UnderTruth
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How about "IAC": "Interactive Associative Composer"?
- "Interactive" as indicating there is a complex enough response to human inputs to feel organic, yet without the degree of self-motivation terms stemming from "agency" would connote.
- "Associative" as indicating the means by which it works, in a very generic way.
- "Composer" as (somewhat redundantly) indicating that it produces responses as the output of its associative process, as well as giving a connotation of quality.
These reasons seem drawn from a very individualistic, modern perspective. From a historical, more community-driven perspective, it seems that two other major reasons would be:
Hello! This sounds like a great extension of some existing tools (from various smartphone-based apps, to things like Pavlok) but with contemporary AI to enable a much wider range of applicable scenarios. As someone who has genuinely considered hiring someone to look over my shoulder all day, I wish you & your product success!
One thing I notice, however, is that the use-case appears to be limited to scenarios in which there is a determined target behavior to do or to not-do. My main struggle, in terms of literal 'control of my self & actions', is determining where to apply my time & energy. This would be true even if I were a... (read more)
My (three) children are still young, so my perspective is limited, but it seems to me that the main concerns about screen time stem less from the screen-as-medium, itself, and more from applying the same sets of concerns to the virtual/media environment that are applied to the physical world -- that is, concerns about unsupervised children encountering potentially serious harms.
Some parents may face constraints such that it could be judged reasonable to turn their kids loose with a screen in order to do whatever else needs to get done. People live in a wide variety of imaginable and unimaginable circumstances. For me though, and for other folks fortunate enough to not face... (read 360 more words →)
I am reminded of this paper, on the equivalence of information-theoretic formalisms and those of physics. I am linking the paper here not as an endorsement, but because it may provide some unusual, but useful, lines of thought.
You mention both "local" and "cosmic" unfairness, but the body of the post appears to focus solely on the "cosmic", to its detriment. The challenges of Dostoevsky (or Qureshi-Hurst, but I am not familiar with her work) are not about whether "cosmic" unfairness can have some rationale, but about this suffering person here -- and for that person, notions of some "Divine Plan" (in whatever terms we may conceive of such) do not provide any relief. Religions that include belief in such things as angels or Divine incarnations face an even more stark problem from the lack of intervention; or rather, the lack of inconsistent intervention, by those spiritual powers.
A thought for a possible "version 2" would be to make them capable of reporting a push via Bluetooth or Wi-Fi, to track the action the button represents.
It seems one is missing: "Blessed are those who hunger and thirst after righteousness".
And it is worth noting that there are, of course, many previous expositions on the Beatitudes, which, along with the expected focus on eternal rewards as outranking earthly ones, often provide additional insights, like how the "pure in heart" merit to "see God" because "purity" here means something like "singular focus", which has analogical application to being single-mindedly devoted to a cause, etc.
It is worth noting that, in the religious tradition from which the story originates, it is Moses who commits these previously-oral stories to writing, and does so in the context of a continued oral tradition which is intended to exist in parallel with the writings. On their own, the writings are not meant to be complete, both in order to limit more advanced teachings to those deemed ready for them, as well as to provide occasion to seek out the deeper meanings, for those with the right sort of character to do so.
While this discussion isn't quite for the same purpose, I do think it's worth pointing people who may be unfamiliar in the direction of Plato's Republic (where discussing the "Form of the Good") and Aristotle's critique (toward the beginning of his Nichomachean Ethics, and towards the end of his Metaphysics) for some foundational texts on this subject.