All government funded scientists, whether through salary, contract, or grant, have a conflict of interest when it comes to providing science to support government policies. The strong bias is toward supporting those policies and avoiding any challenge to those policies.
Though this processing of big data, the algorithm will make discoveries about the world that it is incapable of disclosing to humans. Instead it will act on these discoveries in an attempt to optimize some objective. There is a much more profound benefit of this arrangement: if the humans were to become aware of the discovery, they may be incapable of handling it. Humans will panic at the implications.
When considering whether to admit dark data to the data stores available to our algorithm, we can ask what would be different if we did not know this information, even if there is good reason to believe it to be true.
The real risk of the current universal imposition of restrictions and mandates for a medical issue is that will draw widespread attention to the current state of the medical practice itself. People will learn more about the downsides and the misdirected priorities of benefiting the elderly at the expense of the younger generations. At some point, they may decide that this is not a system they want to continue to support. The bubble will burst.
This immediate dismissal of even the potential of corruption in government indicates that we are no longer in a democracy. In particular, we reject the legitimacy of any objection from our fellow citizens. We presume that all objections have some corrupt political motive. Every objection gets attached to some political identity instead of being evaluated on its own merits. This reduces the population to mere spectators to the government, sitting on opposite sides of an allegorical stadium shouting at each other while the game proceeds on the field. Like those fans, we have no actual influence on the plays or the execution of the plays, but we will cheer if one side advances, or boo if the other side advances.
Value may also be extracted from zero value men even if they are not individually detected. Using analysis of large datasets, we can estimate the prevalence of near-zero value men within certain populations. Using this data, we can predict what that segment of population in response to some action. For example, we have confidence that this man will unlikely rebel against some injustice because doing so will expose himself and likely his talents. Knowing the prevalence of near-zero value men allows governments to estimate the difficulties of implementing tyrannical actions.
Culturally, we cannot conceive of a well-adjusted man forgoing an income opportunity that requires no more burden on his life than his private pursuits. The common example are men spending time on role-playing video games. At least from my own experience, playing such games is just as difficult as many jobs. Our culture has a strong bias that it is irrational to turn down the income opportunity for the same level of effort.
Under this concept of Aten, there can be a more coherent understanding of the recent discussion about man’s value. By default, every man’s value is zero. To have value, a man has to do something with the timestamp he is given. In particular, he has to spend that timestamp on actions that builds and grows his relationships along a scale that has a high-value end. Such effort is optional in Aten’s mind. The motivation for man is that if he plays his provision of timestamps well, he will reap rewards for himself as well as those in his network.
It is important to define value as a scale that has at one end the term “high value”. if there is a scale for value, then that scale must have a zero. If we allow the fact that there are a select group who can attain high-value status, then we must accept that others are in the low value end. I assert there must even be an absolute zero. There is the possibility of a zero value man. I’ll further assert that they are abundant.
The high value man is a very publicly visible man, in particular to that portion of the public that consists of similarly high value individuals. He has to like, or at least tolerate, being in their presence. Similarly, his romantic partner needs to tolerate being his partner.
The more sustainable model is that of the distant past civilizations of dramatic inequality in terms of male access to procreation. Those civilizations benefited from maximizing the fertility of their women with the fewest men, while encouraging the excess men to redirect their attentions and aspirations to take advantage of being free from attending to the needs of the females and their offspring.