By stepping aside we can start to imagine what a world in which we are not the most important thing might actually look like, and consider the richness of non-human worlds on their own terms.

First, that the most creative and profound solutions to the most serious, knotty, systemic problems that we face can only be addressed through the application of radical cognitive diversity: the entrainment of the widest possible range of embodied viewpoints and experiences that we can muster. We must also recognize that cognitive diversity extends

We mistake our immediate perceptions for the world-as-it-is – but really, our conscious awareness is a moment-by-moment model, a constant process of re-appraisal and re-integration with the world as it presents itself to us. In this way, our internal model of the world, our consciousness, shapes the world in the same way and just as powerfully as a

It has been found, in study after study, that random selection from a sufficiently large group of people – given the appropriate contextual knowledge – produces better answers to complex problems than the appointment of a narrow group of experts. To come up with new and radical strategies, we need radical diversity of representation and ability. Th

Ecology is not merely the study of where we find ourselves, but of everything which surrounds us and allows us to live.

Turing wrote, ‘Machines take me by surprise with great frequency’, usually because he had misunderstood their function, or calculated something wrongly. In such cases, he wondered, was the surprise ‘due to some creative mental act on my part’ – or did it ‘reflect credit on the machine’? Turing felt that this objection was a dead end as it led back

Kropotkin’s insistence on solidarity is critical to understanding that to speak of animal politics is not to indulge in anthropomorphism – the attribution of human terms and qualities to non-humans – nor is it a misrepresentation of instinctual, ‘natural kinship’ behaviours. Rather, it is the full acknowledgement that we share a world. This world i

This is the real lesson of scenarios like the Trolley problem, the Basilisk and the paperclip machine: we cannot control every outcome, but we can work to change our culture. Technological processes like artificial intelligence won’t build a better world by themselves, just as they tell us nothing useful about general intelligence. What they can do

And crucially, randomness is something which we can engineer ourselves – just as John Cage did by introducing chance into his compositions – both as a driver of our own ongoing evolution and to increase our awareness of and engagement with this more-than-human world.