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ESSAY WAS WRITTEN FOR INTERNATIONAL AUDIENCES AT TALKING EXHIBITION OF HORANGGASY ARTIST-IN-RESIDENCY ON 25TH SEP 2025. (page No) MEANS THE PAGE INDICATOR AT THE BOTTOM RIGHT CORNER OF THE PRESENTATION FILE   A Farmer and An Alien (page 1-3) In The Emergence of Life by Pier Luigi Luisi, the following story appears:   An intelligent being from another world visits Earth in search of an answer to the question of what life is. After exploring various things, it compiles the following list of fourteen items:   Fly, pine tree, mule, child, mushroom, amoeba, coral Radio, car, robot, amethyst, moon, computer, paper   The being meets a farmer and asks which of these are alive and which are not. The farmer confidently answers that the first seven are alive, while the last seven are not. (page 4) Seeing how easily the farmer responds, the alien is astonished and asks how he knew. The farmer points to the mule and replies that it is because they move and grow. But the alien counters that pine trees and corals hardly move, whereas paper flies in the wind and the moon moves greatly. (page 5) The farmer then offers a new criterion, saying that living things respond to stimuli. The alien objects again, saying that radios and computers respond to stimuli if manipulated properly, whereas pine trees and mushrooms hardly react even when pricked with a needle. (page 6) The farmer, slightly troubled, says that living things eat food and perform functions. But the alien once again counters: “Cars and robots also absorb energy and convert it into action.” (page 7) The farmer cries out, “Ah, they reproduce! They create others like themselves!” The alien responds: “But mules cannot reproduce… and children are not yet capable of reproduction. And if one cannot reproduce without a partner, does that mean they are not alive on their own?”   (page 8) The farmer falls into deep thought. After some time, he draws the following diagram: A External Material S Material of Itself, Self - Organisation P Waste   Finally, the farmer speaks: “Life takes in external material and turns it into itself!” The alien is at last satisfied, and the two agree on the following definition:   “a system can be said to be living if it is able to transform external matter/energy into an internal process of self-maintenance and production of its own components.”   The story of the alien ends here. In fact, what we have just seen is a brief overview of the key debates that have historically shaped our attempts to define life.   (page 9) The farmer’s initial claim – that life is that which moves, grows, and responds to stimuli – represents the physiological definition of life. This view holds that any system capable of performing functions such as digestion, metabolism, excretion, respiration, movement, growth, reproduction, and response to external stimuli can be considered living.   The idea that life is that which eats food and performs functions corresponds to the metabolic definition of life. According to this definition, we may call a system alive if it can exchange matter or energy with its surrounding environment while maintaining its own form – or more precisely, its general characteristics – clearly distinct from those of its external environment.   The farmer’s statement that living beings produce offspring reflects the genetic definition of life. This definition, which is also evolutionary in nature, asserts that life exists at the level of populations when they are made up of individual units (organisms) capable of reproducing their genes – the instructions for the creation of the phenotypic individuals – and passing them on to the next generation.   Finally, the definition on which the farmer and the alien agree – that a system is living if it can transform external matter/energy into its own components through its internal self-maintaining processes – is known as the autopoietic definition of life. The concept of autopoiesis was introduced as a major framework for defining life by Chilean biologists and philosophers Humberto Maturana and Francisco Varela in their book Autopoiesis and Cognition.   In addition to the physiological, metabolic, genetic, and autopoietic definitions, another major perspective worth mentioning is the thermodynamic definition of life. One of the most important concepts in thermodynamics is entropy. Entropy is often translated as “degree of disorder,” but this can be somewhat misleading. The following example helps to build a basic understanding of entropy.   Imagine placing 10 grams of chlorine gas, which has a yellow-green hue, into a sealed, evacuated chamber. This means there are approximately chlorine molecules present. The chlorine gas will spread throughout the entire chamber almost instantly. In a natural state, it will never spontaneously gather back together into a single point.   From a microscopic perspective, each chlorine molecule moves freely in all directions and constantly collides with others. The probability of all those molecules — 8500 times the number of trillions of trillions — suddenly coming together at the same point approaches zero. In other words, by the laws of probability, nature tends towards a state in which everything becomes perfectly homogeneous and indistinguishable from anything else. This is precisely the Second Law of Thermodynamics: the law of increasing entropy.   Information, however, is the assertion that some thing exists in a particular state. Imagine, for instance, that the chlorine molecules uniformly filling the chamber suddenly arranged themselves into a lattice pattern, or even formed the image of the Mona Lisa. The entropy of the gas – the macroscopic/thermodynamic expression of its microscopic probability state – would decrease. In other words, information and order are “negative entropy.” In fact, Claude Shannon demonstrated that the smallest unit of what we call “information” – the bit – is thermodynamically equivalent to negative entropy. (Matter and information are therefore no longer two separate domains but literally interconvertible!)   Against the most fundamental principle of the universe – that entropy in a closed system must increase – life locally decreases entropy. Life is a local, negative-entropy system that maintains its own order and generates new information.   Expected Us, Expected Silicone Based Life (page 10) Earlier, we examined several of the major existing discourses on the definition of life. And, like the farmer in the short story with the alien, we came to see that logically explaining what once seemed like an intuitive phenomenon turns out to involve navigating far more complex and varied issues than one might expect.   In 1987, Los Alamos National Laboratory in the United States hosted an event entitled “A Workshop on the Synthesis and Simulation of Living Systems.” This event would later be renamed the Artificial Life (ALife) Conference, held annually thereafter. Chris Langton, who led the effort, posed the key question for this new discipline of artificial life: “What is Life — not Life as it is, but Life as it could be?”   After several conferences over the following decade, Langton, in his essay The New Definition of Life asked another profound question:   “What is the fundamental difference between the way nature makes ants, and the way ant colonies make anthills?”   (page 11) Let us return for a moment to the autopoietic definition of life discussed earlier. The diagram we considered is an excellent representation of life phenomena at the level of the individual unit, but there are some crucial facts missing. The first important fact is that the surrounding environment that supplies material A to sustain autopoietic life is itself a system. Once the material composition of the environment is cumulatively altered by life’s activity, A will eventually cease to be available, and the life process S will lose its vitality. In other words, if we are trapped in a sealed space, our biological processes will continuously deplete the oxygen concentration and increase the carbon dioxide concentration in the air until we inevitably reach a critical point and can no longer sustain life. To prevent this outcome, one of the following conditions must be satisfied: a) The environment (E) must be able to supply material A at a virtually infinite rate, or b) Multiple S systems must exist within E, forming a symbiotic network in which the by-products of one system serve as the raw materials for another’s self-maintenance, or c) A protocol must exist that allows S to fundamentally alter its self-production process in response to changes in the material composition of its environment, or d) All of the above combined.   (page 12) This can be represented schematically as follows: In his book At Home in the Universe, theoretical biologist Stuart Kauffman explains that the emergence of autocatalytic order was, in fact, to be expected, drawing on Erdős and Rényi’s random graph theory and Per Bak’s self-organised criticality. According to Kauffman’s theory, in an environment similar to the composition of the early Earth, the formation of large molecular structures from the combination of carbon, hydrogen, and oxygen is, as random graph theory shows, statistically inevitable. Among these large molecular structures, some are able to repeatedly produce the small building blocks from which they are made, thereby altering their surroundings in such a way that they greatly increase the probability of generating copies of themselves. The network of such polymers – molecular systems that produce one another – is what Kauffman calls an autocatalytic network. In other words, once a certain polymer appears, its very existence brings about the continuous reproduction of itself by creating an environment conducive to its own persistence.   This autocatalytic order is a secondary order, emerging after the primary, non-autocatalytic order that was formed when the universe first underwent non-equilibrium breakdown to give rise to the Earth. Autocatalytic order repeats its self-reproduction until it reaches a saturation point. When this secondary order reaches its critical point, it gives rise to the next level of order and then recedes into the background of history. This process of self-organised critical collapse occurs repeatedly, generating ever more complex orders. At first, the oceans full of carbon, hydrogen, and oxygen became filled with autocatalytic hydrocarbon polymers, which, following random graph theory, formed even more complex and massive molecular structures.   At the beginning of the book, Kauffman invokes the grim law of entropy, saying that “human beings are not to be expected.” But by the end, he declares that “human beings are to be expected,” arguing that the complex biological order we live within is entirely permissible – even likely – given the probabilistic nature of the universe.   (page 13) We are now ready to discuss the ontology of non-carbon-based life. In the aforementioned essay, Chris Langton makes the following point:   “Biology is, in principle, the science of life. But in practice, it has studied only life based on carbon-chain chemistry. Biology is not restricted to carbon-based life, but carbon-based life is the only kind of life that has so far been available for study. As a result, theoretical biology faces the fundamental difficulty of having to derive general theory from a single example. Clearly, life is a dynamic physical process that could, in principle, be manifested in other material substrates — provided those materials are properly organised. And the dynamic processes that constitute life must, regardless of the material substrate in which they occur, share a set of universal characteristics. These shared features should allow us to recognise life regardless of the substance it is made of. This general phenomenon of life that can arise in many material substrates is, in fact, the true subject matter of biology.”   However, since we currently have no other examples, it is extremely difficult to distinguish the essential properties of life from those that are merely contingent features of life on Earth. Because we do not seem likely to be able to study life based on any other chemistry, the only option left to us is to synthesise new forms of life ourselves — that is, to create life artificially: artificial life, life made by humans.   If we synthesise the “universal features of the dynamic processes that constitute life,” which artificial life seeks to implement, based on what we have discussed so far, we might put it as follows:   Life phenomena are not properties of particular materials, but rather patterns with a certain degree of spatial and temporal coherence and continuity. These patterns arise from the formation of autocatalytic networks among the components within a system and, through successive instances of self-organised criticality, achieve progressively greater levels of complexity.   One of the key features of these patterns is that they absorb external material, convert it into their own components, and encode the protocol for this process within themselves. Importantly, autopoietic life phenomena acquire their vitality only within the system that contains them — they cannot exist independently of it. From a thermodynamic point of view, any local system containing life phenomena decreases its internal entropy (or increases its order) by maintaining itself and generating information.   Let us now discuss artificial life in light of this newly formulated concept of life. First, life phenomena are not bound to a particular material substrate. Furthermore, the autopoietic orders we “artificially” create (mostly through computer programming) can be understood as a higher-order organisation — a product of yet another episode of self-organised criticality occurring in us, ourselves the result of countless such critical transitions in nature. In other words, if we describe our own level of order as Nth-order, then artificial life would represent N+1th-order order emerging from us.   Since life phenomena exist only within their respective systems, artificial life maintaining its processes exclusively within the computer environment that we provide poses no problem for considering it a true life phenomenon. Just as we can sustain our own lives only within the vast network formed by the Sun, Earth, Moon, Earth’s chemical composition, and its ecosystem, artificial life sustains its existence only within the computational environment that is a subsystem of our own.   Moreover, the computer environment in which artificial life exists physically changes the electronic states of its processors and memory units with each computation. Thus, the system that constitutes artificial life is a genuine open system, exchanging matter and energy with the outside world. In accordance with the laws of thermodynamics, entropy in such an open system can locally decrease in response to the maintenance and information-producing activities of artificial life.   3. How Does An Android Dream of Electric Worm? Having freed ourselves from carbon-chauvinism, we have gained a basic conceptual framework for recognising other patterns that could be regarded as life phenomena — such as silicon-based life. But perhaps even more importantly, by taking on the seemingly reckless challenge of trying to derive general rules from the single case available to us, we have also come to a deeper understanding of ourselves.   (page 14-18) The expanded concept of life has been a central concern in my own artistic practice. Among the works exploring this theme is my ongoing project, begun in 2023, titled Do Androids Dream of Electric Insects?   In 1970, the American biologist John White was studying Caenorhabditis elegans (C. elegans), a tiny nematode often used in biological research and measuring less than 1mm in length. Using fMRI technology, he sliced cross-sections of the worm into about 8,000 segments and mapped the connections among its 302 neurons, creating the first “connectome” — a complete wiring diagram of its nervous system.   Since then, neuroscience has greatly advanced our knowledge of how our brains are connected to our mental activity. The human brain contains about 100 billion neurons, each resembling a small branching tree. These neurons are connected to one another at junctions called synapses — roughly 100 trillion of them in a typical brain. When we see or recall something, the first neuron associated with that stimulus becomes excited, firing an electrical signal to other neurons through its synapses. The neurons receiving the signal, in turn, fire to others, and this process repeats.   This chain reaction forms a distinct transmission pattern, and it is these unique patterns of neural activity that correspond to sensory data, memories, and fragments of thought. Every memory we hold, every piece of knowledge, every aspect of personality or thought process — in short, everything that makes up our conscious experience — can be reduced to these unique patterns of neural connectivity. We are our neural networks; our memories and our consciousness are our neural patterns.   (page 19-20) By the 2010s, with improvements in computational power and a surge of interest in artificial neural networks, biologists and computer scientists collaborated to digitise John White’s C. elegans connectome. Its 302 neurons and 6,702 synapses were translated into data and code and released to the public under the name OpenWorm Project.   (page 21-27) In 2023, I began an art project based on this research. After transplanting the worm’s neural network into a computer, I connected its sensory and motor neurons to a virtual body and assigned it physical properties such as weight, length, and density — thus creating a digital organism living within a computational environment. I then built a digital fluid environment analogous to the one in which real C. elegans live and released my digital creature into it.   Without any external commands, it began to move around the particle-based fluid simulation box — mirroring with astonishing accuracy the behaviour of a living C. elegans.   Atom became bit.   I am currently absorbed in the work of realising the digital C. elegans as a robot. This carries two meanings for me. First, it signifies a return from bit to atom – a re-materialisation of the digital life form that, having once crossed over from atom to bit, had lost its strong material corporeality. Second, it represents a transition from a lower system to a higher one: from the simulation in which the digital organism resides to the system in which I, and indeed all of us, live – a system that some might even call the “simulation of nature.”The second meaning holds particular significance for me. The physical laws or operational rules governing the system in which the digital worm exists can be altered at any moment by the deliberate intervention of an “outsider” such as myself. By contrast, the physical laws of the world we inhabit apply uniformly and cannot be modified by external intervention. This difference raises profound questions about the nature of life and the conditions under which it may exist.   I currently envision this project as a trilogy of three works: a) a work employing the culture medium of the living C. elegans (atom, carbon-based), b) a work using the simulation of the digital worm (bit), and c) a re-materialised robotic work (atom, silicon-based).   If possible, I intend to replicate the robotic work multiple times, to observe the interactions between the robots – an experiment that is likely to provoke intriguing ontological questions.   Can we truly say that the digital worm, transplanted into the computer, is alive? And if we can, when is it alive? Only while the simulation is running? Only while the computer is powered on? Or is it alive simply by virtue of the file being stored, regardless of whether the machine is switched on? Is the digital worm the same individual as the original C. elegans first studied by John White? If we were to copy the digital worm file endlessly, would we then have multiple, simultaneous instances of the same consciousness, carrying the same memories, co-existing in many different spaces at once?","absoluteBoundingBox":{"x":18407.0,"y":227.0,"width":311.0,"height":7248.0},"isolatedAbsoluteRenderBounds":{"x":18407.0,"y":227.0,"width":311.0,"height":7248.0},"relativeTransform":[[1.0,0.0,0.0],[0.0,1.0,0.0]],"size":{"x":311.0,"y":7248.0},"fills":[{"blendMode":"NORMAL","type":"SOLID","color":{"r":1.0,"g":1.0,"b":1.0,"a":1.0},"visible":true,"opacity":1.0}],"visible":false,"strokeAlign":"OUTSIDE","layoutAlign":"STRETCH","strokes":[],"strokeWeight":0.616666674613953,"effects":[],"accessibleHTMLTag":"H3","isDecorativeImage":false,"ariaAttributes":{},"interactions":[],"characterStyleOverrides":[],"characters":"THIS ESSAY WAS WRITTEN FOR INTERNATIONAL AUDIENCES AT TALKING EXHIBITION OF HORANGGASY ARTIST-IN-RESIDENCY ON 25TH SEP 2025. (page No) MEANS THE PAGE INDICATOR AT THE BOTTOM RIGHT CORNER OF THE PRESENTATION FILE\n   \nA Farmer and An Alien\n(page 1-3) In The Emergence of Life by Pier Luigi Luisi, the following story appears:\n   \nAn intelligent being from another world visits Earth in search of an answer to the question of what life is. After exploring various things, it compiles the following list of fourteen items:\n   \nFly, pine tree, mule, child, mushroom, amoeba, coral\nRadio, car, robot, amethyst, moon, computer, paper\n   \nThe being meets a farmer and asks which of these are alive and which are not. The farmer confidently answers that the first seven are alive, while the last seven are not.\n(page 4) Seeing how easily the farmer responds, the alien is astonished and asks how he knew. The farmer points to the mule and replies that it is because they move and grow. But the alien counters that pine trees and corals hardly move, whereas paper flies in the wind and the moon moves greatly.\n(page 5) The farmer then offers a new criterion, saying that living things respond to stimuli. The alien objects again, saying that radios and computers respond to stimuli if manipulated properly, whereas pine trees and mushrooms hardly react even when pricked with a needle.\n(page 6) The farmer, slightly troubled, says that living things eat food and perform functions. But the alien once again counters: “Cars and robots also absorb energy and convert it into action.”\n(page 7) The farmer cries out, “Ah, they reproduce! They create others like themselves!” The alien responds: “But mules cannot reproduce… and children are not yet capable of reproduction. And if one cannot reproduce without a partner, does that mean they are not alive on their own?”\n   \n(page 8) The farmer falls into deep thought. After some time, he draws the following diagram:\n  A External Material\n  S Material of Itself, Self - Organisation\n  P Waste\n   \nFinally, the farmer speaks: “Life takes in external material and turns it into itself!” The alien is at last satisfied, and the two agree on the following definition:\n   \n“a system can be said to be living if it is able to transform external matter/energy into an internal process of self-maintenance and production of its own components.”\n   \nThe story of the alien ends here. In fact, what we have just seen is a brief overview of the key debates that have historically shaped our attempts to define life.\n   \n(page 9) The farmer’s initial claim – that life is that which moves, grows, and responds to stimuli – represents the physiological definition of life. This view holds that any system capable of performing functions such as digestion, metabolism, excretion, respiration, movement, growth, reproduction, and response to external stimuli can be considered living.\n   \nThe idea that life is that which eats food and performs functions corresponds to the metabolic definition of life. According to this definition, we may call a system alive if it can exchange matter or energy with its surrounding environment while maintaining its own form – or more precisely, its general characteristics – clearly distinct from those of its external environment.\n   \nThe farmer’s statement that living beings produce offspring reflects the genetic definition of life. This definition, which is also evolutionary in nature, asserts that life exists at the level of populations when they are made up of individual units (organisms) capable of reproducing their genes – the instructions for the creation of the phenotypic individuals – and passing them on to the next generation.\n   \nFinally, the definition on which the farmer and the alien agree – that a system is living if it can transform external matter/energy into its own components through its internal self-maintaining processes – is known as the autopoietic definition of life. The concept of autopoiesis was introduced as a major framework for defining life by Chilean biologists and philosophers Humberto Maturana and Francisco Varela in their book Autopoiesis and Cognition.\n   \nIn addition to the physiological, metabolic, genetic, and autopoietic definitions, another major perspective worth mentioning is the thermodynamic definition of life. One of the most important concepts in thermodynamics is entropy. Entropy is often translated as “degree of disorder,” but this can be somewhat misleading. The following example helps to build a basic understanding of entropy.\n   \nImagine placing 10 grams of chlorine gas, which has a yellow-green hue, into a sealed, evacuated chamber. This means there are approximately      chlorine molecules present. The chlorine gas will spread throughout the entire chamber almost instantly. In a natural state, it will never spontaneously gather back together into a single point.\n   \nFrom a microscopic perspective, each chlorine molecule moves freely in all directions and constantly collides with others. The probability of all those molecules — 8500 times the number of trillions of trillions — suddenly coming together at the same point approaches zero. In other words, by the laws of probability, nature tends towards a state in which everything becomes perfectly homogeneous and indistinguishable from anything else. This is precisely the Second Law of Thermodynamics: the law of increasing entropy.\n   \nInformation, however, is the assertion that some thing exists in a particular state. Imagine, for instance, that the      chlorine molecules uniformly filling the chamber suddenly arranged themselves into a lattice pattern, or even formed the image of the Mona Lisa. The entropy of the gas – the macroscopic/thermodynamic expression of its microscopic probability state – would decrease. In other words, information and order are “negative entropy.” In fact, Claude Shannon demonstrated that the smallest unit of what we call “information” – the bit – is thermodynamically equivalent to negative entropy. (Matter and information are therefore no longer two separate domains but literally interconvertible!)\n   \nAgainst the most fundamental principle of the universe – that entropy in a closed system must increase – life locally decreases entropy. Life is a local, negative-entropy system that maintains its own order and generates new information.\n   \nExpected Us, Expected Silicone Based Life\n(page 10) Earlier, we examined several of the major existing discourses on the definition of life. And, like the farmer in the short story with the alien, we came to see that logically explaining what once seemed like an intuitive phenomenon turns out to involve navigating far more complex and varied issues than one might expect.\n   \nIn 1987, Los Alamos National Laboratory in the United States hosted an event entitled “A Workshop on the Synthesis and Simulation of Living Systems.” This event would later be renamed the Artificial Life (ALife) Conference, held annually thereafter. Chris Langton, who led the effort, posed the key question for this new discipline of artificial life: “What is Life — not Life as it is, but Life as it could be?”\n   \nAfter several conferences over the following decade, Langton, in his essay The New Definition of Life asked another profound question:\n   \n“What is the fundamental difference between the way nature makes ants, and the way ant colonies make anthills?”\n   \n(page 11) Let us return for a moment to the autopoietic definition of life discussed earlier. The diagram we considered is an excellent representation of life phenomena at the level of the individual unit, but there are some crucial facts missing. The first important fact is that the surrounding environment that supplies material A to sustain autopoietic life is itself a system. Once the material composition of the environment is cumulatively altered by life’s activity, A will eventually cease to be available, and the life process S will lose its vitality. In other words, if we are trapped in a sealed space, our biological processes will continuously deplete the oxygen concentration and increase the carbon dioxide concentration in the air until we inevitably reach a critical point and can no longer sustain life.\nTo prevent this outcome, one of the following conditions must be satisfied:\na) The environment (E) must be able to supply material A at a virtually infinite rate, or\nb) Multiple S systems must exist within E, forming a symbiotic network in which the by-products of one system serve as the raw materials for another’s self-maintenance, or\nc) A protocol must exist that allows S to fundamentally alter its self-production process in response to changes in the material composition of its environment, or\nd) All of the above combined.\n   \n(page 12) This can be represented schematically as follows:\nIn his book At Home in the Universe, theoretical biologist Stuart Kauffman explains that the emergence of autocatalytic order was, in fact, to be expected, drawing on Erdős and Rényi’s random graph theory and Per Bak’s self-organised criticality. According to Kauffman’s theory, in an environment similar to the composition of the early Earth, the formation of large molecular structures from the combination of carbon, hydrogen, and oxygen is, as random graph theory shows, statistically inevitable. Among these large molecular structures, some are able to repeatedly produce the small building blocks from which they are made, thereby altering their surroundings in such a way that they greatly increase the probability of generating copies of themselves. The network of such polymers – molecular systems that produce one another – is what Kauffman calls an autocatalytic network. In other words, once a certain polymer appears, its very existence brings about the continuous reproduction of itself by creating an environment conducive to its own persistence.\n   \nThis autocatalytic order is a secondary order, emerging after the primary, non-autocatalytic order that was formed when the universe first underwent non-equilibrium breakdown to give rise to the Earth. Autocatalytic order repeats its self-reproduction until it reaches a saturation point. When this secondary order reaches its critical point, it gives rise to the next level of order and then recedes into the background of history. This process of self-organised critical collapse occurs repeatedly, generating ever more complex orders. At first, the oceans full of carbon, hydrogen, and oxygen became filled with autocatalytic hydrocarbon polymers, which, following random graph theory, formed even more complex and massive molecular structures.\n   \nAt the beginning of the book, Kauffman invokes the grim law of entropy, saying that “human beings are not to be expected.” But by the end, he declares that “human beings are to be expected,” arguing that the complex biological order we live within is entirely permissible – even likely – given the probabilistic nature of the universe.\n   \n(page 13) We are now ready to discuss the ontology of non-carbon-based life. In the aforementioned essay, Chris Langton makes the following point:\n   \n“Biology is, in principle, the science of life. But in practice, it has studied only life based on carbon-chain chemistry. Biology is not restricted to carbon-based life, but carbon-based life is the only kind of life that has so far been available for study. As a result, theoretical biology faces the fundamental difficulty of having to derive general theory from a single example. Clearly, life is a dynamic physical process that could, in principle, be manifested in other material substrates — provided those materials are properly organised. And the dynamic processes that constitute life must, regardless of the material substrate in which they occur, share a set of universal characteristics. These shared features should allow us to recognise life regardless of the substance it is made of. This general phenomenon of life that can arise in many material substrates is, in fact, the true subject matter of biology.”\n   \nHowever, since we currently have no other examples, it is extremely difficult to distinguish the essential properties of life from those that are merely contingent features of life on Earth. Because we do not seem likely to be able to study life based on any other chemistry, the only option left to us is to synthesise new forms of life ourselves — that is, to create life artificially: artificial life, life made by humans.\n   \nIf we synthesise the “universal features of the dynamic processes that constitute life,” which artificial life seeks to implement, based on what we have discussed so far, we might put it as follows:\n   \nLife phenomena are not properties of particular materials, but rather patterns with a certain degree of spatial and temporal coherence and continuity. These patterns arise from the formation of autocatalytic networks among the components within a system and, through successive instances of self-organised criticality, achieve progressively greater levels of complexity.\n   \nOne of the key features of these patterns is that they absorb external material, convert it into their own components, and encode the protocol for this process within themselves. Importantly, autopoietic life phenomena acquire their vitality only within the system that contains them — they cannot exist independently of it.\nFrom a thermodynamic point of view, any local system containing life phenomena decreases its internal entropy (or increases its order) by maintaining itself and generating information.\n   \nLet us now discuss artificial life in light of this newly formulated concept of life. First, life phenomena are not bound to a particular material substrate. Furthermore, the autopoietic orders we “artificially” create (mostly through computer programming) can be understood as a higher-order organisation — a product of yet another episode of self-organised criticality occurring in us, ourselves the result of countless such critical transitions in nature. In other words, if we describe our own level of order as Nth-order, then artificial life would represent N+1th-order order emerging from us.\n   \nSince life phenomena exist only within their respective systems, artificial life maintaining its processes exclusively within the computer environment that we provide poses no problem for considering it a true life phenomenon. Just as we can sustain our own lives only within the vast network formed by the Sun, Earth, Moon, Earth’s chemical composition, and its ecosystem, artificial life sustains its existence only within the computational environment that is a subsystem of our own.\n   \nMoreover, the computer environment in which artificial life exists physically changes the electronic states of its processors and memory units with each computation. Thus, the system that constitutes artificial life is a genuine open system, exchanging matter and energy with the outside world. In accordance with the laws of thermodynamics, entropy in such an open system can locally decrease in response to the maintenance and information-producing activities of artificial life.\n   \n3. How Does An Android Dream of Electric Worm?\nHaving freed ourselves from carbon-chauvinism, we have gained a basic conceptual framework for recognising other patterns that could be regarded as life phenomena — such as silicon-based life. But perhaps even more importantly, by taking on the seemingly reckless challenge of trying to derive general rules from the single case available to us, we have also come to a deeper understanding of ourselves.\n   \n(page 14-18) The expanded concept of life has been a central concern in my own artistic practice. Among the works exploring this theme is my ongoing project, begun in 2023, titled Do Androids Dream of Electric Insects?\n   \nIn 1970, the American biologist John White was studying Caenorhabditis elegans (C. elegans), a tiny nematode often used in biological research and measuring less than 1mm in length. Using fMRI technology, he sliced cross-sections of the worm into about 8,000 segments and mapped the connections among its 302 neurons, creating the first “connectome” — a complete wiring diagram of its nervous system.\n   \nSince then, neuroscience has greatly advanced our knowledge of how our brains are connected to our mental activity. The human brain contains about 100 billion neurons, each resembling a small branching tree. These neurons are connected to one another at junctions called synapses — roughly 100 trillion of them in a typical brain. When we see or recall something, the first neuron associated with that stimulus becomes excited, firing an electrical signal to other neurons through its synapses. The neurons receiving the signal, in turn, fire to others, and this process repeats.\n   \nThis chain reaction forms a distinct transmission pattern, and it is these unique patterns of neural activity that correspond to sensory data, memories, and fragments of thought. Every memory we hold, every piece of knowledge, every aspect of personality or thought process — in short, everything that makes up our conscious experience — can be reduced to these unique patterns of neural connectivity. We are our neural networks; our memories and our consciousness are our neural patterns.\n   \n(page 19-20) By the 2010s, with improvements in computational power and a surge of interest in artificial neural networks, biologists and computer scientists collaborated to digitise John White’s C. elegans connectome. Its 302 neurons and 6,702 synapses were translated into data and code and released to the public under the name OpenWorm Project.\n   \n(page 21-27) In 2023, I began an art project based on this research. After transplanting the worm’s neural network into a computer, I connected its sensory and motor neurons to a virtual body and assigned it physical properties such as weight, length, and density — thus creating a digital organism living within a computational environment. I then built a digital fluid environment analogous to the one in which real C. elegans live and released my digital creature into it.\n   \nWithout any external commands, it began to move around the particle-based fluid simulation box — mirroring with astonishing accuracy the behaviour of a living C. elegans.\n   \nAtom became bit.\n   \nI am currently absorbed in the work of realising the digital C. elegans as a robot. This carries two meanings for me. First, it signifies a return from bit to atom – a re-materialisation of the digital life form that, having once crossed over from atom to bit, had lost its strong material corporeality. Second, it represents a transition from a lower system to a higher one: from the simulation in which the digital organism resides to the system in which I, and indeed all of us, live – a system that some might even call the “simulation of nature.”The second meaning holds particular significance for me. The physical laws or operational rules governing the system in which the digital worm exists can be altered at any moment by the deliberate intervention of an “outsider” such as myself. By contrast, the physical laws of the world we inhabit apply uniformly and cannot be modified by external intervention. This difference raises profound questions about the nature of life and the conditions under which it may exist.\n   \nI currently envision this project as a trilogy of three works:\na) a work employing the culture medium of the living C. elegans (atom, carbon-based),\nb) a work using the simulation of the digital worm (bit), and\nc) a re-materialised robotic work (atom, silicon-based).\n   \nIf possible, I intend to replicate the robotic work multiple times, to observe the interactions between the robots – an experiment that is likely to provoke intriguing ontological questions.\n   \nCan we truly say that the digital worm, transplanted into the computer, is alive? And if we can, when is it alive? Only while the simulation is running? Only while the computer is powered on? Or is it alive simply by virtue of the file being stored, regardless of whether the machine is switched on? Is the digital worm the same individual as the original C. elegans first studied by John White? If we were to copy the digital worm file endlessly, would we then have multiple, simultaneous instances of the same consciousness, carrying the same memories, co-existing in many different spaces at 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ESSAY WAS WRITTEN FOR INTERNATIONAL AUDIENCES AT TALKING EXHIBITION OF HORANGGASY ARTIST-IN-RESIDENCY ON 25TH SEP 2025. (page No) MEANS THE PAGE INDICATOR AT THE BOTTOM RIGHT CORNER OF THE PRESENTATION FILE   A Farmer and An Alien (page 1-3) In The Emergence of Life by Pier Luigi Luisi, the following story appears:   An intelligent being from another world visits Earth in search of an answer to the question of what life is. After exploring various things, it compiles the following list of fourteen items:   Fly, pine tree, mule, child, mushroom, amoeba, coral Radio, car, robot, amethyst, moon, computer, paper   The being meets a farmer and asks which of these are alive and which are not. The farmer confidently answers that the first seven are alive, while the last seven are not. (page 4) Seeing how easily the farmer responds, the alien is astonished and asks how he knew. The farmer points to the mule and replies that it is because they move and grow. But the alien counters that pine trees and corals hardly move, whereas paper flies in the wind and the moon moves greatly. (page 5) The farmer then offers a new criterion, saying that living things respond to stimuli. The alien objects again, saying that radios and computers respond to stimuli if manipulated properly, whereas pine trees and mushrooms hardly react even when pricked with a needle. (page 6) The farmer, slightly troubled, says that living things eat food and perform functions. But the alien once again counters: “Cars and robots also absorb energy and convert it into action.” (page 7) The farmer cries out, “Ah, they reproduce! They create others like themselves!” The alien responds: “But mules cannot reproduce… and children are not yet capable of reproduction. And if one cannot reproduce without a partner, does that mean they are not alive on their own?”   (page 8) The farmer falls into deep thought. After some time, he draws the following diagram: A External Material S Material of Itself, Self - Organisation P Waste   Finally, the farmer speaks: “Life takes in external material and turns it into itself!” The alien is at last satisfied, and the two agree on the following definition:   “a system can be said to be living if it is able to transform external matter/energy into an internal process of self-maintenance and production of its own components.”   The story of the alien ends here. In fact, what we have just seen is a brief overview of the key debates that have historically shaped our attempts to define life.   (page 9) The farmer’s initial claim – that life is that which moves, grows, and responds to stimuli – represents the physiological definition of life. This view holds that any system capable of performing functions such as digestion, metabolism, excretion, respiration, movement, growth, reproduction, and response to external stimuli can be considered living.   The idea that life is that which eats food and performs functions corresponds to the metabolic definition of life. According to this definition, we may call a system alive if it can exchange matter or energy with its surrounding environment while maintaining its own form – or more precisely, its general characteristics – clearly distinct from those of its external environment.   The farmer’s statement that living beings produce offspring reflects the genetic definition of life. This definition, which is also evolutionary in nature, asserts that life exists at the level of populations when they are made up of individual units (organisms) capable of reproducing their genes – the instructions for the creation of the phenotypic individuals – and passing them on to the next generation.   Finally, the definition on which the farmer and the alien agree – that a system is living if it can transform external matter/energy into its own components through its internal self-maintaining processes – is known as the autopoietic definition of life. The concept of autopoiesis was introduced as a major framework for defining life by Chilean biologists and philosophers Humberto Maturana and Francisco Varela in their book Autopoiesis and Cognition.   In addition to the physiological, metabolic, genetic, and autopoietic definitions, another major perspective worth mentioning is the thermodynamic definition of life. One of the most important concepts in thermodynamics is entropy. Entropy is often translated as “degree of disorder,” but this can be somewhat misleading. The following example helps to build a basic understanding of entropy.   Imagine placing 10 grams of chlorine gas, which has a yellow-green hue, into a sealed, evacuated chamber. This means there are approximately chlorine molecules present. The chlorine gas will spread throughout the entire chamber almost instantly. In a natural state, it will never spontaneously gather back together into a single point.   From a microscopic perspective, each chlorine molecule moves freely in all directions and constantly collides with others. The probability of all those molecules — 8500 times the number of trillions of trillions — suddenly coming together at the same point approaches zero. In other words, by the laws of probability, nature tends towards a state in which everything becomes perfectly homogeneous and indistinguishable from anything else. This is precisely the Second Law of Thermodynamics: the law of increasing entropy.   Information, however, is the assertion that some thing exists in a particular state. Imagine, for instance, that the chlorine molecules uniformly filling the chamber suddenly arranged themselves into a lattice pattern, or even formed the image of the Mona Lisa. The entropy of the gas – the macroscopic/thermodynamic expression of its microscopic probability state – would decrease. In other words, information and order are “negative entropy.” In fact, Claude Shannon demonstrated that the smallest unit of what we call “information” – the bit – is thermodynamically equivalent to negative entropy. (Matter and information are therefore no longer two separate domains but literally interconvertible!)   Against the most fundamental principle of the universe – that entropy in a closed system must increase – life locally decreases entropy. Life is a local, negative-entropy system that maintains its own order and generates new information.   Expected Us, Expected Silicone Based Life (page 10) Earlier, we examined several of the major existing discourses on the definition of life. And, like the farmer in the short story with the alien, we came to see that logically explaining what once seemed like an intuitive phenomenon turns out to involve navigating far more complex and varied issues than one might expect.   In 1987, Los Alamos National Laboratory in the United States hosted an event entitled “A Workshop on the Synthesis and Simulation of Living Systems.” This event would later be renamed the Artificial Life (ALife) Conference, held annually thereafter. Chris Langton, who led the effort, posed the key question for this new discipline of artificial life: “What is Life — not Life as it is, but Life as it could be?”   After several conferences over the following decade, Langton, in his essay The New Definition of Life asked another profound question:   “What is the fundamental difference between the way nature makes ants, and the way ant colonies make anthills?”   (page 11) Let us return for a moment to the autopoietic definition of life discussed earlier. The diagram we considered is an excellent representation of life phenomena at the level of the individual unit, but there are some crucial facts missing. The first important fact is that the surrounding environment that supplies material A to sustain autopoietic life is itself a system. Once the material composition of the environment is cumulatively altered by life’s activity, A will eventually cease to be available, and the life process S will lose its vitality. In other words, if we are trapped in a sealed space, our biological processes will continuously deplete the oxygen concentration and increase the carbon dioxide concentration in the air until we inevitably reach a critical point and can no longer sustain life. To prevent this outcome, one of the following conditions must be satisfied: a) The environment (E) must be able to supply material A at a virtually infinite rate, or b) Multiple S systems must exist within E, forming a symbiotic network in which the by-products of one system serve as the raw materials for another’s self-maintenance, or c) A protocol must exist that allows S to fundamentally alter its self-production process in response to changes in the material composition of its environment, or d) All of the above combined.   (page 12) This can be represented schematically as follows: In his book At Home in the Universe, theoretical biologist Stuart Kauffman explains that the emergence of autocatalytic order was, in fact, to be expected, drawing on Erdős and Rényi’s random graph theory and Per Bak’s self-organised criticality. According to Kauffman’s theory, in an environment similar to the composition of the early Earth, the formation of large molecular structures from the combination of carbon, hydrogen, and oxygen is, as random graph theory shows, statistically inevitable. Among these large molecular structures, some are able to repeatedly produce the small building blocks from which they are made, thereby altering their surroundings in such a way that they greatly increase the probability of generating copies of themselves. The network of such polymers – molecular systems that produce one another – is what Kauffman calls an autocatalytic network. In other words, once a certain polymer appears, its very existence brings about the continuous reproduction of itself by creating an environment conducive to its own persistence.   This autocatalytic order is a secondary order, emerging after the primary, non-autocatalytic order that was formed when the universe first underwent non-equilibrium breakdown to give rise to the Earth. Autocatalytic order repeats its self-reproduction until it reaches a saturation point. When this secondary order reaches its critical point, it gives rise to the next level of order and then recedes into the background of history. This process of self-organised critical collapse occurs repeatedly, generating ever more complex orders. At first, the oceans full of carbon, hydrogen, and oxygen became filled with autocatalytic hydrocarbon polymers, which, following random graph theory, formed even more complex and massive molecular structures.   At the beginning of the book, Kauffman invokes the grim law of entropy, saying that “human beings are not to be expected.” But by the end, he declares that “human beings are to be expected,” arguing that the complex biological order we live within is entirely permissible – even likely – given the probabilistic nature of the universe.   (page 13) We are now ready to discuss the ontology of non-carbon-based life. In the aforementioned essay, Chris Langton makes the following point:   “Biology is, in principle, the science of life. But in practice, it has studied only life based on carbon-chain chemistry. Biology is not restricted to carbon-based life, but carbon-based life is the only kind of life that has so far been available for study. As a result, theoretical biology faces the fundamental difficulty of having to derive general theory from a single example. Clearly, life is a dynamic physical process that could, in principle, be manifested in other material substrates — provided those materials are properly organised. And the dynamic processes that constitute life must, regardless of the material substrate in which they occur, share a set of universal characteristics. These shared features should allow us to recognise life regardless of the substance it is made of. This general phenomenon of life that can arise in many material substrates is, in fact, the true subject matter of biology.”   However, since we currently have no other examples, it is extremely difficult to distinguish the essential properties of life from those that are merely contingent features of life on Earth. Because we do not seem likely to be able to study life based on any other chemistry, the only option left to us is to synthesise new forms of life ourselves — that is, to create life artificially: artificial life, life made by humans.   If we synthesise the “universal features of the dynamic processes that constitute life,” which artificial life seeks to implement, based on what we have discussed so far, we might put it as follows:   Life phenomena are not properties of particular materials, but rather patterns with a certain degree of spatial and temporal coherence and continuity. These patterns arise from the formation of autocatalytic networks among the components within a system and, through successive instances of self-organised criticality, achieve progressively greater levels of complexity.   One of the key features of these patterns is that they absorb external material, convert it into their own components, and encode the protocol for this process within themselves. Importantly, autopoietic life phenomena acquire their vitality only within the system that contains them — they cannot exist independently of it. From a thermodynamic point of view, any local system containing life phenomena decreases its internal entropy (or increases its order) by maintaining itself and generating information.   Let us now discuss artificial life in light of this newly formulated concept of life. First, life phenomena are not bound to a particular material substrate. Furthermore, the autopoietic orders we “artificially” create (mostly through computer programming) can be understood as a higher-order organisation — a product of yet another episode of self-organised criticality occurring in us, ourselves the result of countless such critical transitions in nature. In other words, if we describe our own level of order as Nth-order, then artificial life would represent N+1th-order order emerging from us.   Since life phenomena exist only within their respective systems, artificial life maintaining its processes exclusively within the computer environment that we provide poses no problem for considering it a true life phenomenon. Just as we can sustain our own lives only within the vast network formed by the Sun, Earth, Moon, Earth’s chemical composition, and its ecosystem, artificial life sustains its existence only within the computational environment that is a subsystem of our own.   Moreover, the computer environment in which artificial life exists physically changes the electronic states of its processors and memory units with each computation. Thus, the system that constitutes artificial life is a genuine open system, exchanging matter and energy with the outside world. 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(page No) MEANS THE PAGE INDICATOR AT THE BOTTOM RIGHT CORNER OF THE PRESENTATION FILE\n   \nA Farmer and An Alien\n(page 1-3) In The Emergence of Life by Pier Luigi Luisi, the following story appears:\n   \nAn intelligent being from another world visits Earth in search of an answer to the question of what life is. After exploring various things, it compiles the following list of fourteen items:\n   \nFly, pine tree, mule, child, mushroom, amoeba, coral\nRadio, car, robot, amethyst, moon, computer, paper\n   \nThe being meets a farmer and asks which of these are alive and which are not. The farmer confidently answers that the first seven are alive, while the last seven are not.\n(page 4) Seeing how easily the farmer responds, the alien is astonished and asks how he knew. The farmer points to the mule and replies that it is because they move and grow. But the alien counters that pine trees and corals hardly move, whereas paper flies in the wind and the moon moves greatly.\n(page 5) The farmer then offers a new criterion, saying that living things respond to stimuli. The alien objects again, saying that radios and computers respond to stimuli if manipulated properly, whereas pine trees and mushrooms hardly react even when pricked with a needle.\n(page 6) The farmer, slightly troubled, says that living things eat food and perform functions. But the alien once again counters: “Cars and robots also absorb energy and convert it into action.”\n(page 7) The farmer cries out, “Ah, they reproduce! They create others like themselves!” The alien responds: “But mules cannot reproduce… and children are not yet capable of reproduction. And if one cannot reproduce without a partner, does that mean they are not alive on their own?”\n   \n(page 8) The farmer falls into deep thought. After some time, he draws the following diagram:\n  A External Material\n  S Material of Itself, Self - Organisation\n  P Waste\n   \nFinally, the farmer speaks: “Life takes in external material and turns it into itself!” The alien is at last satisfied, and the two agree on the following definition:\n   \n“a system can be said to be living if it is able to transform external matter/energy into an internal process of self-maintenance and production of its own components.”\n   \nThe story of the alien ends here. In fact, what we have just seen is a brief overview of the key debates that have historically shaped our attempts to define life.\n   \n(page 9) The farmer’s initial claim – that life is that which moves, grows, and responds to stimuli – represents the physiological definition of life. This view holds that any system capable of performing functions such as digestion, metabolism, excretion, respiration, movement, growth, reproduction, and response to external stimuli can be considered living.\n   \nThe idea that life is that which eats food and performs functions corresponds to the metabolic definition of life. According to this definition, we may call a system alive if it can exchange matter or energy with its surrounding environment while maintaining its own form – or more precisely, its general characteristics – clearly distinct from those of its external environment.\n   \nThe farmer’s statement that living beings produce offspring reflects the genetic definition of life. This definition, which is also evolutionary in nature, asserts that life exists at the level of populations when they are made up of individual units (organisms) capable of reproducing their genes – the instructions for the creation of the phenotypic individuals – and passing them on to the next generation.\n   \nFinally, the definition on which the farmer and the alien agree – that a system is living if it can transform external matter/energy into its own components through its internal self-maintaining processes – is known as the autopoietic definition of life. The concept of autopoiesis was introduced as a major framework for defining life by Chilean biologists and philosophers Humberto Maturana and Francisco Varela in their book Autopoiesis and Cognition.\n   \nIn addition to the physiological, metabolic, genetic, and autopoietic definitions, another major perspective worth mentioning is the thermodynamic definition of life. One of the most important concepts in thermodynamics is entropy. Entropy is often translated as “degree of disorder,” but this can be somewhat misleading. The following example helps to build a basic understanding of entropy.\n   \nImagine placing 10 grams of chlorine gas, which has a yellow-green hue, into a sealed, evacuated chamber. This means there are approximately      chlorine molecules present. The chlorine gas will spread throughout the entire chamber almost instantly. In a natural state, it will never spontaneously gather back together into a single point.\n   \nFrom a microscopic perspective, each chlorine molecule moves freely in all directions and constantly collides with others. The probability of all those molecules — 8500 times the number of trillions of trillions — suddenly coming together at the same point approaches zero. In other words, by the laws of probability, nature tends towards a state in which everything becomes perfectly homogeneous and indistinguishable from anything else. This is precisely the Second Law of Thermodynamics: the law of increasing entropy.\n   \nInformation, however, is the assertion that some thing exists in a particular state. Imagine, for instance, that the      chlorine molecules uniformly filling the chamber suddenly arranged themselves into a lattice pattern, or even formed the image of the Mona Lisa. The entropy of the gas – the macroscopic/thermodynamic expression of its microscopic probability state – would decrease. In other words, information and order are “negative entropy.” In fact, Claude Shannon demonstrated that the smallest unit of what we call “information” – the bit – is thermodynamically equivalent to negative entropy. (Matter and information are therefore no longer two separate domains but literally interconvertible!)\n   \nAgainst the most fundamental principle of the universe – that entropy in a closed system must increase – life locally decreases entropy. Life is a local, negative-entropy system that maintains its own order and generates new information.\n   \nExpected Us, Expected Silicone Based Life\n(page 10) Earlier, we examined several of the major existing discourses on the definition of life. And, like the farmer in the short story with the alien, we came to see that logically explaining what once seemed like an intuitive phenomenon turns out to involve navigating far more complex and varied issues than one might expect.\n   \nIn 1987, Los Alamos National Laboratory in the United States hosted an event entitled “A Workshop on the Synthesis and Simulation of Living Systems.” This event would later be renamed the Artificial Life (ALife) Conference, held annually thereafter. Chris Langton, who led the effort, posed the key question for this new discipline of artificial life: “What is Life — not Life as it is, but Life as it could be?”\n   \nAfter several conferences over the following decade, Langton, in his essay The New Definition of Life asked another profound question:\n   \n“What is the fundamental difference between the way nature makes ants, and the way ant colonies make anthills?”\n   \n(page 11) Let us return for a moment to the autopoietic definition of life discussed earlier. The diagram we considered is an excellent representation of life phenomena at the level of the individual unit, but there are some crucial facts missing. The first important fact is that the surrounding environment that supplies material A to sustain autopoietic life is itself a system. Once the material composition of the environment is cumulatively altered by life’s activity, A will eventually cease to be available, and the life process S will lose its vitality. In other words, if we are trapped in a sealed space, our biological processes will continuously deplete the oxygen concentration and increase the carbon dioxide concentration in the air until we inevitably reach a critical point and can no longer sustain life.\nTo prevent this outcome, one of the following conditions must be satisfied:\na) The environment (E) must be able to supply material A at a virtually infinite rate, or\nb) Multiple S systems must exist within E, forming a symbiotic network in which the by-products of one system serve as the raw materials for another’s self-maintenance, or\nc) A protocol must exist that allows S to fundamentally alter its self-production process in response to changes in the material composition of its environment, or\nd) All of the above combined.\n   \n(page 12) This can be represented schematically as follows:\nIn his book At Home in the Universe, theoretical biologist Stuart Kauffman explains that the emergence of autocatalytic order was, in fact, to be expected, drawing on Erdős and Rényi’s random graph theory and Per Bak’s self-organised criticality. According to Kauffman’s theory, in an environment similar to the composition of the early Earth, the formation of large molecular structures from the combination of carbon, hydrogen, and oxygen is, as random graph theory shows, statistically inevitable. Among these large molecular structures, some are able to repeatedly produce the small building blocks from which they are made, thereby altering their surroundings in such a way that they greatly increase the probability of generating copies of themselves. The network of such polymers – molecular systems that produce one another – is what Kauffman calls an autocatalytic network. In other words, once a certain polymer appears, its very existence brings about the continuous reproduction of itself by creating an environment conducive to its own persistence.\n   \nThis autocatalytic order is a secondary order, emerging after the primary, non-autocatalytic order that was formed when the universe first underwent non-equilibrium breakdown to give rise to the Earth. Autocatalytic order repeats its self-reproduction until it reaches a saturation point. When this secondary order reaches its critical point, it gives rise to the next level of order and then recedes into the background of history. This process of self-organised critical collapse occurs repeatedly, generating ever more complex orders. At first, the oceans full of carbon, hydrogen, and oxygen became filled with autocatalytic hydrocarbon polymers, which, following random graph theory, formed even more complex and massive molecular structures.\n   \nAt the beginning of the book, Kauffman invokes the grim law of entropy, saying that “human beings are not to be expected.” But by the end, he declares that “human beings are to be expected,” arguing that the complex biological order we live within is entirely permissible – even likely – given the probabilistic nature of the universe.\n   \n(page 13) We are now ready to discuss the ontology of non-carbon-based life. In the aforementioned essay, Chris Langton makes the following point:\n   \n“Biology is, in principle, the science of life. But in practice, it has studied only life based on carbon-chain chemistry. Biology is not restricted to carbon-based life, but carbon-based life is the only kind of life that has so far been available for study. As a result, theoretical biology faces the fundamental difficulty of having to derive general theory from a single example. Clearly, life is a dynamic physical process that could, in principle, be manifested in other material substrates — provided those materials are properly organised. And the dynamic processes that constitute life must, regardless of the material substrate in which they occur, share a set of universal characteristics. These shared features should allow us to recognise life regardless of the substance it is made of. This general phenomenon of life that can arise in many material substrates is, in fact, the true subject matter of biology.”\n   \nHowever, since we currently have no other examples, it is extremely difficult to distinguish the essential properties of life from those that are merely contingent features of life on Earth. Because we do not seem likely to be able to study life based on any other chemistry, the only option left to us is to synthesise new forms of life ourselves — that is, to create life artificially: artificial life, life made by humans.\n   \nIf we synthesise the “universal features of the dynamic processes that constitute life,” which artificial life seeks to implement, based on what we have discussed so far, we might put it as follows:\n   \nLife phenomena are not properties of particular materials, but rather patterns with a certain degree of spatial and temporal coherence and continuity. These patterns arise from the formation of autocatalytic networks among the components within a system and, through successive instances of self-organised criticality, achieve progressively greater levels of complexity.\n   \nOne of the key features of these patterns is that they absorb external material, convert it into their own components, and encode the protocol for this process within themselves. Importantly, autopoietic life phenomena acquire their vitality only within the system that contains them — they cannot exist independently of it.\nFrom a thermodynamic point of view, any local system containing life phenomena decreases its internal entropy (or increases its order) by maintaining itself and generating information.\n   \nLet us now discuss artificial life in light of this newly formulated concept of life. First, life phenomena are not bound to a particular material substrate. Furthermore, the autopoietic orders we “artificially” create (mostly through computer programming) can be understood as a higher-order organisation — a product of yet another episode of self-organised criticality occurring in us, ourselves the result of countless such critical transitions in nature. In other words, if we describe our own level of order as Nth-order, then artificial life would represent N+1th-order order emerging from us.\n   \nSince life phenomena exist only within their respective systems, artificial life maintaining its processes exclusively within the computer environment that we provide poses no problem for considering it a true life phenomenon. Just as we can sustain our own lives only within the vast network formed by the Sun, Earth, Moon, Earth’s chemical composition, and its ecosystem, artificial life sustains its existence only within the computational environment that is a subsystem of our own.\n   \nMoreover, the computer environment in which artificial life exists physically changes the electronic states of its processors and memory units with each computation. Thus, the system that constitutes artificial life is a genuine open system, exchanging matter and energy with the outside world. In accordance with the laws of thermodynamics, entropy in such an open system can locally decrease in response to the maintenance and information-producing activities of artificial 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ESSAY WAS WRITTEN FOR INTERNATIONAL AUDIENCES AT TALKING EXHIBITION OF HORANGGASY ARTIST-IN-RESIDENCY ON 25TH SEP 2025. (page No) MEANS THE PAGE INDICATOR AT THE BOTTOM RIGHT CORNER OF THE PRESENTATION FILE   A Farmer and An Alien (page 1-3) In The Emergence of Life by Pier Luigi Luisi, the following story appears:   An intelligent being from another world visits Earth in search of an answer to the question of what life is. After exploring various things, it compiles the following list of fourteen items:   Fly, pine tree, mule, child, mushroom, amoeba, coral Radio, car, robot, amethyst, moon, computer, paper   The being meets a farmer and asks which of these are alive and which are not. The farmer confidently answers that the first seven are alive, while the last seven are not. (page 4) Seeing how easily the farmer responds, the alien is astonished and asks how he knew. The farmer points to the mule and replies that it is because they move and grow. But the alien counters that pine trees and corals hardly move, whereas paper flies in the wind and the moon moves greatly. (page 5) The farmer then offers a new criterion, saying that living things respond to stimuli. The alien objects again, saying that radios and computers respond to stimuli if manipulated properly, whereas pine trees and mushrooms hardly react even when pricked with a needle. (page 6) The farmer, slightly troubled, says that living things eat food and perform functions. But the alien once again counters: “Cars and robots also absorb energy and convert it into action.” (page 7) The farmer cries out, “Ah, they reproduce! They create others like themselves!” The alien responds: “But mules cannot reproduce… and children are not yet capable of reproduction. And if one cannot reproduce without a partner, does that mean they are not alive on their own?”   (page 8) The farmer falls into deep thought. After some time, he draws the following diagram: A External Material S Material of Itself, Self - Organisation P Waste   Finally, the farmer speaks: “Life takes in external material and turns it into itself!” The alien is at last satisfied, and the two agree on the following definition:   “a system can be said to be living if it is able to transform external matter/energy into an internal process of self-maintenance and production of its own components.”   The story of the alien ends here. In fact, what we have just seen is a brief overview of the key debates that have historically shaped our attempts to define life.   (page 9) The farmer’s initial claim – that life is that which moves, grows, and responds to stimuli – represents the physiological definition of life. This view holds that any system capable of performing functions such as digestion, metabolism, excretion, respiration, movement, growth, reproduction, and response to external stimuli can be considered living.   The idea that life is that which eats food and performs functions corresponds to the metabolic definition of life. According to this definition, we may call a system alive if it can exchange matter or energy with its surrounding environment while maintaining its own form – or more precisely, its general characteristics – clearly distinct from those of its external environment.   The farmer’s statement that living beings produce offspring reflects the genetic definition of life. This definition, which is also evolutionary in nature, asserts that life exists at the level of populations when they are made up of individual units (organisms) capable of reproducing their genes – the instructions for the creation of the phenotypic individuals – and passing them on to the next generation.   Finally, the definition on which the farmer and the alien agree – that a system is living if it can transform external matter/energy into its own components through its internal self-maintaining processes – is known as the autopoietic definition of life. The concept of autopoiesis was introduced as a major framework for defining life by Chilean biologists and philosophers Humberto Maturana and Francisco Varela in their book Autopoiesis and Cognition.   In addition to the physiological, metabolic, genetic, and autopoietic definitions, another major perspective worth mentioning is the thermodynamic definition of life. One of the most important concepts in thermodynamics is entropy. Entropy is often translated as “degree of disorder,” but this can be somewhat misleading. The following example helps to build a basic understanding of entropy.   Imagine placing 10 grams of chlorine gas, which has a yellow-green hue, into a sealed, evacuated chamber. This means there are approximately chlorine molecules present. The chlorine gas will spread throughout the entire chamber almost instantly. In a natural state, it will never spontaneously gather back together into a single point.   From a microscopic perspective, each chlorine molecule moves freely in all directions and constantly collides with others. The probability of all those molecules — 8500 times the number of trillions of trillions — suddenly coming together at the same point approaches zero. In other words, by the laws of probability, nature tends towards a state in which everything becomes perfectly homogeneous and indistinguishable from anything else. This is precisely the Second Law of Thermodynamics: the law of increasing entropy.   Information, however, is the assertion that some thing exists in a particular state. Imagine, for instance, that the chlorine molecules uniformly filling the chamber suddenly arranged themselves into a lattice pattern, or even formed the image of the Mona Lisa. The entropy of the gas – the macroscopic/thermodynamic expression of its microscopic probability state – would decrease. In other words, information and order are “negative entropy.” In fact, Claude Shannon demonstrated that the smallest unit of what we call “information” – the bit – is thermodynamically equivalent to negative entropy. (Matter and information are therefore no longer two separate domains but literally interconvertible!)   Against the most fundamental principle of the universe – that entropy in a closed system must increase – life locally decreases entropy. Life is a local, negative-entropy system that maintains its own order and generates new information.   Expected Us, Expected Silicone Based Life (page 10) Earlier, we examined several of the major existing discourses on the definition of life. And, like the farmer in the short story with the alien, we came to see that logically explaining what once seemed like an intuitive phenomenon turns out to involve navigating far more complex and varied issues than one might expect.   In 1987, Los Alamos National Laboratory in the United States hosted an event entitled “A Workshop on the Synthesis and Simulation of Living Systems.” This event would later be renamed the Artificial Life (ALife) Conference, held annually thereafter. Chris Langton, who led the effort, posed the key question for this new discipline of artificial life: “What is Life — not Life as it is, but Life as it could be?”   After several conferences over the following decade, Langton, in his essay The New Definition of Life asked another profound question:   “What is the fundamental difference between the way nature makes ants, and the way ant colonies make anthills?”   (page 11) Let us return for a moment to the autopoietic definition of life discussed earlier. The diagram we considered is an excellent representation of life phenomena at the level of the individual unit, but there are some crucial facts missing. The first important fact is that the surrounding environment that supplies material A to sustain autopoietic life is itself a system. Once the material composition of the environment is cumulatively altered by life’s activity, A will eventually cease to be available, and the life process S will lose its vitality. In other words, if we are trapped in a sealed space, our biological processes will continuously deplete the oxygen concentration and increase the carbon dioxide concentration in the air until we inevitably reach a critical point and can no longer sustain life. To prevent this outcome, one of the following conditions must be satisfied: a) The environment (E) must be able to supply material A at a virtually infinite rate, or b) Multiple S systems must exist within E, forming a symbiotic network in which the by-products of one system serve as the raw materials for another’s self-maintenance, or c) A protocol must exist that allows S to fundamentally alter its self-production process in response to changes in the material composition of its environment, or d) All of the above combined.   (page 12) This can be represented schematically as follows: In his book At Home in the Universe, theoretical biologist Stuart Kauffman explains that the emergence of autocatalytic order was, in fact, to be expected, drawing on Erdős and Rényi’s random graph theory and Per Bak’s self-organised criticality. According to Kauffman’s theory, in an environment similar to the composition of the early Earth, the formation of large molecular structures from the combination of carbon, hydrogen, and oxygen is, as random graph theory shows, statistically inevitable. Among these large molecular structures, some are able to repeatedly produce the small building blocks from which they are made, thereby altering their surroundings in such a way that they greatly increase the probability of generating copies of themselves. The network of such polymers – molecular systems that produce one another – is what Kauffman calls an autocatalytic network. In other words, once a certain polymer appears, its very existence brings about the continuous reproduction of itself by creating an environment conducive to its own persistence.   This autocatalytic order is a secondary order, emerging after the primary, non-autocatalytic order that was formed when the universe first underwent non-equilibrium breakdown to give rise to the Earth. Autocatalytic order repeats its self-reproduction until it reaches a saturation point. When this secondary order reaches its critical point, it gives rise to the next level of order and then recedes into the background of history. This process of self-organised critical collapse occurs repeatedly, generating ever more complex orders. At first, the oceans full of carbon, hydrogen, and oxygen became filled with autocatalytic hydrocarbon polymers, which, following random graph theory, formed even more complex and massive molecular structures.   At the beginning of the book, Kauffman invokes the grim law of entropy, saying that “human beings are not to be expected.” But by the end, he declares that “human beings are to be expected,” arguing that the complex biological order we live within is entirely permissible – even likely – given the probabilistic nature of the universe.   (page 13) We are now ready to discuss the ontology of non-carbon-based life. In the aforementioned essay, Chris Langton makes the following point:   “Biology is, in principle, the science of life. But in practice, it has studied only life based on carbon-chain chemistry. Biology is not restricted to carbon-based life, but carbon-based life is the only kind of life that has so far been available for study. As a result, theoretical biology faces the fundamental difficulty of having to derive general theory from a single example. Clearly, life is a dynamic physical process that could, in principle, be manifested in other material substrates — provided those materials are properly organised. And the dynamic processes that constitute life must, regardless of the material substrate in which they occur, share a set of universal characteristics. These shared features should allow us to recognise life regardless of the substance it is made of. This general phenomenon of life that can arise in many material substrates is, in fact, the true subject matter of biology.”   However, since we currently have no other examples, it is extremely difficult to distinguish the essential properties of life from those that are merely contingent features of life on Earth. Because we do not seem likely to be able to study life based on any other chemistry, the only option left to us is to synthesise new forms of life ourselves — that is, to create life artificially: artificial life, life made by humans.   If we synthesise the “universal features of the dynamic processes that constitute life,” which artificial life seeks to implement, based on what we have discussed so far, we might put it as follows:   Life phenomena are not properties of particular materials, but rather patterns with a certain degree of spatial and temporal coherence and continuity. These patterns arise from the formation of autocatalytic networks among the components within a system and, through successive instances of self-organised criticality, achieve progressively greater levels of complexity.   One of the key features of these patterns is that they absorb external material, convert it into their own components, and encode the protocol for this process within themselves. Importantly, autopoietic life phenomena acquire their vitality only within the system that contains them — they cannot exist independently of it. From a thermodynamic point of view, any local system containing life phenomena decreases its internal entropy (or increases its order) by maintaining itself and generating information.   Let us now discuss artificial life in light of this newly formulated concept of life. First, life phenomena are not bound to a particular material substrate. Furthermore, the autopoietic orders we “artificially” create (mostly through computer programming) can be understood as a higher-order organisation — a product of yet another episode of self-organised criticality occurring in us, ourselves the result of countless such critical transitions in nature. In other words, if we describe our own level of order as Nth-order, then artificial life would represent N+1th-order order emerging from us.   Since life phenomena exist only within their respective systems, artificial life maintaining its processes exclusively within the computer environment that we provide poses no problem for considering it a true life phenomenon. Just as we can sustain our own lives only within the vast network formed by the Sun, Earth, Moon, Earth’s chemical composition, and its ecosystem, artificial life sustains its existence only within the computational environment that is a subsystem of our own.   Moreover, the computer environment in which artificial life exists physically changes the electronic states of its processors and memory units with each computation. Thus, the system that constitutes artificial life is a genuine open system, exchanging matter and energy with the outside world. In accordance with the laws of thermodynamics, entropy in such an open system can locally decrease in response to the maintenance and information-producing activities of artificial life.   3. How Does An Android Dream of Electric Worm? Having freed ourselves from carbon-chauvinism, we have gained a basic conceptual framework for recognising other patterns that could be regarded as life phenomena — such as silicon-based life. But perhaps even more importantly, by taking on the seemingly reckless challenge of trying to derive general rules from the single case available to us, we have also come to a deeper understanding of ourselves.   (page 14-18) The expanded concept of life has been a central concern in my own artistic practice. Among the works exploring this theme is my ongoing project, begun in 2023, titled Do Androids Dream of Electric Insects?   In 1970, the American biologist John White was studying Caenorhabditis elegans (C. elegans), a tiny nematode often used in biological research and measuring less than 1mm in length. Using fMRI technology, he sliced cross-sections of the worm into about 8,000 segments and mapped the connections among its 302 neurons, creating the first “connectome” — a complete wiring diagram of its nervous system.   Since then, neuroscience has greatly advanced our knowledge of how our brains are connected to our mental activity. The human brain contains about 100 billion neurons, each resembling a small branching tree. These neurons are connected to one another at junctions called synapses — roughly 100 trillion of them in a typical brain. When we see or recall something, the first neuron associated with that stimulus becomes excited, firing an electrical signal to other neurons through its synapses. The neurons receiving the signal, in turn, fire to others, and this process repeats.   This chain reaction forms a distinct transmission pattern, and it is these unique patterns of neural activity that correspond to sensory data, memories, and fragments of thought. Every memory we hold, every piece of knowledge, every aspect of personality or thought process — in short, everything that makes up our conscious experience — can be reduced to these unique patterns of neural connectivity. We are our neural networks; our memories and our consciousness are our neural patterns.   (page 19-20) By the 2010s, with improvements in computational power and a surge of interest in artificial neural networks, biologists and computer scientists collaborated to digitise John White’s C. elegans connectome. Its 302 neurons and 6,702 synapses were translated into data and code and released to the public under the name OpenWorm Project.   (page 21-27) In 2023, I began an art project based on this research. After transplanting the worm’s neural network into a computer, I connected its sensory and motor neurons to a virtual body and assigned it physical properties such as weight, length, and density — thus creating a digital organism living within a computational environment. I then built a digital fluid environment analogous to the one in which real C. elegans live and released my digital creature into it.   Without any external commands, it began to move around the particle-based fluid simulation box — mirroring with astonishing accuracy the behaviour of a living C. elegans.   Atom became bit.   I am currently absorbed in the work of realising the digital C. elegans as a robot. This carries two meanings for me. First, it signifies a return from bit to atom – a re-materialisation of the digital life form that, having once crossed over from atom to bit, had lost its strong material corporeality. Second, it represents a transition from a lower system to a higher one: from the simulation in which the digital organism resides to the system in which I, and indeed all of us, live – a system that some might even call the “simulation of nature.”The second meaning holds particular significance for me. The physical laws or operational rules governing the system in which the digital worm exists can be altered at any moment by the deliberate intervention of an “outsider” such as myself. By contrast, the physical laws of the world we inhabit apply uniformly and cannot be modified by external intervention. This difference raises profound questions about the nature of life and the conditions under which it may exist.   I currently envision this project as a trilogy of three works: a) a work employing the culture medium of the living C. elegans (atom, carbon-based), b) a work using the simulation of the digital worm (bit), and c) a re-materialised robotic work (atom, silicon-based).   If possible, I intend to replicate the robotic work multiple times, to observe the interactions between the robots – an experiment that is likely to provoke intriguing ontological questions.   Can we truly say that the digital worm, transplanted into the computer, is alive? And if we can, when is it alive? Only while the simulation is running? Only while the computer is powered on? Or is it alive simply by virtue of the file being stored, regardless of whether the machine is switched on? Is the digital worm the same individual as the original C. elegans first studied by John White? If we were to copy the digital worm file endlessly, would we then have multiple, simultaneous instances of the same consciousness, carrying the same memories, co-existing in many different spaces at once?","absoluteBoundingBox":{"x":17553.0,"y":237.0,"width":311.0,"height":10900.0},"isolatedAbsoluteRenderBounds":{"x":17553.146484375,"y":241.27734375,"width":310.857421875,"height":10893.7548828125},"relativeTransform":[[1.0,0.0,0.0],[0.0,1.0,0.0]],"size":{"x":311.0,"y":10900.0},"fills":[{"blendMode":"NORMAL","type":"SOLID","color":{"r":1.0,"g":1.0,"b":1.0,"a":1.0},"visible":true,"opacity":1.0}],"strokeAlign":"OUTSIDE","layoutAlign":"STRETCH","strokes":[],"strokeWeight":0.616666674613953,"effects":[],"accessibleHTMLTag":"H3","isDecorativeImage":false,"ariaAttributes":{},"interactions":[],"characterStyleOverrides":[],"characters":"THIS ESSAY WAS WRITTEN FOR INTERNATIONAL AUDIENCES AT TALKING EXHIBITION OF HORANGGASY ARTIST-IN-RESIDENCY ON 25TH SEP 2025. (page No) MEANS THE PAGE INDICATOR AT THE BOTTOM RIGHT CORNER OF THE PRESENTATION FILE\n   \nA Farmer and An Alien\n(page 1-3) In The Emergence of Life by Pier Luigi Luisi, the following story appears:\n   \nAn intelligent being from another world visits Earth in search of an answer to the question of what life is. After exploring various things, it compiles the following list of fourteen items:\n   \nFly, pine tree, mule, child, mushroom, amoeba, coral\nRadio, car, robot, amethyst, moon, computer, paper\n   \nThe being meets a farmer and asks which of these are alive and which are not. The farmer confidently answers that the first seven are alive, while the last seven are not.\n(page 4) Seeing how easily the farmer responds, the alien is astonished and asks how he knew. The farmer points to the mule and replies that it is because they move and grow. But the alien counters that pine trees and corals hardly move, whereas paper flies in the wind and the moon moves greatly.\n(page 5) The farmer then offers a new criterion, saying that living things respond to stimuli. The alien objects again, saying that radios and computers respond to stimuli if manipulated properly, whereas pine trees and mushrooms hardly react even when pricked with a needle.\n(page 6) The farmer, slightly troubled, says that living things eat food and perform functions. But the alien once again counters: “Cars and robots also absorb energy and convert it into action.”\n(page 7) The farmer cries out, “Ah, they reproduce! They create others like themselves!” The alien responds: “But mules cannot reproduce… and children are not yet capable of reproduction. And if one cannot reproduce without a partner, does that mean they are not alive on their own?”\n   \n(page 8) The farmer falls into deep thought. After some time, he draws the following diagram:\n  A External Material\n  S Material of Itself, Self - Organisation\n  P Waste\n   \nFinally, the farmer speaks: “Life takes in external material and turns it into itself!” The alien is at last satisfied, and the two agree on the following definition:\n   \n“a system can be said to be living if it is able to transform external matter/energy into an internal process of self-maintenance and production of its own components.”\n   \nThe story of the alien ends here. In fact, what we have just seen is a brief overview of the key debates that have historically shaped our attempts to define life.\n   \n(page 9) The farmer’s initial claim – that life is that which moves, grows, and responds to stimuli – represents the physiological definition of life. This view holds that any system capable of performing functions such as digestion, metabolism, excretion, respiration, movement, growth, reproduction, and response to external stimuli can be considered living.\n   \nThe idea that life is that which eats food and performs functions corresponds to the metabolic definition of life. According to this definition, we may call a system alive if it can exchange matter or energy with its surrounding environment while maintaining its own form – or more precisely, its general characteristics – clearly distinct from those of its external environment.\n   \nThe farmer’s statement that living beings produce offspring reflects the genetic definition of life. This definition, which is also evolutionary in nature, asserts that life exists at the level of populations when they are made up of individual units (organisms) capable of reproducing their genes – the instructions for the creation of the phenotypic individuals – and passing them on to the next generation.\n   \nFinally, the definition on which the farmer and the alien agree – that a system is living if it can transform external matter/energy into its own components through its internal self-maintaining processes – is known as the autopoietic definition of life. The concept of autopoiesis was introduced as a major framework for defining life by Chilean biologists and philosophers Humberto Maturana and Francisco Varela in their book Autopoiesis and Cognition.\n   \nIn addition to the physiological, metabolic, genetic, and autopoietic definitions, another major perspective worth mentioning is the thermodynamic definition of life. One of the most important concepts in thermodynamics is entropy. Entropy is often translated as “degree of disorder,” but this can be somewhat misleading. The following example helps to build a basic understanding of entropy.\n   \nImagine placing 10 grams of chlorine gas, which has a yellow-green hue, into a sealed, evacuated chamber. This means there are approximately      chlorine molecules present. The chlorine gas will spread throughout the entire chamber almost instantly. In a natural state, it will never spontaneously gather back together into a single point.\n   \nFrom a microscopic perspective, each chlorine molecule moves freely in all directions and constantly collides with others. The probability of all those molecules — 8500 times the number of trillions of trillions — suddenly coming together at the same point approaches zero. In other words, by the laws of probability, nature tends towards a state in which everything becomes perfectly homogeneous and indistinguishable from anything else. This is precisely the Second Law of Thermodynamics: the law of increasing entropy.\n   \nInformation, however, is the assertion that some thing exists in a particular state. Imagine, for instance, that the      chlorine molecules uniformly filling the chamber suddenly arranged themselves into a lattice pattern, or even formed the image of the Mona Lisa. The entropy of the gas – the macroscopic/thermodynamic expression of its microscopic probability state – would decrease. In other words, information and order are “negative entropy.” In fact, Claude Shannon demonstrated that the smallest unit of what we call “information” – the bit – is thermodynamically equivalent to negative entropy. (Matter and information are therefore no longer two separate domains but literally interconvertible!)\n   \nAgainst the most fundamental principle of the universe – that entropy in a closed system must increase – life locally decreases entropy. Life is a local, negative-entropy system that maintains its own order and generates new information.\n   \nExpected Us, Expected Silicone Based Life\n(page 10) Earlier, we examined several of the major existing discourses on the definition of life. And, like the farmer in the short story with the alien, we came to see that logically explaining what once seemed like an intuitive phenomenon turns out to involve navigating far more complex and varied issues than one might expect.\n   \nIn 1987, Los Alamos National Laboratory in the United States hosted an event entitled “A Workshop on the Synthesis and Simulation of Living Systems.” This event would later be renamed the Artificial Life (ALife) Conference, held annually thereafter. Chris Langton, who led the effort, posed the key question for this new discipline of artificial life: “What is Life — not Life as it is, but Life as it could be?”\n   \nAfter several conferences over the following decade, Langton, in his essay The New Definition of Life asked another profound question:\n   \n“What is the fundamental difference between the way nature makes ants, and the way ant colonies make anthills?”\n   \n(page 11) Let us return for a moment to the autopoietic definition of life discussed earlier. The diagram we considered is an excellent representation of life phenomena at the level of the individual unit, but there are some crucial facts missing. The first important fact is that the surrounding environment that supplies material A to sustain autopoietic life is itself a system. Once the material composition of the environment is cumulatively altered by life’s activity, A will eventually cease to be available, and the life process S will lose its vitality. In other words, if we are trapped in a sealed space, our biological processes will continuously deplete the oxygen concentration and increase the carbon dioxide concentration in the air until we inevitably reach a critical point and can no longer sustain life.\nTo prevent this outcome, one of the following conditions must be satisfied:\na) The environment (E) must be able to supply material A at a virtually infinite rate, or\nb) Multiple S systems must exist within E, forming a symbiotic network in which the by-products of one system serve as the raw materials for another’s self-maintenance, or\nc) A protocol must exist that allows S to fundamentally alter its self-production process in response to changes in the material composition of its environment, or\nd) All of the above combined.\n   \n(page 12) This can be represented schematically as follows:\nIn his book At Home in the Universe, theoretical biologist Stuart Kauffman explains that the emergence of autocatalytic order was, in fact, to be expected, drawing on Erdős and Rényi’s random graph theory and Per Bak’s self-organised criticality. According to Kauffman’s theory, in an environment similar to the composition of the early Earth, the formation of large molecular structures from the combination of carbon, hydrogen, and oxygen is, as random graph theory shows, statistically inevitable. Among these large molecular structures, some are able to repeatedly produce the small building blocks from which they are made, thereby altering their surroundings in such a way that they greatly increase the probability of generating copies of themselves. The network of such polymers – molecular systems that produce one another – is what Kauffman calls an autocatalytic network. In other words, once a certain polymer appears, its very existence brings about the continuous reproduction of itself by creating an environment conducive to its own persistence.\n   \nThis autocatalytic order is a secondary order, emerging after the primary, non-autocatalytic order that was formed when the universe first underwent non-equilibrium breakdown to give rise to the Earth. Autocatalytic order repeats its self-reproduction until it reaches a saturation point. When this secondary order reaches its critical point, it gives rise to the next level of order and then recedes into the background of history. This process of self-organised critical collapse occurs repeatedly, generating ever more complex orders. At first, the oceans full of carbon, hydrogen, and oxygen became filled with autocatalytic hydrocarbon polymers, which, following random graph theory, formed even more complex and massive molecular structures.\n   \nAt the beginning of the book, Kauffman invokes the grim law of entropy, saying that “human beings are not to be expected.” But by the end, he declares that “human beings are to be expected,” arguing that the complex biological order we live within is entirely permissible – even likely – given the probabilistic nature of the universe.\n   \n(page 13) We are now ready to discuss the ontology of non-carbon-based life. In the aforementioned essay, Chris Langton makes the following point:\n   \n“Biology is, in principle, the science of life. But in practice, it has studied only life based on carbon-chain chemistry. Biology is not restricted to carbon-based life, but carbon-based life is the only kind of life that has so far been available for study. As a result, theoretical biology faces the fundamental difficulty of having to derive general theory from a single example. Clearly, life is a dynamic physical process that could, in principle, be manifested in other material substrates — provided those materials are properly organised. And the dynamic processes that constitute life must, regardless of the material substrate in which they occur, share a set of universal characteristics. These shared features should allow us to recognise life regardless of the substance it is made of. This general phenomenon of life that can arise in many material substrates is, in fact, the true subject matter of biology.”\n   \nHowever, since we currently have no other examples, it is extremely difficult to distinguish the essential properties of life from those that are merely contingent features of life on Earth. Because we do not seem likely to be able to study life based on any other chemistry, the only option left to us is to synthesise new forms of life ourselves — that is, to create life artificially: artificial life, life made by humans.\n   \nIf we synthesise the “universal features of the dynamic processes that constitute life,” which artificial life seeks to implement, based on what we have discussed so far, we might put it as follows:\n   \nLife phenomena are not properties of particular materials, but rather patterns with a certain degree of spatial and temporal coherence and continuity. These patterns arise from the formation of autocatalytic networks among the components within a system and, through successive instances of self-organised criticality, achieve progressively greater levels of complexity.\n   \nOne of the key features of these patterns is that they absorb external material, convert it into their own components, and encode the protocol for this process within themselves. Importantly, autopoietic life phenomena acquire their vitality only within the system that contains them — they cannot exist independently of it.\nFrom a thermodynamic point of view, any local system containing life phenomena decreases its internal entropy (or increases its order) by maintaining itself and generating information.\n   \nLet us now discuss artificial life in light of this newly formulated concept of life. First, life phenomena are not bound to a particular material substrate. Furthermore, the autopoietic orders we “artificially” create (mostly through computer programming) can be understood as a higher-order organisation — a product of yet another episode of self-organised criticality occurring in us, ourselves the result of countless such critical transitions in nature. In other words, if we describe our own level of order as Nth-order, then artificial life would represent N+1th-order order emerging from us.\n   \nSince life phenomena exist only within their respective systems, artificial life maintaining its processes exclusively within the computer environment that we provide poses no problem for considering it a true life phenomenon. Just as we can sustain our own lives only within the vast network formed by the Sun, Earth, Moon, Earth’s chemical composition, and its ecosystem, artificial life sustains its existence only within the computational environment that is a subsystem of our own.\n   \nMoreover, the computer environment in which artificial life exists physically changes the electronic states of its processors and memory units with each computation. Thus, the system that constitutes artificial life is a genuine open system, exchanging matter and energy with the outside world. In accordance with the laws of thermodynamics, entropy in such an open system can locally decrease in response to the maintenance and information-producing activities of artificial life.\n   \n3. How Does An Android Dream of Electric Worm?\nHaving freed ourselves from carbon-chauvinism, we have gained a basic conceptual framework for recognising other patterns that could be regarded as life phenomena — such as silicon-based life. But perhaps even more importantly, by taking on the seemingly reckless challenge of trying to derive general rules from the single case available to us, we have also come to a deeper understanding of ourselves.\n   \n(page 14-18) The expanded concept of life has been a central concern in my own artistic practice. Among the works exploring this theme is my ongoing project, begun in 2023, titled Do Androids Dream of Electric Insects?\n   \nIn 1970, the American biologist John White was studying Caenorhabditis elegans (C. elegans), a tiny nematode often used in biological research and measuring less than 1mm in length. Using fMRI technology, he sliced cross-sections of the worm into about 8,000 segments and mapped the connections among its 302 neurons, creating the first “connectome” — a complete wiring diagram of its nervous system.\n   \nSince then, neuroscience has greatly advanced our knowledge of how our brains are connected to our mental activity. The human brain contains about 100 billion neurons, each resembling a small branching tree. These neurons are connected to one another at junctions called synapses — roughly 100 trillion of them in a typical brain. When we see or recall something, the first neuron associated with that stimulus becomes excited, firing an electrical signal to other neurons through its synapses. The neurons receiving the signal, in turn, fire to others, and this process repeats.\n   \nThis chain reaction forms a distinct transmission pattern, and it is these unique patterns of neural activity that correspond to sensory data, memories, and fragments of thought. Every memory we hold, every piece of knowledge, every aspect of personality or thought process — in short, everything that makes up our conscious experience — can be reduced to these unique patterns of neural connectivity. We are our neural networks; our memories and our consciousness are our neural patterns.\n   \n(page 19-20) By the 2010s, with improvements in computational power and a surge of interest in artificial neural networks, biologists and computer scientists collaborated to digitise John White’s C. elegans connectome. Its 302 neurons and 6,702 synapses were translated into data and code and released to the public under the name OpenWorm Project.\n   \n(page 21-27) In 2023, I began an art project based on this research. After transplanting the worm’s neural network into a computer, I connected its sensory and motor neurons to a virtual body and assigned it physical properties such as weight, length, and density — thus creating a digital organism living within a computational environment. I then built a digital fluid environment analogous to the one in which real C. elegans live and released my digital creature into it.\n   \nWithout any external commands, it began to move around the particle-based fluid simulation box — mirroring with astonishing accuracy the behaviour of a living C. elegans.\n   \nAtom became bit.\n   \nI am currently absorbed in the work of realising the digital C. elegans as a robot. This carries two meanings for me. First, it signifies a return from bit to atom – a re-materialisation of the digital life form that, having once crossed over from atom to bit, had lost its strong material corporeality. Second, it represents a transition from a lower system to a higher one: from the simulation in which the digital organism resides to the system in which I, and indeed all of us, live – a system that some might even call the “simulation of nature.”The second meaning holds particular significance for me. The physical laws or operational rules governing the system in which the digital worm exists can be altered at any moment by the deliberate intervention of an “outsider” such as myself. By contrast, the physical laws of the world we inhabit apply uniformly and cannot be modified by external intervention. This difference raises profound questions about the nature of life and the conditions under which it may exist.\n   \nI currently envision this project as a trilogy of three works:\na) a work employing the culture medium of the living C. elegans (atom, carbon-based),\nb) a work using the simulation of the digital worm (bit), and\nc) a re-materialised robotic work (atom, silicon-based).\n   \nIf possible, I intend to replicate the robotic work multiple times, to observe the interactions between the robots – an experiment that is likely to provoke intriguing ontological questions.\n   \nCan we truly say that the digital worm, transplanted into the computer, is alive? And if we can, when is it alive? Only while the simulation is running? Only while the computer is powered on? Or is it alive simply by virtue of the file being stored, regardless of whether the machine is switched on? Is the digital worm the same individual as the original C. elegans first studied by John White? 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ESSAY WAS WRITTEN FOR INTERNATIONAL AUDIENCES AT TALKING EXHIBITION OF HORANGGASY ARTIST-IN-RESIDENCY ON 25TH SEP 2025. (page No) MEANS THE PAGE INDICATOR AT THE BOTTOM RIGHT CORNER OF THE PRESENTATION FILE   A Farmer and An Alien (page 1-3) In The Emergence of Life by Pier Luigi Luisi, the following story appears:   An intelligent being from another world visits Earth in search of an answer to the question of what life is. After exploring various things, it compiles the following list of fourteen items:   Fly, pine tree, mule, child, mushroom, amoeba, coral Radio, car, robot, amethyst, moon, computer, paper   The being meets a farmer and asks which of these are alive and which are not. The farmer confidently answers that the first seven are alive, while the last seven are not. (page 4) Seeing how easily the farmer responds, the alien is astonished and asks how he knew. The farmer points to the mule and replies that it is because they move and grow. But the alien counters that pine trees and corals hardly move, whereas paper flies in the wind and the moon moves greatly. (page 5) The farmer then offers a new criterion, saying that living things respond to stimuli. The alien objects again, saying that radios and computers respond to stimuli if manipulated properly, whereas pine trees and mushrooms hardly react even when pricked with a needle. (page 6) The farmer, slightly troubled, says that living things eat food and perform functions. But the alien once again counters: “Cars and robots also absorb energy and convert it into action.” (page 7) The farmer cries out, “Ah, they reproduce! They create others like themselves!” The alien responds: “But mules cannot reproduce… and children are not yet capable of reproduction. And if one cannot reproduce without a partner, does that mean they are not alive on their own?”   (page 8) The farmer falls into deep thought. After some time, he draws the following diagram: A External Material S Material of Itself, Self - Organisation P Waste   Finally, the farmer speaks: “Life takes in external material and turns it into itself!” The alien is at last satisfied, and the two agree on the following definition:   “a system can be said to be living if it is able to transform external matter/energy into an internal process of self-maintenance and production of its own components.”   The story of the alien ends here. In fact, what we have just seen is a brief overview of the key debates that have historically shaped our attempts to define life.   (page 9) The farmer’s initial claim – that life is that which moves, grows, and responds to stimuli – represents the physiological definition of life. This view holds that any system capable of performing functions such as digestion, metabolism, excretion, respiration, movement, growth, reproduction, and response to external stimuli can be considered living.   The idea that life is that which eats food and performs functions corresponds to the metabolic definition of life. According to this definition, we may call a system alive if it can exchange matter or energy with its surrounding environment while maintaining its own form – or more precisely, its general characteristics – clearly distinct from those of its external environment.   The farmer’s statement that living beings produce offspring reflects the genetic definition of life. This definition, which is also evolutionary in nature, asserts that life exists at the level of populations when they are made up of individual units (organisms) capable of reproducing their genes – the instructions for the creation of the phenotypic individuals – and passing them on to the next generation.   Finally, the definition on which the farmer and the alien agree – that a system is living if it can transform external matter/energy into its own components through its internal self-maintaining processes – is known as the autopoietic definition of life. The concept of autopoiesis was introduced as a major framework for defining life by Chilean biologists and philosophers Humberto Maturana and Francisco Varela in their book Autopoiesis and Cognition.   In addition to the physiological, metabolic, genetic, and autopoietic definitions, another major perspective worth mentioning is the thermodynamic definition of life. One of the most important concepts in thermodynamics is entropy. Entropy is often translated as “degree of disorder,” but this can be somewhat misleading. The following example helps to build a basic understanding of entropy.   Imagine placing 10 grams of chlorine gas, which has a yellow-green hue, into a sealed, evacuated chamber. This means there are approximately chlorine molecules present. The chlorine gas will spread throughout the entire chamber almost instantly. In a natural state, it will never spontaneously gather back together into a single point.   From a microscopic perspective, each chlorine molecule moves freely in all directions and constantly collides with others. The probability of all those molecules — 8500 times the number of trillions of trillions — suddenly coming together at the same point approaches zero. In other words, by the laws of probability, nature tends towards a state in which everything becomes perfectly homogeneous and indistinguishable from anything else. This is precisely the Second Law of Thermodynamics: the law of increasing entropy.   Information, however, is the assertion that some thing exists in a particular state. Imagine, for instance, that the chlorine molecules uniformly filling the chamber suddenly arranged themselves into a lattice pattern, or even formed the image of the Mona Lisa. The entropy of the gas – the macroscopic/thermodynamic expression of its microscopic probability state – would decrease. In other words, information and order are “negative entropy.” In fact, Claude Shannon demonstrated that the smallest unit of what we call “information” – the bit – is thermodynamically equivalent to negative entropy. (Matter and information are therefore no longer two separate domains but literally interconvertible!)   Against the most fundamental principle of the universe – that entropy in a closed system must increase – life locally decreases entropy. Life is a local, negative-entropy system that maintains its own order and generates new information.   Expected Us, Expected Silicone Based Life (page 10) Earlier, we examined several of the major existing discourses on the definition of life. And, like the farmer in the short story with the alien, we came to see that logically explaining what once seemed like an intuitive phenomenon turns out to involve navigating far more complex and varied issues than one might expect.   In 1987, Los Alamos National Laboratory in the United States hosted an event entitled “A Workshop on the Synthesis and Simulation of Living Systems.” This event would later be renamed the Artificial Life (ALife) Conference, held annually thereafter. Chris Langton, who led the effort, posed the key question for this new discipline of artificial life: “What is Life — not Life as it is, but Life as it could be?”   After several conferences over the following decade, Langton, in his essay The New Definition of Life asked another profound question:   “What is the fundamental difference between the way nature makes ants, and the way ant colonies make anthills?”   (page 11) Let us return for a moment to the autopoietic definition of life discussed earlier. The diagram we considered is an excellent representation of life phenomena at the level of the individual unit, but there are some crucial facts missing. The first important fact is that the surrounding environment that supplies material A to sustain autopoietic life is itself a system. Once the material composition of the environment is cumulatively altered by life’s activity, A will eventually cease to be available, and the life process S will lose its vitality. In other words, if we are trapped in a sealed space, our biological processes will continuously deplete the oxygen concentration and increase the carbon dioxide concentration in the air until we inevitably reach a critical point and can no longer sustain life. To prevent this outcome, one of the following conditions must be satisfied: a) The environment (E) must be able to supply material A at a virtually infinite rate, or b) Multiple S systems must exist within E, forming a symbiotic network in which the by-products of one system serve as the raw materials for another’s self-maintenance, or c) A protocol must exist that allows S to fundamentally alter its self-production process in response to changes in the material composition of its environment, or d) All of the above combined.   (page 12) This can be represented schematically as follows: In his book At Home in the Universe, theoretical biologist Stuart Kauffman explains that the emergence of autocatalytic order was, in fact, to be expected, drawing on Erdős and Rényi’s random graph theory and Per Bak’s self-organised criticality. According to Kauffman’s theory, in an environment similar to the composition of the early Earth, the formation of large molecular structures from the combination of carbon, hydrogen, and oxygen is, as random graph theory shows, statistically inevitable. Among these large molecular structures, some are able to repeatedly produce the small building blocks from which they are made, thereby altering their surroundings in such a way that they greatly increase the probability of generating copies of themselves. The network of such polymers – molecular systems that produce one another – is what Kauffman calls an autocatalytic network. In other words, once a certain polymer appears, its very existence brings about the continuous reproduction of itself by creating an environment conducive to its own persistence.   This autocatalytic order is a secondary order, emerging after the primary, non-autocatalytic order that was formed when the universe first underwent non-equilibrium breakdown to give rise to the Earth. Autocatalytic order repeats its self-reproduction until it reaches a saturation point. When this secondary order reaches its critical point, it gives rise to the next level of order and then recedes into the background of history. This process of self-organised critical collapse occurs repeatedly, generating ever more complex orders. At first, the oceans full of carbon, hydrogen, and oxygen became filled with autocatalytic hydrocarbon polymers, which, following random graph theory, formed even more complex and massive molecular structures.   At the beginning of the book, Kauffman invokes the grim law of entropy, saying that “human beings are not to be expected.” But by the end, he declares that “human beings are to be expected,” arguing that the complex biological order we live within is entirely permissible – even likely – given the probabilistic nature of the universe.   (page 13) We are now ready to discuss the ontology of non-carbon-based life. In the aforementioned essay, Chris Langton makes the following point:   “Biology is, in principle, the science of life. But in practice, it has studied only life based on carbon-chain chemistry. Biology is not restricted to carbon-based life, but carbon-based life is the only kind of life that has so far been available for study. As a result, theoretical biology faces the fundamental difficulty of having to derive general theory from a single example. Clearly, life is a dynamic physical process that could, in principle, be manifested in other material substrates — provided those materials are properly organised. And the dynamic processes that constitute life must, regardless of the material substrate in which they occur, share a set of universal characteristics. These shared features should allow us to recognise life regardless of the substance it is made of. This general phenomenon of life that can arise in many material substrates is, in fact, the true subject matter of biology.”   However, since we currently have no other examples, it is extremely difficult to distinguish the essential properties of life from those that are merely contingent features of life on Earth. Because we do not seem likely to be able to study life based on any other chemistry, the only option left to us is to synthesise new forms of life ourselves — that is, to create life artificially: artificial life, life made by humans.   If we synthesise the “universal features of the dynamic processes that constitute life,” which artificial life seeks to implement, based on what we have discussed so far, we might put it as follows:   Life phenomena are not properties of particular materials, but rather patterns with a certain degree of spatial and temporal coherence and continuity. These patterns arise from the formation of autocatalytic networks among the components within a system and, through successive instances of self-organised criticality, achieve progressively greater levels of complexity.   One of the key features of these patterns is that they absorb external material, convert it into their own components, and encode the protocol for this process within themselves. Importantly, autopoietic life phenomena acquire their vitality only within the system that contains them — they cannot exist independently of it. From a thermodynamic point of view, any local system containing life phenomena decreases its internal entropy (or increases its order) by maintaining itself and generating information.   Let us now discuss artificial life in light of this newly formulated concept of life. First, life phenomena are not bound to a particular material substrate. Furthermore, the autopoietic orders we “artificially” create (mostly through computer programming) can be understood as a higher-order organisation — a product of yet another episode of self-organised criticality occurring in us, ourselves the result of countless such critical transitions in nature. In other words, if we describe our own level of order as Nth-order, then artificial life would represent N+1th-order order emerging from us.   Since life phenomena exist only within their respective systems, artificial life maintaining its processes exclusively within the computer environment that we provide poses no problem for considering it a true life phenomenon. Just as we can sustain our own lives only within the vast network formed by the Sun, Earth, Moon, Earth’s chemical composition, and its ecosystem, artificial life sustains its existence only within the computational environment that is a subsystem of our own.   Moreover, the computer environment in which artificial life exists physically changes the electronic states of its processors and memory units with each computation. Thus, the system that constitutes artificial life is a genuine open system, exchanging matter and energy with the outside world. In accordance with the laws of thermodynamics, entropy in such an open system can locally decrease in response to the maintenance and information-producing activities of artificial life.","absoluteBoundingBox":{"x":16209.0,"y":242.0,"width":311.0,"height":9482.0},"isolatedAbsoluteRenderBounds":{"x":16209.0,"y":242.0,"width":311.0,"height":9482.0},"relativeTransform":[[1.0,0.0,0.0],[0.0,1.0,0.0]],"size":{"x":311.0,"y":9482.0},"fills":[{"blendMode":"NORMAL","type":"SOLID","color":{"r":1.0,"g":1.0,"b":1.0,"a":1.0},"visible":true,"opacity":1.0}],"visible":false,"strokeAlign":"OUTSIDE","layoutAlign":"STRETCH","strokes":[],"strokeWeight":0.616666674613953,"effects":[],"accessibleHTMLTag":"H3","isDecorativeImage":false,"ariaAttributes":{},"interactions":[],"characterStyleOverrides":[],"characters":"THIS ESSAY WAS WRITTEN FOR INTERNATIONAL AUDIENCES AT TALKING EXHIBITION OF HORANGGASY ARTIST-IN-RESIDENCY ON 25TH SEP 2025. (page No) MEANS THE PAGE INDICATOR AT THE BOTTOM RIGHT CORNER OF THE PRESENTATION FILE\n   \nA Farmer and An Alien\n(page 1-3) In The Emergence of Life by Pier Luigi Luisi, the following story appears:\n   \nAn intelligent being from another world visits Earth in search of an answer to the question of what life is. After exploring various things, it compiles the following list of fourteen items:\n   \nFly, pine tree, mule, child, mushroom, amoeba, coral\nRadio, car, robot, amethyst, moon, computer, paper\n   \nThe being meets a farmer and asks which of these are alive and which are not. The farmer confidently answers that the first seven are alive, while the last seven are not.\n(page 4) Seeing how easily the farmer responds, the alien is astonished and asks how he knew. The farmer points to the mule and replies that it is because they move and grow. But the alien counters that pine trees and corals hardly move, whereas paper flies in the wind and the moon moves greatly.\n(page 5) The farmer then offers a new criterion, saying that living things respond to stimuli. The alien objects again, saying that radios and computers respond to stimuli if manipulated properly, whereas pine trees and mushrooms hardly react even when pricked with a needle.\n(page 6) The farmer, slightly troubled, says that living things eat food and perform functions. But the alien once again counters: “Cars and robots also absorb energy and convert it into action.”\n(page 7) The farmer cries out, “Ah, they reproduce! They create others like themselves!” The alien responds: “But mules cannot reproduce… and children are not yet capable of reproduction. And if one cannot reproduce without a partner, does that mean they are not alive on their own?”\n   \n(page 8) The farmer falls into deep thought. After some time, he draws the following diagram:\n  A External Material\n  S Material of Itself, Self - Organisation\n  P Waste\n   \nFinally, the farmer speaks: “Life takes in external material and turns it into itself!” The alien is at last satisfied, and the two agree on the following definition:\n   \n“a system can be said to be living if it is able to transform external matter/energy into an internal process of self-maintenance and production of its own components.”\n   \nThe story of the alien ends here. In fact, what we have just seen is a brief overview of the key debates that have historically shaped our attempts to define life.\n   \n(page 9) The farmer’s initial claim – that life is that which moves, grows, and responds to stimuli – represents the physiological definition of life. This view holds that any system capable of performing functions such as digestion, metabolism, excretion, respiration, movement, growth, reproduction, and response to external stimuli can be considered living.\n   \nThe idea that life is that which eats food and performs functions corresponds to the metabolic definition of life. According to this definition, we may call a system alive if it can exchange matter or energy with its surrounding environment while maintaining its own form – or more precisely, its general characteristics – clearly distinct from those of its external environment.\n   \nThe farmer’s statement that living beings produce offspring reflects the genetic definition of life. This definition, which is also evolutionary in nature, asserts that life exists at the level of populations when they are made up of individual units (organisms) capable of reproducing their genes – the instructions for the creation of the phenotypic individuals – and passing them on to the next generation.\n   \nFinally, the definition on which the farmer and the alien agree – that a system is living if it can transform external matter/energy into its own components through its internal self-maintaining processes – is known as the autopoietic definition of life. The concept of autopoiesis was introduced as a major framework for defining life by Chilean biologists and philosophers Humberto Maturana and Francisco Varela in their book Autopoiesis and Cognition.\n   \nIn addition to the physiological, metabolic, genetic, and autopoietic definitions, another major perspective worth mentioning is the thermodynamic definition of life. One of the most important concepts in thermodynamics is entropy. Entropy is often translated as “degree of disorder,” but this can be somewhat misleading. The following example helps to build a basic understanding of entropy.\n   \nImagine placing 10 grams of chlorine gas, which has a yellow-green hue, into a sealed, evacuated chamber. This means there are approximately      chlorine molecules present. The chlorine gas will spread throughout the entire chamber almost instantly. In a natural state, it will never spontaneously gather back together into a single point.\n   \nFrom a microscopic perspective, each chlorine molecule moves freely in all directions and constantly collides with others. The probability of all those molecules — 8500 times the number of trillions of trillions — suddenly coming together at the same point approaches zero. In other words, by the laws of probability, nature tends towards a state in which everything becomes perfectly homogeneous and indistinguishable from anything else. This is precisely the Second Law of Thermodynamics: the law of increasing entropy.\n   \nInformation, however, is the assertion that some thing exists in a particular state. Imagine, for instance, that the      chlorine molecules uniformly filling the chamber suddenly arranged themselves into a lattice pattern, or even formed the image of the Mona Lisa. The entropy of the gas – the macroscopic/thermodynamic expression of its microscopic probability state – would decrease. In other words, information and order are “negative entropy.” In fact, Claude Shannon demonstrated that the smallest unit of what we call “information” – the bit – is thermodynamically equivalent to negative entropy. (Matter and information are therefore no longer two separate domains but literally interconvertible!)\n   \nAgainst the most fundamental principle of the universe – that entropy in a closed system must increase – life locally decreases entropy. Life is a local, negative-entropy system that maintains its own order and generates new information.\n   \nExpected Us, Expected Silicone Based Life\n(page 10) Earlier, we examined several of the major existing discourses on the definition of life. And, like the farmer in the short story with the alien, we came to see that logically explaining what once seemed like an intuitive phenomenon turns out to involve navigating far more complex and varied issues than one might expect.\n   \nIn 1987, Los Alamos National Laboratory in the United States hosted an event entitled “A Workshop on the Synthesis and Simulation of Living Systems.” This event would later be renamed the Artificial Life (ALife) Conference, held annually thereafter. Chris Langton, who led the effort, posed the key question for this new discipline of artificial life: “What is Life — not Life as it is, but Life as it could be?”\n   \nAfter several conferences over the following decade, Langton, in his essay The New Definition of Life asked another profound question:\n   \n“What is the fundamental difference between the way nature makes ants, and the way ant colonies make anthills?”\n   \n(page 11) Let us return for a moment to the autopoietic definition of life discussed earlier. The diagram we considered is an excellent representation of life phenomena at the level of the individual unit, but there are some crucial facts missing. The first important fact is that the surrounding environment that supplies material A to sustain autopoietic life is itself a system. Once the material composition of the environment is cumulatively altered by life’s activity, A will eventually cease to be available, and the life process S will lose its vitality. In other words, if we are trapped in a sealed space, our biological processes will continuously deplete the oxygen concentration and increase the carbon dioxide concentration in the air until we inevitably reach a critical point and can no longer sustain life.\nTo prevent this outcome, one of the following conditions must be satisfied:\na) The environment (E) must be able to supply material A at a virtually infinite rate, or\nb) Multiple S systems must exist within E, forming a symbiotic network in which the by-products of one system serve as the raw materials for another’s self-maintenance, or\nc) A protocol must exist that allows S to fundamentally alter its self-production process in response to changes in the material composition of its environment, or\nd) All of the above combined.\n   \n(page 12) This can be represented schematically as follows:\nIn his book At Home in the Universe, theoretical biologist Stuart Kauffman explains that the emergence of autocatalytic order was, in fact, to be expected, drawing on Erdős and Rényi’s random graph theory and Per Bak’s self-organised criticality. According to Kauffman’s theory, in an environment similar to the composition of the early Earth, the formation of large molecular structures from the combination of carbon, hydrogen, and oxygen is, as random graph theory shows, statistically inevitable. Among these large molecular structures, some are able to repeatedly produce the small building blocks from which they are made, thereby altering their surroundings in such a way that they greatly increase the probability of generating copies of themselves. The network of such polymers – molecular systems that produce one another – is what Kauffman calls an autocatalytic network. In other words, once a certain polymer appears, its very existence brings about the continuous reproduction of itself by creating an environment conducive to its own persistence.\n   \nThis autocatalytic order is a secondary order, emerging after the primary, non-autocatalytic order that was formed when the universe first underwent non-equilibrium breakdown to give rise to the Earth. Autocatalytic order repeats its self-reproduction until it reaches a saturation point. When this secondary order reaches its critical point, it gives rise to the next level of order and then recedes into the background of history. This process of self-organised critical collapse occurs repeatedly, generating ever more complex orders. At first, the oceans full of carbon, hydrogen, and oxygen became filled with autocatalytic hydrocarbon polymers, which, following random graph theory, formed even more complex and massive molecular structures.\n   \nAt the beginning of the book, Kauffman invokes the grim law of entropy, saying that “human beings are not to be expected.” But by the end, he declares that “human beings are to be expected,” arguing that the complex biological order we live within is entirely permissible – even likely – given the probabilistic nature of the universe.\n   \n(page 13) We are now ready to discuss the ontology of non-carbon-based life. In the aforementioned essay, Chris Langton makes the following point:\n   \n“Biology is, in principle, the science of life. But in practice, it has studied only life based on carbon-chain chemistry. Biology is not restricted to carbon-based life, but carbon-based life is the only kind of life that has so far been available for study. As a result, theoretical biology faces the fundamental difficulty of having to derive general theory from a single example. Clearly, life is a dynamic physical process that could, in principle, be manifested in other material substrates — provided those materials are properly organised. And the dynamic processes that constitute life must, regardless of the material substrate in which they occur, share a set of universal characteristics. These shared features should allow us to recognise life regardless of the substance it is made of. This general phenomenon of life that can arise in many material substrates is, in fact, the true subject matter of biology.”\n   \nHowever, since we currently have no other examples, it is extremely difficult to distinguish the essential properties of life from those that are merely contingent features of life on Earth. Because we do not seem likely to be able to study life based on any other chemistry, the only option left to us is to synthesise new forms of life ourselves — that is, to create life artificially: artificial life, life made by humans.\n   \nIf we synthesise the “universal features of the dynamic processes that constitute life,” which artificial life seeks to implement, based on what we have discussed so far, we might put it as follows:\n   \nLife phenomena are not properties of particular materials, but rather patterns with a certain degree of spatial and temporal coherence and continuity. These patterns arise from the formation of autocatalytic networks among the components within a system and, through successive instances of self-organised criticality, achieve progressively greater levels of complexity.\n   \nOne of the key features of these patterns is that they absorb external material, convert it into their own components, and encode the protocol for this process within themselves. Importantly, autopoietic life phenomena acquire their vitality only within the system that contains them — they cannot exist independently of it.\nFrom a thermodynamic point of view, any local system containing life phenomena decreases its internal entropy (or increases its order) by maintaining itself and generating information.\n   \nLet us now discuss artificial life in light of this newly formulated concept of life. First, life phenomena are not bound to a particular material substrate. Furthermore, the autopoietic orders we “artificially” create (mostly through computer programming) can be understood as a higher-order organisation — a product of yet another episode of self-organised criticality occurring in us, ourselves the result of countless such critical transitions in nature. In other words, if we describe our own level of order as Nth-order, then artificial life would represent N+1th-order order emerging from us.\n   \nSince life phenomena exist only within their respective systems, artificial life maintaining its processes exclusively within the computer environment that we provide poses no problem for considering it a true life phenomenon. Just as we can sustain our own lives only within the vast network formed by the Sun, Earth, Moon, Earth’s chemical composition, and its ecosystem, artificial life sustains its existence only within the computational environment that is a subsystem of our own.\n   \nMoreover, the computer environment in which artificial life exists physically changes the electronic states of its processors and memory units with each computation. Thus, the system that constitutes artificial life is a genuine open system, exchanging matter and energy with the outside world. In accordance with the laws of thermodynamics, entropy in such an open system can locally decrease in response to the maintenance and information-producing activities of artificial 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ESSAY WAS WRITTEN FOR INTERNATIONAL AUDIENCES AT TALKING EXHIBITION OF HORANGGASY ARTIST-IN-RESIDENCY ON 25TH SEP 2025. (page No) MEANS THE PAGE INDICATOR AT THE BOTTOM RIGHT CORNER OF THE PRESENTATION FILE   A Farmer and An Alien (page 1-3) In The Emergence of Life by Pier Luigi Luisi, the following story appears:   An intelligent being from another world visits Earth in search of an answer to the question of what life is. After exploring various things, it compiles the following list of fourteen items:   Fly, pine tree, mule, child, mushroom, amoeba, coral Radio, car, robot, amethyst, moon, computer, paper   The being meets a farmer and asks which of these are alive and which are not. The farmer confidently answers that the first seven are alive, while the last seven are not. (page 4) Seeing how easily the farmer responds, the alien is astonished and asks how he knew. The farmer points to the mule and replies that it is because they move and grow. But the alien counters that pine trees and corals hardly move, whereas paper flies in the wind and the moon moves greatly. (page 5) The farmer then offers a new criterion, saying that living things respond to stimuli. The alien objects again, saying that radios and computers respond to stimuli if manipulated properly, whereas pine trees and mushrooms hardly react even when pricked with a needle. (page 6) The farmer, slightly troubled, says that living things eat food and perform functions. But the alien once again counters: “Cars and robots also absorb energy and convert it into action.” (page 7) The farmer cries out, “Ah, they reproduce! They create others like themselves!” The alien responds: “But mules cannot reproduce… and children are not yet capable of reproduction. And if one cannot reproduce without a partner, does that mean they are not alive on their own?”   (page 8) The farmer falls into deep thought. After some time, he draws the following diagram: A External Material S Material of Itself, Self - Organisation P Waste   Finally, the farmer speaks: “Life takes in external material and turns it into itself!” The alien is at last satisfied, and the two agree on the following definition:   “a system can be said to be living if it is able to transform external matter/energy into an internal process of self-maintenance and production of its own components.”   The story of the alien ends here. In fact, what we have just seen is a brief overview of the key debates that have historically shaped our attempts to define life.   (page 9) The farmer’s initial claim – that life is that which moves, grows, and responds to stimuli – represents the physiological definition of life. This view holds that any system capable of performing functions such as digestion, metabolism, excretion, respiration, movement, growth, reproduction, and response to external stimuli can be considered living.   The idea that life is that which eats food and performs functions corresponds to the metabolic definition of life. According to this definition, we may call a system alive if it can exchange matter or energy with its surrounding environment while maintaining its own form – or more precisely, its general characteristics – clearly distinct from those of its external environment.   The farmer’s statement that living beings produce offspring reflects the genetic definition of life. This definition, which is also evolutionary in nature, asserts that life exists at the level of populations when they are made up of individual units (organisms) capable of reproducing their genes – the instructions for the creation of the phenotypic individuals – and passing them on to the next generation.   Finally, the definition on which the farmer and the alien agree – that a system is living if it can transform external matter/energy into its own components through its internal self-maintaining processes – is known as the autopoietic definition of life. The concept of autopoiesis was introduced as a major framework for defining life by Chilean biologists and philosophers Humberto Maturana and Francisco Varela in their book Autopoiesis and Cognition.   In addition to the physiological, metabolic, genetic, and autopoietic definitions, another major perspective worth mentioning is the thermodynamic definition of life. One of the most important concepts in thermodynamics is entropy. Entropy is often translated as “degree of disorder,” but this can be somewhat misleading. The following example helps to build a basic understanding of entropy.   Imagine placing 10 grams of chlorine gas, which has a yellow-green hue, into a sealed, evacuated chamber. This means there are approximately chlorine molecules present. The chlorine gas will spread throughout the entire chamber almost instantly. In a natural state, it will never spontaneously gather back together into a single point.   From a microscopic perspective, each chlorine molecule moves freely in all directions and constantly collides with others. The probability of all those molecules — 8500 times the number of trillions of trillions — suddenly coming together at the same point approaches zero. In other words, by the laws of probability, nature tends towards a state in which everything becomes perfectly homogeneous and indistinguishable from anything else. This is precisely the Second Law of Thermodynamics: the law of increasing entropy.   Information, however, is the assertion that some thing exists in a particular state. Imagine, for instance, that the chlorine molecules uniformly filling the chamber suddenly arranged themselves into a lattice pattern, or even formed the image of the Mona Lisa. The entropy of the gas – the macroscopic/thermodynamic expression of its microscopic probability state – would decrease. In other words, information and order are “negative entropy.” In fact, Claude Shannon demonstrated that the smallest unit of what we call “information” – the bit – is thermodynamically equivalent to negative entropy. (Matter and information are therefore no longer two separate domains but literally interconvertible!)   Against the most fundamental principle of the universe – that entropy in a closed system must increase – life locally decreases entropy. Life is a local, negative-entropy system that maintains its own order and generates new information.   Expected Us, Expected Silicone Based Life (page 10) Earlier, we examined several of the major existing discourses on the definition of life. And, like the farmer in the short story with the alien, we came to see that logically explaining what once seemed like an intuitive phenomenon turns out to involve navigating far more complex and varied issues than one might expect.   In 1987, Los Alamos National Laboratory in the United States hosted an event entitled “A Workshop on the Synthesis and Simulation of Living Systems.” This event would later be renamed the Artificial Life (ALife) Conference, held annually thereafter. Chris Langton, who led the effort, posed the key question for this new discipline of artificial life: “What is Life — not Life as it is, but Life as it could be?”   After several conferences over the following decade, Langton, in his essay The New Definition of Life asked another profound question:   “What is the fundamental difference between the way nature makes ants, and the way ant colonies make anthills?”   (page 11) Let us return for a moment to the autopoietic definition of life discussed earlier. The diagram we considered is an excellent representation of life phenomena at the level of the individual unit, but there are some crucial facts missing. The first important fact is that the surrounding environment that supplies material A to sustain autopoietic life is itself a system. Once the material composition of the environment is cumulatively altered by life’s activity, A will eventually cease to be available, and the life process S will lose its vitality. In other words, if we are trapped in a sealed space, our biological processes will continuously deplete the oxygen concentration and increase the carbon dioxide concentration in the air until we inevitably reach a critical point and can no longer sustain life. To prevent this outcome, one of the following conditions must be satisfied: a) The environment (E) must be able to supply material A at a virtually infinite rate, or b) Multiple S systems must exist within E, forming a symbiotic network in which the by-products of one system serve as the raw materials for another’s self-maintenance, or c) A protocol must exist that allows S to fundamentally alter its self-production process in response to changes in the material composition of its environment, or d) All of the above combined.   (page 12) This can be represented schematically as follows: In his book At Home in the Universe, theoretical biologist Stuart Kauffman explains that the emergence of autocatalytic order was, in fact, to be expected, drawing on Erdős and Rényi’s random graph theory and Per Bak’s self-organised criticality. According to Kauffman’s theory, in an environment similar to the composition of the early Earth, the formation of large molecular structures from the combination of carbon, hydrogen, and oxygen is, as random graph theory shows, statistically inevitable. Among these large molecular structures, some are able to repeatedly produce the small building blocks from which they are made, thereby altering their surroundings in such a way that they greatly increase the probability of generating copies of themselves. The network of such polymers – molecular systems that produce one another – is what Kauffman calls an autocatalytic network. In other words, once a certain polymer appears, its very existence brings about the continuous reproduction of itself by creating an environment conducive to its own persistence.   This autocatalytic order is a secondary order, emerging after the primary, non-autocatalytic order that was formed when the universe first underwent non-equilibrium breakdown to give rise to the Earth. Autocatalytic order repeats its self-reproduction until it reaches a saturation point. When this secondary order reaches its critical point, it gives rise to the next level of order and then recedes into the background of history. This process of self-organised critical collapse occurs repeatedly, generating ever more complex orders. At first, the oceans full of carbon, hydrogen, and oxygen became filled with autocatalytic hydrocarbon polymers, which, following random graph theory, formed even more complex and massive molecular structures.   At the beginning of the book, Kauffman invokes the grim law of entropy, saying that “human beings are not to be expected.” But by the end, he declares that “human beings are to be expected,” arguing that the complex biological order we live within is entirely permissible – even likely – given the probabilistic nature of the universe.   (page 13) We are now ready to discuss the ontology of non-carbon-based life. In the aforementioned essay, Chris Langton makes the following point:   “Biology is, in principle, the science of life. But in practice, it has studied only life based on carbon-chain chemistry. Biology is not restricted to carbon-based life, but carbon-based life is the only kind of life that has so far been available for study. As a result, theoretical biology faces the fundamental difficulty of having to derive general theory from a single example. Clearly, life is a dynamic physical process that could, in principle, be manifested in other material substrates — provided those materials are properly organised. And the dynamic processes that constitute life must, regardless of the material substrate in which they occur, share a set of universal characteristics. These shared features should allow us to recognise life regardless of the substance it is made of. This general phenomenon of life that can arise in many material substrates is, in fact, the true subject matter of biology.”   However, since we currently have no other examples, it is extremely difficult to distinguish the essential properties of life from those that are merely contingent features of life on Earth. Because we do not seem likely to be able to study life based on any other chemistry, the only option left to us is to synthesise new forms of life ourselves — that is, to create life artificially: artificial life, life made by humans.   If we synthesise the “universal features of the dynamic processes that constitute life,” which artificial life seeks to implement, based on what we have discussed so far, we might put it as follows:   Life phenomena are not properties of particular materials, but rather patterns with a certain degree of spatial and temporal coherence and continuity. These patterns arise from the formation of autocatalytic networks among the components within a system and, through successive instances of self-organised criticality, achieve progressively greater levels of complexity.   One of the key features of these patterns is that they absorb external material, convert it into their own components, and encode the protocol for this process within themselves. Importantly, autopoietic life phenomena acquire their vitality only within the system that contains them — they cannot exist independently of it. From a thermodynamic point of view, any local system containing life phenomena decreases its internal entropy (or increases its order) by maintaining itself and generating information.   Let us now discuss artificial life in light of this newly formulated concept of life. First, life phenomena are not bound to a particular material substrate. Furthermore, the autopoietic orders we “artificially” create (mostly through computer programming) can be understood as a higher-order organisation — a product of yet another episode of self-organised criticality occurring in us, ourselves the result of countless such critical transitions in nature. In other words, if we describe our own level of order as Nth-order, then artificial life would represent N+1th-order order emerging from us.   Since life phenomena exist only within their respective systems, artificial life maintaining its processes exclusively within the computer environment that we provide poses no problem for considering it a true life phenomenon. Just as we can sustain our own lives only within the vast network formed by the Sun, Earth, Moon, Earth’s chemical composition, and its ecosystem, artificial life sustains its existence only within the computational environment that is a subsystem of our own.   Moreover, the computer environment in which artificial life exists physically changes the electronic states of its processors and memory units with each computation. Thus, the system that constitutes artificial life is a genuine open system, exchanging matter and energy with the outside world. In accordance with the laws of thermodynamics, entropy in such an open system can locally decrease in response to the maintenance and information-producing activities of artificial life.   3. How Does An Android Dream of Electric Worm? Having freed ourselves from carbon-chauvinism, we have gained a basic conceptual framework for recognising other patterns that could be regarded as life phenomena — such as silicon-based life. But perhaps even more importantly, by taking on the seemingly reckless challenge of trying to derive general rules from the single case available to us, we have also come to a deeper understanding of ourselves.   (page 14-18) The expanded concept of life has been a central concern in my own artistic practice. Among the works exploring this theme is my ongoing project, begun in 2023, titled Do Androids Dream of Electric Insects?   In 1970, the American biologist John White was studying Caenorhabditis elegans (C. elegans), a tiny nematode often used in biological research and measuring less than 1mm in length. Using fMRI technology, he sliced cross-sections of the worm into about 8,000 segments and mapped the connections among its 302 neurons, creating the first “connectome” — a complete wiring diagram of its nervous system.   Since then, neuroscience has greatly advanced our knowledge of how our brains are connected to our mental activity. The human brain contains about 100 billion neurons, each resembling a small branching tree. These neurons are connected to one another at junctions called synapses — roughly 100 trillion of them in a typical brain. When we see or recall something, the first neuron associated with that stimulus becomes excited, firing an electrical signal to other neurons through its synapses. The neurons receiving the signal, in turn, fire to others, and this process repeats.   This chain reaction forms a distinct transmission pattern, and it is these unique patterns of neural activity that correspond to sensory data, memories, and fragments of thought. Every memory we hold, every piece of knowledge, every aspect of personality or thought process — in short, everything that makes up our conscious experience — can be reduced to these unique patterns of neural connectivity. We are our neural networks; our memories and our consciousness are our neural patterns.   (page 19-20) By the 2010s, with improvements in computational power and a surge of interest in artificial neural networks, biologists and computer scientists collaborated to digitise John White’s C. elegans connectome. Its 302 neurons and 6,702 synapses were translated into data and code and released to the public under the name OpenWorm Project.   (page 21-27) In 2023, I began an art project based on this research. After transplanting the worm’s neural network into a computer, I connected its sensory and motor neurons to a virtual body and assigned it physical properties such as weight, length, and density — thus creating a digital organism living within a computational environment. I then built a digital fluid environment analogous to the one in which real C. elegans live and released my digital creature into it.   Without any external commands, it began to move around the particle-based fluid simulation box — mirroring with astonishing accuracy the behaviour of a living C. elegans.   Atom became bit.   I am currently absorbed in the work of realising the digital C. elegans as a robot. This carries two meanings for me. First, it signifies a return from bit to atom – a re-materialisation of the digital life form that, having once crossed over from atom to bit, had lost its strong material corporeality. Second, it represents a transition from a lower system to a higher one: from the simulation in which the digital organism resides to the system in which I, and indeed all of us, live – a system that some might even call the “simulation of nature.”The second meaning holds particular significance for me. The physical laws or operational rules governing the system in which the digital worm exists can be altered at any moment by the deliberate intervention of an “outsider” such as myself. By contrast, the physical laws of the world we inhabit apply uniformly and cannot be modified by external intervention. This difference raises profound questions about the nature of life and the conditions under which it may exist.   I currently envision this project as a trilogy of three works: a) a work employing the culture medium of the living C. elegans (atom, carbon-based), b) a work using the simulation of the digital worm (bit), and c) a re-materialised robotic work (atom, silicon-based).   If possible, I intend to replicate the robotic work multiple times, to observe the interactions between the robots – an experiment that is likely to provoke intriguing ontological questions.   Can we truly say that the digital worm, transplanted into the computer, is alive? And if we can, when is it alive? Only while the simulation is running? Only while the computer is powered on? Or is it alive simply by virtue of the file being stored, regardless of whether the machine is switched on? Is the digital worm the same individual as the original C. elegans first studied by John White? If we were to copy the digital worm file endlessly, would we then have multiple, simultaneous instances of the same consciousness, carrying the same memories, co-existing in many different spaces at once?","absoluteBoundingBox":{"x":16209.0,"y":242.0,"width":311.0,"height":12848.0},"isolatedAbsoluteRenderBounds":{"x":16209.15625,"y":247.5625,"width":310.66015625,"height":12840.484375},"relativeTransform":[[1.0,0.0,0.0],[0.0,1.0,0.0]],"size":{"x":311.0,"y":12848.0},"fills":[{"blendMode":"NORMAL","type":"SOLID","color":{"r":1.0,"g":1.0,"b":1.0,"a":1.0},"visible":true,"opacity":1.0}],"strokeAlign":"OUTSIDE","layoutAlign":"STRETCH","strokes":[],"strokeWeight":0.616666674613953,"effects":[],"accessibleHTMLTag":"H3","isDecorativeImage":false,"ariaAttributes":{},"interactions":[],"characterStyleOverrides":[],"characters":"THIS ESSAY WAS WRITTEN FOR INTERNATIONAL AUDIENCES AT TALKING EXHIBITION OF HORANGGASY ARTIST-IN-RESIDENCY ON 25TH SEP 2025. (page No) MEANS THE PAGE INDICATOR AT THE BOTTOM RIGHT CORNER OF THE PRESENTATION FILE\n   \nA Farmer and An Alien\n(page 1-3) In The Emergence of Life by Pier Luigi Luisi, the following story appears:\n   \nAn intelligent being from another world visits Earth in search of an answer to the question of what life is. After exploring various things, it compiles the following list of fourteen items:\n   \nFly, pine tree, mule, child, mushroom, amoeba, coral\nRadio, car, robot, amethyst, moon, computer, paper\n   \nThe being meets a farmer and asks which of these are alive and which are not. The farmer confidently answers that the first seven are alive, while the last seven are not.\n(page 4) Seeing how easily the farmer responds, the alien is astonished and asks how he knew. The farmer points to the mule and replies that it is because they move and grow. But the alien counters that pine trees and corals hardly move, whereas paper flies in the wind and the moon moves greatly.\n(page 5) The farmer then offers a new criterion, saying that living things respond to stimuli. The alien objects again, saying that radios and computers respond to stimuli if manipulated properly, whereas pine trees and mushrooms hardly react even when pricked with a needle.\n(page 6) The farmer, slightly troubled, says that living things eat food and perform functions. But the alien once again counters: “Cars and robots also absorb energy and convert it into action.”\n(page 7) The farmer cries out, “Ah, they reproduce! They create others like themselves!” The alien responds: “But mules cannot reproduce… and children are not yet capable of reproduction. And if one cannot reproduce without a partner, does that mean they are not alive on their own?”\n   \n(page 8) The farmer falls into deep thought. After some time, he draws the following diagram:\n  A External Material\n  S Material of Itself, Self - Organisation\n  P Waste\n   \nFinally, the farmer speaks: “Life takes in external material and turns it into itself!” The alien is at last satisfied, and the two agree on the following definition:\n   \n“a system can be said to be living if it is able to transform external matter/energy into an internal process of self-maintenance and production of its own components.”\n   \nThe story of the alien ends here. In fact, what we have just seen is a brief overview of the key debates that have historically shaped our attempts to define life.\n   \n(page 9) The farmer’s initial claim – that life is that which moves, grows, and responds to stimuli – represents the physiological definition of life. This view holds that any system capable of performing functions such as digestion, metabolism, excretion, respiration, movement, growth, reproduction, and response to external stimuli can be considered living.\n   \nThe idea that life is that which eats food and performs functions corresponds to the metabolic definition of life. According to this definition, we may call a system alive if it can exchange matter or energy with its surrounding environment while maintaining its own form – or more precisely, its general characteristics – clearly distinct from those of its external environment.\n   \nThe farmer’s statement that living beings produce offspring reflects the genetic definition of life. This definition, which is also evolutionary in nature, asserts that life exists at the level of populations when they are made up of individual units (organisms) capable of reproducing their genes – the instructions for the creation of the phenotypic individuals – and passing them on to the next generation.\n   \nFinally, the definition on which the farmer and the alien agree – that a system is living if it can transform external matter/energy into its own components through its internal self-maintaining processes – is known as the autopoietic definition of life. The concept of autopoiesis was introduced as a major framework for defining life by Chilean biologists and philosophers Humberto Maturana and Francisco Varela in their book Autopoiesis and Cognition.\n   \nIn addition to the physiological, metabolic, genetic, and autopoietic definitions, another major perspective worth mentioning is the thermodynamic definition of life. One of the most important concepts in thermodynamics is entropy. Entropy is often translated as “degree of disorder,” but this can be somewhat misleading. The following example helps to build a basic understanding of entropy.\n   \nImagine placing 10 grams of chlorine gas, which has a yellow-green hue, into a sealed, evacuated chamber. This means there are approximately      chlorine molecules present. The chlorine gas will spread throughout the entire chamber almost instantly. In a natural state, it will never spontaneously gather back together into a single point.\n   \nFrom a microscopic perspective, each chlorine molecule moves freely in all directions and constantly collides with others. The probability of all those molecules — 8500 times the number of trillions of trillions — suddenly coming together at the same point approaches zero. In other words, by the laws of probability, nature tends towards a state in which everything becomes perfectly homogeneous and indistinguishable from anything else. This is precisely the Second Law of Thermodynamics: the law of increasing entropy.\n   \nInformation, however, is the assertion that some thing exists in a particular state. Imagine, for instance, that the      chlorine molecules uniformly filling the chamber suddenly arranged themselves into a lattice pattern, or even formed the image of the Mona Lisa. The entropy of the gas – the macroscopic/thermodynamic expression of its microscopic probability state – would decrease. In other words, information and order are “negative entropy.” In fact, Claude Shannon demonstrated that the smallest unit of what we call “information” – the bit – is thermodynamically equivalent to negative entropy. (Matter and information are therefore no longer two separate domains but literally interconvertible!)\n   \nAgainst the most fundamental principle of the universe – that entropy in a closed system must increase – life locally decreases entropy. Life is a local, negative-entropy system that maintains its own order and generates new information.\n   \nExpected Us, Expected Silicone Based Life\n(page 10) Earlier, we examined several of the major existing discourses on the definition of life. And, like the farmer in the short story with the alien, we came to see that logically explaining what once seemed like an intuitive phenomenon turns out to involve navigating far more complex and varied issues than one might expect.\n   \nIn 1987, Los Alamos National Laboratory in the United States hosted an event entitled “A Workshop on the Synthesis and Simulation of Living Systems.” This event would later be renamed the Artificial Life (ALife) Conference, held annually thereafter. Chris Langton, who led the effort, posed the key question for this new discipline of artificial life: “What is Life — not Life as it is, but Life as it could be?”\n   \nAfter several conferences over the following decade, Langton, in his essay The New Definition of Life asked another profound question:\n   \n“What is the fundamental difference between the way nature makes ants, and the way ant colonies make anthills?”\n   \n(page 11) Let us return for a moment to the autopoietic definition of life discussed earlier. The diagram we considered is an excellent representation of life phenomena at the level of the individual unit, but there are some crucial facts missing. The first important fact is that the surrounding environment that supplies material A to sustain autopoietic life is itself a system. Once the material composition of the environment is cumulatively altered by life’s activity, A will eventually cease to be available, and the life process S will lose its vitality. In other words, if we are trapped in a sealed space, our biological processes will continuously deplete the oxygen concentration and increase the carbon dioxide concentration in the air until we inevitably reach a critical point and can no longer sustain life.\nTo prevent this outcome, one of the following conditions must be satisfied:\na) The environment (E) must be able to supply material A at a virtually infinite rate, or\nb) Multiple S systems must exist within E, forming a symbiotic network in which the by-products of one system serve as the raw materials for another’s self-maintenance, or\nc) A protocol must exist that allows S to fundamentally alter its self-production process in response to changes in the material composition of its environment, or\nd) All of the above combined.\n   \n(page 12) This can be represented schematically as follows:\nIn his book At Home in the Universe, theoretical biologist Stuart Kauffman explains that the emergence of autocatalytic order was, in fact, to be expected, drawing on Erdős and Rényi’s random graph theory and Per Bak’s self-organised criticality. According to Kauffman’s theory, in an environment similar to the composition of the early Earth, the formation of large molecular structures from the combination of carbon, hydrogen, and oxygen is, as random graph theory shows, statistically inevitable. Among these large molecular structures, some are able to repeatedly produce the small building blocks from which they are made, thereby altering their surroundings in such a way that they greatly increase the probability of generating copies of themselves. The network of such polymers – molecular systems that produce one another – is what Kauffman calls an autocatalytic network. In other words, once a certain polymer appears, its very existence brings about the continuous reproduction of itself by creating an environment conducive to its own persistence.\n   \nThis autocatalytic order is a secondary order, emerging after the primary, non-autocatalytic order that was formed when the universe first underwent non-equilibrium breakdown to give rise to the Earth. Autocatalytic order repeats its self-reproduction until it reaches a saturation point. When this secondary order reaches its critical point, it gives rise to the next level of order and then recedes into the background of history. This process of self-organised critical collapse occurs repeatedly, generating ever more complex orders. At first, the oceans full of carbon, hydrogen, and oxygen became filled with autocatalytic hydrocarbon polymers, which, following random graph theory, formed even more complex and massive molecular structures.\n   \nAt the beginning of the book, Kauffman invokes the grim law of entropy, saying that “human beings are not to be expected.” But by the end, he declares that “human beings are to be expected,” arguing that the complex biological order we live within is entirely permissible – even likely – given the probabilistic nature of the universe.\n   \n(page 13) We are now ready to discuss the ontology of non-carbon-based life. In the aforementioned essay, Chris Langton makes the following point:\n   \n“Biology is, in principle, the science of life. But in practice, it has studied only life based on carbon-chain chemistry. Biology is not restricted to carbon-based life, but carbon-based life is the only kind of life that has so far been available for study. As a result, theoretical biology faces the fundamental difficulty of having to derive general theory from a single example. Clearly, life is a dynamic physical process that could, in principle, be manifested in other material substrates — provided those materials are properly organised. And the dynamic processes that constitute life must, regardless of the material substrate in which they occur, share a set of universal characteristics. These shared features should allow us to recognise life regardless of the substance it is made of. This general phenomenon of life that can arise in many material substrates is, in fact, the true subject matter of biology.”\n   \nHowever, since we currently have no other examples, it is extremely difficult to distinguish the essential properties of life from those that are merely contingent features of life on Earth. Because we do not seem likely to be able to study life based on any other chemistry, the only option left to us is to synthesise new forms of life ourselves — that is, to create life artificially: artificial life, life made by humans.\n   \nIf we synthesise the “universal features of the dynamic processes that constitute life,” which artificial life seeks to implement, based on what we have discussed so far, we might put it as follows:\n   \nLife phenomena are not properties of particular materials, but rather patterns with a certain degree of spatial and temporal coherence and continuity. These patterns arise from the formation of autocatalytic networks among the components within a system and, through successive instances of self-organised criticality, achieve progressively greater levels of complexity.\n   \nOne of the key features of these patterns is that they absorb external material, convert it into their own components, and encode the protocol for this process within themselves. Importantly, autopoietic life phenomena acquire their vitality only within the system that contains them — they cannot exist independently of it.\nFrom a thermodynamic point of view, any local system containing life phenomena decreases its internal entropy (or increases its order) by maintaining itself and generating information.\n   \nLet us now discuss artificial life in light of this newly formulated concept of life. First, life phenomena are not bound to a particular material substrate. Furthermore, the autopoietic orders we “artificially” create (mostly through computer programming) can be understood as a higher-order organisation — a product of yet another episode of self-organised criticality occurring in us, ourselves the result of countless such critical transitions in nature. In other words, if we describe our own level of order as Nth-order, then artificial life would represent N+1th-order order emerging from us.\n   \nSince life phenomena exist only within their respective systems, artificial life maintaining its processes exclusively within the computer environment that we provide poses no problem for considering it a true life phenomenon. Just as we can sustain our own lives only within the vast network formed by the Sun, Earth, Moon, Earth’s chemical composition, and its ecosystem, artificial life sustains its existence only within the computational environment that is a subsystem of our own.\n   \nMoreover, the computer environment in which artificial life exists physically changes the electronic states of its processors and memory units with each computation. Thus, the system that constitutes artificial life is a genuine open system, exchanging matter and energy with the outside world. In accordance with the laws of thermodynamics, entropy in such an open system can locally decrease in response to the maintenance and information-producing activities of artificial life.\n   \n3. How Does An Android Dream of Electric Worm?\nHaving freed ourselves from carbon-chauvinism, we have gained a basic conceptual framework for recognising other patterns that could be regarded as life phenomena — such as silicon-based life. But perhaps even more importantly, by taking on the seemingly reckless challenge of trying to derive general rules from the single case available to us, we have also come to a deeper understanding of ourselves.\n   \n(page 14-18) The expanded concept of life has been a central concern in my own artistic practice. Among the works exploring this theme is my ongoing project, begun in 2023, titled Do Androids Dream of Electric Insects?\n   \nIn 1970, the American biologist John White was studying Caenorhabditis elegans (C. elegans), a tiny nematode often used in biological research and measuring less than 1mm in length. Using fMRI technology, he sliced cross-sections of the worm into about 8,000 segments and mapped the connections among its 302 neurons, creating the first “connectome” — a complete wiring diagram of its nervous system.\n   \nSince then, neuroscience has greatly advanced our knowledge of how our brains are connected to our mental activity. The human brain contains about 100 billion neurons, each resembling a small branching tree. These neurons are connected to one another at junctions called synapses — roughly 100 trillion of them in a typical brain. When we see or recall something, the first neuron associated with that stimulus becomes excited, firing an electrical signal to other neurons through its synapses. The neurons receiving the signal, in turn, fire to others, and this process repeats.\n   \nThis chain reaction forms a distinct transmission pattern, and it is these unique patterns of neural activity that correspond to sensory data, memories, and fragments of thought. Every memory we hold, every piece of knowledge, every aspect of personality or thought process — in short, everything that makes up our conscious experience — can be reduced to these unique patterns of neural connectivity. We are our neural networks; our memories and our consciousness are our neural patterns.\n   \n(page 19-20) By the 2010s, with improvements in computational power and a surge of interest in artificial neural networks, biologists and computer scientists collaborated to digitise John White’s C. elegans connectome. Its 302 neurons and 6,702 synapses were translated into data and code and released to the public under the name OpenWorm Project.\n   \n(page 21-27) In 2023, I began an art project based on this research. After transplanting the worm’s neural network into a computer, I connected its sensory and motor neurons to a virtual body and assigned it physical properties such as weight, length, and density — thus creating a digital organism living within a computational environment. I then built a digital fluid environment analogous to the one in which real C. elegans live and released my digital creature into it.\n   \nWithout any external commands, it began to move around the particle-based fluid simulation box — mirroring with astonishing accuracy the behaviour of a living C. elegans.\n   \nAtom became bit.\n   \nI am currently absorbed in the work of realising the digital C. elegans as a robot. This carries two meanings for me. First, it signifies a return from bit to atom – a re-materialisation of the digital life form that, having once crossed over from atom to bit, had lost its strong material corporeality. Second, it represents a transition from a lower system to a higher one: from the simulation in which the digital organism resides to the system in which I, and indeed all of us, live – a system that some might even call the “simulation of nature.”The second meaning holds particular significance for me. The physical laws or operational rules governing the system in which the digital worm exists can be altered at any moment by the deliberate intervention of an “outsider” such as myself. By contrast, the physical laws of the world we inhabit apply uniformly and cannot be modified by external intervention. This difference raises profound questions about the nature of life and the conditions under which it may exist.\n   \nI currently envision this project as a trilogy of three works:\na) a work employing the culture medium of the living C. elegans (atom, carbon-based),\nb) a work using the simulation of the digital worm (bit), and\nc) a re-materialised robotic work (atom, silicon-based).\n   \nIf possible, I intend to replicate the robotic work multiple times, to observe the interactions between the robots – an experiment that is likely to provoke intriguing ontological questions.\n   \nCan we truly say that the digital worm, transplanted into the computer, is alive? 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If we were to copy the digital worm file endlessly, would we then have multiple, simultaneous instances of the same consciousness, carrying the same memories, co-existing in many different spaces at 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