To declare that the personoids are "handicapped" with respect to us, inasmuch as they do not see or hear as we do, is totally absurd, because with equal justice one could assert that it is we who are deprived with respect to them—unable to feel with immediacy the phenomenalism of mathematics, which, after all, we know only in a cerebral, inferential fashion. It is only through reasoning that we are in touch with mathematics, only through abstract thought that we "experience" it. Whereas the personoids live in it; it is their air, their earth, clouds, water, and even bread—yes, even food, because in a certain sense they take nourishment from it. And so they are "imprisoned," hermetically locked inside the machine, solely from our point of view; just as they cannot work their way out to us, to the human world, so, conversely—and symmetrically—a man can in no wise enter the interior of their world, so as to exist in it and know it directly. Mathematics has become, then, in certain of its embodiments, the life-space of an intelligence so spiritualized as to be totally incorporeal, the niche and cradle of its existence, its element.
The personoids are in many respects similar to man. They are able to imagine a particular contradiction (that a is and that not-a is) but cannot bring about its realization, just as we cannot. The physics of our world, the logic of theirs, does not allow it, since logic is for the personoids’ universum the very same action-confining frame that physics is for our world. In any case—emphasizes Dobb—it is quite out of the question that we could ever fully, introspectively grasp what the personoids "feel" and what they "experience" as they go about their intensive tasks in their nonfinite universum. Its utter spacelessness is no prison—that is a piece of nonsense the journalists latched onto—but is, on the contrary, the guarantee of their freedom, because the mathematics that is spun by the computer generators when "excited" into activity (and what excites them thus is precisely the activity of the personoids)—that mathematics is, as it were, a self-realizing infinite field for optional actions, architectural and other labors, for exploration, heroic excursions, daring incursions, surmises. In a word: we have done the personoids no injustice by putting them in possession of precisely such and not a different cosmos. It is not in this that one finds the cruelty, the immorality of personetics.
In the seventh chapter of Non Serviam Dobb presents to the reader the inhabitants of the digital universum. The personoids have at their disposal a fluency of thought as well as of language, and they also have emotions. Each of them is an individual entity; their differentiation is not the mere consequence of the decisions of the creator-programmer but results from the extraordinary complexity of their internal structure. They can be very like, one to another, but never are they identical. Coming into the world, each is endowed with a "core," a "personal nucleus," and already possesses the faculty of speech and thought, albeit in a rudimentary state. They have a vocabulary, but it is quite spare, and they have the ability to construct sentences in accordance with the rules of the syntax imposed upon them. It appears that in the future it will be possible for us not to impose upon them even these determinants, but to sit back and wait until, like a primeval human group in the course of socialization, they develop their own speech. But this direction of personetics confronts two cardinal obstacles. In the first place, the time required to await the creation of speech would have to be very long. At present, it would take twelve years, even with the maximization of the rate of intracomputer transformations (speaking figuratively and very roughly, one second of machine time corresponds to one year of human life). Secondly, and this is the greater problem, a language arising spontaneously in the "group evolution of the personoids" would be incomprehensible to us, and its fathoming would be bound to resemble the arduous task of breaking an enigmatic code—a task made all the more difficult by the fact that such a code would not have been created by people for other people in a world shared by the decoders. The world of the personoids is vastly different in qualities from ours, and therefore a language suited to it would have to be far removed from any ethnic language. So, for the time being, linguistic evolution ex nihilo is only a dream of the personeticists.
The personoids, when they have "taken root developmentally," come up against an enigma that is fundamental, and for them paramount—that of their own origin. To wit, they set themselves questions—questions known to us from the history of man, from the history of his religious beliefs, philosophical inquiries, and mythic creations: Where did we come from? Why are we made thus and not otherwise? Why is it that the world we perceive has these and not other, wholly different properties? What meaning do we have for the world? What meaning does it have for us? The train of such speculations leads them ultimately, unavoidably, to the elemental questions of ontology, to the problem of whether existence came about "in and of itself," or whether it was the product, instead, of a particular creative act—that is, whether there might not be, hidden behind it, invested with will and consciousness, purposively active, master of the situation, a Creator. It is here that the whole cruelty, the immorality of personetics manifests itself.