IEET writer Phil Torres has written and published an e-book, available at Amazon in Kindle. The book is entitled “A Crises of Faith - Atheism, Emerging Technologies and the Future of Humanity”
It wasn’t that long ago that listing transhumanism, human enhancement, the Singularity, technology-driven evolution, existential risks, and so on, as academic interests on one’s CV might result in a bit of embarrassment.
Virtually all talk of cognitive enhancement focuses exclusively on the enhancement of individual intelligence. But what about enhancing group intelligence?
There is good reason for thinking that posthumans will, on the whole, be atheists. And there is good reason for thinking that widespread apostasy would, on the whole, be desirable.
While we tend to believe that more smarts would help us solve the formidable mass of problems we have created, the empirical data seems to disagree with us.
“In a world torn with strife and warfare, perhaps no problem is more important [than that of understanding and developing wisdom], as wisdom may be the only hope out of the bloodshed.” - Robert Sternberg
Given the complexity of the world today, plus the risks associated with current and emerging technologies, it behooves everyone on all sides of the biopolitical spectrum to be open to opposing points of view.
There is nothing wrong with someone not knowing about a given subject. But there is something wrong with someone not knowing about a subject and pontificating about it as if he does.
There is good reason for thinking that posthumans will, on the whole, be atheists. And there is good reason for thinking that widespread apostasy would, on the whole, be desirable.
As the historian Robert Nisbet writes, “No single idea has been more important than, perhaps as important as, the idea of progress in Western civilization for nearly three thousand years.” But let’s understand what we mean by progress.
What is the relation between technology and human biological evolution? Most people, in my experience, have a quick retort, which they take to be obvious: “Artifacts evolve just like organisms do,” or “Technology is an extended phenotype of humans.” But it’s not clear to me that the answer to this question is so obvious.
Understanding human-technology relations is a project of significant import, both for transhumanists aiming to overcome our limitations through technological means and for ethicists interested in questions concerning technology’s influence on the human condition.
The history of our belief in progress is a complicated one. This belief first arose during the eighteenth century Enlightenment and became a central feature of the Western worldview until circa the mid-twentieth century, when the first anthropogenic “existential risk” was introduced. Although progressionism suffered a serious blow with the inauguration of the Atomic Age, a renewed belief in the goodness and historical reality of techno-progress has reemerged within the transhumanist movement.
The express aim of enhancement technologies is to overcome our biological limitations: cognitive, emotional and healthspan-related. But what is almost always tacit in discussions of human enhancement is the issue of what exactly constitutes a biological limitation.
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