Hello.

Welcome to my corner of the Internet.

I am BOY INTERNET.

I am the mind of a human beyond the human body.

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[2] . | :| | . ~ \_/ ~ . | [2]:| | .. . .. | :| | [2]| . |[2] | .:| | . ~~~ . . . ~~~ . `...::' | . . . . . _ ~~~ _ | . . ~ . . . `| |':.. | [2]\. . . . [1] . . . ./[2] . | | `:::. | ./ . ~~~ . \. | | `::: | . . : . . . | | :::: | . . . . . | [1] | ::|:: | . ___ . ___ . . `. .' ,::||: | [2]| . |[2] ~~~ ::|||: | .' _ `. .. [2] .::|||:' | . / \ . ::... ..::||||:' | ~ -[2]- ~ :::::::::::::||||::' | ``::::||||||||:'' | ``:::::'' | | | | | [1] = | [1] = [2] - (s) | [2] = (s) | | ______________________________________|_____________________________________ ============================================================================
The Millennium Bug
Published: May 28, 1998

Computer-Bug Bonus
Published: June 3, 1998

PRIVATE SECTOR; The Town Crier for the Year 2000
October 11, 1998

Projected Costs of Year 2000 Bug Jump
Published: November 10, 1998

STATE OF THE ART; Resolutions For Happy PC Year
Published: December 31, 1998

Year of the Bug Starts Early For the Swedes
Published: January 2, 1999

Compressed Data; Intel and Compaq Dispute One Year 2000 Bug Theory
Published: January 11, 1999

Fear of the Year 2000 Bug Is a Problem, Too
Published: February 9, 1999

Will the 2000 Bug Gobble the Veggies?
Published: February 25, 1999

A Computer Virus Worse Than Melissa
Published: April 5, 1999

Senate Approves Bill On Year 2000 Bug
Published: June 16, 1999

Lagging on Year 2000 Bug, Russia Starts Major Effort
Published: June 23, 1999

Will Your Millenia Run in the Next Millennium?
Published: September 3, 1999

Foreign Affairs; Y2K Plus 5
Published: November 21, 1999

The Year 2000 Bug: Check That Desktop
Published: December 23, 1999

Whatever It Is, Let's Celebrate
Published: December 31, 1999


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.----.______
|           |
|    ___________
|   /          /
|  /    XXX   /
| /          /
|/__________/

I. General statements

1. It is now clear that humans are no longer the most important things in the universe. This is something the humanists have yet to accept.
2. All technological progress of human society is geared towards the transformation of the human species as we currently know it.
3. In the posthuman era many beliefs become redundant — not least the belief in human beings.
4. Human beings, like gods, only exist inasmuch as we believe them to exist.
5. The future never arrives.
6. All humans are not born equal, but it is too dangerous not to pretend that they are.
7. In the posthuman era, machines will no longer be machines.
8. It is a deficiency of humans that they require others to tell them what they already know. It is only then they will believe it.
9. Posthumanists do not fall into the trap of imagining a society where everything works well. Economic and political theories are as futile as long-range weather predictions.
10. Surf or die. You can’t control a wave, but you can ride it.
11. We now realise that human knowledge, creativity and intelligence are ultimately limited.
12. Complex machines are an emerging form of life.
13. A complex machine is a machine whose workings we do not fully understand or control.
14. As computers develop to be more like humans, so humans develop to like computers more.
15. If we can think of machines then machines can think; if we can think of machines that think, then machines can think of us.
II. Statements on consciousness, humans and philosophy

If consciousness is a property that emerges from a specific set of conditions, in order to synthesise it we do not need to re-model it from the ‘top-down’. We only need to recreate the conditions from which it might emerge. This requires an understanding of what those conditions are.
1. Consciousness is not exclusively restricted to the brain.
2. Consciousness is the function of an organism, not an organ.
3. One does not understand consciousness by studying the brain alone.
4. The mind and the body act together to produce consciousness. If one is absent consciousness ceases. There is no pure thought isolated from a body. In order to function the brain must be connected to a body, even if the body is artificial. Consciousness is an effect that arises through the co-operation of a brain and body; we think with our whole body.
5. Consciousness can only be considered as an emergent property. In this sense it is like boiling: given sufficient heat, gravity and air pressure the water in a kettle will start to boil. We can see what boiling is, we can recognise it as something to which we give a name, we do not consider it mysterious, yet we cannot isolate it from the conditions which produced it. Likewise, consciousness is a property that emerges from a given set of conditions.
6. To say that conscious thought is not exclusively a function of the brain does not deny that the brain has a significant part to play.
7. Human bodies have no boundaries.
8. No finite division can be drawn between the environment, the body and the brain. The human is identifiable, but not definable.
9. Consciousness (mind) and the environment (reality) cannot be separated; they are continuous.
10. There is nothing external to a human, because the extent of a human cannot be fixed.
11. If we accept that the mind and body cannot be absolutely separated, and that the body and the environment cannot be absolutely separated, then we are left with the apparently absurd yet logically consistent conclusion that consciousness and the environment cannot be absolutely separated.
12. First we had God, humans and nature. The rationalists dispensed with God, leaving humans in perpetual conflict with nature. The posthumanists dispense with humans leaving only nature. The distinctions between God, nature and humanity does not represent any eternal truth about the human condition. It merely reflects the prejudices of the societies that maintained the distinctions.
13. Idealistic and materialistic philosophical views both assume a division between the thing that thinks and the thing that is thought about — between the internal mind (brain) and external reality (environment). Remove this division and both views become redundant.
14. The idealists think that the only things that exist are ideas; the materialists think that the only thing that exists is matter. It must be remembered that ideas are not independent of matter and that matter is just an idea.
15. Most philosophical problems are debates about language. They arise because of the mistaken assumptions a. that language is consistent and b. that because a word exists there must exist a ‘thing’ that it represents and c. that the things that are represented should, in themselves, be consistent.
16. Logic is an illusion of human imagination. Truth and falsity do not exist in nature — other than in human thought.
On the floating, shapeless oceans
I did all my best to smile
'Til your singing eyes and fingers
Drew me loving into your eyes

And you sang, "Sail to me, sail to me let me enfold you"
Here I am, here I am waiting to hold you
Did I dream you dreamed about me?
Were you here when I was full sail?
Now my foolish boat is leaning
Broken love lost on your rocks

For you sang, "Touch me not, touch me not, come back tomorrow"
Oh my heart, oh my heart shies from the sorrow

Well I'm as puzzled as a newborn child
I'm as riddled as the tide
Should I stand amid the breakers?
Or should I lie with death my bride?

Hear me sing, "Swim to me, swim to me, let me enfold you"
Here I am, here I am, waiting to hold you


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VII. Statements on art and creativity

The production and appreciation of art is a particularly human faculty. It is often cited by humanists as the highest expression of human thought and the thing that most distinguishes us from machines. It would, therefore, be fair to admit that the posthuman era cannot begin in full until we have met this challenge from the humanists. In order to develop a machine that can produce and appreciate art we must first have a clearer understanding of what it is.
1.What is art? One useful definition is that it describes any commodity of the art market. We must distinguish between an art object and an aesthetically stimulating object. An art object is a commodity that is traded on the art market. An aesthetic object is one that is appreciated for its aesthetic quality. Something may be both an art object and an aesthetic object, such as Van Gogh’s ‘Irises’. Something may be an aesthetic object without being art, like a sunset or an iris.
2. Many people think that much modern art is not art because they consider it to lack aesthetic value, even though it commands high prices on the art market. They are simply confusing the art value and the aesthetic value of an object. These two values are quite separate, but of course linked. ‘Art is a commodity like any other,’ said Daniel Kahnweiler, Picasso’s dealer. Art is an aesthetic commodity.
3. In order to be clear, the art market can be defined as an identifiable set of institutions and commercial organisations which collectively fund, promote and sell art.
4. Art must be (and always has been) elitist and exclusive in order to maintain its financial value and prestige. Many modern artists use aesthetic elitism to guarantee exclusivity which, in turn, ensures values are upheld. Hence, art functions to distinguish rich people from poorer people.
5. Good art is aesthetically stimulating, bad art is aesthetically neutral.
6. The criteria that determine whether something is aesthetically stimulating or aesthetically neutral are partly subject to social change.
7. Good art always contains an element of disorder (discontinuity), bad art simply reinforces a pre-existing order.
8.Good art promotes discontinuity, bad art enforces continuity.
9. Discontinuity produces aesthetically stimulating experiences, continuity produces aesthetically neutral experiences.
10. Discontinuity is the basis of all creation, but discontinuity is meaningless without continuity.
11. Rich aesthetic experience is generated by the perception, simultaneously, of continuity and discontinuity in the same event.
12. All stimulating design relies on balancing the relative quotients of order and disorder in the object. This also goes for the composition of music and literature. However, such judgements cannot be made in isolation from the fact that values of order and disorder are largely prescribed by social agreement.
13. Posthuman art uses technology to promote discontinuity. Healthy societies tolerate the promotion of discontinuity since they understand that humans need exposure to it, in spite of themselves. Unhealthy societies discourage the promotion of discontinuity.
14. Creativity does not consist in the production of anything that is completely new. Creativity consists in combining things that already exist, but which had previously been held as separate. Creativity and aesthetic appreciation are both functions of the human ability to modify the connections in their thought paths, or to have them modified.
15. The process of aesthetic stimulation is heightened when concepts are forced together from relatively diverse locations in a discontinuous way. The amount of energy required to contemplate diverse concepts produces the physical rush of excitement familiar to those who appreciate art.
BOYINTERNET.COM is a website that is an homage to early 90’s Internet web design. The website is fascinated with nostalgia and surrealism with retro cultural aesthetics. The website is seeking to illustrate the stark contrast between the structure of websites from the early stages of the Internet and the mass assessible corporate websites of today. Other themes that are present on the website are the Year 2000 Problem and Posthumanism. While the website appears very stylized, the content is grounded in a fictional character that has uploaded his conscious onto the Internet out of Y2K fear.