Please see this article -- my comments on the Evri/Twine deal, as CEO of Twine. This provides more details about the history of Twine and what led to the acquisition.
Please see this article -- my comments on the Evri/Twine deal, as CEO of Twine. This provides more details about the history of Twine and what led to the acquisition.
Posted on March 23, 2010 at 05:12 PM in Artificial Intelligence, Business, Collaboration Tools, Collective Intelligence, Global Brain and Global Mind, Group Minds, Groupware, Intelligence Technology, Knowledge Management, Knowledge Networking, Memes & Memetics, Microcontent, My Best Articles, Productivity, Radar Networks, Science, Search, Semantic Blogs and Wikis, Semantic Web, Social Networks, Software, Technology, The Future, The Metaweb, The Semantic Graph, Twine, Venture Capital, Web 2.0, Web 3.0, Web/Tech | Permalink
In typical Web-industry style we're all focused minutely on the leading trend-of-the-year, the real-time Web. But in this obsession we have become a bit myopic. The real-time Web, or what some of us call "The Stream," is not an end in itself, it's a means to an end. So what will it enable, where is it headed, and what's it going to look like when we look back at this trend in 10 or 20 years?
In the next 10 years, The Stream is going to go through two big phases, focused on two problems, as it evolves:
The Stream is not the only big trend taking place right now. In fact, it's just a strand that is being braided together with several other trends, as part of a larger pattern. Here are some of the other strands I'm tracking:
If these are all strands in a larger pattern, then what is the megatrend they are all contributing to? I think ultimately it's collective intelligence -- not just of humans, but also our computing systems, working in concert.
I think that these trends are all combining, and going real-time. Effectively what we're seeing is the evolution of a global collective mind, a theme I keep coming back to again and again. This collective mind is not just comprised of humans, but also of software and computers and information, all interlinked into one unimaginably complex system: A system that senses the universe and itself, that thinks, feels, and does things, on a planetary scale. And as humanity spreads out around the solar system and eventually the galaxy, this system will spread as well, and at times splinter and reproduce.
But that's in the very distant future still. In the nearer term -- the next 100 years or so -- we're going to go through some enormous changes. As the world becomes increasingly networked and social the way collective thinking and decision making take place is going to be radically restructured.
Existing and established social, political and economic structures are going to either evolve or be overturned and replaced. Everything from the way news and entertainment are created and consumed, to how companies, cities and governments are managed will change radically. Top-down beaurocratic control systems are simply not going to be able to keep up or function effectively in this new world of distributed, omnidirectional collective intelligence.
As humanity and our Web of information and computatoins begins to function as a single organism, we will evolve literally, into a new species: Whatever is after the homo sapien. The environment we will live in will be a constantly changing sea of collective thought in which nothing and nobody will be isolated. We will be more interdependent than ever before. Interdependence leads to symbiosis, and eventually to the loss of generality and increasing specialization. As each of us is able to draw on the collective mind, the global brain, there may be less pressure on us to do things on our own that used to be solitary. What changes to our bodies, minds and organizations may result from these selective evolutionary pressures? I think we'll see several, over multi-thousand year timescales, or perhaps faster if we start to genetically engineer ourselves:
Posted on October 27, 2009 at 08:08 PM in Collective Intelligence, Global Brain and Global Mind, Government, Group Minds, Memes & Memetics, Mobile Computing, My Best Articles, Politics, Science, Search, Semantic Web, Social Networks, Society, Software, Systems Theory, Technology, The Future, The Metaweb, The Semantic Graph, Transhumans, Web 3.0, Web/Tech, Wild Speculation | Permalink | TrackBack (0)
The next generation of Web search is coming sooner than expected. And with it we will see several shifts in the way people search, and the way major search engines provide search functionality to consumers.
Web 1.0, the first decade of the Web (1989 - 1999), was characterized by a distinctly desktop-like search paradigm. The overriding idea was that the Web is a collection of documents, not unlike the folder tree on the desktop, that must be searched and ranked hierarchically. Relevancy was considered to be how closely a document matched a given query string.
Web 2.0, the second decade of the Web (1999 - 2009), ushered in the beginnings of a shift towards social search. In particular blogging tools, social bookmarking tools, social networks, social media sites, and microblogging services began to organize the Web around people and their relationships. This added the beginnings of a primitive "web of trust" to the search repertoire, enabling search engines to begin to take the social value of content (as evidences by discussions, ratings, sharing, linking, referrals, etc.) as an additional measurment in the relevancy equation. Those items which were both most relevant on a keyword level, and most relevant in the social graph (closer and/or more popular in the graph), were considered to be more relevant. Thus results could be ranked according to their social value -- how many people in the community liked them and current activity level -- as well as by semantic relevancy measures.
In the coming third decade of the Web, Web 3.0 (2009 - 2019), there will be another shift in the search paradigm. This is a shift to from the past to the present, and from the social to the personal.
Established search engines like Google rank results primarily by keyword (semantic) relevancy. Social search engines rank results primarily by activity and social value (Digg, Twine 1.0, etc.). But the new search engines of the Web 3.0 era will also take into account two additional factors when determining relevancy: timeliness, and personalization.
Google returns the same results for everyone. But why should that be the case? In fact, when two different people search for the same information, they may want to get very different kinds of results. Someone who is a novice in a field may want beginner-level information to rank higher in the results than someone who is an expert. There may be a desire to emphasize things that are novel over things that have been seen before, or that have happened in the past -- the more timely something is the more relevant it may be as well.
These two themes -- present and personal -- will define the next great search experience.
To accomplish this, we need to make progress on a number of fronts.
First of all, search engines need better ways to understand what content is, without having to do extensive computation. The best solution for this is to utilize metadata and the methods of the emerging semantic web.
Metadata reduces the need for computation in order to determine what content is about -- it makes that explicit and machine-understandable. To the extent that machine-understandable metadata is added or generated for the Web, it will become more precisely searchable and productive for searchers.
This applies especially to the area of the real-time Web, where for example short "tweets" of content contain very little context to support good natural-language processing. There a little metadata can go a long way. In addition, of course metadata makes a dramatic difference in search of the larger non-real-time Web as well.
In addition to metadata, search engines need to modify their algorithms to be more personalized. Instead of a "one-size fits all" ranking for each query, the ranking may differ for different people depending on their varying interests and search histories.
Finally, to provide better search of the present, search has to become more realtime. To this end, rankings need to be developed that surface not only what just happened now, but what happened recently and is also trending upwards and/or of note. Realtime search has to be more than merely listing search results chronologically. There must be effective ways to filter the noise and surface what's most important effectively. Social graph analysis is a key tool for doing this, but in addition, powerful statistical analysis and new visualizations may also be required to make a compelling experience.
Posted on May 22, 2009 at 10:26 PM in Knowledge Management, My Best Articles, Philosophy, Productivity, Radar Networks, Search, Semantic Web, Social Networks, Society, Software, Technology, The Future, The Semantic Graph, Twine, Venture Capital, Web 2.0, Web 3.0, Web/Tech | Permalink | TrackBack (0)
DRAFT 1 -- A Work in Progress
Here's an idea I've been thinking about: it's a concept for a new philosophy, or perhaps just a name for a grassroots philosophy that seems to be emerging on its own. It's called "Nowism." The view that now is what's most important, because now is where one's life actually happens.
Certainly we have all heard terms like Ram Das' famous, "Be here now" and we may be familiar with the writings of Eckhart Tolle and his "Power of Now" and others. In addition there was the "Me generation" and the more recent idea of "living in the now." On the Web there is also now a growing shift towards real-time, what I call the Stream.
These are all examples of the emergence of this trend. But I think these are just the beginnings of this movement -- a movement towards a subtle but major shift in the orientation of our civilization's collective attention. This is a shift towards the now, in every dimension of our lives. Our personal lives, professional lives, in business, in government, in technology, and even in religion and spirituality.
I have a hypothesis that this philosophy -- this worldview that the "now" is more important than the past or the future, may come to characterize this new century we are embarking on. If this is true, then it will have profound effects on the direction we go in as a civilization.
It does appear that the world is becoming increasingly now-oriented; more real-time, high-resolution, high-bandwidth. The present moment, the now, is getting increasingly flooded with fast-moving and information-rich streams of content and communication.
As this happens we are increasingly focusing our energy on keeping up with, managing, and making sense of, the now. The now is also effectively getting shorter -- in that more happens in less time, making the basic clockrate of the now effectively faster. I've written about this elsewhere.
Given that the shift to a civilization that is obsessively focused on the now is occurring, it is not unreasonable to wonder whether this will gradually penetrate into the underlying metaphors and worldviews of coming generations, and how it might manifest as differences from our present-day mindsets.
How might people who live more in the now differ from those who paid more attention to the past, or the future? For example, I would assert that the world in and before the 19th century was focused more on the past than the now or the future. The 20th century was characterized by a shift to focus more on the future than the past or the now. The 21st century will be characterized by a shift in focus onto the now, and away from the past and the future.
How might people who live more in the now think about themselves and the world in coming decades. What are the implications for consumers, marketers, strategists, policymakers, educators?
With this in mind, I've attempted to write up what I believe might be the start of a summary of what this emerging worldview of "Nowism" might be like.
It has implications on several levels: social, economic, political, and spiritual.
Like Buddhism, Taoism, and other "isms," Nowism is a view on the nature of reality, with implications for how to live one's life and how to interpret and relate to the world and other people.
Simply put: Nowism is the philosophy that the span of experience called "now" is fundamental. In other words there is nothing other than now. Life happens in the now. The now is what matters most.
Nowism does not claim to be mutually exclusive with any other religion. It merely claims that all other religions are contained within it's scope -- they, like everything else, take place exclusively within the now, not outside it. In that respect the now, in its actual nature, is fundamentally greater than any other conceivable philosophical or religious system, including even Nowism itself.
Risks of Unawakened Nowism
Nowism is in some ways potentially short-sighted in that there is less emphasis on planning for the future and correspondingly more emphasis on living the present as fully as possible. Instead of making decisions with their effects in the future foremost in mind, the focus is on making the optimal immediate decisions in the context of the present. However, what is optimal in the present may not be optimal over longer spans of time and space.
What may be optimal in the now of a particular individual may not at all be optimal in the nows of other individuals. Nowism can therefore lead to extremely selfish behavior that actually harms others, or it can lead to extremely generous behavior on a scale that far transcends the individual, if one strives to widen their own experience of the now sufficiently.
Very few individuals will ever do the necessary work to develop themselves to the point where their actual experience of now is dramatically wider than average. It is however possible to do this, while quite rare. Such individuals are capable of living exclusively in the now while still always acting with the long-term benefit of both themselves all other beings in mind.
The vast majority of people however will tend towards a more limited and destructive form of Nowism, in which they get lost in deeper forms of consumerism, content and media immersion, hedonism, and conceptualization. Rather than being freed by the now, they will be increasingly imprisoned by it.
This lower form of Nowism -- what might be called unawakened Nowism -- is characterized by an intense focus on immediate self-gratification, without concern or a sense of responsibility for the consequences of one's actions on oneself or others in the future. This kind of living in the moment, while potentially extremely fun, tends to end badly for most people. Fortunately most people outgrow this tendency towards extremely unawakened Nowism after graduating college and/or entering the workforce.
Abandoning extremely unawakened Nowist lifestyles doesn't necessarily result in one realizing any form of awakened Nowism. One might simply remain in a kind of dormant state, sleepwalking through life, not really living fully in the present, not fully experiencing the present in all its potential. To reach this level of higher Nowism, or advanced Nowism, one must either have a direct spontaneous experience of awakening to the deeper qualities of the now, or one must study, practice and work with teachers and friends who can help them to reach such a direct experience of the now.
Benefits of Awakened Nowism: Spiritual and Metaphysical Implications of Nowist Philosophy
In the 21st Century, I believe Nowism may actually become an emerging movement. With it there will come a new conception of the self, and of the divine. The self will be realized to be simultaneously more empty and much vaster than was previously thought. The divine will be understood more directly and with less conceptualization. More people will have spiritual realization this way, because in this more direct approach there is less conceptual material to get caught up in. The experience of now is simply left as it is -- as direct and unmediated, unfettered, and unadulterated as possible.
This is a new kind of spirituality perhaps. One in which there is less personification of the divine, and less use of the concept of a personified deity as an excuse or justification for various worldy actions (like wars and laws, for example).
Concepts about the nature of divinity have been used by humans for millenia as tools for various good and bad purposes. But in Nowism, these concepts are completely abandoned. This also means abandoning the notion that there is or is not a divine nature at the core of reality, and each one of us. Nowists do not get caught up in such unresolvable debates. However, at the same time, Nowists do strive for a direct realization of the now -- one that is as unmediated and nonconceptual as possible -- and that direct realization is considered to BE the divine nature itself.
Nowism does not assert that nothing exists or that nothing matters. Such views are nihilism not Nowism. Nowism does not assert that what happens is caused or uncaused -- such views are those of the materialists and the idealists, not Nowism. Instead Nowism asserts the principles of dependent origination, in which cause-and-effect appears to take place, even though it is an illusory process and does not truly exist. On the basis of a relative-level cause-effect process, an ethical system can be founded which seeks to optimize happiness and minimize unhappiness for the greatest number of beings, by adjusting ones actions so as to create causes that lead to increasingly happy effects for oneself and others, increasingly often. Thus the view of Nowism does not lead to hedonism -- in fact, anyone who makes a careful study of the now will reach the conclusion that cause and effect operates unfailingly and therefore is a key tool for optimizing happiness in the now.
Advanced Nowists don't ignore cause-and-effect, in fact quite the contrary: they pay increasingly close attention to cuase-and-effect and their particular actions. The natural result is that they begin to live a life that is both happier and that leads to more happiness for all other beings -- at least this is the goal and example of the best-case. The fact that cause-and-effect is in operation, even though it is not fundamentally real, is the root of Nowist ethics. It is precisely the same as the Buddhist conception of the identity of emptiness and dependent-origination.
Numerous principles follow from the core beliefs of Nowism. They include practical guidance for living ones life with a minimum of unnecessary suffering (of oneself as well as others), further principles concerning the nature of reality and the mind, and advanced techniques and principles for reaching greater realizations of the now.
As to the nature of what is taking place right now: from the Nowist perspective, it is beyond concepts, for all concepts, like everything else, appear and disappear like visions or mirages, without ever truly-existing. This corresponds precisely to the Buddhist conception of emptiness.
The scope of the now is unlimited, however for the uninitiated the now is usually considered to be limited to the personal present experience of the individual. Nowist adepts, on the other hand, assert that the scope of the now may be modified (narrowed or widened) through various exercises including meditation, prayer, intense physical activity, art, dance and ritual, drugs, chanting, fasting, etc.
Narrowing the scope of the now is akin to reducing the resolution of present experience. Widening the scope is akin to increasing the resolution. A narrower now is a smaller experience, with less information content. A wider now is a larger experience, with more information content.
Within the context of realizing that now is all there is, one explores carefully and discovers that now does not contain anything findable (such as a self, other, or any entity or fundamental basis for any objective or subjective phenomenon, let alone any nature that could be called "nowness" or the now itself).
In short the now is totally devoid of anything findable whatsoever, although sensory phenomena do continue to appear to arise within it unceasingly. Such phenomena, and the sensory apparatus, body, brain, mind and any conception of self that arises in reaction to them, are all merely illusion-like appearances with no objectively-findable ultimate, fundamental, or independent existence.
This state is not unlike the analogy of a dream in which oneself and all the other places and characters are all equally illusory, or of a completely immersive virtual reality experience that is so convincing one forgets it isn't real.
Nowism does not assert a divine being or deity, although it also is not mutually exclusive with the existence of one or more such beings. However all such beings are considered to be no more real than any other illusory appearance, such as the appearances of sentient beings, planets, stars, fundamental particles, etc. Any phenomena -- whether natural or supernatural -- are equally empty of any independent true existince. They are all illusory in nature.
However, Nowists do assert that the nature of the now itself, while completely empty, is in fact the nature of consciousness and what we call life. It cannot be computed, simulated or modeled in an information system, program, machine, or representation of any kind. Any such attempts to represent the now are merely phenomena appearing within the now, not the now itself. The now is fundamentally transcendental in this respect.
The now is not limited to any particular region in space or time, let alone to any individual being's mind. There is no way to assert there is a single now, or many nows, for no nows are actually findable.
The now is the gap between the past and the future, however, when searched for it cannot really be found, nor can the past or future be found. The past is gone, the future hasn't happened yet, and the now is infinite, constantly changing, and ungraspable. The entire space-time continuum is in fact within a total all-embracing now, the cosmically extended now that is beyond the limited personalized scope of now we presently think we have. Through practice this can be gradually glimpsed and experienced to greater degrees.
As the now is explored to greater depths, one begins to find that it has astonishing implications. Simultaneously much of the Zen literature -- especially the koans -- starts to make sense at last.
While Nowism could be said to be a branch of Buddhism, I would actually say it might be the other way arond. Nowism is really the most fundamental, pure, philosophy -- stripped of all cultural baggage and historical concepts, and retaining only what is absolutely essential.
(DRAFT 7. Work-In-Progress)
What is the universe and where does it come from?
There are two major schools of thought on this question:
In this paper we will take an intellectual adventure into the far fringes of both science and religion, to explore the question of whether or science and religion might be unified. Such a unification is an intellectual "Holy Grail" that could truly change the world. But is it even possible? I think it is, and I'll propose the core of such a unification here.
The Possibility of Convergence
While there are clearly differences between the approaches and beliefs of the sciences and religions of the world, there are also more similarities than many would like to admit. Beyond that however, at the very deepest levels, they lead to similar logical conclusions and in fact intersect on certain fundamental points, whether their proponents know it or not.
In particular, the question of the origin and nature of the universe is where I believe science and religion converge. Whether one holds the view of science, the view of religion, or both, it turns out that there is a logical necessity for reaching the same final conclusions about the ultimate nature of reality.
Whether one starts from a scientific viewpoint and applies only the methods of science and logic, or one starts from a religious perspective and applies only the methods of religion and logic, either way the conclusion is the same. As long as one regards logic as a valid method of enquiry, the final answer is the same.
The Core Argument
So what is the answer? In short, everything is "nonoriginated." This has a very specific meaning: the universe (or anything else that we might posit to exist) cannot logically originate from nothingness, from itself, or from some other fundamental thing.
Here's how this conclusion is reached in a nutshell (I will explain this argument in more depth later in this article, as well as its many implications):
To claim that something originates from nothing is a contradiction.
To claim that something originates from itself is a contradiction.
To claim that something originates from something else leads to an infinite regress unless you claim there is a fundamental first-thing -- but claiming there is a fundamental first-thing leads to a contradiction, so it's not an option. An infinite regress on the other hand, is not really an origin.
Therefore none of the three above ways of originating are logically tenable, yet there is no other possible fourth alternative.
This then leaves only two possible conclusions about the universe (and anything else that is posited to exist):
Option (1) is easily refuted. We are left with option (2) - Nonorigination.
But it is a bit strange to imagine a universe that has no beginning, no origin. How can the universe exist if it is truly beginningless? Without a first-cause what could ever have gotten it started? Without a final fundamental particle, what could things actually be made of? In fact, it is precisely because the universe is nonoriginated that it CAN appear at all. This will be explained further in this article.
We can see how this logic applies to the origin of the universe. How about God? Well if God exists then the same logic would apply: God must also be nonoriginated. Anything that is posited to exist must be nonoriginated.
This point of nonorigination is where science and religion intersect. Nonorigination is the ultimate nature of reality. It is not merely a concept -- it is the actual nature of all things, and it has many profound implications. It points to a level of reality that is beyond the limits of space and time -- and in this respect it is proof of what might be called the Divine, yet it is also completely compatible with the physical world and its laws.
There are several other key dimensions of nonorigination as well. Awareness is one of them. Awareness is the unique capacity of sentient being to make observations. It plays an important role in making the universe happen, and is actually unified with nonorigination. Where there is nonorigination there MUST be awareness and vice-versa.
Likewise the process of cause-and-effect turns out to be a natural corollary to the nonorigination of the universe, and it's powered by awareness, the act of making observations. If there were no such process, the universe could not work as it does; it would effectively be random.
I will explore these topics in a lot more detail below.
The unification of science and religion is not philosophy, it is logic. But how we interpret it, and what we do with it is a matter of personal preference and personal philosophy. This paper will not attempt to draw conclusions about what scientific or religious belief is best. That is up to you. Use the logical evidence however you see fit.
What Does the Universe Come From?
If one even merely posits the existence of the universe or even just the presence of a fundamental particle -- then that immediately leads to further questions such as: Then where does that come from, what is it all really made of, and how could it all be taking place, what is space-time made of or located in, who or what designed this or how did it all happen so perfectly when it is statistically almost impossible?
Some people just can't imagine that anything as vast as God could be possible, so they simply decide (without any real evidence) that God is impossible. Or they think that there could not be anything greater than or beyond the scope of the physical universe because they feel that the only things that can exist are physical things. To them, there is nothing but the physical, it is all a big machine, this is all there is -- and for that reason they can't believe in some kind of greater being or ultimate reality beyond space and time or the physical laws. But the grounds on which they claim God is not possible can also be used to claim the universe itself is not possible. If they believe in the possibility of the physical universe they also must accept the possibility of God by the same logic.
Here's why: If the argument against the possibility of God is that it just isn't possible for there to be something infinite, then that means either space and time are finite or they can't exist either -- the universe would not be possible because space and time are presently thought to be infinite.
Similarly, if the argument against the possibility of God is that there just couldn't be anything beyond the physical universe, then even the physical universe could not exist -- for if there were no possibility of anything greater than or beyond the universe then where is the physical universe taking place? What does it come from? What is it "in?" If it ever ends, what remains? This second argument is a bit of a difficult point so it bears further explanation.
Whenever you posit something, it logically has to either come from nothing, or from itself, or from something else. And at the time it exists it either has to depend on nothing, depend on itself, or depend on something else.
Stating that the universe comes from nothing or depends on nothing is problematic -- it is in fact equivalent to saying that the universe comes from or depends on something beyond the universe: some primordial "nothingness."
Stating that the universe comes from or depends on itself is circular and also a contradiction of sorts -- in order for the universe to create itself or depend on itself it must already exist, and so this is impossible and not an option.
Yet stating that the universe comes from something else or depends on something else admits that there must be something beyond it to come from or depend on.
In other words, no matter what position one takes on the universe, it leaves open the possibility - indeed even the logical requirement - that there must be something before it, greater than it, deeper than it, beyond it, after it, etc.
Refuting Ideas that the Universe Comes from Nothingness
There are however some people who are not convinced by the above arguments. They hold tenaciously to the belief that the universe comes from some kind of primordial "nothingness" which they conceptualize as existing somehow on its own, either before or during the existence of the universe.
This belief in some kind of concrete "nothingness" has many problems. First of all to posit "nothingness" is to treat it as some kind of thing in fact -- so it is self-contradictory from the start. Secondly, it is impossible to even imagine actual "nothingness" so labelling it, speaking of it, or positing that it exists is simply delluded. To posit it is not actually to posit it. To imagine it is not actually to imagine it. And in fact there is no way to even conceive of nothingness actually existing, for if it were to exist it would not be nothing. Finally, even if we ignore all these logical problems and still cling to the concept of nothingness, how could anything come from nothing? Let's examine further.
If nothing really is "nothing" it could not contain anything that serve as a cause or origin for anything else, let alone an entire universe. So it could not give rise to anything. In fact it would be a contradiction to assert the co-existence of nothing and something as well -- so even if nothingness could somehow give rise to the universe it would have to be destroyed or eliminated at the moment the universe came into existence -- but if that were the case how could it give rise to the universe -- it could never overlap with the universe at all so how could it even be said to give rise to it?
For example the universe could not gradually emerge from nothingness since nothingness would be completely eliminated at the very first instant of the process of emergence, and then the process would be over since there would be no more nothingness left for the rest of it to emerge from.
Similary the universe could not emerge all-at-once from nothingness either, because for that to happen there would at least have to be a moment in which nothing and the universe co-existed -- the moment in which the universe emerged.
If we don't allow for at least that one moment of co-existence before the universe replaces nothingness, then causality is not possible to establish: there would be no way to connect the emergence of the universe as coming out of or from a pure state of nothingness that existed before it -- and so there would be no point in making this claim at all.
To say that one thing comes from another thing means we have to be able to show how they are connected, and for that to be possible they have to both exist at the same time, or there has to at least be some chain of events we can point to that connects them.
But if nothing and something are truly mutually exclusive then that is simply not possible to establish. All this effort is simply to show finally and totally that nothingness is a flawed concept, and to claim that something can come from nothingness is even more flawed. If you already accept that you don't have to re-read this paragraph to figure it out, just continue reading below.
Furthermore belief in the concept of nothingness actually refutes belief in the power of science -- for nothingness is not measureable, not verifiable in any way, and is therefore impenetrable to science.
So anyone who cites "nothingness" as the origin of the universe is not in fact being scientific, they are abandoning science. To claim that all space and time -- and all science -- springs from nothingness is akin to claiming that the physical world (and therefore the domain of science) depends upon something beyond the physical world and beyond domain of science, in other words on what is traditionally the domain of religion.
In other words, if we think the universe sprang forth from nothingness that is like saying that science depends on something beyond the realm of science at the fundamental level, and if we say the opposite -- that the universe has always existed or there is an infinite series of universes -- that is also akin to saying that science depends on something beyond what science can ever explain -- for infinity, while not a contradiction at least, is equally impenetrable to science.
Refuting Ideas that the Universe Comes from Itself
If the universe didn't spring forth magically from nothingness, then perhaps it came from itself. What would this mean? It would mean that the universe already existed before the universe existed, in other words it both existed and did not exist at the same time. That is circular reasoning, and it's also a logical contradiction. There's not much more that needs to be said about this. But I'll say it anyway, just to make it perfectly clear that this is not an option.
Perhaps we might interpret "coming from itself" in a slightly modified manner. For example, the universe today comes from the early universe, and they are quite different. So saying the universe of today comes from the universe of way-back-when is not saying that the universe today comes from itself literally, it is saying it comes from something else: the early universe. That is certainly one way to wiggle out of the fallacy of something coming from itself, but it just leads to an infinite regress: the fallacy of something originating from something else. The next section explores why that isn't an option either.
Refuting Ideas that the Universe Comes from Something
If the universe doesn't come from nothingness, or from itself, then what does it come from? If it comes from something else, then what does that thing come from? At some point there has to be a beginning to the process. But if there is a beginning then what is before it? Whatever that is, it is beyond the realm of science.
To state that the universe comes from something else is to say that something else (whatever it is) is the more fundamental level or prior state of the universe. In other words to state that the universe comes from something is really saying the universe comes from the universe, at a deeper level or an earlier time, or a different place, or in a different state or form, or all of the above.
But all such statements are either claims that the universe, taken as a whole (all states of the universe over all time and space) comes from itself, or at worst it is a circular argument that simply pushes the problem down a level: what does that other more fundamental "something" that the universe depends on come from?
On the other hand, if we claim that the universe is beginningless and unoriginated -- then what is the eternity in which this "beginninglessness" is taking place? What created eternity? To posit that there is an eternity "beyond" the universe, or that "contains" the universe (including space and time) is already to state that there is something beyond the realm of science, something outside the universe. That's acceptable, however, if we then claim that this "eternity" is some kind of more fundamental thing, we just end up in the same infinite regress as before.
Another possibility might be to claim that eternity and the universe are the same thing. This is to say that the universe is infinite in scope -- space and time are boundless and contain all there is. This is either equivalent to the claim that the universe comes from nothing, or from itself. Neither of those options is tenable.
If we posit that eternity comes from nothing that is a contradiction. If it is self-originated, that is circular and also a contradiction. If we say it comes from something else, then what -- an infinite series of greater eternities, each containing all the lesser ones, like a Russian doll? Or is there a highest level of eternity and if so, what prevents there from being greater levels of eternity -- what causes the boundary to exist and if there is a boundary, what is on the other side of it? This leads to either a contradiction or an infinite regress.
If one claims that the universe contains all space and time, then is the container and what is contained finite or infinite in scope? If it is finite there must be some kind of edge, if it is infinite it implies something so inconceivably vast it is frankly mystical in scope.
In short, if we claim the universe comes from something that leads to circular arguments and contradictions, or an infinite regress. If we're willing to accept circular arugments and logical contradictions or infinite regresses as satisfactory answers then that is not very different than accepting any other self-justified claims taken on faith, such as those made by religions. In fact, it's just a kind of religious belief disguised as science. If we are willing to think this way -- and most scientists are -- then why not also believe in God or other religious ideas as well? It would be hypocritical not to.
It's important to note that the same logic that refutes notions that the universe comes from nothing, itself, or something else, can also be applied to any claims that there is a God. If there is a God, then like the universe, it also cannot originate from nothing, itself, or something else without leading to logical fallacies. To claim that God came from nothingness is again the something-from-nothing argument that we know does not make sense under logical scrutiny. To claim that God comes from God is circular reasoning and contradictory. To claim that God comes from something greater than God contradicts the very notion of God and/or leads to an infinite regress which just pushes the problem down to deeper levels -- where does that infinite regress of ever greater Gods come from then?
Both the universe and the concept of God have the same existential status in fact. Neither one of them has an origin that we can actually find or name without ending up in a logical mess of contradictions and infinite regressions. In this respect they are quite similar.
If neither any possible universe nor any possible God can be said to come from nothing, itself, or something else, then that leaves only two logical conclusions:
Option (1) is refuted by the basic fact that we do observe something happening right now. Option (2) is the only remaining option, and is not refuted in any obvious manner.
But option (2) is mind-bending. How can something beginningless exist? How could it ever have come about if there were never any initial causes or conditions to start it? It's the primordial chicken-and-the-egg problem.
And this is where things get interesting. Scientific theories claim the universe either has an origin or is unoriginated. Religions also either claim the universe has an origin or is unoriginated.
In the first case, the claim of an origin (such as theories in which the universe started from some physical event before which there was literally nothing, or in which there was nothing and then a Diety appeared and created the universe), we can prove logically that this leads to fallacies (because the origin cannot come from nothing, itself, or something else), so this view is simply wrong, or provisional at best; it's not a final explanation.
In the second case, the claim of non-orgination, in which the universe is held to be beginningless and possibly endless (for example a never-ending sequence of Big-Bangs and Big-Crunches, or a timelessly existing realm), this begs the question of where did this never-ending sequence come from? How could it have ever started? What is it, what is eternity and what created eternity?
In either case however, whether we use science or religion to approach the problem of the origin of the universe, we end up at the same place in the end. The path we may travel to get there is different, and certainly the language with which we express the conclusions is quite different, but the final result is the same. Logically speaking, the universe must be either unoriginated or created by something unoriginated. It is the only logically tenable conclusion.
In other words whether universe is thought of as purely physical, or originating from God, the only logically tenable conclusion is that it is nonoriginated. And the same goes for God. We may believe that God is greater than the universe, in other words prior to it, and in this case God and the universe are not equivalent, however, upon final analysis, even in this configuration, the only logically tenable conclusion is nonorigination.
For example, if the universe is a physical thing that was created by God, yet God is nonoriginated, then by inference the universe is also ultimately nonoriginated (via God's nonorigination). Although provisionally we can state that the universe originates from God, since God is in this case nonoriginated, the universe is ultimately nonoriginated, for no final origin can be found or logically established.
In summary, nonorigination is the single fundamental truth of both science and religion. It is where they converge.
And now, based on the above lines of reasoning, the final capstone on the argument.
If we posit that only the physical universe exists, then we have no other choice but to say the universe itself must be unoriginated, in other words, uncaused and unconditioned -- neither coming from nothing or from something else.
There is no escape from this logical conclusion. Nonorigination is always found to be the ultimate nature of whatever is positied to exist. It doesn't matter how many levels of reality you think there are, as soon as you posit even one, it's "turtles all the way down," to quote the famous expression. In other words, if you posit the universe resting on the back of something (for example, a giant turtle) then that something must in turn rest on the back of something else (another giant turtle, for example), and so on, endlessly. The only way to not have an endless pile of turtles resting on still deeper turtles is to posit a final fundamental turtle, but that makes no sense -- for that turtle would be in free-fall, meaning the entire stack of turtles would have no foundation and would topple over. What nonorigination really means however is that the stack of turtles can be infinite or finite - it really doesn't matter and is equivalent -- either way the entire stack itself, whether just 1 turtle our countless turtles, is nonoriginated. This is not to say that the stack depends on something else we call nonorigination, it is to say that the stack itself IS nonorigination.
This is very hard to accept conceptually, but it is a logical conclusion. The only way to deal with it intellectually, once you derive it and are convinced there is no way around it, is to simply accept it. The universe really is beyond conception -- it really cannot ever be conceived. It's infinite and its nature is inconceivable.
Now what's interesting, and unifying, about this conclusion is that nonorigination is a logical and scientific kind of conclusion, and yet there is something about it that is inconceivable and wondrous like what we think of when we speak of something Divine. Nonorigination is unexplainable, inconceivable, prior to all space and time, beyond the limits of the mind, and the nature of all things. This is at once scientific and Divine -- it is something infinitely beyond all conceptual limits -- it is the point where everything converges.
Nonorigination is also a very subtle truth, because it neither asserts or refutes the universe and/or the Divine. In fact, what appears is free to appear and function -- yet if we analyze it we find it is nonoriginated. That doesn't mean there are no causes and effects in operation, it doesn't mean the universe is random -- in fact quite the contrary will be shown later in this article.
Nonorigination says nothing about the day-to-day "relative level of the world" and how it functions -- it is a statement about the ultimate nature of everything: the originlessness and fundamental essencelessness of whatever appears. Thus when speaking of nonorigination, we can make a conceptual distinction between the relative and ultimate levels of truth. They are both true, one does not contradict the other.
Relative truth is truth within limits -- specifically a statement that holds true locally but not globally. Ultimate truth applies globally. In this case within the reference frame of the universe alone, we can say that any effect we observe is originated from various causes and conditions, but within the larger frame of the origin of the entire universe, it is nonoriginated. In any case, whether one chooses to accept this modal logic or not is a matter of personal preference.
Beyond Four Logical Extremes
In Buddhism the ultimate nonoriginated, uncaused and unconditioned primordial nature of reality is said to be "unborn." Since it has no cause it is never actually created or "born" as some thing, yet since it is also not literal nothingness, it is not entirely non-existent, for if it were nothingness it could not be something that we could even apply the labels of nonoriginated, uncaused and unconditioned to.
That which is nonoriginated is entirely free of all logical extremes:
It doesn't exist because it is not originated. It doesn't not-exist because it isn't literally nothingness. It doesn't both exist and not-exist because that is a logical contradiction.
The fourth logical extreme is the hardest to overcome and there are a few different arguments to conquer it. First of all the assertion of something neither existing nor not-existing is also a contradiction, via double negatives: if it doesn't exist then this is equivalet to not-existing, and if it doesn't not-exist then this is equivalent to existing.
Another way to refute this extreme is by the fact that there is no other alternative to existing or not-existing: to exist is to be something, whereas to not-exist is to not be something. How could there be "something" which is neither something or not-something. If it is "something" that contradicts the prong of claim that it is neither "something" or not-something. Yet if it is "not something" then that contradicts the prong of the claim that it is neither something or "not-something." In other words, to claim that something is neither something or not-something is contradictory from the very start.
The Nonorigination of Nonorigination
It's important not to get stuck on conceiving of nonorigination as a special kind of thing. Nonorigination is in fact nonoriginated too. So it can't be something. It also can't be nothing. It's actually free of of four logical extremes of being something or nothing. It's not any of these four logical possibilities:
There are no other logical possibilities than these four. Nonorigination cannot be said to be or not to be.
In fact, if we look for nonorigination we don't find it. For example, you cannot find the absence of something. The absence of that thing is literally the fact that you cannot find it. Nonorigination is the absence -- in any moment of experience -- of anything that can be found to exist, not-exist, exist and not-exist, neither exist nor not-exist. It is an absence, not the presence of something else that could be labelled "nonorigination."
But this absence is not merely a rhetorical or logical point -- it really is the actual fundamental nature of reality. In other words, whatever the universe is -- whatever appears to us -- really does have this nature of nonorigination, this complete absence of existing, not-existing, both, or neither. This means the universe is far more unexplainable than can even be imagined.
The Primordial Nature of Reality
We have found that whatever there is, it must be nonoriginated. There is no other logical alternative. Even nonorigination is nonoriginated. So while there is no final isolated thing we can point to as nonorigination itself, the fact that whatever we can point to is always found to have a nature of being nonoriginated is a fundamental truth. In fact it is perhaps the fundamental truth. It's the one logical conclusion that we always reach no matter what we analyze. All roads lead to nonorigination.
If we say that the universe is nonoriginated, then it doesn't exist the way that most scientists and even most religious thinkers imagine it to. While it's not nothingness, it's also not something, or any other alternative. This absence of having an existential status is in fact the way it really is, that's its primordial and ultimate nature. We can also say that this absence of existential status is the primordial nature of reality.
This means that reality is beyond the limits of existing and non-existing. This may defy common sense, or even feel impossible to imagine, yet it is the only logical option -- it is inconceivable yet must be so.
Many great religions all agree on this point at their highest levels of philosophy: Buddhism, Christianity, Judaism, Islam and Hinduism all agree at the purest conception of the Divine is really inconceivable and unameable, and certainly primordial (not created or conditioned by anything else). At it's very purest essence the universal truth of all religions, and even of science, is that there must be, and is, something uncreated and unconditioned at the root of reality.
Whether the universe is theorized to have sprung out of perfect randomness or nothingness, or it is an eternity, or there are infinite parallel universes, the only logically tenable way that the entire reference frame can exist is if it is nonoriginated. This nonoriginated, uncaused and unconditioned nature, is the primordial nature of reality -- of the universe and/or the Divine -- regardless of whether one believes in just one, or in both.
So there we have it: the essence of the universe and the essence of the Divine are the same primordial unoriginated reality. We can call that the universe, we can call it God, or we call it Buddha, Christ, Allah, Tao, or something else. It doesn't matter what we call it really, it is nameless.
If something is truly nonoriginated, in other words, uncaused and uncreated, then it is totally free. In particular it is free of all concepts and beliefs about it or anything else. It is free of all limitations. We cannot say that it has a particular name and no other name. We cannot say it can only be reached through one path and not others. We cannot say that it can only be served by obeying particular rules and not others. We cannot say that only some people have access to it while others don't, or that anyone is closer to it than anyone else.
Who are we to say anything that would limit something that is totally uncaused and unconditioned? Something cannot be partially free. Either it is totally free or it is not free at all. There is no middle ground. If we truly believe in a conception of a "God" that is totally free, then we have to be careful not to impose further concepts onto it or onto ourselves or anyone else. The closer one is to knowing God, the less one can really say about God.
The same goes for science: we eventually must reach similar conclusions about the fabric of reality and the origin of the universe. We may be able to describe and predict all sorts of things about the physical universe, but the deeper or farther we look in space and time, the more it starts to become indescribable. At the smallest scales and the largest scales, and in fact at every scale in between, the origin and nature of the cosmos is and will always be a mystery. The best we can do is categorize it and glean some understandings about how it functions, but we'll never be able to explain it. The universe, like God, is also beyond conception. It is either uncaused and unconditioned itself -- which means it is free -- or it depends on something that is uncaused and unconditioned. Either way, it is free.
Think about that for a moment. If the universe is free or depends on something that is free -- then either way, what takes place in the universe is ultimately uncaused and unconditioned, meaning the universe is effectively free in both cases. What does "free" actually mean? It means literally that anything can happen. Anything. Any universe is possible. Any set of physical laws are possible. Anything at all is possible -- even things which we can't explain and which perhaps are contradictory to the physical laws (such as anomalies, miracles, etc.).
But then why do only particular things appear to happen, rather than other alternatives? Why does the universe appear to obey particular physical laws? Why don't we observe miracles or other anomalies that contradict the physical laws (note: some people do claim they observe these phenomena, so we cannot say with certainty that they don't happen at all...)? But in any case, why does the universe seem so rational and orderly if indeed absolutely anything is possible?
One school of thought on this question (the Many Worlds interpretation of quantum mechanics) answers that in fact everything does happen, but in parallel universes, all at once. So there's no real choice being made -- all possibilities from those that are consistent with the universe we know to those which are totally outlandish or seemingly impossible do happen, all at once.
Another school of thought claims that somehow the universe makes choices and that these choices come about whenever observations take place, and that they have something to do with probability -- the universe is not precisely deterministic, but not entirely non-determinstic either. If that is the case, then the act of observing something essentially causes the universe to choose what actually happens from the set of all the things that could possibly happen.
But if the universe makes quantum mechanical choices at each moment of observation, then what comes first, the act of observation, or what is observed? What creates reality, what causes the choice that selects one possibility versus all the others? Is what appears literally caused by the observer, or is it there before being observed -- does it cause the observer to observer it, or does the observer cause it to be observed? It's unclear, according to quantum mechanics at least; It's a chicken-and-the-egg kind of problem. In fact, the situation is better characterized as a kind of feedback loop, or a dance of sorts, that's been going on forever.
The universe is ultimately free; anything can happen. But anything does not appear to happen, only some things happen. This is currently said to happen because of choices that are made when observations take place, at least on a subatomic level.
But while observation may cause or condition reality on the quantum scale, on the macroscopic level -- the level of people and cars and houses and trees, and so forth -- the act of observation does not seem to function in the same manner; it doesn't cause things to happen. Or does it? The classic Zen koan, "If a tree falls in the woods and there is nobody there to hear it, does it make a sound?" addresses this question.
In fact, if there is no observer to hear the sound, how can we say there is a sound? When the tree falls it causes vibrations, but those vibrations only make a sound if they move the eardrum of something that can hear. If there is no observer, but only a recording device in the woods, there is a recording, but not yet a sound. The sound only can be said to exist when the recording device is actually used to play the recorded sound to an observer. Until that happens, the sound is not observed.
This strange fact is reflected in scientific experiments such as the famous "Double Slit Experiment" and many variations. In that experiment, the act of measuring the path that a photon takes causes it to appear to appear to behave like a particle, while if you don't measure the path it appears to behave like a wave. In fact, this effect is even stranger -- experiments have been done which seem to indicate that this effect can even go backwards in time. Even if you wait to measure the path the photon takes long after it has traveled through the experiment, that observation seems to effectively go backwards in time and cause the photon to retroactively behave one way or another, in the past.
Another famous thought-experiment which illustrates the interaction between observation and reality is the "Schroedinger's Cat" example, in which a cat in a box is either dead or alive depending on whether a random event happens, but until you actually open the box you can't know it's actual status -- and on a quantum level in fact, until the cat is observed you cannot really say it is either dead or alive; it exists in a kind of intermediate state. The moment of observation somehow causes the intermediate state to collapse into a particular quantum state. This is very odd stuff. And for a while it was thought to really only apply at very small scales, although more recently there is some evidence that similar logic may apply even at macroscopic scales.
What this all means is that there is something about observation that seems to cause the universe to make choices. Another way of expressing this is that the universe -- because it is totally free -- has the freedom to make choices, and this happens through the act of observation. This would also imply that the universe is intelligent and creative, because the things that make observations (sentient beings like humans, for example) are intelligent and creative. Perhaps the universe isn't happening out there on it's own, perhaps it is in a very real sense, imagining itself through an unfolding process of creatively making observations.
The Improbability of the Universe
If the universe either is something totally free, or depends on something totally free, then either way, the universe is totally free. That is to say there are no limitations on it. Anything can happen. How then is it that we observe particular things and not everything happening? Why don't each of us experience all possible parallel universes? Why is the universe the way it is, and not even slightly different? Why are things the way they are? We can look at physical things and use scientific knowledge to understand their trajectories and dynamics. That certainly helps us explain a little bit about those physical things. But it doesn't tell us why the initial conditions were not different, or why the universe is such that the physical laws and physical constants are what they are.
Even a slight change in the structure or unfolding of the universe would have resulted in a vastly different outcome -- the physical laws would be different, the physical constants would have different values, and this would result in different kinds of universes. Some would have very different properties than the one we live in. Some would support life, some would not. Some would have led to our planet and human beings, some would not. Some would have stars and galaxies, yet other extreme cases would burn out and collapse into giant black holes almost immediately, while other configurations would have led to the universe breaking into countless separate universes or literally exploding and then dissolving into countless separate black holes. And there are many other possibilities too. These claims may sound wild, but in fact they are predicted using our current scientific model -- if we simply change the initial conditions of the early universe slightly.
So why did things turn out the way they did? And why does our universe seem perfectly balanced to support human life -- or any life for that matter? There are so many possibilities for how the universe might have unfolded, and most of those possibilities do not result in a universe that could support human life at all. In fact the universe we live in is one of the more statistically improbable outcomes. The odds of our universe happening are infitessimally small. So how did it happen?
Furthermore, at least on a quantum level it appears that until an act of observation takes place we cannot really say the universe makes a choice about what happens. So what about the early universe -- before there were any human observers, or any living things at all to make observations? So what was made the first observation? Was there a "prime observer" at the first instant of the universe, and if not, how could it have come into being since on a quantum level without being observed it could not have had a particular state.
Or alternatively was there some other kind of outside observer that made the original observations of every ancient quantum interaction, enabling the universe to make choices, at least until living observers could evolve to make their own observations? Or, has the universe effectively made all those choices retroactively -- for example, now that there are observers, has the effect of our present choices gone back in time and caused the universe to make all the necessary past choices to lead to the way things are today (that one is a mind-bender, but on a quantum level it is not unreasonable or impossible to consider -- space and time are not obstacles on the quantum level. For more on this, read about the Anthropic Principle in physics and cosmology)
Perhaps only universes that can support life can therefore contain observers, and so only such universes can actually happen because without observers quantum level choices cannot be made -- in other words, possible universes that don't contain observers effectively cancel themselves out and never even happen, leaving only those universes that can and do support observers. This would at least eliminate a lot of possible universes and improve the odds of universes like ours ever happening. But there are still innumerable, literally countless, variations that are possible even within that set of observer-friendly universes. Why did it turn out that exactly one and only one of those possible universes -- ours -- is what happened?
Here's another question that we have to consider as well: If observation is required for the universe to make choices and effectively collapse on various states out of the space of possible states it could be in, then either there was a first observer (which leads the contradiction that the first observer could not happen because it was not observed) or there has to be an infinite regression of observers, or we couldn't have the present universe at all. Once again, we come to the logical problems we encountered earlier when discussing the universe and God. Either we end up in contradictions or regressions.
One possibility is that the universe is an observer of itself. We know that since the universe can contain observers (for example, humans), it is capable of making observations. So why should observations only happen on the human-scale. Perhaps there are larger systems within the universe that can make observations too? But even if we believe this it still doesn't solve the problem -- even if the universe can observe itself, what observes the universe? Alternatively, if we posit some kind of outside observer of the universe, then again, what observes that? In either case, we end up with a logical contradiction or an infinite regression.
Is there any way out?
Yes, there is one, and only one, way out: It all comes down to consciousness.
Just as we found that in order for the universe to exist either it must be nonoriginated, it also must be inherently observed. Without observation, nothing could happen, choices could not be made, at least according to quantum physics.
But if this the case, what made the first observation that started it all? The answer is that there was no first observation. Instead, observation must be inherently unified with nonorigination. There is no other alternative, at least if observation is necessary for the universe to exist, on a quantum mechanical level.
In other words, the universe does not require an outside observer. This MUST be the case, for on a quantum level the early universe -- indeed even the Big Bang or whatever we think the universe was like as far back as possible -- could not have happened at all without something observing it (on a quantum level). The capacity to make observations must be an inherent property of the universe itself, or at least of what the universe depends on if we think it depends on something else. Either way, the capacity to observe is inherent, it doesn't come from nothing, itself, or something else -- it has no origin. It has to be or we couldn't have the universe at all, according to current scientific theories about quantum physics.
So what is this mysterious capacity to observe? It seems to be pretty close to what we mean when we use the terms "consciousness" or "awareness" (and of "God" too by the way).
We humans have this capacity to experience our minds and senses -- to not only be aware but to be reflexively aware as well -- and it appears that animals and other forms of sentient life have this capacity too. We are able to observe and react to stimulus, but also to know it. We don't just react automatically, like springs bouncing back from being compressed. We experience what we observe -- we know -- we are. We have a sense of our own being, we are aware that we are aware. We are aware that we are. And that is observation in its most naked form.
The universe supports the evolution of things which are aware of their own being. And that means that the awareness of being either comes from the physical universe or from beyond it. But either way, we have seen in our earlier discussion, that at the end of the day, whether you believe in only the physical universe or you believe in a God beyond the universe, they have the same ultimate nature of nonorigination.
The characteristics of the universe, and therefore of what we call "God," are therefore that of being uncaused, unconditioned AND aware (in other words, making observations). There is no other logical, or scientific, alternative.
Consciousness is therefore something deeper than what we might think. It is a reflection of the universe's and/or God's inherent capacity to be aware. It literally IS the primordial awareness of the universe. And because consciousness IS primordial awareness -- the basic capacity to make observations that observes at least itself and can potentially observe anything or everything else -- that means it is coming directly from the most fundamental level of reality -- in fact it IS the most fundamental level of reality.
Awareness is uncaused, unconditioned and aware of being. Each of us, and indeed, each sentient being that is aware of anything, is a reflection of the entire universe in a sense, and of whatever we call "God," if we believe in God. In a very real sense -- from a scientific perspective as well as a religious one -- there is something divine in every sentient being, and indeed in the entire universe.
This primordial awareness is inconceivable, because it literally IS that which is nonoriginated. Even within our own minds we cannot describe it or limit it in any way. It is the nature of mind, and it is the nature of reality, and of whatever we might call God. The difference between each of our individual human awarenesses and the infinite and inconceivable awareness of the universe and/or God is one of scale, not one of qualities. This also means that each individual's mind is potentially as totally free as the total freedom of the universe and/or God. This is our true condition, whether we know it or not. Total freedom means the mind is potentially unlimited -- truly unlimited. That means it is possible to know or experience or observe anything, for us as individual sentient beings, and for the universe as a whole.
Although anything can happen in theory, sentient beings such as ourselves and others make observations -- that is our function in the universe in fact -- and these observations have quantum level repurcussions that actually cause the universe to choose particular outcomes, which in turn feedback to affect the probabilities of our future observations. In a very real sense, observation creates experience.
Whether you believe the universe is an inconceivably vast intelligent and creative being that has free will, or you believe it all depends on a God that is inconceivabley vast, intelligent, creative, and has free will -- it's the same. Take your pick, they lead to the same conclusion, and the same universe. Awareness -- the essence of consciousness -- has a very key role in the universe, and/or in whatever we think of as God. It is in fact THE key to it all.
Cause and Effect
From this discussion so far, we have concluded that the universe is nonoriginated. That is to say, the only logical option is that it exists in a nonoriginated manner -- it does not arise from nothing, itself, or something else (OR if it arises from something else then that thing must be nonoriginated, or at least something at some point that is causally upstream from it has to be nonoriginated). For example if the universe comes from God, then either God must be nonoriginated, or that which God depends on has to be nonoriginated, and so on. The point is that the series of things and things that create them is finite, not infinite. There is no infinite regress.
This does not deny the operation of cause and effect within the universe, nor does it deny that there can be an infinite series of causes and effects that lead to or stem from any event within the universe. It only denies that there can be an infinite series of causes and effects the lead to the creation of the universe as-a-whole. In other words, on the relative level, within the universe, cause and effect can operate just as science (or even various religions) might predict. However, the universe as-a-whole is not caused, or eventually depends on something that is not caused.
Therefore the universe as we know it is not contradicted by claiming that it is nonoriginated. Nor is cause and effect contradicted by stating that ultimately the universe as-a-whole, or whatever is that which is nonoriginated, is totally and complely uncaused, unconditioned and therefore free. Furthermore, even though observers -- individual sentient beings -- within the universe are expressions of that primordial freedom (by virtue of being aware), they are still subject to the laws of cause and effect within the universe.
For example, a particular observer may make an observation, and in doing so they perturb the universe on a quantum level, which conditions what they end up observing. Observation is a cause. What is observed is partially an effect of the act of observation, and partially an effect of other causes and conditions that relate to it. When an observer makes an observation, together with the appropriate set of causes and conditions, a particular event is observed to take place. Similarly, that event then acts as a cause or condition for other observations and events to take place for that observer and/or other observers.
In this manner everything that happens within the universe is the result of a complex network of causes and conditions, in which observers play critical roles. Observers actually change the topology of the network (the patterns of linkages between various causes and conditions and observers) whenever they make observations. This ability to rewire the network by making observations is something that is unique to sentient beings -- only true observers that are conscious are capable of causing this to happen.
In fact, without observers actively making observations we cannot truly say the network exists in any particular state -- it could be in any of an infinite number of possible configurations representing any of an infinite number of possible timelines of universes. The act of observation is what triggers chains of cause and effect to "fire" (almost as if they were patterns of neurons and dendrites in the brain firing sequentially to generate various thoughts). When there is no observation taking place we might say that the universe is frozen in a kind of indeterminate state. Only when observations happen are particular chains of potential cause and effect in time and space activated, and thus particular events they bring about appear to take place.
The process of cause-and-effect changes the probabilities of various events, making them more or less likely to take place, that is, to be observed. And it is the act of observation itself which triggers the chain of cause and effect, which powers it, which makes it happen. This is how the universe works on a quantum level, and also perhaps how it works on other levels too (for example, the law of Karma in Buddhism is effectively this very process of cause and effect, or what is also called dependent-arising, taking place not only in the external physical world and the body, but within all sensory modalities and even within the mind).
But is cause-and-effect required for the universe to function the way it does? Is there an alternative?
Suppose that there were no cause-and-effect within the universe. Instead imagine what it would be like if everything happened randomly. In a totally random universe every event has an equal chance of happening, so either all events would happen at once, or none of them would. We don't see either of these taking place however. Instead we see very non-random distributions of events taking place.
When you exert a force on an object it is highly likely to exert and equal and opposite reaction on you, and it is quite unlikely that it will do the opposite of that. But in a random universe both events would be equally likely, at least over all time and space and observers and possible universes. So if the all events are equally likely then we could not have the universe we experience, in which that is certainly not the case.
One might move the problem down a level however by suggesting that perhaps this universe is only one universe in an infinite number of parallel or possible universes, which are all equally likely to happen, and we just got lucky somehow. We happen to be observers within this one, where things fall towards the force of gravity rather than being repelled by it, and so we are able to stand here on the planet and the planet retains its atmosphere, etc.
It's fine to hold that view, however, even if one does, within this universe at least, it appears to be as if cause and effect is in operation. Whether cause and effect sequences are really happening sequentially over time and are influenced by the free will of observers, or they all happen all at once from the perspective of eternity and thus free will is illusory, what we experience would be the same. Thus these two alternatives are equivalent.
In this universe -- which is the only one we observe -- it appears to us as if cause and effect processes are unfolding over time, and for all intents and purposes, from our perspectives, whether causality unfolds creatively and non-deterministically over time and in part due to the free will of observers like ourselves influencing what we observe, or it's all preordained in eternity, its equivalent.
What this means is that for this universe to happen, cause and effect is necessary. There may be other possible universe in the set of all possibilities which may not appear to contain processes that resemble cause and effect, but we are not experiencing any of them right now, nor can we even prove they exist. So from our perspectives it is as if they do not exist. Notably however, we cannot prove they do not exist either.
Now the question is how can a universe that appears to operate by cause and effect, within it, be nonoriginated? How could a universe full of causes and effects not have a cause? How can nonorigination and cause-and-effect be compatible? Isn't that equivalent to claiming it is an effect (the univeres) that has no cause (nonorigination), and isn't that therefore a logical contradiction? No. To make such a claim would indeed be a logical contradiction -- an effect is the result of a cause and cannot exist without a corresponding cause. The solution is to not claim that the universe is an effect, nor to claim that nonorigination is a cause.
It is contradictory to assert the existence of an effect apart from its cause. Therefore the universe cannot be asserted to be an effect that has no cause. It is simply nonoriginated, it is not the result of anything. For it to be the result of something would contradict nonorigination, which we have already found is the only logical way that the universe can exist at all (because it can't come from nothing, itself, or something else, so therefore it must either not exist at all, or it must exist in a nonorignated manner, and since it does appear to exist, it must exist in a nonoriginated manner).
Nonorigination requires that the entire universe is not a cause nor an effect. But although the entire universe is not a cause or an effect, it can appear to contain what look like, and function within it as, causes and effects -- sequences of events that are causally linked over time and space in complex interdependent networks.This is a real mind-bender and will take some time to explain. Cause-and-effect is a relative level process -- it is provisionally true -- but on an ultimate level the process and everything within it is nonoriginated.
For example, we probe further, into any particular event, and we trace back its origins within the universe, and if space and time are infinite, then we may find an infinitely broad and deep network of causes and effects both upstream (leading to it) and downstream (stemming from it) in time. Since these sequences are infinite, they are from a logical perspective infinite regressions. To claim that any effect comes from an infinite series of causes and effects, is logically fallacious -- we cannot prove such a claim since we cannot test infinity to see whether or not the series is truly infinite or not, or even what all the causes and effects in the alleged series even are.
Cause and Effect is Nonorigination
Therefore, from a logical level, even though causes and effects may appear within an infinite universe, they too must be nonoriginated -- it is the only manner in which they can be said to exist without commiting a fallacy: They must exist in a manner that is free from four logical extremes. In other words, they cannot exist, not-exist, both exist and not-exist, or neither exist or not-exist.
They cannot exist because of infinite regression. They cannot not-exist because that is a logical contradiction and also conflicts with what we observe. Combining existing and not-existing is a logical contradiction. Rejecting both existing and not-existing leads to logical contradiction and also conflicts with what we observe. So while on a relative level the process cause-and-effect appears to operate, on the ultimate level of analysis, it is equivalent to being unoriginated, from our perspectives at least.
Another way of expressing the same thing is end result is that if the space and time are infinite, then the universe as well as its contents (including all causes, effects, observations, and observers) must be ultimately nonoriginated. And since it's not possible to have a finite sequence of causes-and-effects (because that would mean that at least one cause or effect would not have a corresponding effect or case, which is not possible (because a cause and an effect are inseperable, it is a contradiction to claim you have one without the other), a finite universe of causes and effects is impossible. Therefore finite universes are impossible, since only universes that contain causes and effects would not be random.
Therefore our universe must be infinite, because we do observe processes of cause and effect, and it also must be nonoriginated (or be equivalent to something that is nonoriginated -- for example be being part of an infinite series of causes and effects of universes or by being created by some kind of God's free will, not by cause and effect (where God is by definition not orignated by anything else). These are the only logical possibilities.
The lines of reasoning in this section, and those above it, prove that lead us to conclude that only infinite universes in which cause and effect appear to operate are possible, and that such universes (and the causes and effects they contain) must be ultimately nonoriginated, and observed, in order to be said to occur.
In other words, cause and effect is nonorigination. Whatever appears to be generated by causes and effects is ultimately nonoriginated.
Nonorigination is Cause and Effect
The same is true in the reverse direction. We cannot say that something is nonoriginated unless there is some relative-level appearance of a thing to make that statement about. The notion that nonorigination could exist on it's own without some subject or object that is nonoriginated is a contradiction. Nonorigination is a phenomenon that requires a complementary relative-level facet, namely whatever is being asserted to be nonoriginated. To assert nonorigination apart from anything else would be like positing a penny with no sides. A penny must have a heads and tails. It can't be a penny without them.
Therefore where there is cause and effect is the result of nonorigination and observation, and where there is nonorigination and observation there is some phenomena -- some event appearing to take place, and since phenomena do not happen randomly, the only alternative is that some combination causes and effects are at work.
It is the process of observations, causes and effects that makes some possible phenomena more or less likely than others at various locations in space and time. Without such a process all possible phenomena would be equally likely at all possible locations in space and time. That would not result in our universe, or anything like our universe, at least as far as we observers can know from our positions within space and time.
Perhaps one might argue that maybe if we could see eternity we might find that our universe was randomly generated as-a-whole, but that is not possible either -- for if all universes were equally likely then they would either all happen at once or none of them would happen at all. The fact that this universe appears refutes the possibility that none of them happen at least. As for the possibility of them all happening at once, this is a possibility, but we can't determine this for sure unless we can see eternity ourselves. From our perspective, and as far as we can know, only this one is happening.
Nonorigination is therefore equivalent to cause and effect, and vice-versa. The process of cause-and-effect is not refuted by nonorigination, indeed it is required by nonorigination, and vice-versa. The proof is that this universe is appearing and functioning the way it does.
At each moment of our lives, of each moment of observation no matter how brief or precise -- there is something else taking place that is NOT nothingness and NOT exactly whatever appears to us either.
For example when we observe a tree, we see the appearance of the tree visually. That appearance is there, at least as a mere visual image, not unlike an image in a dream. It may be a real image of a real tree, or a dream image of a dream tree -- but that doesn't matter, the two cases are equivalent for in fact we really cannot tell the difference at the moment of its appearance.
The image of the tree before us is of some thing which we may believe exists "out there" in the "real world" beyond our body and mind, and that it is really just a depiction of the object out there in the visual spectrum, formed by our particular sense organs and their abilities and limitations, and then rendered via the circuitry of our brains onto some kind of internal viewing screen, or to some further set of cognitive processes which then do things like interpret it, label it as a "tree" etc. That's all fine -- whether or not any of that is really what is taking place or not -- at the very moment of an appearance appearing that is all hypothetical from our own perspective. All we can know at the moment of an appearance is that it is there in its own unique way, and that we know it.
The appearance is the object side of a moment of experience. The "we know it" part of the experience is the subject side. There are these two sides to every ordinary moment of experience. This is consciousness, a dualistic interpretation of what is taking place in every moment into having two poles of subject and object that are somehow two different things. Most people spend their lives experiencing everything -- themselves, the outside world, others -- in this dualistic mode of cognition. Note that dualism is not inherent, it is a conceptual interpretation of raw experience. Experience itself is not dualistic -- there is no actual boundary that we can find between subject and object and we cannot separate them to have one without the other. This dualistic frame of mind is a deep-seated habit and unquestioned belief that is part of our "filter" of the world. It prevents us from knowing experience the way it actually is, and instead splits it like a prism splits a single beam of light, into multiple beams of "subject" and "object" halves of each moment.
It's key to notice that the dualistic frame of mind -- ordinary consciousness -- is a kind of artificial division of the moment into two parts. It comes about because a misunderstanding on our own part of what is actually taking place in each moment. What we call the object side of experience is any appearance in any sensory modality or the mind. The subject side of experience is the label we give to the part of the moment that seems to be witnessing it, or being it.
In fact there are not really two things like this, divided and separate from one another. Instead there is only one thing taking place that has both of these aspects. What is taking place is nonorigination. It has two aspects: awareness and appearance. Actually this triad can be expressed in three formulas:
Nonorigination = awareness + appearance (N = A + A')
Appearance = Nonorigination - awareness (A = N - A')
Awareness = Nonorigination - appearance (A = N - A')
Each moment of experience combines all three of these together into a trinity -- they are unified yet still distinct. This might in fact be The Ultimate Trinity of all trinities. Furthermore, if we focus on appearance we will find that it is nonorigination. If we focus on awareness we will find that it too is nonorigination. If we try to focus on nonorigination itself we never find it, instead we always find moments of awareness plus appearance. Yet if we then try to find the awareness or appearance on their own they dissolve back to nonorigination.
This Trinity is THE most important philosophical point of all. And I cannot take credit for it. Evertying I know about it or have said here is based on what I've learned from Buddhism and quantum mechanics. In particular there are thousands of years of highly developed Buddhist logical treatises on precisely this point.
What is Actually Happening
When things happen they don't just appear out of nothingness.
There isn't really any nothingness. Nothingness is impossible by virtue of the following proof: Something appears right now. Nothing and something are mutually exclusive.
Furthemore, even IF nothing was possible, it could never generate anything because there is no way to turn nothingness into something other than nothingness.
Instead of nothingness there is a kind of space of knowing or being -- what might be called awareness. This space is not inherently personalized -- it has no concepts or sense of I or of being an observer, etc. This awareness has the characteristic of being nonoriginated -- we cannot find it or call it a concrete, truly-existing, isolated "thing."
At the same time as there is any knowing or being, appearances spontaneously develop within its scope. For example, this is just like dreaming. In a dream there is the space of the mind and then within this space various appearances (and other sensory experiences, for example of sound, etc.) unfold. We then identify with a particular character or perspective in the dream and the appearance of its body -- and we call that "I" or "self." That is a habit -- there is nothing inherently real about the character we see ourselves as in a dream -- it is not really us, not really our body or our actual mind but rather just a dream image of a body and mind. We label it as "I" or "me" out of habit. In fact, our real body is alseep in bed and is not in the dream, and our real mind and self are having the dream they are not really in the dream. Or are they?
When we dream, dreams don't appear out of nothing, they appear out of awareness.
The same goes for all the experiences (aka appearances in various sensory modalities) that we call a moment of "our universe." At each moment of experience there is the space of awareness plus at least some appearance. Neither the awareness or the appearances are truly-existing or even separate, they are just two aspects of nonorigination.
Nonorigination -- or what in Buddhism is called "emptiness" is not a final fundamental thing that can be grasped or found either -- if you find it you find that it dissolves into awareness and appearances and these dissolve back into nonorigination, endlessly.
Time unfolds as the process of this infinite loop -- the Trinity of
nonorigination, awareness and appearance -- iterating. We are always
either looking at an appearance, our awareness, or nonorigination. In
either case as soon as we make such an observation what we find is that
these dissolve into their counterparts. As we keep observing we trigger
the process of cause-and-effect which continues to perpetuate
appearances and that is what powers the universe so to speak. The
energy we put into it by making observations drives it to "run" this
program so to speak, endlessly iterating new moments of experience that
then trigger us to make further observations and so on.
On a quantum level, the process of enacting awareness, via simple acts of observation -- is literally what causes the universe to make quantum decisions that jolt the quantum field of possibilities to "collapse" onto a single possibility whenever we look for it. This is analogous to being able to cause liquid water to suddenly freeze into ice by just looking at it. When we don't look, it's water, but when we do look it instantly freezes into a particular shape.
We can never really see it in its water form, it always freezes just when we look for it. But we can infer the water from the frozen shapes that appear. Even ice has has waterlike qualities -- it's clear, and it melts back into water when heated after all. If we look closely at any observation (any shape made of ice in this analogy), to find its nature, this is analogous to heating the ice we are looking at, which melts it back to liquid form.
Once it melts we can no longer see it (in this analogy) until we make the next observation as we continue to look for it again. Our next observation is conditioned by the previous observation -- the network of probabilities for what can appear next are changed by the previous observation -- and this causes it to follow from it, statistically, rather than to be completely random -- this is the process of cause-and-effect in a nutshell. Therefore our acts of observation crystallize and perpetuate our experience in an ongoing, recursive process.
Each act of observation effectively loads the dice for the next act of observation and so changes the odds of the next possible dicerolls. If the world did not work this way it would be totally random. Since it's not totally random -- it does appear to behave in a non-random fashion, we are able to make various kinds of predictions, there is a certain amount of consistency over time, this is how the universe must and does work. Cause-and-effect makes the universe non-random and non-randomness of the universe results in cause-and-effect operating.
Metascience: What are the Possible Beliefs We Might Hold?
So far we have explored some very deep questions about the origin and nature of the universe and, if one believes in God, then of God too. We have found that all these questions converge on the same ultimate reality -- the reality of nonorigination.
But while they may all converge on that point eventually, there are many different schools of thought within science and religion, and regarding how they relate to one another. So how do we choose what to believe in?
It is necessary to make such choices in order to simply function on a day-to-day level, to resolve difficult moral questions, and to figure out how to live or what to do in the future. Many people just accept the choice that is handed to them by their parents, or by authorities they trust. But if one has the freedom and presence of mind to question this themselves, then on what basis can an intelligent choice be made?
It's difficult to make sense of the range of belief system choices available, and their biggest differences or main points. One could proceed on an extensive voyage of exploration -- surveying every field of science and religion over decades (what I did by default). But the whole task might be a lot faster and more efficient if one had a map to start with.
I propose a field of thinking about what to believe that we might call "Metascience" in which we make maps to help people navigate possible belief systems more intelligently. In this approach we address big philosophical questions from a higher level, starting by enumerating the space of possible beliefs we could hold about them -- rather than by starting with a particular choice of belief. (Note: Another word for Metascience might simply be philosophy or metaphysics. But Philosophy and more specifically, metaphysics, have gotten totally lost, irrelevant, and non-objective. It's time for a refresh.).
So, regarding the choice of beliefs about the relatoinship between God and the universe -- Instead of immediately diving into the rathole of arguing the specifics of any one particular belief system or position on the issues, first let's at least try try to agree on what the set of possible beliefs and positions is, and on a way to enumerate them as elegantly and usefully as possible. Is a universally agreeable metascience possible? Can we come up with a way to enumerate all the possible belief systems about God and the universe that everyone can agree with?
A Categorization of All Possible Beliefs About The Universe and God
So here is my first attempt at mapping out the exhaustive metascientific enumeration of all possible philosophies regarding God and the Universe.
(A) Hierarchical Approach: Either the universe or God is more fundamental and/or includes the other
(B) Dualistic Approach: The universe and God are two separate things
(C) Non-Dualistic Approach: The universe and God are one unified thing
(D) Existential Approach: The universe and/or God is a provisionally existing thing
(E) Nonconceptual Approach: The universe and/or God is inconceivable
There are no other major categories that I can think of regarding the Universe and God. I believe this may be then an exhaustive list. But feel free to add your own thoughts in the comments below.
Are These Questions Worthwhile?
At this point, for the skeptics among us, we should ask whether it is even meaningful and worthwhile to try to unify science and religion.
It is certainly clear that science has value. But what about religion?
Firstly, much of the world's population believes in some form of religion and these beliefs are at the root of much of what takes place in the world -- culturally, politically, economically and more. For that reason, if nothing else, we really should have as deep an understanding of all the various conceptions about God as we can. But that's just the start. In fact there are sound scientific and philosophical reasons for exploring the topic of God as well. The theory that God originated the universe is just a valid a hypothesis as any other theory -- and may even be testable at some point in the future. It's certainly no more outlandish than some of the more exotic and hard-to-test cosmological hypotheses put forth in recent decades.
In addition, many people (including even many scientists) have had personal experiences that indicate that there is some greater entity beyond the body, mind or individual self, and perhaps even beyond the physical limits of space and time. While not everyone has had such experiences, and there is no way to validate the experiences of others, the fact that such experiences are so common and so similar, is another data-point that makes this topic worthy of consideration both by those who claim to have had such experiences, and by those who claim to have not had them. They may be artifacts of the particular architecture of the human body and brain, or they may be pointing to a deeper reality that exists just as objectively as the physical world.
Finally, from a purely scientific perspective, the origin of the universe is a mystery, and therefore the possibility of God is as much an open question as it ever was. Science has been able to learn about how the universe works to some degree, and to map parts of it, and even to form conjectures about how it has developed -- but where it comes from, how it started (if it even has a beginning at all), and even where it is located ultimately are a mystery. If one posits any kind of a beginning -- such as a Big Bang -- then that immediately begs the question of where did the Beginning come from?
Religion has certainly learned a lot from science over the millennia. But perhaps, ironically, science has as much to learn from religion in coming millennia, at least when it comes to understanding and exploring the farthest possible reaches of cosmology and the mind. The strange relationship between mind and matter may be what the next great scientific revolution will focus on.
Similarities Between Sciences and Religions
While science and religion may disagree on certain points, at the very deepest level, they may actually be more compatible than we might think. In fact, I would go so far as to propose that a grand unification of science and religion may come about in the future as we probe ever deeper into the edges of what we know about cosmology, subatomic physics, and even our understanding of consciousness and the mind.
The strangeness at the boundaries of science already points to a reality that goes beyond a strict division of mind and matter. For example, the simple act of observation seems to have an influence on what is actually measured to take place, according to the field of quantum mechanics. Similarly, at the borders of cosmology, questions still abound on the origin, structure, and fate of the universe. And in particular, given the improbabilty of a universe such as ours, which seems to be precisely balanced to support the emergence of intelligent life, how did this universe happen?
In many cases scientists are very careful to state that they simply don't know certain things yet. But at the same time, as scienfitic theories come into vogue, they often get out of control. For example the theory of the Big Bang. This particular theory, like most other scientific theories, has gone from being a new and contentious proposal, to a major and mainstream scientific belief, to a term that even non-scientists embraced as fact, and now today there is new evidence that perhaps the Big Bang theory is flawed and/or totally incorrect.
In the field of the philosophy of science, which studies how scientific paradigms are born, how they develop and compete, and how they are overturned, there are many other examples (the view of the Newtonian universe versus the view of Relativity, for example, or various explanations for the quantum world, and more recently String Theory). As scientific belief systems emerge, their proponents sometimes develop a kind of faith in the veracity of their beliefs that is not yet justified by the evidence, or that can never be justified in some cases -- this scientific faith is quite similar to religious faith. It's a strong belief in an explanation of nature for which there is some evidence but not yet final proof.
In fact, in science, theories can only be falsified, they can never be established as permanent and final. One never knows if and when new evidence may emerge that overturns the received view, or points to a deeper understanding.
It should also be noted that it is not the case that science is rational and religion is not. In fact, most if not all religions claim that that at least some of their beliefs are verifiable by individuals who follow a rational and repeatable process (for example, do certain things and you will get certain results). In addition at least some religions also apply rigorous formal logic to support their viewpoints. Those religions that provide an experimental method (do certain things and anyone will get predictable results) and that also apply rigorous logic to their reasoning, are applying a form of scientific method. It may be a weak form of scientific method, but it is not irrational.
So while science and religion have very different methodologies, at least with regard to their answers to the really Big Questions, such as the origin and ultimate nature of the universe, they both require a certain amount of faith, and they are both rational processes to some degree.
Differences Between Sciences and Religions
However there are also certain key differences between sciences and religions. In particular, many religions are built from axioms (creation myths, dieties, stories, traditions, and rules) which are established tautologically (they are considered to be true because simply they are defined to be true). For example, those religions which found their belief systems on ancient manuscripts that are said to have come directly for God, are building their belief systems from axioms. Such texts are claimed to be axiomatically true and cannot be disputed for they are God's Word.
Some relgions also make the claim that the only way to test and verify the truth of their beliefs is to first take them on faith as true. In other words, the only way to verify that x is true is to first believe that x is true, and then after you believe it, the evidence will start to emerge. In other words, not having faith -- asking questions or having doubts -- actually prevents one from discovering the truth. It is the act of having faith that actually opens the door, so to speak.
Putting faith first is the opposite of the scientific method. The scientific method starts with doubt. It invites questioning -- nothing is too sacred to examine, and if some theory can't stand up to scrutiny, or can't be shown through experiment or logic to be true, then it can't be said to be scientific fact. In fact, to accept that something is true without having doubts, but prior to having proof, would be a grave scientific error. This is a key difference between the methodologies of sciences and religions in general.
However, different though it may be from the scientific method, the religious approach seems to work. Billions of people throughout human history who have followed various religions have been able to verify, for themselves at least, the authenticity of their beliefs. Whether or not the stories in a certain religious text are literally true or only metaphorical or allegorical, the fact remains that the religious process of faith, devotion, prayer and personal growth do lead, in a predictible and repeatable manner, to profound religious experiences and in some cases even to unexplainable "miracles" at times (such as the many documented cases of spontaneous healings, for example). While this is certainly not the scientific method, it appears to work pretty well nonetheless.
It is not my intention to prove that the scientific method of "proof before faith" is better or worse than the religious approach of "faith before proof." In fact, I think they both have their place, and they both work, for different purposes.
The Boundary Between Science and Religion is Fuzzier Than One Might Think
The boundary between where science ends and religion begins is fuzzy at best. In fact, they are so intimately connected at the deepest levels that perhaps they will oneday turn out to be the same thing.
Already we have found that on the quantum scale there is an intimate and strange connection between conscious observation and what appears to happen. This is not well understood yet, but it is observed experimentally. Yet we don't have any real understanding of what consciousness is, or how it interacts with what is observed. The sciences have very little understanding of the mind at all. In fact, many scientists don't even believe there is a mind; they think the brain is a machine and the mind is a kind of illusion. There is no soul, no consciousness, no being at all. Yet others disagree. The jury is still out.
Religions on the other hand have been studying consciousness for millennia, and some are downright scientific about it. For example the ancient Hindu and Buddhist tantric sciences provide extremely detailed and sophisticated technologies for using the breath, posture, visualization, sound, and concentration to bring about extremely unusual states of body and mind (which have recently have been measured in scientific laboratories in a number of studies). Religions are in some ways way ahead of science when it comes to understanding the mind.
The mind is one of the places where science and religion are going to collide and most likely converge. Another is the ultimate nature of the universe -- the nature of space and time. The boundary between science and religion becomes fuzzier as one begins to explore the mind, the relationship between mind and matter, and simply as one views the universe at the largest or smallest scales.
There have been many past attempts by scientists at proving and disproving the existence of God. In fact the question of God's existence was once considered an acceptable topic of enquiry by scientists such as for example, Sir Isaac Newton, and many others. In the past science was concerned with all questions about nature -- including questions about the nature of reality and the mind, and even the possibility of a soul. But in recent times the focus of mainstream science has shifted far away from such topics -- which are now seen as almost taboo. But why should they be taboo? They are just as much a subject for enquiry as ever. God has not been proved to exist or not-exist by science, and therefore the jury is still out. The question is whether there is any way to prove that God exists or not? It may in fact be possible to do this, scientifically, eventually.
In any case, just as is the case for the question of God, there are many scientific questions that also have not been answered yet, especially in the fields of cosmology and theoretical physics. Where does the universe come from? What created it? What came before the Big Bang (if there was a Big Bang)? What medium is space-time taking place in right now, or if there is nothing beyond space time then how did it ever happen, what does it come from, how could there be nothing beyond it? Does the universe have any edges and if so what is outside them? If there are multiple universes, what separates them from each other, or are they connected and if so how? Do all possible states of all possible universes already exist or are they truly unfolding over time? Is everything predetermined by the physical laws, or is it all open to chance, or is there some level of intelligence and creativity taking place in the universe?
Even if science someday were able to describe and define everything there is to know about the physical universe, there would still be something more to know that could not be proved or discribed or defined. Godel's famous Incompleteness proof established this on a formal logical level -- there will always be gaps in our knowledge -- of any formal systems we construct. No formal system can be both consistent and complete at the same time. We will never have perfect scientific knowledge of the universe. And even if we could, it would simply beg the question of what is beyond that -- no matter what we say the universe is, the question will always come up: well, then where does it come from and how or why is it happening?
Whether through science or religion, all paths lead to the possibility of something inconcievably beyond what we know. And this is where the boundary between science and religions gets so fuzzy that it dissolves completely.
Making a Choice
Assuming we can all at least agree on the meta-level choices (the set of possible choices), we can then discuss possible criteria for comparing, testing, and even ranking the various possible choices available to us.
At the end of the process of course there may be no final best choice that everyone accepts (in fact, I can guarantee there will not be!), nor any agreement as to what are the best or correct criteria for choosing among them. But at least we can all at least agree on what the choices are and how they compare to one another in various ways.
This could go a long way to promoting and improving tolerance and understanding. Better yet, this kind of process might even lead to useful meta-level or inter-belief-system dialogues that may eventually lead to important discoveries and even grand unifications in the future.
However, for now, regardless of what belief system we prefer, we simply have to accept that the belief system we choose, if any, is a matter of personal choice (some might call that faith, others might call it aesthetic preference, others might call it a hunch or intuition) -- at least until such time as someone comes up with a way to objectively prove to everyone else that there is only one correct choice. Until that time, even if we have our own favorite belief system choice, we still have to keep some measure of open-mindedness in the face of the set of other choices available and the fact that we can't today prove objectively (to everyone) that we made the right choice.
At least however, we should be clear that if we are willing to believe anything about the universe, there are strong reasons why we therefore should keep an open mind with regard to the possibility of God. It is not that huge a leap in fact. If we are willing to accept that something as vast and inconceivable as the universe exists, then why not God too? We really don't have much solid grounds for holding any beliefs about such things -- to do so is really just an act of faith either way. We should not have illusions about that. Believing in scientific explanations of the cosmos is really not that much different than believing in religous ones.
the good news at least is that so long as our conception of God has the properties of being uncaused and unconditioned, we are likely to have made the right choice. This also means that all the great religions, at least at their cores, are in agreement -- they are all worshipping the same ultimate God, regardless of what different names they use for it. You really can't go wrong as long as you believe in an ultimate nature that is uncaused and uncreated. However -- where you certainly CAN go wrong is in imposing any further beliefs on it. And many make that mistake.
I have shown in this article that if one believes in the physical universe described by science, then in fact there is a logical requirement that the universe is ultimately nonoriginated.
I have also shown that the same holds for belief in God -- God is also logically required to be nonoriginated.
Therefore the universe and God have the same ultimate nature.
In addition I have shown that for the universe to make choices about what happens from the set of all possibilities, observation, and therefore awareness, is required. Furthermore the nature of sentient beings, and of God, is precisely this unique capacity of awareness. Both the universe and what we think of as God are characterized by the same nature of being nonoriginated and aware.
In fact, at this level, the ultimate nature is not very different from the core idea of what God is. On an ultimate level there is not really much of a distinction between the ultimate nature of the universe and the ultimate nature of God -- it is just one ultimate reality. The universe and God may be one thing, or they may be two things, or only one and not the other may exist, but in any and all of these cases, there is still only one ultimate nature: nonoriginated awareness.
There is no escape from this logic. There is no question that somewhere down the line, we must finally accept that there is something greater than the universe -- whatever we think the universe is -- and the characterstics of that greater thing are in fact the one common theme of the conception of God across all religions. We can name it what we want, and certainly different religions do. We also may have different perspectives on it, and add all sorts of other details. But what all the great religions have in common is an ultimate nature that is essentially transcendental.
In other words, science and religion are two sides of the same coin. You really can't have one without the other. They are a dichotomy, but not a duality. They are distinct yet unified.
We do however have the freedom to choose our relative level beliefs about science, and our religious tradition. This freedom is an expression of the primordial freedom of the awareness -- our ability to choose what to observe -- and this in turn is the ultimate nature of reality. Intellectual freedom is therefore not only irrepressible, it is a reflection of the nature of the universe, it is our birthright.
On the ultimate level everything is unified, but on the relative level, there is no one correct science or religion, there will always be different views, and they probably won't always agree on all points, and this is perfectly in accord with the freedom of the universe, and each individual. So while science and religion may be unified on the ultimate level, they certainly are not unified on the relative level, and in fact even within each indivividual field of science and each religion, there are differing viewpoints and schools of thought. And this is good.
There is a menu of different belief systems in both arenas and various items on the menu are or are not compatible with one another, or with the beliefs of others. It's really our personal choice to make. However, what should be clear from the above argument is we have to choose both a main course and a desert: science is undeniable, and religion is unavoidable, they are two sides of the same coin.
Science and religion are different on the relative level (though not as different as some might think), but they definitely converge at ultimate level and this convergence is not a matter of faith, it is a matter of logic. Therefore, regardless of whether we prefer science or religion, or any particular sect within either camp, at least we should not err on the side of thinking they are mutually exclusive.
Unifying Physics and Consciousness: The Next Scientific Revolution
If you pursue science to the very edges, you reach nonorigination. Similarly if you become as close as possible to the diety in any religious tradition, you reach nonorigination. Moreover, nonorigination is the nature of appearances and awareness, and vice-verse. They are never separated. It's a trinity.
The ultimate nature of the universe, and the ultimate nature of God (if you believe in a God) - must logically be precisely the same. This nature unifies the physical world of seemingly "external" sensory experiences and seemingly "internal" mental events, with the unfindable yet undeniable dimension of awareness, and the unfindable yet logically required nature of being nonoriginated.
The beauty of this is that on the ultimate level there really is no question at all about whether or not the universe exists, or whether or not God exists -- the appearances of primordially aware nonorigination is the truth -- and it is the most amazing miracle of all. It is irrefutable, it is logically required, and it establishes a basis for authentic and universal spirituality. One can logically derive or directly experience this logical trinity through the vehicle of focusing on and logically analyzing any phenomena (the universe, the mind, God, etc.). When this trinity is recognized as the nature of reality, and directly experienced as such, that is the deepest scientific observation or religious experience possible.
The universe including the body and all other physical things in space and time, the conceptual mind and its mental realm of thoughts and emotions, and all possible real or imaginary dieties, all have at their ultimate root, the same primordially nonoriginated awareness.
Proving this once and for all in a non-religiously couched manner -- using pure logical reasoning -- enables science to progress beyond its present day limitations to finally begin to make sense of the strangeness of the quantum world and of the role and nature of consciousness, and the ultimate nature of space and time.
The next frontier in science will not be simply be a deeper understanding of the physical world -- it will be a broader and more integrated understanding that includes both the physical world and the realm of consciousness -- the mental realm.
To fully explain and understand the physical world science must find ways to include and measure the crucial role of conscious observers. Each physical event has both sides on a quantum level: the side of the observer and the side of what is observed. Science has so far been focused exclusively on understanding the side of what is observed. But what is observed cannot fully be understood or explained without an equal measure of scientific understanding of the observer and the act of observation.
Similarly, the only way to fully understand consciousness is to include and measure the crucial relationship between consciousness and the process of appearance (namely cause and effect). Both the physical world and consciousness are nonoriginated -- they are empty of having an origin, not having an origin, having both, or having neither.
We don't have the tools for measuring or exploring consciousness yet, but we're close. Experiments that show the impact of observation on reality are indicators that consciousness is a phenomenon that can affect the observable world. This means that consciousness is indirectly detectable via measurments of the physical world around observers. It may be that consciousness -- the act of observing -- cannot be directly measured or observed except on its own -- by and "within" each individual -- but may still me indirectly measured or detected via its affects on the quantum field in the environment when it is present.
By analogy, this is similar to how space is measured, so it is possible to imagine doing this for consciousness. In the case of space, we cannot see it, touch it, or measure it directly. We can only infer things about it by measuring other things -- like the way light travels, or the way things move. These indirect measurements lead us to an undestanding of space.
Similarly we may be able to triangulate on consciousness by measuring the effects of various physical changes on consciousness (as reported by a conscious observer) and/or by the effects of consciousness (some observer) on physical phenomena (such as the Double Slit experiment). This is definitely an interesting possibility for further exploration, and perhaps the next scientific revolution is waiting just over the horizon in this direction.
Our civilization has not even scratched the surface of this new frontier -- a unified science of physics and consciousness. But we will soon. We have to. It is unavoidable. Our quest for knowledge and understanding will take us there whether we like it or not. Already there are cracks in our present scientific theories, and experiments are showing us gaps and contradictions in our theories that we cannot explain. And the light is spilling through them.
I've written a new article about how content distribution has evolved, and where it is heading. It's published here: http://www.siliconangle.com/social-media/content-distribution-is-changing-again/.
If you are interested in semantics, taxonomies, education, information overload and how libraries are evolving, you may enjoy this video of my talk on the Semantic Web and the Future of Libraries at the OCLC Symposium at the American Library Association Midwinter 2009 Conference. This event focused around a dialogue between David Weinberger and myself, moderated by Roy Tennant. We were forutnate to have an audience of about 500 very vocal library directors in the audience and it was an intensive day of thinking together. Thanks to the folks at OCLC for a terrific and really engaging event!
Posted on February 13, 2009 at 11:42 PM in Artificial Intelligence, Collaboration Tools, Collective Intelligence, Conferences and Events, Interesting People, Knowledge Management, Knowledge Networking, Productivity, Search, Semantic Web, Social Networks, Society, Software, Technology, The Future, Web 3.0, Web/Tech, Wild Speculation | Permalink | TrackBack (0)
If you are interested in collective intelligence, consciousness, the global brain and the evolution of artificial intelligence and superhuman intelligence, you may want to see my talk at the 2008 Singularity Summit. The videos from the Summit have just come online.
(Many thanks to Hrafn Thorisson who worked with me as my research assistant for this talk).
Posted on February 13, 2009 at 11:32 PM in Biology, Cognitive Science, Collective Intelligence, Conferences and Events, Consciousness, Global Brain and Global Mind, Group Minds, Groupware, My Proposals, Philosophy, Physics, Science, Software, Systems Theory, The Future, The Metaweb, Transhumans, Virtual Reality, Web 3.0, Web/Tech, Wild Speculation | Permalink | TrackBack (0)
In this interview with Fast Company, I discuss my concept of "connective intelligence." Intelligence is really in the connections between things, not the things themselves. Twine facilitates smarter connections between content, and between people. This facilitates the emergence of higher levels of collective intelligence.
Posted on December 08, 2008 at 12:50 PM in Business, Cognitive Science, Collective Intelligence, Group Minds, Groupware, Knowledge Management, Knowledge Networking, Productivity, Radar Networks, Search, Semantic Web, Social Networks, Systems Theory, Technology, The Future, The Semantic Graph, Twine | Permalink | TrackBack (0)
UPDATE: There's already a lot of good discussion going on around this post in my public twine.
I’ve been writing about a new trend that I call “interest networking” for a while now. But I wanted to take the opportunity before the public launch of Twine on Tuesday (tomorrow) to reflect on the state of this new category of applications, which I think is quickly reaching its tipping point. The concept is starting to catch on as people reach for more depth around their online interactions.
In fact – that’s the ultimate value proposition of interest networks – they move us beyond the super poke and towards something more meaningful. In the long-term view, interest networks are about building a global knowledge commons. But in the short term, the difference between social networks and interest networks is a lot like the difference between fast food and a home-cooked meal – interest networks are all about substance.
At a time when social media fatigue is setting in, the news cycle is growing shorter and shorter, and the world is delivered to us in soundbytes and catchphrases, we crave substance. We go to great lengths in pursuit of substance. Interest networks solve this problem – they deliver substance.
So, what is an interest network?
In short, if a social network is about who you are interested in, an interest network is about what you are interested in. It’s the logical next step.
Twine for example, is an interest network that helps you share information with friends, family, colleagues and groups, based on mutual interests. Individual “twines” are created for content around specific subjects. This content might include bookmarks, videos, photos, articles, e-mails, notes or even documents. Twines may be public or private and can serve individuals, small groups or even very large groups of members.
I have also written quite a bit about the Semantic Web and the Semantic Graph, and Tim Berners-Lee has recently started talking about what he calls the GGG (Giant Global Graph). Tim and I are in agreement that social networks merely articulate the relationships between people. Social networks do not surface the equally, if not more important, relationships between people and places, places and organizations, places and other places, organization and other organizations, organization and events, documents and documents, and so on.
This is where interest networks come in. It’s still early days to be clear, but interest networks are operating on the premise of tapping into a multi--dimensional graph that manifests the complexity and substance of our world, and delivers the best of that world to you, every day.
We’re seeing more and more companies think about how to capitalize on this trend. There are suddenly (it seems, but this category has been building for many months) lots of different services that can be viewed as interest networks in one way or another, and here are some examples:
What all of these interest networks have in common is some sort of a bottom-up, user-driven crawl of the Web, which is the way that I’ve described Twine when we get the question about how we propose to index the entire Web (the answer: we don’t. We let our users tell us what they’re most interested in, and we follow their lead).
Most interest networks exhibit the following characteristics as well:
This last bullet point is where I see next-generation interest networks really providing the most benefit over social bookmarking tools, wikis, collaboration suites and pure social networks of one kind or another.
To that end, we think that Twine is the first of a new breed of intelligent applications that really get to know you better and better over time – and that the more you use Twine, the more useful it will become. Adding your content to Twine is an investment in the future of your data, and in the future of your interests.
At first Twine begins to enrich your data with semantic tags and links to related content via our recommendations engine that learns over time. Twine also crawls any links it sees in your content and gathers related content for you automatically – adding it to your personal or group search engine for you, and further fleshing out the semantic graph of your interests which in turn results in even more relevant recommendations.
The point here is that adding content to Twine, or other next-generation interest networks, should result in increasing returns. That’s a key characteristic, in fact, of the interest networks of the future – the idea that the ratio of work (input) to utility (output) has no established ceiling.
Another key characteristic of interest networks may be in how they monetize. Instead of being advertising-driven, I think they will focus more on a marketing paradigm. They will be to marketing what search engines were to advertising. For example, Twine will be monetizing our rich model of individual and group interests, using our recommendation engine. When we roll this capability out in 2009, we will deliver extremely relevant, useful content, products and offers directly to users who have demonstrated they are really interested in such information, according to their established and ongoing preferences.
6 months ago, you could not really prove that “interest networking” was a trend, and certainly it wasn’t a clearly defined space. It was just an idea, and a goal. But like I said, I think that we’re at a tipping point, where the technology is getting to a point at which we can deliver greater substance to the user, and where the culture is starting to crave exactly this kind of service as a way of making the Web meaningful again.
I think that interest networks are a huge market opportunity for many startups thinking about what the future of the Web will be like, and I think that we’ll start to see the term used more and more widely. We may even start to see some attention from analysts -- Carla, Jeremiah, and others, are you listening?
Now, I obviously think that Twine is THE interest network of choice. After all we helped to define the category, and we’re using the Semantic Web to do it. There’s a lot of potential in our engine and our application, and the growing community of passionate users we’ve attracted.
Our 1.0 release really focuses on UE/usability, which was a huge goal for us based on user feedback from our private beta, which began in March of this year. I’ll do another post soon talking about what’s new in Twine. But our TOS (time on site) at 6 minutes/user (all time) and 12 minutes/user (over the last month) is something that the team here is most proud of – it tells us that Twine is sticky, and that “the dogs are eating the dog food.”
Now that anyone can join, it will be fun and gratifying to watch Twine grow.
Still, there is a lot more to come, and in 2009 our focus is going to shift back to extending our Semantic Web platform and turning on more of the next-generation intelligence that we’ve been building along the way. We’re going to take interest networking to a whole new level.
Posted on October 20, 2008 at 02:01 PM in Artificial Intelligence, Collaboration Tools, Collective Intelligence, Cool Products, Knowledge Management, Knowledge Networking, Microcontent, Productivity, Radar Networks, Semantic Blogs and Wikis, Semantic Web, Social Networks, Software, Technology, The Future, The Semantic Graph, Twine, Venture Capital, Web 2.0, Web 3.0, Web/Tech | Permalink | Comments (0) | TrackBack (0)
I've posted a link to a video of my best talk -- given at the GRID '08 Conference in Stockholm this summer. It's about the growth of collective intelligence and the Semantic Web, and the future and role the media. Read more and get the video here. Enjoy!
Posted on October 02, 2008 at 11:56 AM in Artificial Intelligence, Biology, Global Brain and Global Mind, Group Minds, Intelligence Technology, Knowledge Management, Knowledge Networking, Philosophy, Productivity, Science, Semantic Web, Social Networks, Society, Software, Systems Theory, Technology, The Future, The Semantic Graph, Transhumans, Virtual Reality, Web 2.0, Web 3.0, Web/Tech | Permalink | TrackBack (0)
I've posted a new article in my public twine about how we are moving from the World Wide Web to the Web Wide World. It's about how the Web is spreading into the physical world, and what this means.
Video from my panel at DEMO Fall '08 on the Future of the Web is now available.
I moderated the panel, and our panelists were:
Howard Bloom, Author, The Evolution of Mass Mind from the Big Bang to the 21st Century
Peter Norvig, Director of Research, Google Inc.
Jon Udell, Evangelist, Microsoft Corporation
Prabhakar Raghavan, PhD, Head of Research and Search Strategy, Yahoo! Inc.
The panel was excellent, with many DEMO attendees saying it was the best panel they had ever seen at DEMO.
Many new and revealing insights were provided by our excellent panelists. I was particularly interested in the different ways that Google and Yahoo describe what they are working on. They covered lots of new and interesting information about their thinking. Howard Bloom added fascinating comments about the big picture and John Udell helped to speak about Microsoft's longer-term views as well.
Posted on September 12, 2008 at 12:29 PM in Artificial Intelligence, Business, Collective Intelligence, Conferences and Events, Global Brain and Global Mind, Interesting People, My Best Articles, Science, Search, Semantic Web, Social Networks, Software, Technology, The Future, Twine, Web 2.0, Web 3.0, Web/Tech, Weblogs | Permalink | TrackBack (0)
(Brief excerpt from a new post on my Public Twine -- Go there to read the whole thing and comment on it with me and others...).
I have spent the last year really thinking about the future of the Web. But lately I have been thinking more about the future of the desktop. In particular, here are some questions I am thinking about and some answers I've come up so far.
This is a raw, first-draft of what I think it will be like.
Is the desktop of the future going to just be a web-hosted version of the same old-fashioned desktop metaphors we have today?
No. We've already seen several attempts at doing that -- and they never catch on. People don't want to manage all their information on the Web in the same interface they use to manage data and apps on their local PC.
Partly this is due to the difference in user experience between using real live folders, windows and menus on a local machine and doing that in "simulated" fashion via some Flash-based or HTML-based imitation of a desktop.
Web desktops to-date have simply have been clunky and slow imitations of the real-thing at best. Others have been overly slick. But one thing they all have in common: None of them have nailed it.
Whoever does succeed in nailing this opportunity will have a real shot at becoming a very important player in the next-generation of the Web, Web 3.0.
From the points above it should be clear that I think the future of the desktop is going to be significantly different from what our desktops are like today.
It's going to be a hosted web service
Is the desktop even going to exist anymore as the Web becomes increasingly important? Yes, there is going to be some kind of interface that we consider to be our personal "home" and "workspace" -- but it will become unified across devices.
Currently we have different spaces on different devices (laptop, mobile device, PC). These will merge. In order for that to happen they will ultimately have to be provided as a service via the Web. Local clients may be created for various devices, but ultimately the most logical choice is to just use the browser as the client.
Our desktop will not come from any local device and will always be available to us on all our devices.
The skin of your desktop will probably appear within your local device's browser as a completely dynamically hosted web application coming from a remote server. It will load like a Web page, on-demand from a URL.
This new desktop will provide an interface both to your local device, applications and information, as well as to your online life and information.
Instead of the browser running inside, or being launched from, some kind of next-generation desktop web interface technology, it's will be the other way around: The browser will be the shell and the desktop application will run within it either as a browser add-in, or as a web-based application.
The Web 3.0 desktop is going to be completely merged with the Web -- it is going to be part of the Web. There will be no distinction between the desktop and the Web anymore.
Today we think of our Web browser running inside our desktop as an applicaiton. But actually it will be the other way around in the future: Our desktop will run inside our browser as an application.
The focus shifts from information to attention
As our digital lives shift from being focused on the old fashioned desktop (space-based metaphor) to the Web environment we will see a shift from organizing information spatially (directories, folders, desktops, etc.) to organizing information temporally (river of news, feeds, blogs, lifestreaming, microblogging).
Instead of being a big directory, the desktop of the future is going to be more like a Feed reader or social news site. The focus will be on keep up with all the stuff flowing through and what the trends are, rather than on all the stuff that is stored there already.
The focus will be on helping the user to manage their attention rather than just their information.
This is a leap to the meta-level. A second-order desktop. Instead of just being about the information (the first-order), it is going to be about what is happening with the information (the second-order).
It's going to shift us from acting as librarians to acting as daytraders.
Our digital roles are already shifting from effectively acting as "librarians" to becoming more like "daytraders." We are all focusing more on keep up with change than on organizing information today. This will continue to eat up more of our attention...
Read the rest of this on my public Twine! http://www.twine.com/item/11bshgkbr-1k5/the-future-of-the-desktop
Posted on July 26, 2008 at 05:14 PM in Artificial Intelligence, Collaboration Tools, Collective Intelligence, Groupware, Knowledge Management, Knowledge Networking, Mobile Computing, My Best Articles, Productivity, Semantic Blogs and Wikis, Semantic Web, Social Networks, Software, Technology, The Future, The Semantic Graph, Web 3.0, Web/Tech | Permalink | TrackBack (0)
Melissa Pierce is a filmmaker who is making a film about "Life in Perpetual Beta." It's about how people who are adapting and reinventing themselves in the moment, and a new philosophy or approach to life. She's interviewed a number of interesting people, and while I was in Chicago recently, she spoke with me as well. Here is a clip about how I view the philosophy of living in Beta. Her film is also in perpetual beta, and you can see the clips from her interviews on her blog as the film evolves. Eventually it will be released through the indie film circuit, and it looks like it will be a cool film. By the way, she is open to getting sponsors so if you like this idea and want your brand on the opening credits, drop her a line!
I have been thinking about the situation in the Middle East and also the rise of oil prices, peak oil, and the problem of a world economy based on energy scarcity rather than abundance. There is, I believe, a way to solve the problems in the Middle East, and the energy problems facing the world, at the same time. But it requires thinking "outside the box."
Middle Eastern nations must take the lead in freeing the world from dependence on their oil. This is not only their best strategy for the future of their nations and their people, but also it is what will ultimately be best for the region and the whole world.
It is inevitable that someone is going to invent a new technology that frees the world from dependence on fossil fuels. When that happens all oil empires will suddenly collapse. Far-sighted, visionary leaders in oil-producing nations must ensure that their nations are in position to lead the coming non-fossil-fuel energy revolution. This is the wisdom of "cannibalize yourself before someone else does."
Middle Eastern nations should invest more heavily than any other nations in inventing and supplying new alternative energy technologies. For example: hydrogen, solar, biofuels, zero point energy, magnetic power, and the many new emerging alternatives to fossil fuels. This is a huge opportunity for the Middle East not only for economic reasons, but also because it may just be the key to bringing about long-term sustainable peace in the region.
There is a finite supply of oil in the Middle East -- the game will and must eventually end. Are Middle Eastern nations thinking far enough ahead about this or not? There is a tremendous opportunity for them if they can take the initiative on this front and there is an equally tremendous risk if they do not. If they do not have a major stake in whatever comes after fossil fuels, they will be left with nothing when whatever is next inevitably happens (which might be very soon).
Any Middle Eastern leader who is not thinking very seriously about this issue right now is selling their people short. I sincerely advise them to make this a major focus going forward. Not only will this help them to improve quality of life for their people now and in the future, but it is the best way to help bring about world peace. The Middle East has the potential to lead a huge and lucrative global energy Renaissance. All it takes is vision and courage to push the frontier and to think outside of the box.
Here is the full video of my talk on the Semantic Web at The Next Web 2008 Conference. Thanks to Boris and the NextWeb gang!
I have been thinking a lot about social networks lately, and why there are so many of them, and what will happen in that space.
Today I had what I think is a "big realization" about this.
Everyone, including myself, seems to think that there is only room for one big social network, and it looks like Facebook is winning that race. But what if that assumption is simply wrong from the start?
What if social networks are more like automobile brands? In other words, there can, will and should be many competing brands in the space?
Social networks no longer compete on terms of who has what members. All my friends are in pretty much every major social network.
I also don't need more than one social network, for the same reason -- my friends are all in all of them. How many different ways do I need to reach the same set of people? I only need one.
But the Big Realization is that no social network satisfies all types of users. Some people are more at home in a place like LinkedIn than they are in Facebook, for example. Others prefer MySpace. There are always going to be different social networks catering to the common types of people (different age groups, different personalities, different industries, different lifestyles, etc.).
The Big Realization implies that all the social networks are going to be able to interoperate eventually, just like almost all email clients and servers do today. Email didn't begin this way. There were different networks, different servers and different clients, and they didn't all speak to each other. To communicate with certain people you had to use a certain email network, and/or a certain email program. Today almost all email systems interoperate directly or at least indirectly. The same thing is going to happen in the social networking space.
Today we see the first signs of this interoperability emerging as social networks open their APIs and enable increasing integration. Currently there is a competition going on to see which "open" social network can get the most people and sites to use it. But this is an illusion. It doesn't matter who is dominant, there are always going to be alternative social networks, and the pressure to interoperate will grow until it happens. It is only a matter of time before they connect together.
I think this should be the greatest fear at companies like Facebook. For when it inevitably happens they will be on a level playing field competing for members with a lot of other companies large and small. Today Facebook and Google's scale are advantages, but in a world of interoperability they may actually be disadvantages -- they cannot adapt, change or innovate as fast as smaller, nimbler startups.
Thinking of social networks as if they were automotive brands also reveals interesting business opportunities. There are still several unowned opportunities in the space.
Myspace is like the car you have in high school. Probably not very expensive, probably used, probably a bit clunky. It's fine if you are a kid driving around your hometown.
Facebook is more like the car you have in college. It has a lot of your junk in it, it is probably still not cutting edge, but its cooler and more powerful.
LinkedIn kind of feels like a commuter car to me. It's just for business, not for pleasure or entertainment.
So who owns the "adult luxury sedan" category? Which one is the BMW of social networks?
Who owns the sportscar category? Which one is the Ferrari of social networks?
Who owns the entry-level commuter car category?
Who owns equivalent of the "family stationwagon or minivan" category?
Who owns the SUV and offroad category?
You see my point. There are a number of big segments that are not owned yet, and it is really unlikely that any one company can win them all.
If all social networks are converging on the same set of features, then eventually they will be close to equal in function. The only way to differentiate them will be in terms of the brands they build and the audience segments they focus on. These in turn will cause them to emphasize certain features more than others.
In the future the question for consumers will be "Which social network is most like me? Which social network is the place for me to base my online presence?"
Sue may connect to Bob who is in a different social network -- his account is hosted in a different social network. Sue will not be a member of Bob's service, and Bob will not be a member of Sue's, yet they will be able to form a social relationship and communication channel. This is like email. I may use Outlook and you may use Gmail, but we can still send messages to each other.
Although all social networks will interoperate eventually, depending on each person's unique identity they may choose to be based in -- to live and surf in -- a particular social network that expresses their identity, and caters to it. For example, I would probably want to be surfing in the luxury SUV of social networks at this point in my life, not in the luxury sedan, not the racecar, not in the family car, not the dune-buggy. Someone else might much prefer an open source, home-built social network account running on a server they host. It shouldn't matter -- we should still be able to connect, share stuff, get notified of each other's posts, etc. It should feel like we are in a unified social networking fabric, even though our accounts live in different services with different brands, different interfaces, and different features.
I think this is where social networks are heading. If it's true then there are still many big business opportunities in this space.
Earlier this month I had the opportunity to visit, and speak at, the Digital Enterprise Research Institute (DERI), located in Galway, Ireland. My hosts were Stefan Decker, the director of the lab, and John Breslin who is heading the SIOC project.
DERI has become the world's premier research institute for the Semantic Web. Everyone working in the field should know about them, and if you can, you should visit the lab to see what's happening there.
Part of the National University of Ireland, Galway. With over 100 researchers focused solely on the Semantic Web, and very significant financial backing, DERI has, to my knowledge, the highest concentration of Semantic Web expertise on the planet today. Needless to say, I was very impressed with what I saw there. Here is a brief synopsis of some of the projects that I was introduced to:
In summary, my visit to DERI was really eye-opening and impressive. I recommend that major organizations that want to really see the potential of the Semantic Web, and get involved on a research and development level, should consider a relationship with DERI -- they are clearly the leader in the space.
Posted on March 26, 2008 at 09:27 AM in Artificial Intelligence, Collaboration Tools, Knowledge Management, Productivity, Radar Networks, Science, Search, Semantic Web, Social Networks, Software, Technology, The Future, The Metaweb, The Semantic Graph, Web 3.0, Web/Tech | Permalink | Comments (1) | TrackBack (0)
I'm here at the BlogTalk conference in Cork, Ireland with a range of bloggers and technologists discussing the emerging social Web. Including myself, Ian Davis and Paul Miller from Talis, there are also a bunch of other Semantic Web folks including Dan Brickley, and a group from DERI Galway.
Over dinner a few of us were discussing the terms "Semantic Web" versus "Web 3.0" and we all felt a better term was needed. After some thinking, Ian Davis suggested "Web 3G." I like this term better than Web 3.0 because it loses the "version number" aspect that so many objected to. It has a familiar ring to it as well, reminding me of the 3G wireless phone initiative. It also suggests Tim Berners-Lee's "Giant Global Graph" or GGG -- a synonym for the Semantic Web. Ian stayed up late and put together a nice blog post about the term, echoing many of my own sentiments about how this term should apply to a decade (the third decade of the Web), rather than to a particular technology.
I've been thinking lately about whether or not it is possible to formulate a scale of universal cognitive capabilities, such that any intelligent system -- whether naturally occurring or synthetic -- can be classified according to its cognitive capacity. Such a system would provide us with a normalized scientific basis by which to quantify and compare the relative cognitive capabilities of artificially intelligent systems, various species of intelligent life on Earth, and perhaps even intelligent lifeforms encountered on other planets.
One approach to such evaluation is to use a standardized test, such as an IQ test. However, this test is far too primitive and biased towards human intelligence. A dolphin would do poorly on our standardized IQ test, but that doesn't mean much, because the test itself is geared towards humans. What is needed is a way to evaluate and compare intelligence across different species -- one that is much more granular and basic.
What we need is a system that focuses on basic building blocks of intelligence, starting by measuring the presence or ability to work with fundamental cognitive constructs (such as the notion of object constancy, quantities, basic arithmetic constructs, self-constructs, etc.) and moving up towards higher-level abstractions and procedural capabilities (self-awareness, time, space, spatial and temporal reasoning, metaphors, sets, language, induction, logical reasoning, etc.).
What I am asking is whether we can develop a more "universal" way to rate and compare intelligences? Such a system would provide a way to formally evaluate and rate any kind of intelligent system -- whether insect, animal, human, software, or alien -- in a normalized manner.
Beyond the inherent utility of having such a rating scale, there is an additional benefit to trying to formulate this system: It will lead us to really question and explore the nature of cognition itself. I believe we are moving into an age of intelligence -- an age where humanity will explore the brain and the mind (the true "final frontier"). In order to explore this frontier, we need a map -- and the rating scale I am calling for would provide us with one, for it maps the range of possible capabilities that intelligent systems are capable of.
I'm not as concerned with measuring the degree to which any system is more or less capable of some particular cognitive capability within the space of possible capabilities we map (such as how fast it can do algebra for example, or how well it can recall memories, etc.) -- but that is a useful second step. The first step, however, is to simply provide a comprehensive map of all the possible fundamental cognitive behaviors there are -- and to make this map as minimal and elegant as we can. Ideally we should be seeking the simplest set of cognitive building blocks from which all cognitive behavior, and therefore all minds, are comprised.
So the question is: Are there in fact "cognitive universals" or universal cognitive capabilities that we can generalize across all possible intelligent systems? This is a fascinating question -- although we are human, can we not only imagine, but even prove, that there is a set of basic universal cognitive capabilities that applies everywhere in the universe, or even in other possible universes? This is an exploration that leads into the region where science, pure math, philosophy, and perhaps even spirituality all converge. Ultimately, this map must cover the full range of cognitive capabilities from the most mundane, to what might be (from our perspective) paranormal, or even in the realm of science fiction. Ordinary cognition as well as forms of altered or unhealthy cognition, as well as highly advanced or even what might be said to be enlightened cognition, all have to fit into this model.
Can we develop a system that would apply not just to any form of intelligence on Earth, but even to far-flung intelligent organisms that might exist on other worlds, and that perhaps might exist in dramatically different environments than humans? And how might we develop and test this model?
I would propose that such a system could be developed and tuned by testing it across the range of forms of intelligent life we find on Earth -- including social insects (termite colonies, bee hives, etc.), a wide range of other animal species (dogs, birds, chimpanzees, dolphins, whales, etc.), human individuals, and human social organizations (teams, communities, enterprises). Since there are very few examples of artificial intelligence today it would be hard to find suitable systems to test it on, but perhaps there may be a few candidates in the next decade. We should also attempt to imagine forms of intelligence on other planets that might have extremely different sensory capabilities, totally different bodies, and perhaps that exist on very different timescales or spatial scales as well -- what would such exotic, alien intelligences be like, and can our model encompass the basic building blocks of their cognition as well?
It will take decades to develop and tune a system such as this, and as we learn more about the brain and the mind, we will continue to add subtlety to the model. But when humanity finally establishes open dialog with an extraterrestrial civilization, perhaps via SETI or some other means of more direct contact, we will reap important rewards. A system such as what I am proposing will provide us with a valuable map for understanding alien cognition, and that may prove to be the key to enabling humanity to engage in successful interactions and relations with alien civilizations as we may inevitably encounter as humanity spreads throughout the galaxy. While some skeptics may claim that we will never encounter intelligent life on other planets, the odds would indicate otherwise. It may take a long time, but eventually it is inevitable that we will cross paths -- if they exist at all. Not to be prepared would be irresponsible.
There has been a lot of hype about artificial intelligence over the years. And recently it seems there has been a resurgence in interest in this topic in the media. But artificial intelligence scares me. And frankly, I don't need it. My human intelligence is quite good, thank you very much. And as far as trusting computers to make intelligent decisions on my behalf, I'm skeptical to say the least. I don't need or want artificial intelligence.
No, what I really need is artificial stupidity.
I need software that will automate all the stupid things I presently have to waste far too much of my valuable time on. I need something to do all the stupid tasks -- like organizing email, filing documents, organizing folders, remembering things, coordinating schedules, finding things that are of interest, filtering out things that are not of interest, responding to routine messages, re-organizing things, linking things, tracking things, researching prices and deals, and the many other rote information tasks I deal with every day.
The human brain is the result of millions of years of evolution. It's already the most intelligent thing on this planet. Why are we wasting so much of our brainpower on tasks that don't require intelligence? The next revolution in software and the Web is not going to be artificial intelligence, it's going to be creating artificial stupidity: systems that can do a really good job at the stupid stuff, so we have more time to use our intelligence for higher level thinking.
The next wave of software and the Web will be about making software and the Web smarter. But when we say "smarter" we don't mean smart like a human is smart, we mean "smarter at doing the stupid things that humans aren't good at." In fact humans are really bad at doing relatively simple, "stupid" things -- tasks that don't require much intelligence at all.
For example, organizing. We are terrible organizers. We are lazy, messy, inconsistent, and we make all kinds of errors by accident. We are terrible at tagging and linking as well, it turns out. We are terrible at coordinating or tracking multiple things at once because we are easily overloaded and we can really only do one thing well at a time. These kinds of tasks are just not what our brains are good at. That's what computers are for - or should be for at least.
Humans are really good at higher level cognition: complex thinking, decisionmaking, learning, teaching, inventing, expressing, exploring, planning, reasoning, sensemaking, and problem solving -- but we are just terrible at managing email, or making sense of the Web. Let's play to our strengths and use computers to compensate for our weaknesses.
I think it's time we stop talking about artificial intelligence -- which nobody really needs, and fewer will ever trust. Instead we should be working on artificial stupidity. Sometimes the less lofty goals are the ones that turn out to be most useful in the end.
Posted on January 24, 2008 at 01:13 PM in Artificial Intelligence, Cognitive Science, Collective Intelligence, Consciousness, Global Brain and Global Mind, Groupware, Humor, Intelligence Technology, Knowledge Management, My Best Articles, Philosophy, Productivity, Semantic Web, Technology, The Future, Web 3.0, Wild Speculation | Permalink | Comments (10) | TrackBack (0)
The most interesting and exciting new app I've seen this month (other than Twine of course!) is a new semantic search engine called True Knowledge. Go to their site and watch their screencast to see what the next generation of search is really going to look like.
True Knowledge is doing something very different from Twine -- whereas Twine is about helping individuals, groups and teams manage their private and shared knowledge, True Knowledge is about making a better public knowledgebase on the Web -- in a sense they are a better search engine combined with a better Wikipedia. They seem to overlap more with what is being done by natural language search companies like Powerset and companies working on public databases, such as Metaweb and Wikia.
I don't yet know whether True Knowledge is supporting W3C open-standards for the Semantic Web, but if they do, they will be well-positioned to become a very central service in the next phase of the Web. If they don't they will just be yet another silo of data -- but a very useful one at least. I personally hope they provide SPARQL API access at the very least. Congratulations to the team at True Knowledge! This is a very impressive piece of work.
My company, Radar Networks, has just come out of stealth. We've announced what we've been working on all these years: It's called Twine.com. We're going to be showing Twine publicly for the first time at the Web 2.0 Summit tomorrow. There's lot's of press coming out where you can read about what we're doing in more detail. The team is extremely psyched and we're all working really hard right now so I'll be brief for now. I'll write a lot more about this later.
Posted on October 18, 2007 at 09:41 PM in Cognitive Science, Collaboration Tools, Collective Intelligence, Conferences and Events, Global Brain and Global Mind, Group Minds, Groupware, Intelligence Technology, Knowledge Management, Productivity, Radar Networks, Search, Semantic Blogs and Wikis, Semantic Web, Social Networks, Software, Technology, The Future, The Metaweb, Venture Capital, Web 2.0, Web 3.0, Web/Tech, Weblogs, Wild Speculation | Permalink | Comments (4) | TrackBack (0)
My company, Radar Networks, is coming out of stealth this Friday, October 19, 2007 at the Web 2.0 Summit, in San Francisco. I'll be speaking on "The Semantic Edge Panel" at 4:10 PM, and publicly showing our Semantic Web online service for the first time. If you are planning to come to Web 2.0, I hope to see you at my panel.
Here's the official Media Alert below:
(PRWEB) October 15, 2007 -- At the Web2.0 Summit on October 19th, Radar Networks will announce a revolutionary new service that uses the power of the emerging Semantic Web to enable a smarter way of sharing, organizing and finding information. Founder and CEO Nova Spivack will also give the first public preview of Radar’s application, which is one of the first examples of “Web 3.0” – the next-generation of the Web, in which the Web begins to function more like a database, and software grows more intelligent and helpful.
Join Nova as he participates in “The Semantic Edge” panel discussion with esteemed colleagues including Powerset’s Barney Pell and Metaweb’s Daniel Hillis, moderated by Tim O’Reilly.
Radar Networks Founder and CEO Nova Spivack
Friday, October 19, 2007
4:10 – 4:55 p.m.
2 New Montgomery Street
San Francisco, California 94105
Inventor, John Kanzius, has figured out a way to burn salt water. This could provide a clean, naturally available alternative fuel source. Salt water is one of the most abundant natural resources on our planet. Here's a video.
A very cool experiment in virtual reality has shown it is possible to trick the mind into identifying with a virtual body:
Through these goggles, the volunteers could see a camera view of their own back - a three-dimensional "virtual own body" that appeared to be standing in front of them.
When the researchers stroked the back of the volunteer with a pen, the volunteer could see their virtual back being stroked either simultaneously or with a time lag.
The volunteers reported that the sensation seemed to be caused by the pen on their virtual back, rather than their real back, making them feel as if the virtual body was their own rather than a hologram.
Even when the camera was switched to film the back of a mannequin being stroked rather than their own back, the volunteers still reported feeling as if the virtual mannequin body was their own.
And when the researchers switched off the goggles, guided the volunteers back a few paces, and then asked them to walk back to where they had been standing, the volunteers overshot the target, returning nearer to the position of their "virtual self".
This has implications for next-generation video games and virtual reality. It also has interesting implications for consciousness studies in general.
Whenever a scientist says something like, don't worry our new experiment could never get out of the lab, or don't worry the miniature black hole we are going to generate couldn't possibly swallow up the entire planet, I tend to get a little worried. The problem is that just about every time a scientist has said something is patently absurd, totally impossible or could never ever happen, it usually turns out that in fact it isn't as impossible as they thought. Now here's a new article about scientists creating new artificial lifeforms, based on new genetic building blocks -- and once again there's one of those statements. I'm guessing that this means that in about 10 years some synthetic life form is going to be found to have done the impossible and escaped from the lab -- perhaps into our food supply, or maybe into our environment. Don't get me wrong -- I'm in favor of this kind of research into new frontiers. I just don't think anyone can guarantee it won't escape from the lab.
Researchers at the International Space University (ISU), of which I am an alumnus, are proposing an interesting initiative to build an ark on the moon to preserve human civilization and biodiversity, and the Internet, in the event of a catastrophe on earth, such as a comet impact, nuclear war, etc. This project is similar to what I proposed in my Genesis Project posting in 2003.
Humans are just beginning to send trinkets of technology and culture into space. NASA's recently launched Phoenix Mars Lander, for example, carries a mini-disc inscribed with stories, art, and music about Mars.
The Phoenix lander is a "precursor mission" in a decades-long project to transplant the essentials of humanity onto the moon and eventually Mars. (See a photo gallery about the Phoenix mission.)
The International Space University team is now on a more ambitious mission: to start building a "lunar biological and historical archive," initially through robotic landings on the moon.
Laying the foundation for "rebuilding the terrestrial Internet, plus an Earth-moon extension of it, should be a priority," Burke said.
I've been thinking for several years about Knowledge Networking. It's not a term I invented, it's been floating around as a meme for at least a decade or two. But recently it has started to resurface in my own work.
So what is a knowledge network? I define a knowledge network as a form of collective intelligence in which a network of people (two or more people connected by social-communication relationships) creates, organizes, and uses a collective body of knowledge. The key here is that a knowledge network is not merely a site where a group of people work on a body of information together (such as the wikipedia), it's also a social network -- there is an explicit representation of a social relationship within it. So it's more like a social network than for example a discussion forum or a wiki.
I would go so far as to say that knowledge networks are the third-generation of social software. (Note this is based in-part on ideas that emerged in conversations I have had with Peter Rip, so this also his idea):
Just some thoughts on a Saturday morning...
Posted on August 18, 2007 at 11:49 AM in Business, Cognitive Science, Collaboration Tools, Collective Intelligence, Group Minds, Groupware, Knowledge Management, Productivity, Radar Networks, Semantic Web, Social Networks, Software, Technology, The Future, Web 2.0, Web 3.0, Web/Tech, Wild Speculation | Permalink | Comments (0) | TrackBack (0)
In recent months we have witnessed a number of social networking sites begin to open up their platforms to outside developers. While this trend has been exhibited most prominently by Facebook, it is being embraced by all the leading social networking services, such as Plaxo, LinkedIn, Myspace and others. Along separate dimensions we also see a similar trend towards "platformization" in IM platforms such as Skype as well as B2B tools such as Salesforce.com.
If we zoom out and look at all this activity from a distance it appears that there is a race taking place to become "the social operating" system of the Web. A social operating system might be defined as a system that provides for systematic management and facilitation of human social relationships and interactions.
We might list some of the key capabilities of an ideal "social operating system" as:
Today I have not seen any single player that provides a coherent solution to this entire "social stack" however Microsoft, Yahoo, and AOL are probably the strongest contenders. Can Facebook and other social networks truly compete or will they ultimately be absorbed into one of these larger players?
Steorn, the Irish company that claims to have invented a mechanical device that generates unlimited free energy with no fuel, is scheduled to demonstrate their device publicly for the first time in London tomorrow. A panel of 22 independent world experts has been recruited to study the device. It should be an interesting demo!
Web 3.0 -- aka The Semantic Web -- is about enriching the connections of the Web. By enriching the connections within the Web, the entire Web may become smarter.
I believe that collective intelligence primarily comes from connections -- this is certainly the case in the brain where the number of connections between neurons far outnumbers the number of neurons; certainly there is more "intelligence" encoded in the brain's connections than in the neurons alone. There are several kinds of connections on the Web:
Are there other kinds of connections that I haven't listed -- please let me know!
I believe that the Semantic Web can actually enrich all of these types of connections, adding more semantics not only to the things being connected (such as representations of information or people or apps) but also to the connections themselves.
In the Semantic Web approach, connections are represented with statements of the form (subject, predicate, object) where the elements have URIs that connect them to various ontologies where their precise intended meaning can be defined. These simple statements are sometimes called "triples" because they have three elements. In fact, many of us are working with statements that have more than three elements ("tuples"), so that we can represent not only subject, predicate, object of statements, but also things like provenance (where did the data for the statement come from?), timestamp (when was the statement made), and other attributes. There really is no limit to what kind of metadata can be stored in these statements. It's a very simple, yet very flexible and extensible data model that can represent any kind of data structure.
The important point for this article however is that in this data model rather than there being just a single type of connection (as is the case on the present Web which basically just provides the HREF hotlink, which simply means "A and B are linked" and may carry minimal metadata in some cases), the Semantic Web enables an infinite range of arbitrarily defined connections to be used. The meaning of these connections can be very specific or very general.
For example one might define a type of connection called "friend of" or a type of connection called "employee of" -- these have very different meanings (different semantics) which can be made explicit and also machine-readable using OWL. By linking a page about a person with the "employee of" link to another page about a different person, we can express that one of them employs the other. That is a statement that any application which can read OWL is able to see and correctly interpret, by referencing the underlying definition of "employee of" which is defined in some ontology and might for example specify that an "employee of" relation connects a person to a person or organization who is their employer. In other words, rather than just linking things with the generic "hotlink" we are all used to, they can now be linked with specific kinds of links that have very particular and unambiguous meaning and logical implications.
This has the potential at least to dramatically enrich the information-carrying capacity of connections (links) on the Web. It means that connections can carry more meaning, on their own. It's a new place to put meaning in fact -- you can put meaning between things to express their relationships. And since connections (links) far outnumber objects (information, people or applications) on the Web, this means we can radically improve the semantics of the structure of the Web as a whole -- the Web can become more meaningful, literally. This makes a difference, even if all we do is just enrich connections between gross-level objects (in other words, connections between Web pages or data records, as opposed to connections between concepts expressed within them, such as for example, people and companies mentioned within a single document).
Even if the granularity of this improvement in connection technology is relatively gross level it could still be a major improvement to the Web. The long-term implications of this have hardly been imagined let alone understood -- it is analogous to upgrading the dendrites in the human brain; it could be a catalyst for new levels of computation and intelligence to emerge.
It is important to note that, as illustrated above, there are many types of connections that involve people. In other words the Semantic Web, and Web 3.0, are just as much about people as they are about other things. Rather than excluding people, they actually enrich their relationships to other things. The Semantic Web, should, among other things, enable dramatically better social networking and collaboration to take place on the Web. It is not only about enriching content.
Now where will all these rich semantic connections come from? That's the billion dollar question. Personally I think they will come from many places: from end-users as they find things, author content, bookmark content, share content and comment on content (just as hotlinks come from people today), as well as from applications which mine the Web and automatically create them. Note that even when Mining the Web a lot of the data actually still comes from people -- for example, mining the Wikipedia, or a social network yields lots of great data that was ultimately extracted from user-contributions. So mining and artificial intelligence does not always imply "replacing people" -- far from it! In fact, mining is often best applied as a means to effectively leverage the collective intelligence of millions of people.
These are subtle points that are very hard for non-specialists to see -- without actually working with the underlying technologies such as RDF and OWL they are basically impossible to see right now. But soon there will be a range of Semantically-powered end-user-facing apps that will demonstrate this quite obviously. Stay tuned!
Of course these are just my opinions from years of hands-on experience with this stuff, but you are free to disagree or add to what I'm saying. I think there is something big happening though. Upgrading the connections of the Web is bound to have a significant effect on how the Web functions. It may take a while for all this to unfold however. I think we need to think in decades about big changes of this nature.
Posted on July 03, 2007 at 12:27 PM in Artificial Intelligence, Cognitive Science, Global Brain and Global Mind, Intelligence Technology, Knowledge Management, Philosophy, Radar Networks, Semantic Web, Social Networks, Society, Software, Systems Theory, Technology, The Future, The Metaweb, Web 2.0, Web 3.0, Web/Tech, Wild Speculation | Permalink | Comments (8) | TrackBack (0)
The Business 2.0 Article on Radar Networks and the Semantic Web just came online. It's a huge article. In many ways it's one of the best popular articles written about the Semantic Web in the mainstream press. It also goes into a lot of detail about what Radar Networks is working on.
One point of clarification, just in case anyone is wondering...
Web 3.0 is not just about machines -- it's actually all about humans -- it leverages social networks, folksonomies, communities and social filtering AS WELL AS the Semantic Web, data mining, and artificial intelligence. The combination of the two is more powerful than either one on it's own. Web 3.0 is Web 2.0 + 1. It's NOT Web 2.0 - people. The "+ 1" is the addition of software and metadata that help people and other applications organize and make better sense of the Web. That new layer of semantics -- often called "The Semantic Web" -- will add to and build on the existing value provided by social networks, folksonomies, and collaborative filtering that are already on the Web.
So at least here at Radar Networks, we are focusing much of our effort on facilitating people to help them help themselves, and to help each other, make sense of the Web. We leverage the amazing intelligence of the human brain, and we augment that using the Semantic Web, data mining, and artificial intelligence. We really believe that the next generation of collective intelligence is about creating systems of experts not expert systems.
Posted on July 03, 2007 at 07:28 AM in Artificial Intelligence, Business, Collective Intelligence, Global Brain and Global Mind, Group Minds, Intelligence Technology, Knowledge Management, Philosophy, Productivity, Radar Networks, Science, Search, Semantic Blogs and Wikis, Semantic Web, Social Networks, Society, Software, Technology, The Future, The Metaweb, Venture Capital, Web 2.0, Web 3.0, Web/Tech | Permalink | Comments (2) | TrackBack (0)
Another interesting article on the move towards wireless power, or what some are calling "WiTricity." I've written about this previously. The team at MIT is making some good headway. Check out the article for a diagram of how their wireless power beaming system works. It can power any device within about 9 feet.
Nikola Tesla was working on wireless power beaming in the early 1900's, but since that time nobody has really succeeded in replicating his work or taking it further. Wireless power is an important and necessary step in technological evolution that simply must happen. My guess is that it will be a commercial mainstream technology within 20 years, if not sooner.
Posted on March 23, 2007 at 03:38 PM in Artificial Intelligence, Business, Cognitive Science, Collective Intelligence, Knowledge Management, Radar Networks, Search, Semantic Blogs and Wikis, Semantic Web, Social Networks, Technology, The Future, The Metaweb, Web 2.0, Web 3.0, Web/Tech | Permalink | Comments (1) | TrackBack (0)
The MIT Technology Review just published a large article on the Semantic Web and Web 3.0, in which Radar Networks, Metaweb, Joost, RealTravel and other ventures are profiled.
This is just a brief post because I am actually slammed with VC meetings right now. But I wanted to congratulate our friends at Metaweb for their pre-launch announcement. My company, Radar Networks, is the only other major venture-funded play working on the Semantic Web for consumers so we are thrilled to see more action in this sector.
Metaweb and Radar Networks are working on two very different applications (fortunately!). Metaweb is essentially making the Wikipedia of the Semantic Web. Here at Radar Networks we are making something else -- but equally big -- and in a different category. Just as Metaweb is making a semantic analogue to something that exists and is big, so are we: but we're more focused on the social web -- we're building something that everyone will use. But we are still in stealth so that's all I can say for now.
This is now an exciting two-horse space. We look forward to others joining the excitement too. Web 3.0 is really taking off this year.
An interesting side note: Danny Hillis (founder of Metaweb), myself (founder of Radar Networks) and Lew Tucker (CTO of Radar Networks) all worked together at Thinking Machines (an early AI massively parallel computer company). It's fascinating that we've all somehow come to think that the only practical way to move machine intelligence forward is by having us humans and applications start to employ real semantics in what we record in the digital world.
Posted on March 09, 2007 at 08:40 AM in Artificial Intelligence, Business, Collective Intelligence, Global Brain and Global Mind, Group Minds, Knowledge Management, Radar Networks, Semantic Blogs and Wikis, Semantic Web, Social Networks, Software, Technology, The Future, The Metaweb, Virtual Reality, Web 2.0, Web 3.0, Web/Tech | Permalink | Comments (1) | TrackBack (0)
I've been thinking since 1994 about how to get past a fundamental barrier to human social progress, which I call "The Collective IQ Barrier." Most recently I have been approaching this challenge in the products we are developing at my stealth venture, Radar Networks.
In a nutshell, here is how I define this barrier:
The Collective IQ Barrier: The potential collective intelligence of a human group is exponentially proportional to group size, however in practice the actual collective intelligence that is achieved by a group is inversely proportional to group size. There is a huge delta between potential collective intelligence and actual collective intelligence in practice. In other words, when it comes to collective intelligence, the whole has the potential to be smarter than the sum of its parts, but in practice it is usually dumber.
Why does this barrier exist? Why are groups generally so bad at tapping the full potential of their collective intelligence? Why is it that smaller groups are so much better than large groups at innovation, decision-making, learning, problem solving, implementing solutions, and harnessing collective knowledge and intelligence?
I think the problem is technological, not social, at its core. In this article I will discuss the problem in more depth and then I will discuss why I think the Semantic Web may be the critical enabling technology for breaking through the Collective IQ Barrier.
Posted on March 03, 2007 at 03:46 PM in Artificial Intelligence, Business, Cognitive Science, Collaboration Tools, Collective Intelligence, Global Brain and Global Mind, Group Minds, Groupware, Intelligence Technology, Knowledge Management, My Best Articles, Philosophy, Productivity, Radar Networks, Science, Search, Semantic Web, Social Networks, Society, Software, Technology, The Future, Web 2.0, Web 3.0, Web/Tech, Wild Speculation | Permalink | Comments (3) | TrackBack (0)
Japanese scientists have developed a technique that can encode 100-bit messages into the DNA of common bacteria. The bacteria replicate and pass the message down from generation to generation for at least thousands of years. Because there are millions or more copies of the message it can survive gradual degradation or mutuations (so they claim). Perhaps by taking a sample of the message across a large number of descendant bacteriums any errors or mutations can be detected and corrected. The message that was encoded was ""e=mc2 1905".
What's interesting of course is that since this is possible it begs the question of whether there are already messages encoded into the DNA of various living things on Earth? We might want to look at E Coli, or other common organisms, or perhaps human, dolphin, and whale DNA. We might also want to look at birds and lizards since they come down more directly from dinosaurs. Who knows -- maybe a long long time ago someone left us messages there, or their signature at least.
There are two places that I think it is most likely that we will first receive messages from aliens, if we ever do:
Here at Radar Networks we are working on practical ways to bring the Semantic Web to end-users. One of the interesting themes that has come up a lot, both internally, as well as in discussions with VC's, is the coming plateau in the productivity of keyword search. As the Web gets increasingly large and complex, keyword search becomes less effective as a means for making sense of it. In fact, it will even decline in productivity in the future. Natural language search will be a bit better than keyword search, but ultimately won't solve the problem either -- because like keyword search it cannot really see or make use of the structure of information.
I've put together a new diagram showing how the Semantic Web will enable the next step-function in productivity on the Web. It's still a work in progress and may change frequently for a bit, so if you want to blog it, please link to this post, or at least the .JPG image behind the thumbnail below so that people get the latest image. As always your comments are appreciated. (Click the thumbnail below for a larger version).
Today a typical Google search returns up to hundreds of thousands or even millions of results -- but we only really look at the first page or two of results. What about the other results we don't look at? There is a lot of room to improve the productivity of search, and the help people deal with increasingly large collections of information.
Keyword search doesn't understand the meaning of information, let alone its structure. Natural language search is a little better at understanding the meaning of information -- but it still won't help with the structure of information. To really improve productivity significantly as the Web scales, we will need forms of search that are data-structure-aware -- that are able to search within and across data structures, not just unstructured text or semistructured HTML. This is one of the key benefits of the coming Semantic Web: it will enable the Web to be navigated and searched just like a database.
Starting with the "data web" enabled by RDF, OWL, ontologies and SPARQL, structured data is becoming increasingly accessible, searchable and mashable. This in turn sets the stage for a better form of search: semantic search. Semantic search combines the best of keyword, natural language, database and associative search capabilities together.
Without the Semantic Web, productivity will plateau and then gradually decline as the Web, desktop and enterprise continue to grow in size and complexity. I believe that with the appropriate combination of technology and user-experience we can flip this around so that productivity actually increases as the size and complexity of the Web increase.
Posted on March 01, 2007 at 05:50 PM in Artificial Intelligence, Cognitive Science, Collaboration Tools, Collective Intelligence, Groupware, Knowledge Management, Productivity, Radar Networks, Semantic Web, Technology, The Future, Venture Capital, Web 2.0, Web 3.0 | Permalink | Comments (0) | TrackBack (1)
Nice article in Scientific American about Gordon Bell's work at Microsoft Research on the MyLifeBits project. MyLifeBits provides one perspective on the not-too-far-off future in which all our information, and even some of our memories and experiences, are recorded and made available to us (and possibly to others) for posterity. This is a good application of the Semantic Web -- additional semantics within the dataset would provide many more dimensions to visualize, explore and search within, which would help to make the content more accessible and grokkable.
Josh sent me this link. It's a video of a new technology for doing laser graffitti on the sides of buildings at night. Josh and I have been discussing how to do this for years. You could also project onto clouds. And of course with a computer to control the image you could make some very nice looking pictures, and ads...
Google's Larry Page recently gave a talk to the AAAS about how Google is looking towards a future in which they hope to implement AI on a massive scale. Larry's idea is that intelligence is a function of massive computation, not of "fancy whiteboard algorithms." In other words, in his conception the brain doesn't do anything very sophisticated, it just does a lot of massively parallel number crunching. Each processor and its program is relatively "dumb" but from the combined power of all of them working together "intelligent" behaviors emerge.
Larry's view is, in my opinion, an oversimplification that will not lead to actual AI. It's certainly correct that some activities that we call "intelligent" can be reduced to massively parallel simple array operations. Neural networks have shown that this is possible -- they excel at low level tasks like pattern learning and pattern recognition for example. But neural networks have not proved capable of higher level cognitive tasks like mathematical logic, planning, or reasoning. Neural nets are theoretically computationally equivalent to Turing Machines, but nobody (to my knowledge) has ever succeeded in building a neural net that can in practice even do what a typical PC can do today -- which is still a long way short of true AI!
Somehow our brains are capable of basic computation, pattern detection and learning, simple reasoning, and advanced cognitive processes like innovation and creativity, and more. I don't think that this richness is reducible to massively parallel supercomputing, or even a vast neural net architecture. The software -- the higher level cognitive algorithms and heuristics that the brain "runs" -- also matter. Some of these may be hard-coded into the brain itself, while others may evolve by trial-and-error, or be programmed or taught to it socially through the process of education (which takes many years at the least).
Larry's view is attractive but decades of neuroscience and cognitive science have shown conclusively that the brain is not nearly as simple as we would like it to be. In fact the human brain is far more sophisticated than any computer we know of today, even though we can think of it in simple terms. It's a highly sophisticated system comprised of simple parts -- and actually, the jury is still out on exactly how simple the parts really are -- much of the computation in the brain may be sub-neuronal, meaning that the brain may actually a much much more complex system than we think.
Perhaps the Web as a whole is the closest analogue we have today for the brain -- with millions of nodes and connections. But today the Web is still quite a bit smaller and simpler than a human brain. The brain is also highly decentralized and it is doubtful than any centralized service could truly match its capabilities. We're not talking about a few hundred thousand linux boxes -- we're talking about hundreds of billions of parallel distributed computing elements to model all the neurons in a brain, and this number gets into the trillions if we want to model all the connections. The Web is not this big, and neither is Google.
Posted on February 20, 2007 at 08:26 AM in Artificial Intelligence, Biology, Cognitive Science, Collective Intelligence, Global Brain and Global Mind, Intelligence Technology, Memes & Memetics, Philosophy, Physics, Science, Search, Semantic Web, Social Networks, Software, Systems Theory, Technology, The Future, Web 3.0, Web/Tech, Wild Speculation | Permalink | Comments (7) | TrackBack (0)
It's been a while since I posted about what my stealth venture, Radar Networks, is working on. Lately I've been seeing growing buzz in the industry around the "semantics" meme -- for example at the recent DEMO conference, several companies used the word "semantics" in their pitches. And of course there have been some fundings in this area in the last year, including Radar Networks and other companies.
Clearly the "semantic" sector is starting to heat up. As a result, I've been getting a lot of questions from reporters and VC's about how what we are doing compares to other companies such as for example, Powerset, Textdigger, and Metaweb. There was even a rumor that we had already closed our series B round! (That rumor is not true; in fact the round hasn't started yet, although I am getting very strong VC interest and we will start the round pretty soon).
In light of all this I thought it might be helpful to clarify what we are doing, how we understand what other leading players in this space are doing, and how we look at this sector.
Indexing the Decades of the Web
First of all, before we get started, there is one thing to clear up. The Semantic Web is part of what is being called "Web 3.0" by some, but it is in my opinion really just one of several converging technologies and trends that will define this coming era of the Web. I've written here about a proposed definition of Web 3.0, in more detail.
For those of you who don't like terms like Web 2.0, and Web 3.0, I also want to mention that I agree --- we all want to avoid a rapid series of such labels or an arms-race of companies claiming to be > x.0. So I have a practical proposal: Let's use these terms to index decades since the Web began. This is objective -- we can all agree on when decades begin and end, and if we look at history each decade is characterized by various trends.
I think this is reasonable proposal and actually useful (and also avoids endless new x.0's being announced every year). Web 1.0 was therefore the first decade of the Web: 1990 - 2000. Web 2.0 is the second decade, 2000 - 2010. Web 3.0 is the coming third decade, 2010 - 2020 and so on. Each of these decades is (or will be) characterized by particular technology movements, themes and trends, and these indices, 1.0, 2.0, etc. are just a convenient way of referencing them. This is a useful way to discuss history, and it's not without precedent. For example, various dynasties and historical periods are also given names and this provides shorthand way of referring to those periods and their unique flavors. To see my timeline of these decades, click here.
So with that said, what is Radar Networks actually working on? First of all, Radar Networks is still in stealth, although we are planning to go beta in 2007. Until we get closer to launch what I can say without an NDA is still limited. But at least I can give some helpful hints for those who are interested. This article provides some hints, as well as what I hope is a helpful tutorial about natural language search and the Semantic Web, and how they differ. I'll also discuss how Radar Networks compares some of the key startup ventures working with semantics in various ways today (there are many other companies in this sector -- if you know of any interesting ones, please let me know in the comments; I'm starting to compile a list).
(click the link below to keep reading the rest of this article...)
Posted on February 13, 2007 at 08:42 PM in AJAX, Artificial Intelligence, Business, Collaboration Tools, Collective Intelligence, Groupware, Knowledge Management, My Best Articles, Productivity, Radar Networks, RSS and Atom, Search, Semantic Blogs and Wikis, Semantic Web, Social Networks, Software, Technology, The Future, The Metaweb, Venture Capital, Web 2.0, Web 3.0, Web/Tech, Weblogs | Permalink | Comments (4) | TrackBack (0)
If you are interested on what computer user-interfaces are going to feel like in the future -- you must see this video of a demo of a new multi-touch computer monitor. This is amazing technology -- and the various demos themselves are interactive artworks in their own right. For more information about the researchers and projects behind this, click here. I want one of these NOW!
Here is my timeline of the past, present and future of the Web. Feel free to put this meme on your own site, but please link back to the master image at this site (the URL that the thumbnail below points to) because I'll be updating the image from time to time.
This slide illustrates my current thinking here at Radar Networks about where the Web (and we) are heading. It shows a timeline of technology leading from the prehistoric desktop era to the possible future of the WebOS...
Note that as well as mapping a possible future of the Web, here I am also proposing that the Web x.0 terminology be used to index the decades of the Web since 1990. Thus we are now in the tail end of Web 2.0 and are starting to lay the groundwork for Web 3.0, which fully arrives in 2010.
This makes sense to me. Web 2.0 was really about upgrading the "front-end" and user-experience of the Web. Much of the innovation taking place today is about starting to upgrade the "backend" of the Web and I think that will be the focus of Web 3.0 (the front-end will probably not be that different from Web 2.0, but the underlying technologies will advance significantly enabling new capabilities and features).
Please note: This is a work in progress and is not perfect yet. I've been tweaking the positions to get the technologies and dates right. Part of the challenge is fitting the text into the available spaces. If anyone out there has suggestions regarding where I've placed things on the timeline, or if I've left anything out that should be there, please let me know in the comments on this post and I'll try to readjust and update the image from time to time. If you would like to produce a better version of this image, please do so and send it to me for inclusion here, with the same Creative Commons license, ideally.
Posted on February 09, 2007 at 01:33 PM in Artificial Intelligence, Collaboration Tools, Collective Intelligence, Email, Groupware, Knowledge Management, Radar Networks, RSS and Atom, Search, Semantic Web, Social Networks, Software, Technology, The Future, The Metaweb, Venture Capital, Web 2.0, Web 3.0, Web/Tech, Weblogs, Wild Speculation | Permalink | Comments (22) | TrackBack (0)
D-Wave, a company making quantum computers, claims the first quantum computer will be unveiled next week. If this really happens it could be big. Quantum computing can theoretically enable a massive increase in computing power. The question is what will it cost? If this technology is viable it also ups the ante in the encryption field -- because quantum computers can potentially crack codes that are today effectively beyond the limits of our present computing power. This could bring about a new market for quantum crytography, such as that provided by MagiQ, which is invulnerable to being cracked by quantum computers.