Wednesday


Biophilia

In The Biocentric Thesis I gave an explicit formulation of the idea that civilizations of the Stelliferous Era originate in the actions of biological agents — actually, I gave two formulations, a weak and a strong, each with a corollary. What I failed to explicitly note in that post was that, in explicitly formulating the biocentric thesis, the idea of biocentricity is not confined to describing the biocentric thesis. In other words, we can identify as “biocentric” some state-of-affairs (presumably a civilization, or, more narrowly, an institution) regardless whether this state-of-affairs exemplifies the biocentric thesis. Thus the concept of the biocentric has a much wider scope than the biocentric thesis specifically.

It is worthwhile to make this distinction because the biocentric thesis is a particular idea about the origin of civilization (an extrapolation of Darwin’s thesis to astrobiological scope) while the idea of the biocentric, being of greater scope, has much wider applicability. If the biocentric thesis is true, that is to say, if all civilizations during the Stelliferous Era begin as biocentric civilizations originating on planetary surfaces (or, in its strong form, if all civilizations in our universe begin as biocentric civilizations originating on planetary surfaces), then biocentrism is not merely a feature of the human condition, it is the condition from which any and all civilizations originate (i.e., it is the common condition of eocivilization).

What is the human relationship to biocentrism beyond a narrowly conceived biocentric thesis on the origins of civilization? In my post Astrobiology Thought Experiment I wrote:

“…I have been trying to get at the human affinity to the rest of life on Earth, and trying to get at it in a primarily visceral sense in order to get around the hopeless tangle of rationalization and cognitive bias that we have painstakingly erected around the idea of humanity.”

What I called “the human affinity for the rest of life on Earth” is also known as biophilia. E. O. Wilson’s initial exposition of the idea of biophilia defined the term as meaning, “…the innate tendency to focus on life and lifelike processes.” This appears on the very first page of his book Biophilia. Elsewhere, in his book The Diversity of Life, Wilson has defined biophilia as, “…the connections that human beings subconsciously seek with the rest of life.”

In formulating the idea of biophilia Wilson already anticipated the extrapolation of biophilia beyond terrestrial life. (Though Wilson’s term biophilia has rapidly gained currency and has been widely discussed, his original vision embracing a biophilia not limited to Earth has not enjoyed the same level of interest.) Also on the first page of Biophilia is this brief reflection on extraterrestrial life:

“From infancy we concentrate happily on ourselves and other organisms. We learn to distinguish life from the inanimate and move toward it like moths to a porch light. Novelty and diversity are particularly esteemed; the mere mention of the word extraterrestrial evokes reveries about still unexplored life, displacing the old and once potent exotic that drew earlier generations to remote islands and jungled interiors.”

Wilson, E. O., Biophilia: the Human Bond with Other Species, Cambridge and London: Harvard University Press, 2003, p. 1.

It seems likely that we would naturally extrapolate both our biophilic and biophobic reactions to any extraterrestrial life we may find. However, it is also likely that, in our encounters with extraterrestrial life in the future, there may be instances in which we cannot as clearly distinguish between the animate and the inanimate as we can with terrestrial life. Our biophilic intuitions may need to be educated and augmented if they are to applied beyond terrestrial life, just as our mathematical intuitions are educated and augmented when we learn advanced mathematical concepts that were no part of our intuitive endowment of mathematical knowledge (we can cite geometrical intuition as an instance of the latter). Unlike the example of educating our mathematical intuitions, however, we cannot educate and augment our biophilic and biophobic reactions without actually traveling to other biospheres and learning directly about other lifeforms, preferably in their native habitats. In other words, progress in biology is ultimately predicated upon progress in space travel. This is implicit in the very idea of astrobiology.

An interest in life as yet unexplored implies the possibility of xenophilia as a special case of biophilia. Wilson seems to unproblematically assume that this is the case, but I have regarded this as an open question. For example, in Terrestrial Bias: Thought Experiments I wrote:

“Is life itself, regardless of its origins, of value to our biophilic minds, or are our anthropogenic minds so focused on differential survival and reproduction of homo sapiens that life itself is an abstract idea that can find no purchase in our sentiments? How far does biophilia extend? Is biophilia really only terrestrial biophilia? Is xenophilia possible for terrestrially evolved minds?”

We can we a bit more systematic about this: we can distinguish between biophilia in a narrow sense and biophilia in an extended sense, and the meaning of biophilia can be extended in more than one way. Biophilia in its narrowest sense is the affinity that human beings have for other terrestrial life. The generalization of this narrow sense of biophilia would be human affinity for all life, wherever that life may be found (as implied by E. O. Wilson). The formalization of the narrow sense of biophilia would be the affinity that any intelligent agent would feel for the biota of its homeworld, and from this formalizaton we can deduce the possibility of a particular intelligent species with its affinity for its particular homeworld (and this is a distinct concept than the purely formal concept of any species’ affinity for its homeworld). The formalization of the generalization of human biophilia would be affinity that any intelligent biological being would have for any life to be found in the universe. These are the permutations of biophilia, and each permutation may be regarded as an open question inviting further research.

Biophilia in the extended sense of the formalization of human biophilia (the affinity that any biological being would have for the biota of its homeworld) can be taken as a foundational posit of cognitive astrobiology, as predictable in shaping minds as natural selection is predictable in shaping bodies. Biophilia is the cognitive expression of biocentrism, and in so far as biocentrism is likely to typify any intelligent biological being, any intelligent biological being is likely to embody the same kind of biophilia found among human beings. In this sense, biophilia is a central phenomenon of cognitive astrobiology.

However, we can also posit that any intelligent agent that builds a technological civilization, and eventually a spacefaring civilization by technological means, will have, to some degree, marginalized native biophilia to the extent that this is necessary in order for a class of persons in this civilization to be fully immersed in a technological milieu. I take this latter condition to be a sine qua non of the development of advanced technological capabilities; perhaps this idea — i.e., the idea of at least one class of persons under the umbrella of a larger society to be immersed in a technological milieu — demands independent analysis and exposition. This I will reserve for a future post.

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Wednesday


Saturn with astronaut

Our first view of Earth was from its surface; every other planet human beings eventually visit will be first perceived by a human being at a great distance, then from orbit, and last of all from its surface. We will descend from orbit to visit a new world, rather than, as on Earth, emerging from the surface of that world and, only later, much later, seeing it from orbit, and then as a pale blue dot, from a great distance.

With our homeworld, the effect of looking up from the surface of our planet precedes the overview effect; with every other world, the overview effect precedes the surface standpoint. We might call this the homeworld effect, which is a consequence of what I now call planetary endemism (and which, when I was first exploring the concept, I called planetary constraint). We have already initiated this process when human beings visited the moon, and for the first time in human history descended to a new world, never before visited by human beings. With this first tentative experience of spacefaring, humanity knows one world from its surface (Earth) and one world from above (the moon). Every subsequent planetary visit will increase the relative proportion of the overview effect in contradistinction to the homeworld effect.

In the fullness of time, our normative assumptions about originating on a plant and leaving it by ascending in to orbit will be displaced by a “new normal” of approaching worlds from a great distance, worlds perhaps first perceived as a pale blue dot, and then only later descending to familiarize ourselves with surface features. If we endure for a period of time sufficient for further human evolution under the selection pressure of spacefaring civilization, this new normal will eventually replace the instincts formed in the environment of evolutionary adaptedness (EEA) when humanity as a species branched off from other primates. The EEA of our successor species will be spacefaring civilization and the many worlds to which we travel, and this experience will shape our minds as well, producing an evolutionary psychology adapted not to survival on the surface of a planet, but to survival on any planet whatever, or no planet at all.

The Copernican principle is the first hint we have of the mind of a species adapted to spacefaring. It is a characteristic of Copernicanism to call the perspective borne of planetary endemism, the homeworld effect, into question. We have learned that the Copernican principle continually unfolds, always offering more comprehensive perspectives that place humanity and our world in a context that subsumes our previous perspective. Similarly, the overview effect will unfold over the development of spacefaring civilization that takes human beings progressively farther into space, providing ever more distant overviews of our world, until that world becomes lost among countless other worlds.

In my Centauri Dreams post The Scientific Imperative of Human Spaceflight, I discussed the possibility of further overview effects resulting from attaining ever more distant perspectives on our cosmic home — thus attaining an ever more rigorous Copernican perspective. For example, although it is far beyond contemporary technology, it is possible to imagine we might someday have the ability to go so far outside the Milky Way that we could see our own galaxy in overview, and point out the location of the sun in the Orion Spur of the Milky Way.

There is, however, another sense in which additional overview effects may manifest themselves in human experience, and this would be due less to greater technical abilities that would allow for further first person human perspectives on our homeworld and on our universe, and rather due more to cumulative human experience in space as a spacefaring civilization. With accumulated experience comes “know how,” expertise, practical skill, and intuitive mastery — perhaps what might be thought of as the physical equivalent of acculturation.

We achieve this physical acculturation to the world through our bodies, and we express it through a steadily improving facility in accomplishing practical tasks. One such practical task is the ability to estimate sizes, distances, and movements of other bodies in relation to our own body. An astronaut floating in space in orbit around a planet or a moon (i.e., on a spacewalk) would naturally (i.e., intuitively) compare himself as a body floating in space with the planet or moon, also a body floating in space. Frank White has pointed out to me that, in interviews with astronauts, the astronauts themselves have noted the difference between being inside a spacecraft and being outside on a spacewalk, when one is essentially a satellite of Earth, on a par with other satellites.

The human body is an imperfectly uniform, imperfectly “standard” standard ruler that we use to judge the comparative sizes of the objects around us. Despite its imperfection as a measuring instrument, the human body has the advantage of being more intimately familiar to us than any other measuring device, which makes it possible to achieve a visceral understanding of quantities measured in comparison to our own body. At first perceptions of comparative sizes of bodies in space would be highly inaccurate and subject to optical illusions and cognitive biases, but with time and accumulated experience an astronaut would develop a more-or-less accurate “feel” for the size of the planetary body about which he is orbiting. With accumulated experience one would gain an ability to judge distance in space by eye, estimate how rapidly one was orbiting the celestial body in question, and perhaps even familiarize oneself with minute differences in microgravity environments, perceptible only on an intuitive level below the threshold of explicit consciousness — like the reflexes one acquires in learning how to ride a bicycle.

This idea came to me recently as I was reading a NASA article about Saturn, Saturn the Mighty, and I was struck by the opening sentences:

“It is easy to forget just how large Saturn is, at around 10 times the diameter of Earth. And with a diameter of about 72,400 miles (116,500 kilometers), the planet simply dwarfs its retinue of moons.”

How large is Saturn? We can approach the question scientifically and familiarize ourselves with the facts of matter, expressed quantitatively, and we learn that Saturn has an equatorial radius of 60,268 ± 4 km (or 9.4492 Earths), a polar radius of 54,364 ± 10 km (or 8.5521 Earths), a flattening of 0.09796 ± 0.00018, a surface area of 4.27 × 1010 km2 (or 83.703 Earths), a volume of 8.2713 × 1014 km3 (or 763.59 Earths), and a mass of 5.6836 × 1026 kg (or 95.159 Earths) — all figures that I have taken from the Wikipedia entry on Saturn. We could follow up on this scientific knowledge by refining our measurements and by going more deeply in to planetary science, and this gives us a certain kind of knowledge of how large Saturn is.

Notice that the figures I have taken from Wikipedia for the size of Saturn notes Earth equivalents where relevant: this points to another way of “knowing” how large Saturn is: by way of comparative concepts, in contradistinction to quantitative concepts. When I read the sentence quoted above about Saturn I instantly imagined an astronaut floating above Saturn who had also floated above the Earth, feeling on a visceral level the enormous size of the planet below. In the same way, an astronaut floating above the moon or Mars would feel the smallness of both in comparison to Earth. This is significant because the comparative judgement is exactly what a photograph does not communicate. A picture of the Earth as “blue marble” may be presented to us in the same size format as a picture of Mars or Saturn, but the immediate experience of seeing these planets from orbit would be perceived very differently by an orbiting astronaut because the human body always has itself to compare to its ambient environment.

This is kind of experience could only come about once a spacefaring civilization had developed to the point that individuals could acquire diverse experiences of sufficient duration to build up a background knowledge that is distinct from the initial “Aha!” moment of first experiencing a new perspective, so one might think of the example I have given above as a “long term” overview effect, in contradistinction to the immediate impact of the overview effect for those who see Earth from orbit for the first time.

The overview effect over the longue durée, then, will continually transform our perceptions both by progressively greater overviews resulting from greater distances, and by cumulative experience as a spacefaring species that becomes accustomed to viewing worlds from an overview, and immediately grasps the salient features of worlds seen first from without and from above. In transforming our perceptions, our minds will also be transformed, and new forms of consciousness will become possible. This alone ought to be reason enough to justify human spaceflight.

The possibility of new forms of consciousness unprecedented in the history of terrestrial life poses an interesting question: suppose a species — for the sake of simplicity, let us say that this species is us, i.e., humanity — achieves forms of consciousness through the overview effect cultivated in the way I have described here, and that these forms of consciousness are unattainable prior to the broad and deep experience of the overview effect that would characterize a spacefaring civilization. Suppose also, for the sake of the argument, that the species that attains these forms of consciousness is sufficiently biologically continuous that there has been no speciation in the biological sense. There would be a gulf between earlier and later iterations of the same species, but could we call this gulf speciation? Another way to pose this question is to ask whether there can be cognitive speciation. Can a species at least partly defined in terms of its cognitive functions be said to speciate on a cognitive level, even when no strictly biological speciation has taken place?

I will not attempt to answer this question at present — I consider the question entirely open — but I would like to suggest that the idea of cognitive speciation, i.e., a form of speciation unique to conscious beings, is deserving of further inquiry, and should be of special interest to the field of cognitive astrobiology.

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The Overview Effect

The Epistemic Overview Effect

Hegel and the Overview Effect

The Overview Effect and Perspective Taking

The Overview Effect in Formal Thought

Our Knowledge of the Internal World

The Human Overview

Personal Experience and Empirical Knowledge

Cognitive Astrobiology and the Overview Effect

The Scientific Imperative of Human Spaceflight

Brief Addendum on the Overview Effect in Formal Thought

A Further Addendum on the Overview Effect in Formal Thought, in the Way of Providing a Measure of Disambiguation in Regard to the Role of Temporality

The Overview Effect over the longue durée

Civilizations of Planetary Endemism

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Saturday


brain outline

Evolutionary Psychology in an Astrobiological Context

Recently I was reading about evolutionary biology and it struck me how it might be possible to place evolutionary psychology in an astrobiological context and thereby formulate a much more comprehensive conception of astrobiology that goes beyond biology narrowly conceived (as well as a much more comprehensive conception of evolutionary psychology). Evolutionary biology itself has gone beyond the strictly biological in the form of evolutionary psychology, which applies the theoretical framework of evolutionary biology to elucidate human nature, human behavior, and human thought. Evolutionary biology has also gone beyond the terrestrial in the form of astrobiology, which applies the theoretical framework of evolutionary biology to elucidate life on Earth in a cosmological context. To join together these extrapolations of biology in an even larger synthesis would provide a impressive point of view.

I cannot mention evolutionary psychology without pausing to acknowledge the controversy of this discipline, and evolutionary biology today has the (nearly) unique status of being disparaged by both the political left and the political right, but my readers will already have guessed where I am likely to stand on this controversy, especially if they have read my Against Natural History, Right and Left. That the tender sensibilities of the politically motivated are offended by the harsh insights of evolutionary psychology ought to be counted in its favor. Here I am reminded of something Foucault said:

“I think I have in fact been situated in most of the squares on the political checkerboard, one after another and sometimes simultaneously: as anarchist, leftist, ostentatious or disguised Marxist, nihilist, explicit or secret anti-Marxist, technocrat in the service of Gaullism, new liberal and so on. An American professor complained that a crypto-Marxist like me was invited in the USA, and I was denounced by the press in Eastern European countries for being an accomplice of the dissidents. None of these descriptions is important by itself; taken together, on the other hand, they mean something. And I must admit that I rather like what they mean.”

Foucault, Michel, “Polemics, Politics and Problematizations,” in Essential Works of Foucault, edited by Paul Rabinow, Vol. 1, “Ethics,” The New Press, 1998.

Being politically denounced in this way from all possible points of view is an admission that the existing framework of thought does not yet have a convenient pigeonhole in which a person or an idea can be placed and then forgotten.

Evolutionary psychology in the context of astrobiology becomes something even more difficult to place than it is at present, although it seems to me like the logical extrapolation of astrobiology placing biology in a cosmological context. I’m not the only one who has been thinking in these terms. About the same time that I started thinking about evolutionary psychology and astrobiology together, I happened across the work of Pauli Laine, who characterizes himself as a cognitive astrobiologist. Laine spoke at the 2013 and 2014 100YSS conferences (I spoke at the 2011 and 2012 100YSS conferences, so we didn’t cross paths).

The psychology of an organism that attains to consciousness will be constrained by the evolutionary history of that organism long before it made the breakthrough the consciousness. (However, it does not follow that the conscious mind is wholly determined by biological processes; this is a distinct thesis and must be separately defended.) The biology of the organism and its species is, in turn, constrained by the biosphere in which that organism evolved. The biosphere is, in turn, constrained by the planet upon which the biosphere emerged; the parameters of the planet are constrained by the protoplanetary disk from which it and its star formed, this protoplanetary disk is in turn constrained by the galactic ecology of its local galaxy, and the galaxy is constrained by the parameters of the universe. We need not assert determinism at any level in this sequence (i.e., we need not assert that any one level of emergent complexity is wholly and exhaustively determined by the preceding level of emergent complexity) in order to acknowledge the role of an earlier state of the universe in constraining a later state of the universe.

Following the above nesting of local constraints within global constraints, the consciousness and psychology of the individual is ultimately constrained by the parameters of the universe. However, these global constraints are relatively weak in comparison to the local constraints, such as the evolutionary history of the species to which the individual organism belongs.

The next step would be to begin the above nested sequence of transitive constraints with civilization, such that civilization is constrained by the minds that produce it, the minds that produce civilization are constrained by the evolutionary history of that organism long before it made the breakthrough the consciousness, and so on. This doesn’t work so neatly, as we can intuitively see that, while civilization is a product of mind, mind is in turn influenced by the civilization it creates, so that mind and civilization are coevolutionary. This is true of the other instances of transitive constraints mentioned. For example, evolutionary biology is constrained by the biosphere, but the biosphere is in its turn influenced by the organisms that emerge within it. This added complexity does not falsify the point I am trying to make, it just means that we have to take more factors into account. It also means that mind may ultimately play a role in the universe that ultimately constrains it, and if civilization expands throughout the cosmos it is easy to see how this could happen.

Elsewhere I have suggested that astrocivilization is civilization understood in a cosmological context, as astrobiology is biology understood in a cosmological context. I have cited the NASA definition of astrobiology as, “…the study of the origin, evolution, distribution, and future of life in the universe,” which invites the parallel formulation of astrocivilization as the study of the origin, evolution, distribution, and future of civilization in the universe. Astrocivilization is the extended conception of civilization that follows from transcending our native geocentrism and formulating a concept of civilization free from anthropocentrism and terrestrial bias (and one way to do this is to follow the Husserlian methodology of thought experiments).

Ultimately, our civilization is constructed gradually and piecemeal from countless individual decisions made by countless individuals, each following the promptings of a mind shaped by a long evolutionary history. This evolutionary history may be pushed back in time to the origins of the universe, and when science is capable of taking us beyond this point, the same evolutionary history will be pushed back even further in time to the antecedents of the observable universe. Somewhat more narrowly, given what I call the Principle of Civilization-Intelligence Covariance, the nature of astrocivilization follows from the nature of evolutionary psychology in a cosmological context.

I could have titled this post, “From Astrophysics to Astrocivilization” rather than “From Astrobiology to Astrocivilization,” because we can employ an even more comprehensive framework than that of astrobiology, according to which astrobiology is derived from astrophysics, and particular examples of evolution, ecology, and selection are local and limited instances of what on the largest scale is galactic ecology. But we still have much work to do in placing evolutionary psychology in an astrobiological context. We can think of this synthesis of evolutionary psychology and astrobiology (or, employing Laine’s term, cognitive astrobiology) as a higher form of naturalism, where “nature” is not our planet alone, but the whole of the cosmos. Naturalism in this sense is something like cosmologism. This would then answer the question, “What comes after naturalism?” That is to say, once contemporary philosophy has exhausted naturalism, what comes next? What comes next is the universe entire, and, after that, the universe beyond the scope of contemporary science.

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