by John Wright
The Shadow Ministers had investors sufficiently able to anticipate the needs and desires of the constituents of the Parliament members, to give clear warning to any parliamentarian who might otherwise pursue policies that would offend his electors.
The laws allowed for special elections to be held in such cases where the ability or honesty of these predictions was called into question. Unlike laws enforced by merely human agency, however,, these computer-enforced rules and rights did not need to be exercised periodically to retain their force.
The severely limited powers of the government in the Golden Age rendered government useless and unnecessary for the conduct of daily affairs of life. It had no power to aid or assist those who had, or who imagined, difficulties. Consequently, no one turned to it for aid in time of need; no social movement expended precious resources in an attempt to gain control of the organs of government, of the levers of power, because those organs were atrophied, and those levers were only connected to judicial institutions and police forces of severally limited operation. Most of the parliamentary debate turned on matters of taxation (i.e., Atkins's salary) and on defining the exact boundaries of public and private intellectual property.
Hence, the main power of the Golden Oecumene was not in its official delimitation of powers. The main social power during this period in history lay with the College of Exhortation.
THE HORTATORS
These Hortators, as they were called, were a response to the paradox of free government; namely, that free government is sufficiently limited in power to leave all nonviolent activities, i.e., the culture, in private hands; but that the cultural values allowing for such liberties must be maintained, and passed to the next generation, in order for the society to remain free. Unlike all prior governments, the Foederal Oecumenical Commonwealth could not use force to maintain the loyalty of her citizens to those values and mores she needed to survive; the unity of culture was maintained on a strictly voluntary basis.
The Hortators commanded a wide and precarious power, both economic and social, which they maintained by carefully retaining the goodwill of their subscribers. Many particular contracts had Hortator mandates written into the fine print, including clauses requiring the users to cooperate with embargoes and boycotts.
Because of the extraordinary lifespans of the Golden Oecumene peoples, the College could be staffed with what would have been, in earlier ages, culture heroes and historical figures, and, in the cases where no mental record survived, with ghosts or reconstructions.
ECONOMICS
The wealth of this era was so vast that it staggers calculation, and was distributed through a population that, though it far outnumbered the population figures of any previous era, was miniscule when compared to the resources scientific enterprise and industrial speculation had made available. The molecular machines of this era made materials which would have been waste products to men of previous ages into treasure mines. The amount of accumulated capital in the society, and the length of time over which capital ventures could extend before seeing a profit, increased the productivity of wage earners to the point where an average laborer, in real terms, controlled an amount of energy and resources that would dwarf the military budgets expropriated by governments of the warlike periods of the Third Era.
With robots to do all menial labor, and Sophotech to do all intellectual labor, the only category of economic activities open to mankind in the Golden Age was entrepreneurial speculation. In effect, man only had to dream of something that might amuse his fellow man. or render some small service, ameliorate some perceived imperfection in life, and command his machines to carry out the project, in order to reap profits to more than pay for the rental on those machines.
The immensity of the wealth involved, however, did not revoke any of the laws of economics known since antiquity. The law of association still proved that a superior and an inferior, when both cooperate and specialize, are more efficient working together than when working in isolation. No matter how wise and great their machines, humans always had more than enough to do. An extremely fine specialization of labor, including labor that, to earlier eras, would seem quite frivolous, allowed for nearly infinite avenues of effort to be utilized. The high population of the time was nothing but a boon; an entrepreneur need only reach the most tiny fraction of the public in order for his patrons to be numbered in the millions and billions.
Wage rates (which, by and large, were the rental rates of laboring machines) were allowed to fall to whatever level was needed to clear the market of labor; likewise for interest rates clearing the capital market. The evils and follies created by the interventions of governments into the market were unknown in the Golden Age; nor, among the long-lived people of that era, could doctrines based on short-term thinking or short-sightedness take root. There was neither unemployment (except as a penalty inflicted by the Hortators) nor capital lying idle, nor squandered. There was, of course, no central bank.
no debasement of currency, or other mischievous intermeddling with the economy.
Every great achievement of the superscience of the era, rather than sating the human desire for accomplishments, led to a wider threshold of what ambition could accomplish; and these greater powers led in turn to the desire for ever greater achievements. Engineering efforts that would have been impossible in the poverty of prior eras, including engineering on a planetary scale, were practical in the Golden Age.
NAMING CONVENTIONS
The complexity of the possible social and neurological arrangements into which the peoples and self-aware artifacts of the Golden Age could organize themselves was reflected in the diverse information carried by their formal names.
This information was usually carried in a header or prefix of standard electronic net-to-net communication, to allow the recipient to translate the response into a mutually comprehensible format and language. For humans using physical bodies, the names were translated into spoken syllables, usually in an abbreviated form.
The naming conventions were not entirely uniform, although most names would contain the same basic information, not necessarily in the same order.
For example, take the name Phaethon Prime Rhadamanth Humodified (augment) Uncomposed, Inde-pconciousness, Base Neuroformed, Silver-Gray Manorial Schola, Era 10191 (the "Reawakening").
"Phaethon" is the name of his outward identity, his public character. This only roughly corresponded to the Christian name (or first name) of an earlier age; it was a piece of intellectual property that could be bought and sold, and might also have copyright-protected facial features and expressions, body language, slang phrases, mottoes, or logos to go with it.
"Prime" indicates that he is the original copy of this mind content, not a partial, or a reconstruction, or a ghost. Among sequential iterations of the same consciousness, this is a sequence number. By the final era of the Golden Age, this name had fallen out of strict use, and many people listed fanciful numbers, such as Nought or Myriad.
"Rhadamanth" is the copyrighted reference to his genotype, that is, what the ancients would call a family name. In this particular case, Phaethon's family is named after his mansion. Both the genotype and mansion were created by his sire. Members of other schools would employ this name differently, or would leave it blank; but in general it was meant to reflect on the creator or parent, whoever was responsible for the existence of the entity. Among electronic entities, a time-depth, indicating whether the entity was permanent or temporary, would be added here.
"Humodified" is Phaethon's phenotype (modified human), which indicates that he is a biological consciousness, not electrophotonic, of a standard human ground-shape, compatible with the three basic aesthetics: Standard, Consensus, and Objective. The primary purpose of the phenotype name is to identify aesthetic compatibility.
An aesthetic identifies the symbols, emotional range, information formats, sense impressions, and operating speeds, and so on, with which the user is comfortable. Dolphins and Hullsmiths, f
or example, have additional ranges of vision, sonar, and hearing, plus several artificial senses that exist only in computer simulation, and consequently their ideograms can be written across a wider range of the electromagnetic spectrum.
"(Augment)" specifies additional phenotype information, and indicates that Phaethon carries standardized immortality nanomachines in his body. Note that Phaethon's name, when he opened his memory casket, would change to "(special augment)" to signify his nonstandard multiple modifications and adaptations for near-light-speed environments.
"Uncomposed" indicates a person's Composition or attachment to a cybernetic mind network-in this case Phaethon has none. Composed people who have independent or semi-independent consciousness would list their Composition name here. Fully Composed people list their Composition name as their first name, and might list here their function, or list here a designation describing the geometry of the Composition, i.e., radial, linear, parallel, serial, hierarchical, self-organizing, or unified.
"Indepconciousness" indicates Phaethon's nervous system is entirely self-contained. He is not linked into a mind-sharing scheme, a memory archive, a conscience monitor; he is not part of a mental hierarchy; he is not a synnoient or avatar; he is not emotion-linked, or sharing language midbrain structures. When Phaethon enters full communion with his ship, so-called navimorphosis, this name would change to reflect the mind-sharing scheme used.
Note that these last two factors are actually independent variables. A self-aware entity can be Composed into a network without losing independence of consciousness (if, for example, he were sharing speech and perception, but not emotion or memory). Note also, an entity can share some aspects or elements of consciousness without actually being part of a mass-mind. For example, one could share short-term memories without sharing personality (called likewisers), or vice versa (called avatars), or share dream structures and thalamic language reactions without sharing cortex consciousness (certain daughter groups of the Cerebellines do this). An entity with no instantaneous sharing of cortexual thought, perception, and memory is regarded as being legally independent, even if all other brain functions are shared.
The "neuroform" name identifies the internal mental structures in the same way that the Composition name identifies external mental structures. The neuro-forms, for humans, tended to fall into one of four general categories.
Basic: Hindbrain, midbrain, and cortex are organized into a traditional hierarchy.
Warlock: Cortex and midbrain interconnected. Allows for a repeatable form of intuitive and lateral thought, as well as controlled dreamlike states of consciousness.
Cerebelline (also called global): Cortex and hindbrain interconnected. Allows for a simultaneous integration of many points of view or data streams. Thinking is spontaneously organized rather than linear, and relies on pattern recognition rather than abstraction.
Invariant: True unicameral consciousness, all segments of the brain at all levels massively interconnected. Allows for a tightly disciplined mode of thought, where all emotions, instincts, and passions are integrated into dispassionate sanity.
The "school" identifies the particulars of a person's culture, language, philosophy, and taste. In the time of the Golden Oecumene, all of these characteristics are voluntary. Traditions are adopted by individuals; individuals are not born into traditions.
The "era" is the time of birth or deep-structure formation-though the custom of stating birth date suffers obloquy from reformers and egalitarians, it still is in use. Those favoring the custom assert that the historical period in which a man is born tells you much of his outlook, customs, and circumstances; those opposing say it is a form of elitism, where elders are given undue prestige, and that the scholastic name tells one all one needs to know about outlook, custom, and circumstance.
THE END OF THE GOLDEN AGE
Naturally, the economic and political liberty enjoyed during the Golden Age, the wealth, tolerance, and splendor, were sharply curtailed during the warlike colonial age that followed. A greater degree of uniformity in thought and conduct was required in order to preserve the Golden Oecumene from Silent Oecumene attacks, both physical and subtle. Certainly the worlds terraformed and colonies established by Phaethon of Rhadamanth, and, later, by his brothers Bellerophon and Icarus, would not for many generations have the capital available to create the machinery needed to organize their affairs as efficiently and happily as their mother world; even maintaining the infrastructure necessary for individual immortality was problematic for the unsuccessful colonies.
It may be that the Transcendence of the Aurelian period anticipated the final outcome of these events, and knew whether they would, on the whole, involve the human race in weal or woe. But if so, no hint has descended from the aery realms of transhuman thought to tell the men who were to fight in that war whether their efforts were doomed to futility and defeat or would be graced with the plume of victory: even the Earthmind cannot see all outcomes.
But no matter whether the future was destined to lead to joy or sorrow, after this period in history, civilization was destined to spread among the nearer stars; and no single disaster howsoever great, no war howsoever dread, vast, and terrible, would any longer have the power to eliminate mankind from the drama of cosmic history.
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