the human condition – Page 83

VJMP Reads: Anders Breivik’s Manifesto IV

This reading carries on from here.

Much of this section (pages c. 200-286) relates to further elucidation of the nature of the relations between Muslims and Christians. Here Breivik takes care to ensure that the Christians are always cast as the victims. When recounting the Muslim conquest of Lebanon, he draws special attention to the fact that the percentage of Christians there has declined from roughly 79% to 25% in the last century.

One point that is hard to refute is that Islam conquered immense swathes of territory in the century after the death of Muhammad. Breivik points out the unlikelihood of a fundamentally peaceful religion spreading so rapidly and so violently so quickly – indeed, such a rapid, aggressive expansion can only be explained by the religion being fundamentally violent.

This perhaps has led to the world-view expressed in the early part of the document as being one of noble resistance against the plundering Islamic hordes. It also explains why much of this document painstakingly recounts the specifics of the conflicts.

This world-view has led to some far-reaching conclusions, such as that a reluctance on the part of European leaders to protect Christian communities in the Middle East is the equivalent of high treason. This might make some sense if a person considers themselves part of the Christian yang locked into an eternal struggle with the Islamic yin, where all Christians are part of the same “team”.

Most of Breivik’s rhetoric appears designed specifically to appeal to Christians: the “us and them” nature of relations between Christendom and the Islamic world is emphasised. There doesn’t seem to be much room for people who aren’t particularly enthusiastic about Christianity – if these people are Westerners, they have let Team Christian down by refusing to join them in their eternal struggle against Islam.

That concludes this section of Breivik’s manifesto. The next section looks at the problems currently besieging Europe.

People Like To Watch What Others Are Naturally Good At

Vladimir Klitschko and Anthony Joshua are both close to 2m tall and 110kg heavy – and it follows naturally that more people want to watch them fight than have sex

Why does the world’s most popular female porn star get paid orders of magnitude more than the world’s most popular male one? And why does the world’s most popular male athlete get paid orders of magnitude more than the world’s most popular female one? The current fashion is to attribute all manner of prejudice behind these two facts, but the reality is that it’s just a reflection of nature.

A bird looks awesome swooping through the air, but there’s nothing graceful about a waddling duck. A shark looks awesome sliding through the water, but on the floor of a boat a fish looks ridiculous. A cat looks awesome stalking some prey, but looks much less so when licking its own arse, as cats do.

There is a reason behind all of this. We humans appear to derive some aesthetic pleasure from observing parts of nature doing what they have developed to be the best at.

A bird is a creature of the air; naturally it looks best when in the air and not on the ground. A fish is a creature of the water; naturally it looks best when in the water and not on the ground.

Every creature looks the best in the environment that they have adapted the most to thrive in. This follows naturally from an appreciation of basic principles of biology.

And this is why the world’s highest paid porn star is, and always will be, a woman, and why the world’s highest paid sportsperson is, and always will be, a man: women are made to make love and men are made to make violence.

Both of those truths are highly unfashionable at the moment, because the zeitgeist is that all are equal in every single way. The trend at the moment is to insist on equality to the point of rejecting all evidence to the contrary (which even goes as far as some suggesting that the skill levels are equal in international men’s and women’s soccer, for example).

They are true nonetheless. Females were more than capable of reproducing asexually – the point of sexual reproduction is develop a subgroup within each species that is specially adapted to violence so that they can better protect those not adapted to it.

But because women are made to make love, the demand for watching them make love is (and always will be) much greater than it is for men. A woman is in her natural element when making love, and so looks better making love than fighting, and therefore people are much more willing to pay money for a chance to watch one do so.

And because men are made to make violence, the demand for watching them fight (and play sport, which is just ritualised violence) is and always will be much greater than it is for women. A man is in his natural element when fighting, etc.

Women’s sport can only catch on to the extent that it is a contest of skill, because that is essentially a contest of brainpower and men and women are not different there. So a sport such as cricket has a much greater chance of becoming a mainstream phenomenon than one such as soccer or rugby, much less boxing or MMA.

Even so it will never be as popular as the men’s version, because the demand (among both men and women) to watch men compete at sport will always be much greater. This will be true as long as men are better at fighting than women.

If Materialism Is False, Death Is Nothing To Fear

Materialism is such a dominant perspective in today’s culture that we’ve almost forgotten that it is a perspective. The near-universal assumption is that consensual reality is a mindless collection of atoms and molecules, and of temperature and energy, and that the brain generates consciousness. This essay is a reminder that this perspective is just a perspective, and not necessarily the truth.

Thinking logically, it soon becomes apparent that there’s nothing especially rational about adopting the perspective of materialism, although doing so may be temporarily useful for anyone trying to run a scientific experiment.

From an existential perspective, the only thing you know for sure is that you’re conscious. That’s it. Existence precedes essence – this is another way of saying that consciousness precedes the contents of consciousness.

At this point, most people will protest that they are also aware of the material world. This conclusion follows naturally from the assumption that the brain generates consciousness, because once a person has made this assumption it seems natural to think that the brain has developed to become aware of the material world.

But no-one knows for sure that what they are aware of is a material world. A person might be conscious of a perspective that relates to some mental attempt to make sense of the stimuli that they have received from what appears to be a material world, but this is in no way evidence that such a material world exists – the map is not the territory.

Some might argue here that the sensory impressions that impact upon our consciousness are, nonetheless, impressions from the material world, and that we know that our sensory organs have made accurate impressions of this material world because of our successful adaptation to it.

But the worlds that we encounter in our dreams, which can be as real and as detailed as this material world, are evidently not creating impressions on our eyes, because those are closed and we are asleep. From this we can deduce that eyes are not necessary to create an illusion of a material world realistic enough for a consciousness to want to survive in it.

And from this it follows that a material world is itself entirely unnecessary, because consciousness could simply dream one up in its absence and would be unable to tell the difference.

At this point a materialist might continue to object, claiming that although the dreamworld that the dreamer experiences is evidently non-material (despite being equally as real from an existential perspective), the appearance of it is nonetheless created by the brain, wherein it resides.

But at this point the materialist has allowed themselves to become a magical thinker. The belief that consciousness resides in the brain does not follow from any logical process.

Usually the materialist will continue to profess that science will one day prove what the “origin” of consciousness is, and that when it does so this origin will doubtlessly be material, but this line of reasoning is just the mirror opposite of what materialists deride as “the god of the gaps”.

In other words, it’s magical thinking, not rational thinking.

Talking to a materialist about the idea that consciousness itself has generated the contents of consciousness (i.e. it has dreamed up the material world as a particularly convincing delusion) is like talking to a medieval theologian about the idea that man has generated the idea of the Christian god – their basic existential assumptions about reality make a conversation about it essentially impossible.

If one refuses to make the assumption that the brain generates consciousness, then there is no reason to believe that the death of the physical body and brain should affect the experience of being conscious. Therefore, it follows that, if the existence of consciousness is not predicated on temporal phenomena, consciousness must be eternal.

And if consciousness is eternal, then all the contents of consciousness are just forms – things that come and go. And your body, being nothing more than some of the contents of your consciousness, is one of those things that comes and goes – but it isn’t you.

Therefore, there is no significant difference between the death of the physical body and any other major change in the contents of consciousness. The death of the physical body might portend a great change in the contents of consciousness, but there is no logical reason to think that this necessitates a change in consciousness itself.

How Cyberpunk Did The World Become?

It’s now 33 years since Neuromancer was published – establishing the cyberpunk timeframe as near-future – and that’s as long as either Alexander the Great or Jesus had in this world. It’s long enough for this essay to look back from the vantage point of 2017 and see how cyberpunk Planet Earth ended up becoming in this timeline.

Where Neuromancer and Snow Crash were half right was in their prediction of a matrix within cyberspace that filled the human need for societal interaction. FaceBook and the other giants of social media certainly led the ordinary citizens of meatspace to spend a lot more time in cyberspace, but we are still limited to the bulletin board model.

Advancements in virtual reality technology have been limited, to a large part, by the need for extreme amounts of processing power. A VR setup must be capable of generating a sufficient rate of frames per second to avoid latency from the perspective of the user, because this leads to simulator sickness, which decreases the level of telepresence.

So nothing really like the eponymous all-encompassing virtual environment in The Matrix, or the metaverse, has yet arisen.

Where all of the cyberpunk classics got it right was in the widespread adoption of novel classes of synthetic drugs.

Humans have always loved to experiment with consciousness – use of magic mushrooms, cannabis and alcohol all predate the use of writing. So it was fairly predictable that new advances in chemistry would lead to new frontiers in the exploration of mental space.

Although most of the chemical enhancement in cyberpunk literature has been for the purposes of increasing martial aptitude, as in Lucifer’s Dragon, most of its use in consensual reality has been psychonautic. In other words, here on Earth people mostly use the new waves of drugs to get high – but that doesn’t make for very good fiction.

Blade Runner didn’t foresee much different in the way of human drug consumption, but it did anticipate how close artificial intelligence came to passing the Turing Test. Many people chat with bots on social media without even knowing it – especially in online poker rooms and on large politics pages.

Certainly this film, based on Philip K Dick’s Do Androids Dream Of Electric Sheep?, accurately captured the uneasiness of being a human and dealing with something that appears entirely human but for subtle differences.

Where the classics tended to get it wrong was politically, especially the diminished role of territorial governments. There seemed to be a glib assumption, perhaps expressed in extremis in Snow Crash, that corporations and the influence of corporations would expand to the point where 20th century-style governments no longer held any power.

In reality, hard iron laws like “political power grows out of the barrel of a gun” continue to hold true, and any government capable of raising sufficient taxation to raise an army or secret police will still be a force on the world stage.

In the world of soft power, Transmetropolitan correctly predicted that the political landscape would be as shallow and insane as ever. The absurdity of the various political candidates in Spider Jerusalem’s life are an eerily accurate foretelling of the rise of the Donald Trump/Hillary Clinton circus.

Corporations have started implanting microchips in their employees, which has been a staple of cyberpunk horror for a long time. My own The Verity Key, however, predicted a different path of adoption for microchips under the skin: I figured that people, especially the technophilic, would adopt it themselves for increased access to private space.

It remains to be seen if this will happen – the expense involved in reaching a sustainable critical mass might make private adoption of RFID networks unworkable.

Things didn’t really get as dark and dystopic as cyberpunk predicted. This was always the probable outcome for a literary genre that consciously adopted elements of horror from other genres and from film noir. Things really just became weird. Perhaps the most accurate of all – predicting the current obsession with transgenderism – was Joe Haldeman’s The Forever War.

If there are new avenues of cyberpunk still to be explored, it’s possible that they will feature characters who are unrepentant rebels with regard to questions of cognitive freedom, in particular characters pushed underground by new technologies that make intrusion into the mind possible.

That’s one way in which the brilliant anime series Psycho-Pass blazes a new path: from the harder, engineering and physics based sciences towards the biological ones. Much like The Verity Key, the Psycho-Pass series raises the question of what life will look like when neuropsychological technology advances to the point where the private thoughts of every individual have become a public matter.

The controllers of the mindreading technology in Psycho-Pass are public entities (or at least government ones), which makes for an oppressive totalitarian atmosphere, as opposed to the nihilistic anarchy of The Verity Key. Probably this timeline became more nihilistic than totalitarian, but who knows what might still happen?

With news that remote-controlled drones and tank-like war machines running off AI might soon become cheap enough for terrorists or rogue states to use every day against enemy targets, the most cyberpunk elements of human history, fictional or otherwise, may be still to come.

Vince McLeod is the author of cyberpunk novel The Verity Key and of the upcoming cyberpunk novel The Man With A Thousand Fathers, to be serialised here starting from the summer of 2018.