Dawson Preethi | වචන ටැක්සි

  A Note on This Archive This blog is more than a collection of old posts. It records nearly fifteen years of an evolving intellectual journey pursued alongside my professional life in engineering. Many of the questions that occupy me today—psychoanalysis, philosophy, AI, science, literature, language, reality and meaning—appear throughout these pages in different stages of development. I have deliberately preserved those earlier layers rather than rewriting them to agree with what I think today. An intellectual archive should contain not only conclusions, but changes of mind, unfinished questions, mistakes and discoveries. In an age when AI can help any of us acquire the appearance of expertise very quickly, I prefer to leave the history of my own pursuit open to inspection. The archive is the evidence—not necessarily that I was right, but that I was searching. මේ Archive එක ගැන කෙටි සටහනක් මේ බ්ලොග් අඩවිය මට පැරණි ලිපි එකතුවක් විතරක් නෙවෙයි. මගේ වෘත්තීය ඉංජිනේරු ජීවිතයත් සමඟ සමාන...

  AI එකකට අපි වගේ කතා කරන්න පුළුවන් නම් — මනුෂ්‍යයෙකුගේ කතා කිරීමේ විශේෂත්වය මොකක්ද? අපි කතා කරන්නේ අපේ සිතුවිලි වචනවලට පරිවර්තනය කරලාද? නැත්නම් අපි කතා කරන මොහොතේම — භාෂාව අපිව නිර්මාණය කරනවාද? අර්ථයේ ජ්‍යාමිතිය කතා මාලාවේ තුන්වන කොටසින් මම මේ ප්‍රශ්නය හරහා “Speaking Subject” — කතා කරන විෂය පිළිබඳ අදහසට ඇතුල් වෙනවා. මෙහිදී AI එක comparison එකකට වඩා thought experiment එකක් බවට පත්වෙනවා. LLM එකකට “මම” කියන්න පුළුවන්. අපිටත් “මම” කියන්න පුළුවන්. නමුත් ඒ දෙකේ “මම” එකම දෙයක්ද? Episode එක තුළ Language Before the “I”, Human–LLM analogy, authorship, intention vs speech, Freud and the unconscious, Ego vs Subject සහ Split Subject දක්වා මේ ප්‍රශ්නය ක්‍රමයෙන් ගෙන යනවා. 🎥 AI කතා කරද්දි... මම කවුද? | අර්ථයේ ජ්‍යාමිතිය | EP03 Watch EP03 on YouTube සිංහල මාධ්‍යයෙන් | 32 minutes #ArtificialIntelligence #Psychoanalysis #Lacan #Freud #Language #Subjectivity #LLM #Philosophy #Sinhala #අර්ථයේජ්‍යාමිතිය

  අද රාත්‍රී 7:30ට... ලෝකය වෙනස්ද? නැත්නම්... අපිද වෙනස්? | අර්ථයේ ජ්‍යාමිතිය | EP02 පළමු කථාංගයේදී අපි භාෂාවට පෙරත් සංජානනය සහ සිතීම තිබූ බව පිළිබඳ සාකච්ඡා කළා. අද ප්‍රශ්නය තවත් ගැඹුරුයි... පරිණාමය විසින් සියලුම ජීවීන්ට එකම ආකාරයේ මනසක් නිර්මාණය කළාද? නැත්නම්, යථාර්ථය සංවිධානය කරන විවිධ ක්‍රම පරිණාමය තුළම බිහිවුණාද? අද රාත්‍රී 7:30ට YouTube හිදී හමුවෙමු. ▶️ https://youtu.be/F6Zw97PLJJI

Some films entertain us. Others disturb us. A few quietly reveal that the world we thought we understood has already changed. For me, Chinthana Dharmadasa's Abhisari belongs to the last category. At first glance, one might think this is simply another film about prostitution, betrayal, or broken relationships. It is not. Beneath its intimate narrative lies something much more significant: a portrait of how the structure of human relationships itself has transformed under contemporary Sri Lankan society. To explain why I found Abhisari so fascinating, I was repeatedly reminded of another landmark in Sinhala cinema—Dharmasiri Bandaranayake's Hansa Vilak . The comparison is not about story or characters. It is about history. From the Crisis of Marriage to the Crisis of Desire When Hansa Vilak appeared during the 1980s, Sri Lanka was undergoing profound social transformation. The economic liberalization initiated after 1977 did more than change markets and industries. It ...

  I have published the first episode of a new Sinhala series investigating the origins of human cognition from the perspectives of evolutionary psychology, philosophy, AI, and psychoanalysis. One of the central ideas discussed is that knowledge does not necessarily require language . Evolution accumulated successful behavioural solutions over millions of years and embodied them within DNA. Instincts are not merely behaviours; they represent information preserved through natural selection, allowing organisms to respond adaptively without explicit reasoning or symbolic communication. This provides an interesting analogy with modern Large Language Models. While the mechanisms are fundamentally different, both DNA and LLMs embody information acquired through extensive interaction with their respective environments. One preserves biological adaptations across generations; the other preserves statistical patterns extracted from language. Neither relies on conscious understanding, yet ...

When I walked into Dennis Perera's Neranjana , I expected to watch a controversial play about a man who falls in love with a goat. By the time the curtain fell, I realized that this was not the play I had actually seen. The goat, although central to the story, was never its true subject. Rather, the play gradually revealed itself as an exploration of a far more disturbing question: why does any object come to occupy the centre of human desire? Whether that object is another person, wealth, professional success, religion, political power, or, in this case, a goat, the underlying structure appears remarkably similar. It is precisely this structure that Jacques Lacan devoted much of his teaching to investigating. One detail immediately caught my attention. The protagonist's psychological disturbance does not begin after he falls in love with the goat. Long before the audience learns of the affair, something has already begun to fracture. He forgets words, loses concentration, hes...