Something deemed natural is usually associated with being pure, or “not mixed or adulterated with any other substance or material.” Artificial aversions are fueled by media proclaiming the toxicity of synthetics, food flavoring to synthetic chemicals--a common narrative that validates our society’s romantic attachment to the natural.
There are at least three approaches to asking “What if?” in relation to food: diegetic, figurative and realist. Diegetic speculative gastronomy involves the creation of props and images of food. Figurative speculative gastronomy consists of metaphors that you can eat. Realist speculative gastronomy is the thing itself, not metaphors; foods from the future that can be served to human eaters, today.
Evidently, the manner in which we make information available is not sufficiently joined up with human perception, or more precisely, human bandwidth. This, too, can be explained as a growing pain. In the past, the reproduction of information was technologically complicated, so people were forced to adapt to the existing possibilities. Today, the duplication of data has become extraordinarily simple. It is high time we adjusted its presentation to suit human beings’ needs.
Generally, if one wants to tackle human memory it seems that one should include components such as the means or mechanisms by which the brain accesses information as well as the information itself (stored in the brain). The latter then is the content of an episode of remembering and could also be characterized as a belief.
Do you feel safe? Do you feel you can have your images and eat them too? No rhyme or reason to worry—a guard will always be on duty to save you from the dread of entertainment.
At this point we need to define the meaning of the words “intelligence” and “consciousness.”
My definitions are the following: intelligence is the ability to make decisions about decidable alternatives. Consciousness is the ability to decide about undecidable alternatives. Intelligence implies computation and combination, while consciousness implies sensibility (aesthetic and erotic) and ethical judgment.
Nevertheless, I feel that this answer is too succinct, and I need to go deeper. I need to develop the implications of the concept of intelligence starting from Leibnizian computational ontology, starting from the conceptual distinction between the discrete and the continuous in the transmission of information, and in the evolution of life.