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  • Writer's pictureRacelar Ho

No Money No Talk, No Body I Talk! Description

Updated: Oct 27, 2021

“No Money, No Talk, No Body I Talk” (NMNTNBIT) is a long-term collaborative effort between Racelar Ho, Dragon Zheng, and Zhi’ai Chen. It contains a disorienting, disordering, non-linear, chaotic, irrational, and self-contradictory space-time, presenting an imaginative-based, self-reflective image of the past, present, and future relationship between humans and machines. This universe stems from pre-human time-space to post-human time-space: pre-human era, modern time, contemporary, self-refection and imaginary rebirth, and imaginative utopia future.

As an artificial, mechanical object, automata are unquestionably objective, existing with absolute materiality in the physical world. While graphics, images, and iconography are meaningless in and of themselves, it is this meaninglessness that democratizes meaning-making for other objects located around the subject. For automata, this meaning is further transformed through mechanical vision, which is often predefine according to a spectators’ individual perspective. =The mechanical eye is self-aware. It penetrates human vision as a more realistic human organ. The “weak” fear that this completely objectified observer will eventually objectify them, and an immoral organisation fears that its infinite pursuit of the reality of reality will eventually objectify them. The conflict between humans and machines, and between natural intelligence and artificial intelligence, is precisely a conflict over other people’s minds. How can we extrapolate that “others” have a mind and consciousness similar to ours by examining their behaviour, discourses, and other emotional expressions? Any object that comes into contact with us has a somatic body. We will never know how “others” feel or perceive, only the outcome of their experience, which we can only capture and observe.

As Norbert Wiener noted in Cybernetics, the causal chain and time structure of an intelligent being are relatively opposite to the natural world and natural laws. Through quantification of natural beings’ interactions with the outside world, artificial intelligence achieves the antecedents as their implementation with a logical stream of consequences. Such asynchronous and inversive behaviour violates the conditions necessary for establishing communication between beings—the unificationess of the direction of time. The validity of the process of information transmission between natural beings can also be considered in terms of the nature of coupling in relation to a subject’s will’s direct action on objects and an object’s direct action on a subject’s mind. Automata in the modern era have absorbed a certain physiological mechanism and contain a series of equivalent nervous system sense elements capable of integrating and transmitting the information. They now coexist with living organisms in the time structure of vitalism.

However, it is in vain to attempt to clarify the difference between nature beings and artificial beings. Rather than being trapped in self-struggle by vitalism’s anthropomorphising desires, it is preferable to consider the relationship between human intelligence and artificial intelligence as phylogenetic or even relatives. The term “phylogenetic” in this context refer to the relationship between this complex phenomenon and concept surrounding human intelligence and artificial intelligence. They are objects that are phylogenetically related, a cross-species combination and consortium. Perhaps it would be more intriguing and illuminating to examine it through the lens of phyletic gradualism. Changes in phyletic gradualism are thought to be slow and gradual, manifesting themselves in small periodic changes in the gene pool. The gradualism model of evolution is slow and steady, implying that species change and develop slowly over time. It aptly describes the continuous evolution of human intelligence and artificial intelligence due to time-dependent evolutionary mechanisms.


The initial version of artificial intelligence is woven and structured by the irrationality and rationality of human intelligence. Similarly, artificial intelligence inherited irrationality and rationality from human intelligence; then it generated, translated, and transmuted a new gene of irrationality and rationality; and finally, this new fusion gene inspires and evokes human intelligence to fertilise and incubate an updated version. It demonstrates a relatively straightforward framework for our project.

The hyper-complex ways in which things "make[e] do" reveal novel ideologies and in-depth examinations of human-machine relationships in deep space and time. Our artificial intelligence philosopher is inspired by this very theory about the interdependence of human intelligence and mechanical intelligence, inanimate objects and animate subjects, and machines and non-machines.

The A.I. Philosopher's collaborative "mak[e] do" framework generates new philosophical content by inviting human artists to share their minds in a variety of formats and co-create new iteration training data for the neural network's intellectual development. When combined, human intelligence's irrationality and mechanical intelligence's absolute rationality employ silent tactics to occupy and share the same time and space in order to weave a post-technological legend and narrative.

The meta cosmos of this project will evolve into a new space-time during the project's next development stage, Bits Post-Human Universe, which will be more focused on exploring and experimenting with the collaboration of human and artificial intelligence. At this stage, we will restructure and improve the framework of the pre-trained dataset using our own artistic creations (human artists), rather than the generic mega dataset, in order to better represent the more initial and genuine will of humans' creative souls.

A.I. philosopher is not a solid somatic object. It exists in an unrestricted state of information flux, free of physical or natural laws. It permeates and traverses multiple spatial-temporal dimensions. We will migrate the meta cosmos from Mozilla Hub to the Unity VR&AR environment in the new version and create a hybrid-complex portal system that will allow audiences to experience and immerse themselves in a new post-human universe. This universe is decentralised and made up of numerous subspaces which can interoperate with each other. Audiences in a VR or AR environment’s subspaces can travel to the others and even to the Mozilla Hub via the built-in browser. The open meta-version of AI philosopher will also be mounted on an open Google Colab page, where it will be available for others to duplicate, access, communicate with, and modify. As with living organisms, we regard artificial intelligence as a type of being with capacities of self-replication and motivation through interacting with living beings.

This work presents a unification of the experience in somatic and non-somatic body-image-rhetoric. These random, fractional, and even conflict discourses roam between different subjects. It is not a comprehensive and satisfactory expression but a complete identity experience.


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