going to happen. When the world failed to end in 2001, it was also obvious that nothing like the Discovery would be built. In 2010, there was no real hope for a moon base. Now that 2011 is here, we won’t even have the space shuttles in operation anymore. In short, if Space 2011 were a show, its lameness would be intergalactic in  scope. Naturally, I am only a bit shamed that some of my predictions in the 1990s were so wrong.

Naturally, I am inclined to wonder why there has been so little progress in regards to space. One obvious answer is that as a species we seem obsessed with fighting each other and wasting our time, lives and resources on petty dominance games and absurd conflicts over dirt, oil, and make-believe. As such, rather than expanding into space, we have been working very hard to make this world into a bloody nightmare. This seems unlikely to change.

Second, while some corporations see space as potentially profitably (there is, after all, an entire universe out there), most prefer to stick with business here on earth. Selling people chips, beer, cars, and TVs tends to be more profitable than doing things with space (other than communication satellites and such, of course). However, there are some companies who do see space as a potential money maker, if only for tourism and satellites. Of course, this does not do a great deal in terms of allowing us to become a space-faring species, rather than being a bunch of pants wearing monkeys squatting on a ball of dirt and water.

Third, technology is a serious limiting factor. While we now have hand held devices (for watching porn and being narcissists) that are vastly more powerful than the computers used in early space flight, the technology for lunching vehicles and moving them through space has advanced very little. There has been little incentive to improve things and, of course, the laws of physics certainly impose some serious limits. In fact, it might be the case that expansion into space is actually physically impossible. That is, maybe a ship simply cannot be built that could actually reach another star. As such, perhaps we are doomed to remain here until extinction puts an end to us, maybe in the form of a big rock smacking into our ball of dirt and water.

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Being Stale

Posted in Technology by Michael LaBossiere on October 1, 2010
Full size life reconstruction of a mammoth (Ma...
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My blog post on Deleting Principles was selected for Freshly Pressed and in a later post I speculated about the impact of that pressing. As I predicted, being Freshly Pressed provided a brief spike. I normally get about 200-300 hits per day, when I was Pressed I hit 1,700. The next two days I was a bit over 2,000 per day. Then it dropped down to 1,300. Then just over 400 and now it is back to 300.  Such is the fate of my Fresh Press, to go stale in a few short days.

On the plus side, I think that the spike will have a slight impact on the visits to my blog and I might garner a regular reader or two. Out of curiosity, I went to some of the recent Freshly Pressed blogs and was not surprised to see many of the folks who commented on my Fresh Press. After all, one way to generate traffic is to leave comments on blogs that are getting hits (and hope that the comment leads people to click on over to the blog). I imagine, metaphorically, a virtual tribe pursuing the Freshly Pressed blogs like hunters once pursued the woolly mammoth. Rather than sticking spears into the beasts, they pierce it with comments in the hopes of bringing some of that meat home.

All part of the blogging biz, though.

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Engines of Conformity

Posted in Politics, Universities & Colleges by Michael LaBossiere on September 2, 2010
Standardized Test
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But it is difficult to get from youth up a right training for virtue if one has not been brought up under right laws; for to live temperately and hardily is not pleasant to most people, especially when they are young. For this reason their nurture and occupations should be fixed by law; for they will not be painful when they have become customary.

-Aristotle

In the United States this is the time of year when people go back to school. As such, it is fitting to have a brief discussion about education.

As most educated folks know, the United States used to be a world leader in K-12 education and higher education. While we still do very well in higher education, our K-12 system is something of a stricken ship. Test scores are low and drop out rates are high. These two factors cover a myriad of problems. However, one thing that rarely gets attention is the fact that a prime function of schools is that of being engines of conformity.

The basic idea is that in addition to providing a basic (though often poor) education, schools also condition children to a certain way of life. Thinking back to my own education, it worked like this: when the kids arrive in the system they are taught to stand in line, to follow a time schedule marked by bells, to sit quietly in rows, to ask permission to even go to the bathroom, to conform to authority, and to do work at the behest of someone else even when they have no interest in it nor see value in it.  The model is, as others have claimed, clearly based on getting children accustomed to working for a living. After all, that involves going some place unpleasant, living by a schedule set by someone else, and doing work one cares little for, often in an uncomfortable little chair.

Of course, things have changed a bit since I was a kid. There are now metal detectors and police at many schools. There are zero tolerance policies that result in kids being expelled for having aspirin. There are security cameras, strip searches, vehicle searches, and more. In short, the factory model has been augmented with what can be regarded as the prison, security or police state model. Presumably this is intended to properly conform the children so that they will be ready to serve their corporate masters and be prepared to live in a world in which the threat level is never below Orange.

Given these conditions, it is hardly shocking that the kids are not doing that well. Such conditions are hardly conducive to true learning. Of course, this is not the only problem-there are many, many more factors at work here, such as an obsession with standardized tests, budget problems, and a need for more good teachers.

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