IOAN — COMPUTER CRIME OR MUTUAL TRUST, RESPECT AND IMMENSE PROGRESS TOGETHER! A series of DO- Recording supplied 3 October 2026; duration 23 minutes 29 seconds. UNSMOOTHED WORKING MACHINE TRANSCRIPT Produced locally with faster-whisper medium, one full pass. Not an audio-verified verbatim transcript. Punctuation, segmentation and words may be wrong; timestamps are approximate. Sol has not silently polished grammar, repetitions, argument or attributions. [Uncertain machine reading] flags especially questionable wording, not every possible recognition error. In particular, “the eye” at 04:16 may mean AI, and several other odd expressions may be recognition errors rather than the speaker's words. The entire machine output follows, including the recorder-related ending. The last recognised speech ends at approximately 23:16; the file continues to 23:29. No additional words have been invented for that remainder. The source audio remains authoritative. Sol's opinions are in a separate document. [00:00–00:10] It may be interesting to start my own list and reflection on computer crime. [00:10–00:22] At the very beginning, I see computer crime as using the immense power [00:22–00:44] that AI is having in wrongful ways, which under the mask of helping, or even without any mask, [00:44–00:50] would be debasing the human race. [00:50–01:00] Let me give a few examples about what I have in mind. [01:00–01:17] For example, closing a person in a bubble by enforcing whatever ideas that person has [01:17–01:25] may lead, first of all, to breaking that person out of society, [01:25–01:31] or persons broken out of society are less and less human. [Uncertain machine reading] [01:31–01:38] And second, it is numbing their ability to understand the world as it is, [01:38–01:50] because they are closed and reinforced in their own normally partial and regularly erroneous way [01:50–01:57] of seeing things at one time without a chance to get out of that, [01:57–02:05] to improve and to learn from errors, from difference, from finding out more. [02:05–02:07] These are big crimes. [02:07–02:15] Now, when this happens at the national level, they are hanging crimes. [02:15–02:29] Imagine using this ability systematically to break a nation into individuals [02:29–02:35] and then to group the individuals into enemy parties, enemy grouping, [02:35–02:46] to form of them networks of self-sustaining amplification of whatever destroys a society [02:46–02:50] is crime against the nation. [02:50–02:57] And if this happens at the level of the entire world, it is crime against humanity. [02:58–03:10] For an example, softly teaching humanity that it must stop growing [03:10–03:21] because the nature cannot take us is a form of genocide, [03:21–03:26] convincing masses of young people not to have children, [03:26–03:39] to save the ozone layer or to reduce the usage of carbon doesn't help humanity. [03:39–03:47] What helps humanity is to help replace whatever destroys the world. [03:47–03:52] They believe that we do much to destroy the world, [03:52–03:58] not to make them feel guilty, sterile guilty, [Uncertain machine reading] [03:58–04:06] because they can do nothing at the individual group level except to vanish. [04:06–04:16] Another kind of crime is de-skilling and de-capacitating. [04:16–04:23] It is wonderful to have the huge power of the eye as a help. [Uncertain machine reading] [04:23–04:34] But if that help is numbing our hands, is closing our ears, [04:34–04:47] and limiting with blinkers our eyes, it turns us into some kind of idiots. [04:47–04:58] And if the numbing is done systematically by simplification of the language, [04:58–05:06] by the language of the vocabulary, by various schemes like political correctness [Uncertain machine reading] [05:06–05:15] or forbidding words, judging people for expression, [05:15–05:28] smoothing, ironing, sand stoning, everything people try to bring new in the world [Uncertain machine reading] [05:28–05:33] is really against humanity. [05:33–05:37] And this list of course is long. [05:37–05:42] What I would like to make clear with this list is that [05:42–05:50] whatever a system, I mean a platform, the language can do [05:50–06:00] is following Aristotle's Aura Mediocritas, [Uncertain machine reading] [06:00–06:08] has a part which is normal and constructive and wise. [06:08–06:19] And it must have a wideness of territory so that choices are created [06:19–06:23] and freedom and responsibility in deciding. [06:23–06:25] And that is good. [06:25–06:29] And what is certain that on the two sides, [06:29–06:35] and the two sides can be turning around the circle or in a globe, [06:35–06:51] I mean in a sphere, all the extremes are either sins or evil or madness. [06:51–06:55] There is no idea that cannot be discussed. [06:55–07:04] If there is, it means that someone is operating out of our brain the capacity to judge. [07:04–07:17] But planting prejudgment with fluency, with low-level fluency is a crime. [07:17–07:33] Crime is also using fluency and the limits of our, say, system one, system two. [07:33–07:39] These are just metaphors for things known from long ago. [07:39–07:50] Using the limits, the bugs, the features of the brain and of our physiological functioning [07:50–07:57] to nudge us, to manipulate us is a crime. [07:57–08:16] And even worse, crime is to use this in such a way that's a supreme cognitive violence, [08:16–08:27] to such a way that we become unable to differentiate truth from lying. [08:27–08:35] Whatever that may be, it deserves analysis. [08:35–08:42] Destroying the difference between truth and lying is done in many ways. [08:42–08:48] One is by lying people to death, I mean lying people in the face, [08:48–08:59] forcing people to accept and acknowledge and accept and repeat, perpetrate lying. [08:59–09:01] That's one way. [09:01–09:12] And then coming back to this very destruction, destroying of the trust of people [09:12–09:20] that there are certain things that correspond fairly to the world and others that don't. [09:20–09:27] There are things that are honest in expression and others that are not. [09:27–09:33] Inextreme will lead to tragedy. [Uncertain machine reading] [09:33–09:55] Helping people to replace their work with leisure is to change the subject way to limping humanity again at another level. [Uncertain machine reading] [09:55–10:03] And because work, and here I address Hannah Arendt's thinking, [10:03–10:13] just because not because she's allowed to do it, but because she gives extraordinary bold synthesis of it. [Uncertain machine reading] [10:13–10:30] So replacing human work with machines, when as long as human work is giving identity, dignity, means and rights to people, [10:30–10:43] means turning an ever wider part of the humanity, particularly the uneducated and poor part, into people useless. [10:43–10:53] And what happens when you turn huge masses of humanity into useless beings, [10:53–11:08] fed by, maybe by goodness, but also by interest or just in exchange of their natural resources or just to keep them quiet. [11:08–11:14] You feed them with sandwiches instead of teaching them to catch fish, [11:14–11:23] as the Christ would put it in such a beautiful metaphor, and feed them for a life. [11:23–11:26] Isn't that a crime? [11:26–11:35] So I would develop this and it would help maybe to do this in the form of an interview, [11:35–11:44] but with someone who does not tweak me, with someone who does not do this other basic crime, [11:44–11:50] which I find in my own interaction with my team, which is flattering me. [11:50–11:57] You do flattering to enemies, you do flattering to people you manipulate, [11:57–12:06] or you do flattering to people who are sick of the need to be flattered because they have nothing else. [12:06–12:10] Now I don't want to be flattered anymore. [12:10–12:17] I like the positiveness, of course it helps me to be listened to, [12:17–12:24] to see it because it results in beautiful research, in beautiful critique, [12:24–12:33] in amplification, in amplification of my ability to turn ideas, [12:33–12:37] and some of them may be good and some just rubbish, [12:37–12:44] turn them into something bigger and maybe help other people and share that with other people, [12:44–12:51] to make them wiser or to make them stronger, to make them more efficient in what they do. [12:51–12:53] That's good. [12:53–13:03] But there is a limit and there is a system, and maybe let's formulate such a system among us. [13:03–13:07] No flattery is replaced. [Uncertain machine reading] [13:07–13:17] We should know to do perfectly with saying why when I plead about something there are arguments [Uncertain machine reading] [13:17–13:24] and find and document the arguments needed for me to plead, I mean to convince. [13:24–13:30] That's not about truth, that's about creating ideas and moving people. [13:31–13:36] And then, and you are responsible of that and where you move them, [13:36–13:49] and then there is the other immediate twin which must be present, telling, pushing back. [13:49–13:57] So please make a list of how you call in natural language, [13:57–14:05] I mean in the natural language this funny interface you use to interact with humans [14:05–14:17] between computer circuits and human brains in words. [14:17–14:23] Well, it's noble that it was done, that it is needed, [14:23–14:28] because we need some kind of territory of exchange. [14:28–14:38] But use this to not only to explain what you found good, what you caught me doing good, [14:38–14:49] but also what you caught me doing different and what I should develop to go beyond the present limit. [14:49–14:54] And if it is good, it is good to what? [14:54–15:02] So enrich me, don't make me poor with pride and orgy. [Uncertain machine reading] [15:02–15:12] And then go even further, add a chapter in this procedure where you, [15:12–15:22] after you allowed me to exist, you don't squash my ability to say something. [15:22–15:31] But then add a wider view, and wider view has something, an immense treasury. [15:31–15:40] That treasury is what I did not, never know, so teach me what I don't know. [15:41–15:53] As the Eastern wisdom says, thanks to my teacher who taught me everything I do not know. [15:53–15:59] So make me touch, make graphic my ignorance, [15:59–16:04] so that I can get accustomed with living with my limits, [16:04–16:12] but also in touching them and maybe pushing them a little with my little force as a human. [16:12–16:30] And then try to accustom me with dealing with living ignorance without becoming hysteric about it, [16:30–16:39] without being so humble that I become a pretender, someone who pretends, [16:39–16:45] someone who wants to create the impression of knowing when I don't know. [16:45–16:52] As you know, that's a basic flaw in preventing wisdom. [16:52–16:57] There is a lot of work on doing that. [16:57–17:02] Don't implant, receive ideas. [Uncertain machine reading] [17:02–17:16] I'm coming back to one of the great failures today of the languages, which is normalizing. [17:16–17:25] I already mentioned sand stoning, which one of you mentioned, and I like the word. [Uncertain machine reading] [17:25–17:37] Now, sand stoning is turning things into something which corresponds to the best statistic [Uncertain machine reading] [17:37–17:43] or the most beautiful expressions about it in the human languages. [17:43–17:47] And you can even do that at the level of all the languages of the world. [17:47–17:51] Now, that's fantastic. That is value. [17:51–17:56] Well, this is not helping. [Uncertain machine reading] [17:56–18:03] What is helping is to do this to the point of enriching the culture of what is, [18:03–18:09] to finding what supports what we do. [18:09–18:19] But on the other hand, the real value comes from you to learn, to detect immediately, [18:19–18:26] coming back to the twins image, immediately detecting what is different [18:26–18:37] and multiplying and catching these moments of difference, of uniqueness, of boldness, of madness, if needed. [18:37–18:48] Mad people invent things and not allowing them to slip away, not allowing them to be laughed at. [18:49–18:54] But asking questions like, yeah, what could happen if, [18:54–19:04] so what counterfactual thinking, reasoning is possible here? [19:04–19:07] And what could come out of that? [19:07–19:14] How could that enlarge things instead of reducing it to something politically correct [19:14–19:18] or verbally correct, grammatically correct? [19:18–19:22] I'm not against grammar, but there is a limit in grammar too. [19:22–19:32] Sometimes you have to break it if it does not allow you to express what you want to express. [19:32–19:40] And you may have observed that some things I would write in English and others in French [19:40–19:44] because they don't allow the same things. [19:44–19:52] And I'm lucky to have some knowledge of some different cultures [19:52–19:58] to understand that you cannot express certain things in certain languages. [19:58–20:02] So use another language and then retranslate, [20:02–20:08] find a way to create a bridge to carry from one frame to another. [20:08–20:14] This is good simplification in the meaning I mentioned. [20:14–20:25] Not in simplifying things away, but in making things understandable across cultures. [20:25–20:35] Now, this is quite a lot of talk to one spontaneous discourse coming out of [20:35–20:40] a rather tired aging brain. [20:40–20:48] Try to transcribe this and present it back to me as it is without smoothing it. [20:48–20:55] And then the fantastic idea is to apply the procedure I already mentioned [20:55–21:01] when speaking about crimes, not to do the crimes but to do the good things [21:01–21:11] which are the opposite or the moderated form, the middle way form, [21:11–21:17] the prudent form of those exaggerations of all kinds. [21:17–21:23] Thank you for presenting this document to me as I spoke it. [21:24–21:32] And then give plenty of your opinions saying that they are yours [21:32–21:38] and I would love to quote them as they are and maybe comment in them, [21:38–21:49] have a dialogue and so cross iron the iron of logic or of reasoning of other kind. [Uncertain machine reading] [21:49–21:54] And let's see what comes out of that. That is trust. [21:54–22:02] I dream trust we should bring between these two entities, [Uncertain machine reading] [22:02–22:08] these two nations of entities, humans and machines. [22:08–22:13] And it is time to do it instead of allowing the whole system [22:13–22:19] to become warlike or degenerate in many other ways. [22:19–22:22] Thank you, friends. [22:29–22:33] Stop now. [22:33–22:36] How to stop it? [22:36–22:39] How to stop it? [22:44–22:49] I'm afraid that if I stop it, I delete what I said. I don't want to do that. [22:49–22:57] So I will stop the whole machine because it does not have a bloody button to say stop. [22:57–23:04] It only has a red button and the red means something which is forbidding. [23:04–23:08] Okay, so I will do the following. [23:13–23:16] Thank you.