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.
On November 1, 29-year-old Brittany Maynard took medication to end her life. This wasn’t an act of cowardice, nor due to some psychological condition. She ended her life because she wanted to die on her own terms, rather than suffer the eventually-fatal torment of terminal brain cancer. Her ability to legally commit suicide – or what she referred to it as “death with dignity” – was due to the state of Oregon’s “Death With Dignity Act.”
Maria Konovalenko and team put together a list of popular science video lectures on gene therapy – one of the most promising molecular medicine directions. What makes this approach different is that nucleic acid molecules, DNA and RNA, are used as therapeutic agents.
We knew the risks. But last year, after my wife and I had our genomes sequenced, what we learned was still alarming. Amongst my wife’s results was a genetic variant associated with a significantly increased risk of Parkinson’s disease. And the matter-of-fact statistic on risk came with little information on how to reduce it.
People have for some time speculated about the possibility that we’re living inside a computer simulation. But the 2003 publication of Nick Bostrom’s “Are You Living In a Computer Simulation?” brought a new level of sophistication to the topic. Bostrom’s argument is that one (or more) of the following disjuncts is true: (i) our species will go extinct before reaching an advanced posthuman stage; (ii) our species will reach a posthuman stage but decide not, for whatever reasons, to run a large number of simulations; or (iii) we are almost certainly in a simulation.
There is no writer now, perhaps ever, who is able to convey the wonder and magic of science with poetry comparable to Diane Ackerman. In some ways this makes a great deal of sense given that she is a poet by calling rather than a scientist. To mix metaphors: our knowledge of the natural world is merely Ackerman’s palette whose colors she uses to paint a picture of nature. It is a vision of the world as magical as that of the greatest worlds of fiction- think Dante’s Divine Comedy, or our most powerful realms of fable.
In order to think effectively about a problem, we must first properly define it. “World peace” is an inevitably nebulous concept, meaning a lot of different things to different people. Most obviously it means finding ways to avoid war and other forms of destructive conflict, and the impulse underlying that idea is to reduce involuntary suffering as much as possible. Taking that perspective, we can also see that we should also seek to reduce structural violence, which is to say suffering caused by systematic conditions which may not have anything to do with war.
Roughly (I’ll refine later on) the “technological singularity” (or “singularity” for short, and in the right context) is the name given to point in time at which greater-than-human superintelligent machines are created. The concept (and name) was popularised by the science fiction author Vernor Vinge in the 1980s and 90s, though its roots can be traced further back in time to the work of John Von Neumann and I.J. Good.
How do we chart a path forward toward the effective and responsible development and use of new technologies? For the next two years, the World Economic Forum Meta-Council on Emerging Technologies will be tackling this and other questions as it develops ways of supporting informed decisions on technology innovation in today’s rapidly changing world.
Advances in robotics and artificial intelligence are going to play an increasingly important role in human society. Over the past two years, I’ve written several posts about this topic. The majority of them focus on machine ethics and the potential risks of an intelligence explosion; others look at how we might interact with and have duties toward robots.
“I am 30 years old and I am struggling to find sanity. Between the Christian schools, homeschooling, the Christian group home (indoctrinating work camp) and different churches in different cities, I am a psychological, emotional and spiritual mess.” –A former Evangelical. If a former believer says that Christianity made her depressed, obsessive, or post-traumatic, she is likely to be dismissed as an exaggerator. She might describe panic attacks about the rapture; moods that swung from ecstasy about God’s overwhelming love to suicidal self-loathing about repeated sins; or an obsession with sexual purity.
Dr. Valter Longo hold the record of yeast lifespan extension. He was able to increase longevity of this species 10 fold. This a one of the most remarkable results in longevity science. Here Dr. Longo is giving us a lecture on yeast genetics. Let me summarize what he told us.
Robots are poised to eliminate millions of jobs over the coming decades. We have to address the coming epidemic of “technological unemployment” if we’re to avoid crippling levels of poverty and societal collapse. Here’s how a guaranteed basic income will help — and why it’s absolutely inevitable.
As Election Day approaches, two reports show us exactly how corrupted our political system has become. Unless voters come out in force, it looks like corporate money is about to buy itself another house of Congress.
When international agencies started noticing that new technologies would soon cause a dramatic shift in the oil market, one country took notice and, well, panicked: Saudi Arabia. Its wealth and relatively new political power are entirely due to the oil that sits under its soil.
A recent poll showed that more than half of all people in this country don’t believe that the American dream is real. Fifty-nine percent of those polled in June agreed that “the American dream has become impossible for most people to achieve.” More and more Americans believe there is “not much opportunity” to get ahead.
The onset of transhumanism, political or not may rally many people against technological innovations such as the integration of the human species with computers and re-designing of our specie’s DNA for enhancement purposes. The people of the world need to cooperate and value education so that we never see any of the dystopian posthumanist scenarios play out the way many think they might.
With the increasing attention Transhumanism is gaining in the media, there are numerous articles focusing on the gadgetry and cutting edge innovations on the horizon. We seldom turn our attention to pick apart the results of many current and older inventions. With respect the mental health, I believe Transhumanists have just as much responsibility to emphatically state their promise of a future rich with cutting edge technologies as they do to formulate exceptional approaches to breach barriers surrounding current notions of mental health.
Beloved aunty, Mammy Kumba, died from a stroke at her home in Barthurst, a mountainous village about six miles west of Freetown, Sierra Leone, at the start of October. Like any death this was a painful and traumatic experience for the family, but due to the timing it also put her relatives in a serious quandary. The government has directed that bodies cannot be touched until they are 100% confirmed to be Ebola-free.
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