This is the second in a two-part series (read Part I here)looking at the ethics of intimate surveillance. In part one, I explained what was meant by the term ‘intimate surveillance’, gave some examples of digital technologies that facilitate intimate surveillance, and looked at what I take to be the major argument in favour of this practice (the argument from autonomy).
Last year when I wrote a review of E.O. Wilson’s book The Meaning of Human Existence I felt sure it would be the then 85 year old’s last major work. I was wrong having underestimated Professor Wilson’s already impressive intellectual stamina. Perhaps his latest book Half-Earth: Our Planet’s Fight for Life is indeed his last, the final book that concludes the trilogy of The Social Conquest of Earth and the Meaning of Human Existence.
Time has been conceived mainly as either discrete or continuous, but not widely as a simultaneity of the two. I would like to articulate a new theory of time in which time is reconceived as a ‘raw material’ whose natural state is both discrete and continuous. This is a “middle third” position that extends Husserl’s theory of internal time consciousness by being a new form of time in the middle between and connecting retention-protention (which are continuous) and recollection-expectation (which are discrete).
‘Intimate Surveillance’ is the title of an article by Karen Levy - a legal and sociological scholar currently-based at NYU. It shines light on an interesting and under-explored aspect of surveillance in the digital era. The forms of surveillance that capture most attention are those undertaken by governments in the interests of national security or corporations in the interests of profit.
The debate about algorithmic governance (or as I prefer ‘algocracy’) has been gathering pace over the past couple of years. As computer-coded algorithms become ever more woven into the fabric of economic and political life, and as the network of data-collecting devices that feed these algorithms grows, we can expect that pace to quicken.
Moral theories often conflict with our moral intuitions; they are often counter-intuitive. Explanations, theories, or beliefs are counter-intuitive if they violate our ordinary, common-sense view. For example, it’s counter-intuitive to suppose that physical reality is illusory, although there is no way to demonstrate this isn’t the case. Similarly, it’s counter-intuitive to suppose the keyboard upon which I type is moving, although the keyboard, earth, solar system, galaxy, and entire universe move! This demonstrates that non-moral intuitions are often mistaken.
Here’s an interesting idea. It’s taken from Aaron Wright and Primavera de Filippi’s article ‘Decentralized Blockchain Technology and the Rise of Lex Cryptographia’. The article provides an excellent overview of blockchain technology and its potential impact on the law. It ends with an interesting historical reflection. It suggests that the growth of blockchain technology may give rise to a new type of legal order: a lex cryptographia. This is similar to how the growth in international trading networks gave rise to a lex mercatoria and how the growth in the internet gave rise to a lex informatica.
IEET Fellow Natasha Vita-More will be the Keynote Speaker, and Affiliate Scholar Melanie Swan will also give a talk at the NY Posthuman Research Group’s 2nd annual Glocal Symposium on Posthuman Futures.
I was first introduced to the work of Ian Morris last summer. Somebody suggested that I read his book Why the West Rules for Now, which attempts to explain the differential rates of human social development between East and West over the past 12,000 years. I wasn’t expecting much: I generally prefer narrowly focused historical works, not ones that attempt to cover the whole of human history. But I was pleasantly surprised.
In 1651, Thomas Hobbes published Leviathan. It is arguably the most influential work of political philosophy in the modern era. The distinguished political theorist Alan Ryan believes that Hobbes’s work marks the birth of liberalism. And since most of the Western world now lives under liberal democratic rule, there is a sense in which we are all living in the shadow of Leviathan.
On the 8th August 1963, a gang of fifteen men boarded the Royal Mail train heading from London to Glasgow. They were there to carry out a robbery. In the end, they made off with £2.6 million (approximately £46 million in today’s money). The robbery had been meticulously planned. Using information from a postal worker (known as “the Ulsterman”), the gang waylaid the train at a signal crossing in Ledburn, Buckinghamshire.
Phil Torres’ new book The End: What Science and Religion Tell Us about the Apocalypse, is one of the most important books recently published. It offers a fascinating study of the many real threats to our existence, provides multiple insights as to how we might avoid extinction, and it is carefully and conscientiously crafted.
Just the other week Humai’s head of engineering John LaRocco sat down with The Hartman Media Company where he discussed artificial intelligence (A.I.), head transplants, and synthetic organs. It was an alluring conversation to listen to, one which will help people acquire a better understanding as to the company Humai’s vision for the future ahead of us.
The Brookings Institution recently issued a report showing that poor Americans die at a much earlier age than rich Americans, and that this life expectancy gap between rich and poor is growing rapidly. A professor of public health at Yale University told the New York Times, “It’s embarrassing.”
In order to more clearly conceptualize philosophy’s territory, let’s consider it in relationship to two other powerful cultural forces with which it’s intertwined: religion and science.
We may (roughly) characterize the contrast between philosophy and religion as follows: philosophy relies on reason, evidence and experience for its truths; religion depends on faith, authority grace, and revelation for truth.
Vanderbilt University’s Michael Bess has written an extraordinarily thoughtful new book: Our Grandchildren Redesigned: Life In The BioEngineered Society Of The Near Future. The first part of the book introduces the reader to the technologies that will enhance the physical, emotional, and intellectual abilities of our children and grandchildren: pharmaceuticals, bioelectronics, genetics, nanotechnology, robotics, artificial intelligence, synthetic biology, and virtual reality.
Positive Education (PE) is the integrative field of study that tightly links human well-being with academic achievement. Common sense tells us that healthy, happy students will, on average, be more successful academically. Positive education tries to implement a nurturing environment for students, but also suggests we teach the science of human flourishing as content itself.
The word philosophy comes from two Greek roots meaning “the love of wisdom.” Thus philosophers are (supposed to be) lovers of wisdom. In the western world, philosophy traces its beginnings to the ancient Ionian city of Miletus, the richest city in the ancient Greek world. There, on the eastern edge of the Mediterranean in the sixth century B.C.E., the Greeks began to systematically apply human reason to questions concerning nature and human life without reference to the supernatural.
At least in public relations terms, transhumanism is a house divided against itself. On the one hand, there are the efforts of Zoltan Istvan – in the guise of an ongoing US presidential bid — to promote an upbeat image of the movement by focusing on human life extension and other tech-based forms of empowerment that might appeal to ordinary voters. On the other hand, there is transhumanism’s image in the ‘serious’ mainstream media, which is currently dominated by Nick Bostrom’s warnings of a superintelligence-based apocalypse. The smart machines will eat not only our jobs but eat us as well, if we don’t introduce enough security measures.
What was Apple thinking when it launched the iPhone? It was an impressive bit of technology, poised to revolutionise the smartphone industry, and set to become nearly ubiquitous within a decade. The social consequences have been dramatic. Many of those consequences have been positive: increased connectivity, increased knowledge and increased day-to-day convenience.
This post focuses on a particular argument about the ethics of body-based trades, in particular surrogacy and reproductive labour. The argument comes from Anne Phillips and is presented in her book Our Bodies, Whose Property?
Does the pursuit of longevity, or even radical longevity, have future in India? The following article will consider this question mainly in ideological, cultural and historical terms, rather than in terms of analyzing current technological and demographic trends. In demographic terms, as was also noted earlier, the life expectancy in India is till relatively low compared to other countries (about 65-66 years), yet it is clearly on the rise and no limit can be set for this increase.
IEET Blog |
email list |
The IEET is a 501(c)3 non-profit, tax-exempt organization registered in the State of Connecticut in the United States.
East Coast Contact: Executive Director, Dr. James J. Hughes,
56 Daleville School Rd., Willington CT 06279 USA
Email: director @ ieet.org phone:
West Coast Contact: Managing Director, Hank Pellissier
425 Moraga Avenue, Piedmont, CA 94611
Email: hank @ ieet.org