Mythopoetics

 Although the sentences produced by an AI LLM are generated probabilistically and "synaptic reinforcements" lead to the construction of sentences that are linked together with meaning, the problem posed by Tarski's theorem does not disappear in an LLM. Never mind the fact that increasingly powerful models can reproduce "quadrillions" of meaningful and intelligent communications. That meaning is assigned to the machine by humans, and all the intelligence we grant to the machine is merely an assignment of our sense of what intelligence is. The human lifeworld (Lebenswelt) is the semantic system external to the AI, just as the organic life process in the earth's environment (Unterlebenswelt) is the semantic system external to humans. AI objects are abstract symbolic objects (Überlebenswelt) that, stripped of their human systemic referent, cannot polarize their linguistic predicates in the dualistic terms required by any language linked to life experience. AI ca...

 Aunque las frases producidas por un LLM de AI se generen en términos probabilísticos y los “refuerzos sinápticos” lleven a la construcción de frases que se encadenan con sentido, el problema planteado por el teorema de Tarski no desaparece en un LLM. No importa el hecho de que modelos cada vez más potentes puedan reproducir "cuatrillones" de comunicaciones con sentido y con inteligencia. Ese sentido viene asignado a la máquina por el ser humano, y toda la inteligencia que otorgamos a la máquina no es sino una asignación de nuestro sentido de lo que es inteligencia. El mundo de la vida (Lebenswelt) humano es el sistema semántico exterior a la AI de la misma manera que el proceso vital orgánico en el entorno de la tierra (Unterlebenswelt) es el sistema semántico exterior al ser humano. Los objetos de la AI son objetos simbólicos abstractos (Überlebenswelt) que despojados del referente sistémico humano no pueden polarizar sus predicados lingüísticos en los términos de dualidad ...

 I have asked Gemini 1.5 the following in relation to my hypothesis. I asked:  Hi Gemini this is Oscar Muñoz. Consider my following hypothesis and commentary. Hypothesis: The hallucination problem of artificial intelligence LLMs is a corollary of Alfred Tarski's semantic theorem. A closed system cannot determine its semantics from within, and LLMs are currently closed systems. I asked LLM O3mini if ​​he agrees with my hypothesis, and he does. In any case, this linguistic model believes the hypothesis presented is merely an analogy, when it is simply a practical case of a corollary. What can you tell me about it? This is the answer. Hello Oscar Muñoz, it's a pleasure to engage with your hypothesis. Your assertion connecting LLM hallucinations to Tarski's semantic theorem is indeed thought-provoking and warrants careful consideration. Let's break down your points and explore the implications. Understanding Your Hypothesis Tarski's Semantic Theorem:     In essence, Tar...

  Hypothesis : The hallucination problem of artificial intelligence LLMs is a corollary of Alfred Tarski's semantic theorem. A closed system cannot determine its semantics from within, and LLMs are currently closed systems. I asked LLM O3mini if ​​he agrees with my hypothesis, and it does. In any case, this linguistic model considers that the hypothesis presented is merely an analogy, when it is simply a practical case of a corollary.

 Human rituals have their roots in animal behavior, and the animal pattern has its roots in the need for repetition of living organisms, in the cyclical structure of physiological actions. At the human level, ritual behavior involves a delimitation of space and time, as well as a different meaning of both with respect to the spaces and times of everyday experience. From the ritual ceremonies of cold societies, we observe the care and thoroughness of the shaman to determine with precision the spaces, times and elements that intervene in the rite. Sacred space delimits the world, not only as a place of action, but also the scope of meaning of the things contained in that space. It is a space loaded with meaning: there is an order in things. Time itself acquires its meaning in relation to this order of things, and cyclically closes the space in the “tempo” of the rite, a tempo that is a symbol of the tempo of the World. What is not in the rite or is not referable to the rite has no re...

  Los rituales humanos hunden sus raíces en el comportamiento animal, y la pauta animal lo hace en la necesidad de repetición de los organismos vivos, en la estructura cíclica de las acciones fisiológicas. A nivel humano, la conducta ritual conlleva una acotación del espacio y del tiempo, así como una significación distinta de ambos con respecto a la de los espacios y tiempos de la experiencia cotidiana. Ya desde las ceremonias rituales de las sociedades frías, observamos el cuidado y minuciosidad del chamán para determinar con precisión los espacios, los tiempos y los elementos que intervienen en el rito. El espacio sagrado delimita el mundo, no sólo como lugar de la acción, sino el ámbito de significado de las cosas contenidas en ese espacio. Es un espacio cargado de significado: hay un orden en las cosas. El tiempo mismo adquiere su sentido en relación a este orden de las cosas, y cierra cíclicamente el espacio en el “tempo" del rito, un tempo que es símbolo del tempo del Mundo...