And yet they are like us, for all the awesome differences. We know already that a digital machine can never spark with consciousness; regardless of the task to which we harness it, or of the physical processes we simulate in it, it will remain forever aphysic. Since, to simulate man, it is necessary that we reproduce certain of his fundamental contradictions, only a system of mutually gravitating antagonisms—a personoid—will resemble, in the words of Canyon, whom Dobb cites, a “star contracted by the forces of gravity and at the same time expanded by the pressure of radiation.” The gravitational centre is, very simply, the logical or the physical sense. That is only our subjective illusion! We find ourselves, at this stage of the exposition, amid a multitude of astounding surprises. One can, to be sure, program a digital machine in such a way as to be able to carry on a conversation with it, as if with an intelligent partner. The machine will employ, as the need arises, the pronoun “I” and all its grammatical inflections. This however is a hoax! The machine will still be closer to a billion chattering parrots—howsoever brilliantly trained the parrots be—than to the simplest, most stupid man. It mimics the behaviour of a man on the purely linguistic plane and nothing more. Nothing will amuse such a machine, or surprise it, or confuse it, or alarm it, or distress it, because it is psychologically and individually No One. It is a Voice capable of defeating the best chess player, it is—or, rather it can become—a consummate imitator that is, within, completely empty. One cannot count on its sympathy, or its antipathy. It works toward no self-set goal; to a degree eternally beyond the conception of any man it “doesn’t care,” for as a person it simply does not exist.... It is a wondrously efficient combinatorial mechanism, nothing more. Now, we are faced with a most remarkable phenomenon. The thought of it is staggering that from the raw material of so utterly vacant and so perfectly impersonal a machine it is possible, through the feeding into it of a special program—a personetic program—to create authentic sentient beings, and even a great many of them at a time! The latest IBM models have a top capacity of one thousand personoids. (The number is mathematically precise, since the elements and linkages needed to carry one personoid can be expressed in units of centimeters-grams-seconds.)
Personoids are separated one from another within the machine. They do not ordinarily “overlap,” though it can happen. Upon contact, there occurs what is equivalent to repulsion, which impedes mutual “osmosis.” Nevertheless, they are capable to interpenetrate if such is their aim. The processes making up their mental substrates then commence to superimpose upon each other, producing “noise” and interference. When the area of permeation is thin, a certain amount of information becomes the common property of both partially coincident personoids—a phenomenon that is for them peculiar, as for a man it would be peculiar, if not alarming, to hear “strange voices” and “foreign thoughts” in his own head (which does, of course occur in certain mental illnesses or under the influence of hallucinogenic drugs). It is as though two people were to have not merely the same, but the same memory; as though there had occurred something more than a telepathic transference of thought—namely, a “peripheral merging of the egos.” The phenomenon is ominous in its consequences, however, and ought to be avoided. For, following the transitional state of surface osmosis, the “advancing” personoid can destroy the other and consume it. The latter, in that case, simply undergoes absorption, annihilation—it ceases to exist (this has already been called murder). The annihilated personoid becomes an assimilated, indistinguishable part of the “aggressor.” We have succeeded—says Dobb—in simulating not only psychic life but also its imperilment and obliteration. Thus we have succeeded in simulating death as well. Under normal experimental conditions, however, personoids eschew such acts of aggression. “Psychophagi” (Castler’s term) are hardly ever encountered among them. Feeling the beginnings of osmosis, which may come about as the result of purely accidental approaches and fluctuations—feeling this threat in a manner that is of course nonphysical, much as someone might sense another’s presence or even hear “strange voices” in his own mind—the personoids execute active avoidance maneuvers they withdraw and go their separate ways. It is on account of this phenomenon that they have come to know the meaning of the concept of “good” and “evil.” To them it is evident that “evil” lies in the destruction of another, and “good” (i.e., the gain, now in the nonethical sense) of another, who would become a “psychophage.” For such expansion—the appropriation of someone else’s “intellectual territory”—increases ones initially given mental “acreage.” In a way, this is a counterpart of a practice of ours, for as carnivores we kill and feed on our victims. The personoids, though, are not obliged to behave thus; they are merely able to. Hunger and thirst are unknown to them, since a continuous influx of energy sustains them—an energy whose source they need not concern themselves with (just as we need not go to any particular lengths to have the sun shine down on us). In the personoid world the terms and principles of thermodynamics, in their application to energetics, cannot arise, because that world is subject to mathematical and not thermodynamic laws.
Before long, the experimenters came to the conclusion that contacts between personoids and man, via the inputs and outputs of the computer were of little scientific value and, moreover, produced moral dilemmas which contributed to the labeling of personetics as the cruelest science. There is something unworthy in informing personoids that we have created them in enclosures that only simulate infinity, that they are microscopic “psychocysts,” capsulations in our world. To be sure, they have their own infinity; hence Sharker and other psychoneticians (Falk, Wiegeland) claim that the situation is fully symmetrical; the personoids do not need our world, our “living space,” just as we have no use for their “mathematical earth.” Dobb considers such reasoning sophistry, because as to who created whom, and who confined whom existentially, there can be no argument, Dobb himself belongs to that group which advocates the principle of absolute nonintervention—“noncontact”—with the personoids. They are the behaviourists of personetics. Their desire is to observe synthetic beings of intelligence, to listen to their speech and thoughts, to record their actions and their pursuits, but never to interfere with these. This method is already developed and has a technology of its own—a set of instruments whose procurement presented difficulties that seemed all but insurmountable only a few years ago. The idea is to hear, to understand—in short, to be a constantly eavesdropping witness—but at the same time to prevent one’s “monitorings” from disturbing in any way the world of the personoids. Now in the planning stage at MIT are programs (APHRON II and EROT) that will enable the personoids—who are currently without gender—to have “erotic contacts,” make possible what corresponds to fertilization, and give them the opportunity to multiply “sexually.” Dobb makes clear that he is no enthusiast of these American projects. His work, as described in Non Serviam, is aimed in an altogether different direction. Not without reason has the English school of personetics been called “the philosophical Polygon” and “the theodicy lab.” With these descriptions we come to what is probably the most significant and, certainly, the most intriguing part of the book under discussion—the last part, which justifies and explains its peculiar title.