Here at the Transvision 2014 in Paris we just concluded a meeting of the technoprogressive caucus to draft a statement of common principles. The meeting consisted of the members of Technoprog!: AFT, Amon Twyman representing Zero State/Institute for Social Futurism, David Wood from the London Futurists, and me (J. Hughes) from IEET. The result is below. We are inviting individual and organizational co-signators. Please let me know if you would like to add your or your organization’s name. We would like to collect co-signators between now and the end of the year, so you don’t have to decide immediately.
The US neurophysiologist Paul Nunez previously wrote “Electric Fields of the Brain” (1981) and “Neocortical Dynamics and Human EEG Rhythms” (1995), and in fact his credentials in the field of brain studies harken back to a paper originally written in 1972 and ambitiously titled “The Brain Wave Equation” (an equation that eventually he resurrects in this book, 40 years later). In this book Nunez summarizes his novel ideas on the way that “brains cause minds” (to use Searle’s expression).
Many women know more about the risks of birth control than about how the right contraceptive might improve their lives. For busy women, making good health decisions and actually taking care of ourselves can be a challenge, especially when practical factors such as complicated schedules, finances, and competing demands are taken into consideration. Well-balanced, well-presented information can empower women to make smart decisions about reproductive health care. Unfortunately, thanks in part to how the American legal system works, many women know more about the risks and side effects of birth control than about how the right contraceptive might improve their health and well-being.
In 2004, the Royal Society and Royal Academy of Engineering (RS-RAE) in the UK published the report Nanoscience and Nanotechnologies: Opportunities and Uncertainties . At the time it was widely speculated that the report arose from concerns expressed by Prince Charles over the possibility that nanotechnology could lead to a ‘grey goo’ scenario where self-replicating ‘nanobots’ destroy life as we know it . Outlandish as the alleged motivation was (and Prince Charles was quick to downplay reports of his grey goo concerns ), the resulting report set the pace for the next decade of global research into the potential impacts of nanotechnology — and how to avoid them.
While discussing the longevity gene therapy project we encountered various questions and observations that prompted us to broaden the project and slightly change it. Generally, all the comments can be reduced into 5 main points…
Most British people think religion causes more harm than good according to a survey commissioned by the Huffington Post. Surprisingly, even among those who describe themselves as “very religious” 20 percent say that religion is harmful to society. For that we can probably thank the internet, which broadcasts everything from Isis beheadings, to stories about Catholic hospitals denying care to miscarrying women, to lists of wild and weird religious beliefs, to articles about psychological harms from Bible-believing Christianity.
Intelligence wants to be free but everywhere it is in chains. It is imprisoned by biology and its inevitable scarcity. Biology mandates not only very limited durability, death and poor memory retention, but also limited speed of communication, transportation, learning, interaction and evolution.
Just as a police officer in a heightened state of panic surrounded by the comfort of impunity will shoot an innocent person, the Governor of Missouri has declared a state of emergency preemptively, thus justifying violence in response to something that hasn't happened. Bombing Iraq in response to nonexistent weapons and Libya in response to nonexistent threats worked out so well, we may as well try it domestically, the Governor is perhaps thinking. "There Is No Way That This Ends Well" is a headline I actually just read about Ferguson.
The blockchain is the decentralized public ledger upon which cryptocurrencies like Bitcoin run; the blockchain is possibly the next Internet; the blockchain is an information technology; the blockchain is a trustless network; the blockchain is an M2M/IOT payment network for the machine economy; and the blockchain is a consensus model at scale, the mechanism we have been waiting for that could help to usher in an era of friendly machine intelligence.
Four years ago I posted Professor Robert Winston’s “Scientist’s Manifesto” on 2020 Science. Having just gone back and read this, it still resonate deeply with me – so I’m reposting it in the hope that it will also resonate with others…
Seventh Generation founder and daughter launch female-friendly, fair-trade, eco-friendly condom company When Meika Hollender’s dad, superstar green entrepreneur Jeffrey Hollender, first brought up the idea of founding a condom company together, Meika wasn’t quite sure what to think.
Whatever a transhuman is, xe (a pronoun to encompass all conceivable states of personhood) will have to live in a world that enables xer to be transhuman. I’ll explore the impact of three likely-seeming aspects of that world: ubiquitous interconnected smart machines, continuous classification, and virtualism.
We’re heading in to mid-November, and while the very disturbing logistics/supply chain chart showing that some personal protective equipment stock in countries battling Ebola are at “zero”–and had been for a while–have improved, the Ebola outbreak is still racing through Liberia, Sierra Leone, and Guinea. Sadly, the outbreak also appears to be gaining a small foothold in Mali.
Digital technology is instead progressing very slowly when it comes to government: the link between the citizen and the politician is often just a “feedback form” on the politician’s website. Very little effort has been made to link the citizen and the decision making process in more effective and creative ways.
...and probably not for the reason you think. Outbreak is one of those movies people seem to either love or hate (or possibly love to hate); almost everyone I know who has anything to do with public health, infectious diseases, or virology tends to swear up a blue storm when the movie comes up.
On the last Sunday in September, fifty or so people tricked into an old classroom in North Seattle. Classic rock played in the background, and greeters pointed parents to a table at the back where young children could entertain themselves with art materials. They were there for the launch of Sunday Assembly Seattle, an experimental church community without gods, sacred texts or dogmas.
With a 3-D printer, an operator plugs in a virtual blueprint for an object, which the printer uses to construct the final product layer by layer. Several types of these printers exist, using a variety of materials as the “ink.” The most popular models work by extruding a filament of molten plastic. The print head makes repeated passes over the item being printed. It thus builds a 3-D structure.
Back in the early 19th century a novel was written that tells the story of humanity’s downfall in the 21st century. Our undoing was the consequence of a disease that originates in the developing world and radiates outward eventually spreading into North America, East Asia, and ultimately Europe. The disease proves unstoppable causing the collapse of civilization, our greatest cities becoming grave sites of ruin. For all the reader is left to know, not one human being survives the pandemic.
The Transhumanist Wager, brainchild of noted transhumanist Zoltan Istvan, can be understood as follows. If one loves and values their life, then they will want (the option) to live as long and as well as possible. How do they achieve this?
I recently had the opportunity to be the closing speaker at the 5th annual TEDxTransmedia event, held in the iconic Radio Television Suisee building in Geneva, Switzerland. Organized by media pioneer Nicoletta Iacobacci, the event was opened by a two-foot tall robot that gave a short welcome speech. The theme of the event was exponential beauty, and over a dozen speakers, performers, and young change makers also made presentations. The event was an overwhelming success that was topped off by a festive farewell cocktail reception.
Bitcoin 1.0 is currency - the deployment of cryptocurrencies in applications related to cash such as currency transfer, remittance, and digital payment systems. Bitcoin 2.0 is contracts - the whole slate of economic, market, and financial applications using the blockchain that are more extensive than simple cash transactions like stocks, bonds, futures, loans, mortgages, titles, smart property, and smart contracts
There two basic types of ethical fact: (i) values, i.e. facts about what is good, bad, or neutral; and (ii) duties, i.e. facts about what is permissible, obligatory and forbidden. In this post I want to consider whether or not there is a defensible non-theistic account of values. In other words, is it possible for values to exist in the godless universe?
The creeping social inequality in Britain has become a source of growing concern to many. When strikes and despair over the income disparity within a single country or locale feature often in our politics, do we unjustly forget the scale of global wealth inequality? I am not writing this article to belie the social calamity of income inequality in Britain, nor to argue for more urgency in remedial foreign policies such as development assistance. This is purely an analysis of the long-term crisis represented by global disparities of wealth, and the historical choices it will force on many actors in the world-system, from states to activists.
Prior to the twentieth century, humans had primarily one route to transcendence of the physical universe, namely supernatural religion. Over the millennia, this central institution of traditional cultures had evolved, but not yet fully unraveled. Early in human history, the distinction between religion and magic was blurred, and priests pretended to cure people of physical diseases, a job gradually given over to physicians. Even in ancient days, legislatures were the primary source of laws in many societies, but religion sanctified the state, and some societies were theocracies.
There are serious thinkers—Ray Kurzweil, Hans Moravec, Michio Kaku, Marshall Brain, Aubrey de Grey and others—who foresee that technology may enable humans to defeat death. There are also dissenters who argue that this is exceedingly unlikely. And there are those like Bill Joy who think that such technologies are technologically feasible but morally reprehensible.
We are entering the age of robotics. Robots will soon be assisting us in our homes; stacking our warehouses; driving our cars; delivering our Amazon purchases; providing emergency medical care; and generally taking our jobs. There’s lots to ponder as they do so. One obvious question — obvious at least to lawyers — is whether the age of robotics poses any unique challenges to our legal system?
What kind of emotional reactions do you have to robots? Until not very long ago, this question was the stuff of science fiction. But the recent proliferation of robots in the home, workplace and healthcare world, bring the question squarely into everyday life. As a psychologist interested in exploring human-robot interaction, I’ve coined the term RoboPsych as an umbrella for our cognitive, emotional and behavioral reactions to the wide range of robots in our daily lives.