Technology, and particularly computing, is essential to family history. Without it, we could still tell family stories to our children, but we certainly couldn’t substantiate those stories from billions of historical records into millions of family trees, as web applications like FamilySearch andAncestry.com do today.
A well known and atheist-minded Transhumanist, Zoltan Istvan blames religion for an anti-cryonics law in Canada. Basically, Transhumanism is the ethical use of technology to extend human abilities, and cryonics is low-temperature preservation of a legally-dead body for resuscitation when new technology might cure the cause of death. Zoltan’s concern is that the religious views of Canadian lawmakers may have informed the law, and that this may influence other lawmakers around the world to inhibit access to cryonics likewise.
Think of an egoist atheist. What comes to mind? Here’s what doesn’t come to mind: trust in an altruistic god-like extraterrestrial. That, however, is only because you don’t know this egoist atheist: Forbidden Truth (“FT”).
In his book “Physics of the Future”, Michio Kaku outlines six roadblocks to the Singularity. The roadblocks are at least as speculative as the technological singularity, and we can reasonably speculate our way around them. Below are Michio’s proposed roadblocks, followed by my thoughts.
I have three sons that I love dearly, and I care about their education in all areas, including sexuality. I want them to understand that sex is beautiful and fun, when accompanied with love, respect and responsibility. I also want them to understand that sex can be abused, potentially harming our relations, as well as our own psychological well being.
You’re right, and you want everyone else to know it. Maybe everyone should be a Transhumanist like you, but there’s a problem: they don’t see things the way you do. So what do you do? You might try telling them that they’re stupid, evil or ugly. When that doesn’t work, try integrating.
We have faith, even the most atheist among us. Our faith is not necessarily explicit or associated with “God”, and hopefully it’s not irrational or dogmatic. Yet we must trust, and we do trust, to the extent that we act, speak or even think. In the least, we trust in the possibility of meaning, even if it’s no more than something like a hope for or will toward a primitive connectivity or a basic cooperation within experience.