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diff --git a/microblog/index.html b/microblog/index.html index 6c1d0c2..55d33be 100644 --- a/microblog/index.html +++ b/microblog/index.html @@ -19,21 +19,26 @@ </p> <hr /> --> + <p id="37"> + In Thaler v. Perlmutter (2023), the Federal District Court for D.C. ruled that "Underlying that adaptability, however, has been a consistent understanding that human creativity is the sine qua non at the core of copyrightability". 17 U.S.C. § 102(a) says that "Copyright protection subsists [...] in original works [...] either directly or with the aid of a machine or device".<br />My question is outside of the scope of this lawsuit: do prompts to AI count as a human using the "aid of a machine or device" to create a creative work? Or, is the transformation from a simple textual prompt to a graphical representation considered transformative under Campbell and 17 U.S.C. § 107, such that the AI is the creator of the secondary graphical work, to the extent that it is not a derivative work of the text prompt? Or would the prompt simply be considered an idea, which is not copyrightable under Baker v. Selden? + <a href="https://www.andrewyu.org/microblog/#37">&</a> + </p> + <hr /> <p id="36"> Should the federal government prevent overreach of <em>state</em> governments? <a href="https://www.andrewyu.org/microblog/#36">&</a> </p> <hr /> <p id="35"> - Disclaimers and definitions: This post is written in the context of my school and my group of friends therein. Please note that this post is a pattern-based generalization, and is hopefully not consistently true. Please also note that terms such as “female” and “male” below refer to biological sex, as it is biological sex that this pattern applies to. Due to the small sample of transgender students, and complete lack of intersex students at our school, this conclusion may be unrepresentative in a wider context. Additionally, “homosexual/homosocial” and “heterosexual/heterosocial” when applied to myself are relative to my male biological sex for the sake of this post. However, the essence is likely the same.<br /> + Disclaimers and definitions: This post is written in the context of my school and my group of friends therein. Please note that this post is a pattern-based generalization, and is hopefully not consistently true. Please also note that terms such as "female" and "male" below refer to biological sex, as it is biological sex that this pattern applies to. Due to the small sample of transgender students, and complete lack of intersex students at our school, this conclusion may be unrepresentative in a wider context. Additionally, "homosexual/homosocial" and "heterosexual/heterosocial" when applied to myself are relative to my male biological sex for the sake of this post. However, the essence is likely the same.<br /> <br /> - The implicit/instinctual patterns of social interaction in relation to biological sex is uncomforting. It is common to see friends of the same biological sex engage in intimate or intimate-like interactions but are perceived as completely normal, such as written communications involving Unicode code-points often associated with love e.g. the heart emoji (“❤️”) and emojis related to kissing (“😘”, “😚”, “😗”, “😙”), physical display of affection which is likely platonic e.g. hugging and patting, et cetera.<br /> + The implicit/instinctual patterns of social interaction in relation to biological sex is uncomforting. It is common to see friends of the same biological sex engage in intimate or intimate-like interactions but are perceived as completely normal, such as written communications involving Unicode code-points often associated with love e.g. the heart emoji ("❤️") and emojis related to kissing ("😘", "😚", "😗", "😙"), physical display of affection which is likely platonic e.g. hugging and patting, et cetera.<br /> <br /> I find it possible to engage in such behaviour with friends of the same biological sex, but generally impossible with friends of another biological sex. This disparity is uncomforting, and definitely violates my postgenderist theory. In fact, should this cause tangible differences in advantages or qualitative changes in relationship because of differences in biological sex, this would satisfy all criteria to be considered a unduly discriminatory act.<br /> <br /> - Perhaps it’s just people gossiping? Although I have multiple recorded precedents across four years to demonstrate how gossip is likely to arise in platonic heterosocial relationships, but I hardly come across gossip even in obvious instances of homosexual affection. I don’t want to just throw it to vague social concepts and just blame the heterosexual-normative social context; after all, fear of gossip is not an effective mitigator for potential undue discrimination.<br /> + Perhaps it's just people gossiping? Although I have multiple recorded precedents across four years to demonstrate how gossip is likely to arise in platonic heterosocial relationships, but I hardly come across gossip even in obvious instances of homosexual affection. I don't want to just throw it to vague social concepts and just blame the heterosexual-normative social context; after all, fear of gossip is not an effective mitigator for potential undue discrimination.<br /> <br /> - Or perhaps, based on the same social context, intimate interactions without explicit consent are more likely to be interpreted as sexual assault, under 18 U.S.C. § 2242 and YKPS Behaviour Policy § 5.4.3? (Technically any intimate interaction with any possibility of a sexual interpretation must be under a contractually valid and informed mutual consent, but it’s hard to draw the line, and playing on the safe side would mean asking “may I hug you [for the purpose of …] [no later than …] [no more than …]”, which seems rather ridiculous. And that doesn’t solve the question why there’s a boundary when it comes to biological sex.) This doesn’t make sense for me either because I’m pansexual, and there is nothing that makes an act of intimacy with a biologically female person more sexual than that with a biologically male person.<br /> + Or perhaps, based on the same social context, intimate interactions without explicit consent are more likely to be interpreted as sexual assault, under 18 U.S.C. § 2242 and YKPS Behaviour Policy § 5.4.3? (Technically any intimate interaction with any possibility of a sexual interpretation must be under a contractually valid and informed mutual consent, but it's hard to draw the line, and playing on the safe side would mean asking "may I hug you [for the purpose of …] [no later than …] [no more than …]", which seems rather ridiculous. And that doesn't solve the question why there's a boundary when it comes to biological sex.) This doesn't make sense for me either because I'm pansexual, and there is nothing that makes an act of intimacy with a biologically female person more sexual than that with a biologically male person.<br /> <a href="https://www.andrewyu.org/microblog/#35">&</a> </p> <hr /> @@ -65,7 +70,7 @@ <hr /> <p id="33"> 我觉得喜剧和现实之间常常有着太大的落差。在读喜剧的剧本的时候（我很少看 production），如果我能把自己的情绪陷进去，会形成一种很奇怪的感染性的 optimism；但是这种感觉在现实中会很 illusional。至少从我的那一部分理性考虑，相比于梦幻的乐观主义和…有希望的那种感觉，我更希望让自己理解现实，虽然 evidently 我不怎么会这样做。 -On the other hand, tragedies do in general have a fatalist element consistent with my view of my subjective experience of reality. I don’t think in terms of a reIigious deity, but I like to see exaggerated mirrors of “natural events” and fate that appear in life, rather than attempting to experience an imaginary world that might be deceiving me. +On the other hand, tragedies do in general have a fatalist element consistent with my view of my subjective experience of reality. I don't think in terms of a reIigious deity, but I like to see exaggerated mirrors of "natural events" and fate that appear in life, rather than attempting to experience an imaginary world that might be deceiving me. <a href="https://www.andrewyu.org/microblog/#33">&</a> </p> <hr /> @@ -89,12 +94,12 @@ On the other hand, tragedies do in general have a fatalist element consistent wi </p> <hr /> <p id="29"> -Looking back, reading opinions, journal entries and poems I wrote a while back, ranging from two years to a month ago. There’s something pinching and squeezing my heart. Candle smoke intoxicated my eyes, yet I still could not blow them out. Tears create craters on my dusty face. I need to have a rest, perhaps reflect on my experiences throughout the years. There will not be any sort of “new beginning”. History exists, reality is not romantic, and the apparent me of the present is responsible for the past. The most destructive kind of feeling is not loneliness, not even guilt for other people. It’s my guilt towards the apparently innocent version of myself of the past. +Looking back, reading opinions, journal entries and poems I wrote a while back, ranging from two years to a month ago. There's something pinching and squeezing my heart. Candle smoke intoxicated my eyes, yet I still could not blow them out. Tears create craters on my dusty face. I need to have a rest, perhaps reflect on my experiences throughout the years. There will not be any sort of "new beginning". History exists, reality is not romantic, and the apparent me of the present is responsible for the past. The most destructive kind of feeling is not loneliness, not even guilt for other people. It's my guilt towards the apparently innocent version of myself of the past. <a href="https://www.andrewyu.org/microblog/#29">&</a> </p> <hr /> <p id="28"> - I think I still have some blind faith in science and logic, like, I know some statements are not absolutely scientific as they’re not repeatable or falsifiable, but are still *intuitively* (aaaaaaa) undeniably true + I think I still have some blind faith in science and logic, like, I know some statements are not absolutely scientific as they're not repeatable or falsifiable, but are still *intuitively* (aaaaaaa) undeniably true <a href="https://www.andrewyu.org/microblog/#28">&</a> </p> <hr /> @@ -125,9 +130,9 @@ Looking back, reading opinions, journal entries and poems I wrote a while back, </p> <hr /> <p id="23"> - I’m seriously considering the moral intuitionist argument of “if anything’s wrong, it’s wrong for someone to do something that they believe to be wrong”. - But this still leaves the questions around the legitimacy of the criminal justice system to punish acts that may be not “wrong” according to the previous statement but still harm society. Sure, the agency of the criminal justice system (or actually the legislature that creates it) may believe that deterring people from doing socially harmful acts, is moral, but the use of force here still bugs me. - I like the argument that only one specific act performed by one abent under specific conditions has moral content. Moral descriptions of abstract classes of acts are systematically necessary, but they aren’t the same as moral content because there is no acting agent. + I'm seriously considering the moral intuitionist argument of "if anything's wrong, it's wrong for someone to do something that they believe to be wrong". + But this still leaves the questions around the legitimacy of the criminal justice system to punish acts that may be not "wrong" according to the previous statement but still harm society. Sure, the agency of the criminal justice system (or actually the legislature that creates it) may believe that deterring people from doing socially harmful acts, is moral, but the use of force here still bugs me. + I like the argument that only one specific act performed by one abent under specific conditions has moral content. Moral descriptions of abstract classes of acts are systematically necessary, but they aren't the same as moral content because there is no acting agent. <a href="https://www.andrewyu.org/microblog/#23">&</a> </p> <hr /> @@ -137,8 +142,8 @@ Looking back, reading opinions, journal entries and poems I wrote a while back, </p> <hr /> <p id="21"> - Hm, do you think advancements in the understanding of physics could improve understanding on causality, determinism and free will? ("Interpretations" of physics is not my expertise and I’m a bit skeptical, but I’ll try to be careful not to get into mysticism…) - (Warning: disgusting) The common argument that collapsing superpositions leads to inherent randomness and thus makes free will possible seems to be misaligned with what people mean when discussing free will. I’ll explain my skepticism with an analogy: A scientist will do something differently if they detect that a radioactive sample decays in five seconds. The scientist’s state and actions depend on random decay of the sample, and I won’t call this free will of the scientist. I don’t think there’s something fundamentally different about the supposed (and really interpretive and perhaps mystic) collapse of superpositions in the brain causing things to go differently, and my example on radioactive decay. No matter if they’re inside or outside the body, truly random events are still spontaneously random + Hm, do you think advancements in the understanding of physics could improve understanding on causality, determinism and free will? ("Interpretations" of physics is not my expertise and I'm a bit skeptical, but I'll try to be careful not to get into mysticism…) + (Warning: disgusting) The common argument that collapsing superpositions leads to inherent randomness and thus makes free will possible seems to be misaligned with what people mean when discussing free will. I'll explain my skepticism with an analogy: A scientist will do something differently if they detect that a radioactive sample decays in five seconds. The scientist's state and actions depend on random decay of the sample, and I won't call this free will of the scientist. I don't think there's something fundamentally different about the supposed (and really interpretive and perhaps mystic) collapse of superpositions in the brain causing things to go differently, and my example on radioactive decay. No matter if they're inside or outside the body, truly random events are still spontaneously random <a href="https://www.andrewyu.org/microblog/#21">&</a> </p> <hr /> @@ -162,7 +167,7 @@ Looking back, reading opinions, journal entries and poems I wrote a while back, </p> <hr /> <p id="17"> - I used to not really understand utilitarianism, the lack of a universal standard bugged me. But that was Bentham. Mill’s theory of utilitarianism seems to be more acceptable to me, it seemed to look into the future and cover how individual cases affect a decision entity, be it personal or systematic, in the long term. Generally when applying Millian utilitarianism, I obtain similar results to when I using existing principles. This somewhat reaffirms my hypothesis that these moral principles still arise from a utilitarian analysis of cost and benefit in the long term. + I used to not really understand utilitarianism, the lack of a universal standard bugged me. But that was Bentham. Mill's theory of utilitarianism seems to be more acceptable to me, it seemed to look into the future and cover how individual cases affect a decision entity, be it personal or systematic, in the long term. Generally when applying Millian utilitarianism, I obtain similar results to when I using existing principles. This somewhat reaffirms my hypothesis that these moral principles still arise from a utilitarian analysis of cost and benefit in the long term. <br /> I wonder if we have a subconscious intuition to morality anyway, and we're attempting to rationally derive theories that seem to cover the underlying intuition. Is this, dare I say, motivated reasoning? <a href="https://www.andrewyu.org/microblog/#17">&</a> @@ -204,13 +209,13 @@ Looking back, reading opinions, journal entries and poems I wrote a while back, </p> <hr /> <p id="11"> - I think my experience of gender dysphoria has became inconsistent in what I actually think about gender. My belief, in theory, is that gender should be eradicated (see "Postgenderism") altogether, as it’s an unnecessary construct that limits people, imposes cisnormativity, etc. + I think my experience of gender dysphoria has became inconsistent in what I actually think about gender. My belief, in theory, is that gender should be eradicated (see "Postgenderism") altogether, as it's an unnecessary construct that limits people, imposes cisnormativity, etc. <br /> - I try to think along the terms of "gender doesn’t matter, at all". But my experience says otherwise: I found myself, perhaps "strangely", more comfortable with she/her pronouns than with they/them. So when interacting with people online, who don’t know me IRL, I just declare she/her pronouns and… well, it’s a glaring inconsistency in my theory of gender and society and INCONCISTENCIES BUG ME. I started feeling like a hypocrite. + I try to think along the terms of "gender doesn't matter, at all". But my experience says otherwise: I found myself, perhaps "strangely", more comfortable with she/her pronouns than with they/them. So when interacting with people online, who don't know me IRL, I just declare she/her pronouns and… well, it's a glaring inconsistency in my theory of gender and society and INCONCISTENCIES BUG ME. I started feeling like a hypocrite. <br /> - If gender really doesn’t matter to me, why do I have gender dysphoria??. + If gender really doesn't matter to me, why do I have gender dysphoria??. <br /> - To make myself feel better perhaps I could explain it as "I wouldn’t feel gender dysphoria if society doesn’t impose gender as a socially significant construct altogether". And I can, only, hope so, as a hypocrite. + To make myself feel better perhaps I could explain it as "I wouldn't feel gender dysphoria if society doesn't impose gender as a socially significant construct altogether". And I can, only, hope so, as a hypocrite. <br /> <a href="https://www.andrewyu.org/microblog/#11">&</a> </p> |