A fairly consistent way to assess someone's vitality is by observing how they behave when nothing is expected or asked of them. Do they rot, consume or do they create?
Most of us, through school and whatnot, have adopted the pattern of instigating action only when it's needed. We also learn to preserve our energy for what we perceive as obligations, responsibilities, etc.
Unbridled vitality seems to disrupt this pattern. It's automatically expressed, exuded, without intention or deliberation.
I see. This has changed my mind somewhat, though I still don't think it's entirely that neat and any movement with an "aggressive" endgoal is prone to harbor misalignment eventually.
For one, global coordination seems impossible rn (I'm not convinced you can force strict regulations when nuclear weapons are still used to exert geopolitical influence - nuclear weapons being widely accepted as the final line), while there's a certain cultural looseness when it comes to rationalizing war-like/terrorist-like action (easy to rationalize fighting for our freedom/whatever it takes/anarchist literature supports disruption for the sake of disruption).
But it's so rare to have such strong, confident, and uniform insight, as a movement, into the potential consequences! War is viewed as bad, etc from multiple lenses yet many people often support war, even though there are obviously many unknown unknowns and whatnot.
Can no one come up with a convincing scenario where such acts would result in net positive? It's a genuine question, I'm not saying that you should endorse terrorism. I just find it suspicious that no one has! I'm just not buying that the movement is a monolith because it "ran all the potential simulations" and not because it's convenient.
What are the implication of fingers never touching (due to electron clouds repelling each other) and Husserl's leib and double givenness? Probably nothing, in terms of sensation-perception?
It is, however, suspiciously convenient that the same belief when applied to less abstract threats, from crazy person hunting you with a knife to a country invading another country, the motivation to act out said belief is viewed as accepted and desirable by most people. Is it merely a practical/consequentialist rather than a doxastic issue that resorting to direct "violence" is never on the table for AI doomers?
Nietzsche wrote his late books in a matter of weeks, yet his memory of the earlier ones faded. When The Gay Science was reprinted, he admitted to Gast it was "completely gone from my memory." Writing new prefaces for his first books, he avoided rereading them altogether, and in a fit of depression told Gast: "Just between us, I can no longer stand all of that stuff."
Whatβs often missed is that overstimulation (at least when it comes to media) has a βlack of qualityβ component embedded in its mechanism. There has to be a minimum threshold of engagement and information density to make something beneficially stimulating; on the contrary, that means for slop content to be slop you need the following:
Lack of density (no rhizomatic connections).
No requirement for the user to engage in order to consume.
The perceived quality is sufficient (no one wants to think theyβre dumb).
In that sense, if you can develop taste, itβll become increasingly difficult to consume slop, which will in turn help you avoid overstimulation.
Were the aesthetics philosophers right? Does taste determine more things in life than whatβs pretty? Yes.
@spaceangelvoice It's a huge huge study so it's a huge bore. But they're very thorough (while mentioning their limitations) except for that little thing I mentioned.
This is true. I "felt" kinesthetically different after doing many hours of calculus and linear, as if the body scheme has started to influence cognition (or vice versa depending on your view). You might be interested to read Merleau-Ponty; he talks, though indirectly, about this kind of effect.