Waking Life ☞ animated film focuses on the nature of dreams, consciousness, and existentialism
Waking Life is an American animated film (rotoscoped based on live action), directed by Richard Linklater and released in 2001. The entire film was shot using digital video and then a team of artists using computers drew stylized lines and colors over each frame.
The film focuses on the nature of dreams, consciousness, and existentialism. The title is a reference to philosopher George Santayana’s maxim: “Sanity is a madness put to good uses; waking life is a dream controlled.”
Waking Life is about an unnamed young man in a persistent dream-like state that eventually progresses to lucidity. He initially observes and later participates in philosophical discussions of issues such as reality, free will, the relationship of the subject with others, and the meaning of life. Along the way the film touches on other topics including existentialism, situationist politics, posthumanity, the film theory of André Bazin, and lucid dreaming itself. By the end, the protagonist feels trapped by his perpetual dream, broken up only by unending false awakenings. His final conversation with a dream character reveals that reality may be only a single instant which the individual consciousness interprets falsely as time (and, thus, life) until a level of understanding is achieved that may allow the individual to break free from the illusion.
Eamonn Healy speaks about telescopic evolution and the future of humanity
“We won’t experience 100 years of progress in the 21st century—it will be more like 20,000 years of progress (at today’s rate). (…) The paradigm shift rate (i.e., the overall rate of technical progress) is currently doubling (approximately) every decade; that is, paradigm shift times are halving every decade (and the rate of acceleration is itself growing exponentially).
So, the technological progress in the twenty-first century will be equivalent to what would require (in the linear view) on the order of 200 centuries. In contrast, the twentieth century saw only about 25 years of progress (again at today’s rate of progress) since we have been speeding up to current rates. So the twenty-first century will see almost a thousand times greater technological change than its predecessor.”
“If we’re looking at the highlights of human development, you have to look at the evolution of the organism and then at the development of its interaction with the environment. Evolution of the organism will begin with the evolution of life perceived through the hominid coming to the evolution of mankind. Neanderthal and Cro-Magnon man. Now, interestingly, what you’re looking at here are three strings: biological, anthropological — development of the cities — and cultural, which is human expression.
Now, what you’ve seen here is the evolution of populations, not so much the evolution of individuals. And in addition, if you look at the time scales that are involved here — two billion years for life, six million years for the hominid, 100,000 years for mankind as we know it — you’re beginning to see the telescoping nature of the evolutionary paradigm. And then when you get to agricultural, when you get to scientific revolution and industrial revolution, you’re looking at 10,000 years, 400 years, 150 years. Uou’re seeing a further telescoping of this evolutionary time. What that means is that as we go through the new evolution, it’s gonna telescope to the point we should be able to see it manifest itself within our lifetime, within this generation.
The new evolution stems from information, and it stems from two types of information: digital and analog. The digital is artificial intelligence. The analog results from molecular biology, the cloning of the organism. And you knit the two together with neurobiology. Before on the old evolutionary paradigm, one would die and the other would grow and dominate. But under the new paradigm, they would exist as a mutually supportive, noncompetitive grouping. Okay, independent from the external.
And what is interesting here is that evolution now becomes an individually centered process, emanating from the needs and desires of the individual, and not an external process, a passive process where the individual is just at the whim of the collective. So, you produce a neo-human, okay, with a new individuality and a new consciousness. But that’s only the beginning of the evolutionary cycle because as the next cycle proceeds, the input is now this new intelligence. As intelligence piles on intelligence, as ability piles on ability, the speed changes. Until what? Until we reach a crescendo in a way could be imagined as an enormous instantaneous fulfillment of human? human and neo-human potential. It could be something totally different. It could be the amplification of the individual, the multiplication of individual existences. Parallel existences now with the individual no longer restricted by time and space.
And the manifestations of this neo-human-type evolution, manifestations could be dramatically counter-intuitive. That’s the interesting part. The old evolution is cold. It’s sterile. It’s efficient, okay? And its manifestations of those social adaptations. We’re talking about parasitism, dominance, morality, okay? Uh, war, predation, these would be subject to de-emphasis. These will be subject to de-evolution. The new evolutionary paradigm will give us the human traits of truth, of loyalty, of justice, of freedom. These will be the manifestations of the new evolution. And that is what we would hope to see from this. That would be nice.”
— Eamonn Healy, professor of chemistry at St. Edward’s University in Austin, Texas, where his research focuses on the design of structure-activity probes to elucidate enzymatic activity. He appears in Richard Linklater’s 2001 film Waking Life discussing concepts similar to a technological singularity and explaining “telescopic evolution.”, Eamonn Healy speaks about telescopic evolution and the future of humanity from Brandon Sergent, Transcript