Scotland’s independence vote has been cast, and its citizens chose overwhelmingly to remain part of Great Britain. But this historic vote should be studied by all those who want to affect political and economic change around the world, because there are important lessons to be learned.
This is the second and final part of my series about a recent exchange between David Chalmers and Massimo Pigliucci. The exchange took place in the pages of Intelligence Unbound, an edited collection of essays about mind-uploading and artificial intelligence. It concerned the philosophical plausibility of mind-uploading.
Real-time Location-based Services (RT-LBS or just RT-LS) is an important new concept in mobile marketing. These offerings are starting to tout the ability to deliver information and services based on the real-time location of a person. Some key examples are receiving a mobile phone-based notification of a restaurant offer while walking in a downtown area or a product coupon while shopping in a specific grocery aisle.
The brain is the engine of reason and the seat of the soul. It is the substrate in which our minds reside. The problem is that this substrate is prone to decay. Eventually, our brains will cease to function and along with them so too will our minds. This will result in our deaths. Little wonder then that the prospect of transferring (or uploading) our minds to a more robust, technologically advanced, substrate has proved so attractive to futurists and transhumanists.
Ethicists have been asking themselves a question over the last couple of years that seems to come right out of science-fiction. Is it possible to make moral machines, or in their lingo, autonomous moral agents -AMAs? Asking the question might have seemed silly not so long ago, or so speculative as risk obtaining tenure, but as the revolution in robotics has rolled forward it has become an issue necessary to grapple with and now.
In order to be responsible for your actions, you must be free. Or so it is commonly believed. But what exactly does it mean to be free? One popular view holds that freedom consists in the ability to do otherwise. That is to say: the ability to choose among alternative possible futures. This popular view runs into a host of problems. The obvious one being that it is inconsistent with causal determinism.
Two little-known rules on corporate reporting of executive pay are currently being reviewed by the Securities and Exchange Commission. While they have received almost no press coverage, these rules could have far-reaching consequences for our nation’s economy and the future of the middle class.
I try to be a decent writer. I try to convey complex ideas to a broader audience. I try to write in a straightforward, conversational style. But I know I often fail in this. I know I sometimes lean too heavily on technical philosophical vocabulary, hoping that the reader will be able to follow along. I know I sometimes rush to complete blog posts, never getting a chance to polish or rewrite them. Still, I strive for clarity and would like to improve.
On March 26, 2014, there took place in BarIlanUniversity the conference entitled – “Biology of Longevity and Quality of Life” which was also widely promoted under the title “Pathways to Healthy Longevity”. The conference was held as a part of the celebrations of Israel Science Day, under the auspices of the Israel Ministry of Science.
IEET Affiliate Scholar Rick Searle was a 3rd place winner of a $2,000 prize in this spring’s FQXi essay contest “How Should Humanity Steer the Future?” The contests are regular events held by the Fundamental Questions Institute whose mission is “To catalyze, support, and disseminate research on questions at the foundations of physics and cosmology, particularly new frontiers and innovative ideas integral to a deep understanding of reality but unlikely to be supported by conventional funding sources.”
The Internet of Things means not just that computing devices have connectivity to the cloud but that they are connected to each other, and therefore that novel applications can be developed in this rich ecosystem. One area for development is linking quantified self wearable sensors with automotive sensors for applications including Fatigue Detection, Real-time Parking and Assistance, Anger/Stress Reduction, Keyless Authentication, and DIY Diagnostics.
A movement is afoot to cover some of the largest and most populated cities in the world with a sophisticated array of interconnected sensors, cameras, and recording devices, able to track and respond to every crime or traffic jam ,every crisis or pandemic, as if it were an artificial immune system spread out over hundreds of densely packed kilometers filled with millions of human beings.
Ted will be moving to Washington D.C. to lead the Global Economics and Strategy Department and be responsible for IFC’s strategy and development impact functions, leading a global team of approximately 100 people.
I’ve been writing about the ethics of human enhancement for some time. In the process, I’ve looked at many of the fascinating ethical and philosophical issues that are raised by the use of enhancing drugs. But throughout all this writing, there is one topic that I have studiously avoided. This is surprising given that, in many ways, it is the most fundamental topic of all: do the alleged cognitive enhancing drugs actually work?
Street defends a form of constructivist antirealism, which I find quite attractive. I was thus pleasantly surprised to find that she had also recently written a paper dealing with one of my favourite topics in the philosophy of religion: the problem of evil and its moral implications. It’s a very good paper too, one that I’m sure will provide plenty of fodder for discussion.
The police response to protests and riots in Ferguson, Missouri were filled with images that have become commonplace all over the world in the last decade. Police dressed in once futuristic military gear confronting civilian protesters as if they were a rival army. The uniforms themselves put me in mind of nothing so much as the storm-troopers from Star Wars. I guess that would make the rest of us the rebels.
Our economy is broken. There’s one economy for the wealthy, and another for the rest of us. This division has been worsened by the behavior of corporate executives who manage their corporations for short-term personal gain rather than for long-term fiscal soundness.
The paper tries to fuse traditional concerns about the problem of evil with recent work in population ethics. The result is an interesting, and somewhat novel, atheological argument. As is the case with every journal club, I will try to kick start the discussion by providing an overview of the paper’s main arguments, along with some questions you might like to ponder about its effectiveness.
“This is an economic revolution,” a new online video says about automation. The premise of “Humans Need Not Apply” is that human work will soon be all but obsolete. “You may think we’ve been here before, but we haven’t,” says CGP Grey, the video’s creator. “This time is different.” The video has gone viral, with nearly two million YouTube views in one week. But is it true?
I’ve recently been looking into the ethics of vegetarianism, partly because I’m not one myself and I’m interesting in questioning my position, and partly because it is an interesting philosophical issue in its own right. Earlier this summer I looked at Jeff McMahan’s critique of benign carnivorism. Since that piece was critical of the view I myself hold, I thought it might be worthwhile balancing things out by looking at an opposing view.
There’s a condition I’ve noted among former hard-core science-fiction fans that for want of a better word I’ll call future-deflation. The condition consists of an air of disappointment and detachment with the present that emerges on account of the fact that the future one dreamed of in one’s youth has failed to materialize. It was a dream of what the 21st century would entail that was fostered by science-fiction novels, films and television shows, a dream that has not arrived, and will seemingly never arrive- at least within our lifetimes. I think I have a cure for it, or at least a strong preventative.
A key future use of neural electrode technology envisioned for nanomedicine and cognitive enhancement is intracortical recording devices that would capture the output signals of multiple neurons that are related to a given activity, for example signals associated with movement, or the intent of movement.
This is the sixth part in my series on Nick Bostrom’s recent book Superintelligence: Paths, Dangers, Strategies. The series is covering those parts of the book that most interest me. This includes the sections setting out the basic argument for thinking that the creation of superintelligent AI could threaten human existence, and the proposed methods for dealing with that threat.
The transfer of used military equipment from the armed forces to police departments around the country has been accompanied, at least to a certain extent, by a shift in public thinking. The news media have played a critical part in that shift, both in its coverage and in what it chooses not to cover.
Human beings seem to have an innate need to predict the future. We’ve read the entrails of animals, thrown bones, tried to use the regularity or lack of it in the night sky as a projection of the future and omen of things to come, along with a thousand others kinds of divination few of us have ever heard of. This need to predict the future makes perfect sense for a creature whose knowledge bias is towards the present and the past. Survival means seeing enough ahead to avoid dangers, so that an animal that could successfully predict what was around the next corner could avoid being eaten or suffering famine.
They say that one swallow doesn’t make a summer, and one Politico story certainly doesn’t make a campaign season. But if a recent article there is correct – if the Democratic Party’s strategy this year really is “Running as a Dem (while) sounding like a Republican” – then the party may be headed for a disaster of epic but eminently predictable proportions.
Debate about the merits of enhancement tends to pretty binary. There are some — generally called bioconservatives — who are opposed to it; and others — transhumanists, libertarians and the like — who embrace it wholeheartedly. Is there any hope for an intermediate approach? One that doesn’t fall into the extremes of reactionary reject or uncritical endorsement?
Machine ethics is a term used in different ways. The basic use is in the sense of people attempting to instill some sort of human-centric ethics or morality in the machines we build like robots, self-driving vehicles, and artificial intelligence (Wallach 2010) so that machines do not harm humans either maliciously or unintentionally.