Epstein Secrets

ths, Danny Hillis, Caroline A. Jones, David Kaiser, Seth Lloyd, Hans Ulrich Obrist, Judea Pearl, Sandy Pentland, Steven Pinker, Venki Ramakrishnan, Stuart Russell, Jaan Tallin, Max Tegmark, Frank Wilczek, and Stephen Wolfram. Stewart Brand, in his jacket blurb, nicely frames the project: "Intelligences born a

the 1930s- 1940s: Godel's Incompleteness Theorems (1931); Turing's "On Computable Numbers, With An Application To The Entscheidungsproblem" (1936); Bateson's theory of "Schismogenesis" in Naven (1936); Rosenblueth, Weiner & Bigelow's "Behavior, Purpose and Teleology" (1943); McCullouch & Pitts's "A Logi

r most of their careers, have =hought deeply about Wiener's ideas in the context of their own scientific fields: the Al =esearchers Dario Amodei and Stuart Russell; the communications theorist =oichi "Joi" Ito; the complex adaptive systems researcher Geoffrey West; the =omputational socia)l scientist Alex "Sand

West; the =omputational socia)l scientist Alex "Sandy" Pentland; the computer scientist W. =aniel Hillis; the cultural anthropologist Mary =atherine Bateson; the arts curator Hans Ulrich Obrist; the genomics researcher =eorge Church; the molecular biologist Ventraman "Venki" Ramakrishnan, the =uantum me

cial issues AI presents. The collision between opposing perspectives is salutary and exhilarating; some of these figures, such as computer scientist Stuart Russell, Skype co-founder Jaan Tallinn, and physicist Max Tegmark, are deeply concerned with the threat of AI, including the existential one, while others, n

llough wanted to include mind. He turned to cultural anthropologists Gregory Bateson and Margaret Mead to make the connection to the social sciences. Bateson in particular was increasingly talking about patterns and processes, or “the pattern that connects.” He called for a new kind of systems ecology in w

me with a score in the game, and in some cases it finds a loophole that it exploits to gain infinitely many points without actually winning the race. Stuart Russell and Peter Norvig give a beautiful example in their book Artificial Intelligence: A Modern Approach: rewarding a vacuuming robot for how much dust it

ly in the body but also in pathways outside the body, and there is a larger Mind, of which the individual mind is only a subsystem. This larger Mind, Bateson holds, is comparable to God, and is perhaps what some people mean by “God,” but it is still immanent in the total interconnected social system and pl

cial issues AI presents. The collision between opposing perspectives is salutary and exhilarating; some of these figures, such as computer scientist Stuart Russell, Skype co-founder Jaan Tallinn, and physicist Max Tegmark, are deeply concerned with the threat of AI, including the existential one, while others, n

llough wanted to include mind. He turned to cultural anthropologists Gregory Bateson and Margaret Mead to make the connection to the social sciences. Bateson in particular was increasingly talking about patterns and processes, or “the pattern that connects.” He called for a new kind of systems ecology in w

me with a score in the game, and in some cases it finds a loophole that it exploits to gain infinitely many points without actually winning the race. Stuart Russell and Peter Norvig give a beautiful example in their book Artificial Intelligence: A Modern Approach: rewarding a vacuuming robot for how much dust it

ly in the body but also in pathways outside the body, and there is a larger Mind, of which the individual mind is only a subsystem. This larger Mind, Bateson holds, is comparable to God, and is perhaps what some people mean by “God,” but it is still immanent in the total interconnected social system and pl