Growing old, and having lost hope of finding love again, I read about
the Lifemates Co-op and was intrigued. “Mr or Ms Right doesn’t exist
in nature. If you want someone that was made for you, come to us.” I
made an appointment to visit their office and talk with a salesperson…
Tal Zarsky’s work has featured on this blog before. He is an expert in the legal aspects of big data and algorithmic decision-making. He recently published a paper entitled “The Trouble with Algorithmic Decision-Making” in which he tries to identify, categorise and respond to some of the leading objections to the use of algorithmic decision-making processes. This is a topic that interests me too, so I was eager to see what he had to say.
According to IEET readers, what were the most stimulating stories of 2015? This month we’re answering that question by posting a countdown of the top 30 articles published this year on our blog (out of more than 1,000), based on how many total hits each one received.
The following piece was first published here on August 30, 2015, and is the #24 most viewed of the year.
There is no doubt that blockchains are a reality-making technology, a mode and means of implementing as many flavors of our own crypto-enlightenments as we can imagine! This includes newer, flatter, more autonomous economic, political, ethical, scientific, and community systems. But not just in the familiar human social constructs like economics and politics, possibly in physical realities too like time. Blocktime’s temporal multiplicity and malleability suggest a reality feature we have never had access to before – making more time.
In the pictures I am with George Carey, Ben Goertzel, and Vlad Bowen, the day before the Modern Cosmism conference last month in New York. Here I try to summarize some interrelated and compatible but slightly different viewpoints on modern Cosmism.
There is a chance that we may be living in a computer simulation created by an AI or a future super-civilization. The goal of the simulations map is to depict an overview of all possible simulations. It will help us to estimate the distribution of other multiple simulations inside it along with their measure and probability. This will help us to estimate the probability that we are in a simulation and – if we are – the kind of simulation it is and how it could end.
Are we living in a simulated reality? Are we merely simulated quantum instances inside a holographic substrate? Is the cosmos an advanced computer simulation created by a future technologically mature human civilization? Who are the original simulators and what are they looking for? Could our reality be the product of a lonely quantum AI machine stranded on the outer edges of our galaxy in the distant future? If we are inside of a simulation, does it even need a creator or could the digital simulation be a naturally emergent phenomena, an infinite fractal, with no beginning and no end.
I remember seeing the children falling through the air, their limbs akimbo, grasping for land or any anchor that would save them from the fall. I remember the feelings of terror, panic, pity and helplessness as I watched, unable to intervene. And then I awoke – alone, scared and slowly came to the realization that it was simply a dream, though still I feared closing my eyes again too soon lest I return. That dream took place more than 30 years ago. Much of the detail has faded – how did they come to fall? Were they pushed or did they jump like lemmings? – still I remember the images, can recall the emotions. It was just a dream; it wasn’t real. But I recall the experience of the dream. The personal semiotics that the dream contained were real, telling me something about my own psyche, my own sense of self and so making it an experience with meaning.
By learning everything there is to know about you and your online habits, social network ETER9 promises a kind of digital immortality wherein an artificially intelligent agent continues to post on your behalf long after you’re dead. The future is creepier than we ever imagined.
We asked the IEET audience “In the coming century will face-to-face, in-body sex be more or less common?” given tech that will encourage virtualization such as brainjacks, porn, sexbots, and electronically-mediated sex. Or will we revel in our newly young, perpetually healthy, and hormonally tweaked bodies by having a lot more face-to-face sex. The 140 of you who responded were two-to-one convinced we are headed for more virtual sex.
25 years ago most people didn’t imagine that the Internet would reshape the way that they existed on a day-to-day basis. 25 years from now people will think about Virtual Reality the same way we think about the Internet today – we won’t even be able to imagine our global existence without it. One of the largest beneficiaries of this technological development could be the global church because VR is going to change the way that Christians participate in worship.
There are three interlocking statistical arguments concerning the nature of the universe in which we live and which provide what I believe to be a strongly convincing indication that our view of reality is seriously flawed on a massive scale. Let’s begin by asking a simple question…
Even if they aren’t flesh, “mindclones” deserve protection.
For much of the 20th century, capital punishment was carried out in most countries. During the preceding century many, like England, had daily public hangings. Today, even Russia, with a mountainous history of government-ordered executions, has a capital-punishment moratorium. Since 1996, it has not executed a criminal through the judicial system.
If we can learn to protect the lives of serial killers, child mutilators, and terrorists, surely we can learn to protect the lives of peace-loving model citizens known as mind clones and bemans—even if they initially seem odd or weird to us.
We asked “Does the universe have a purpose?” and of the 120 of you that answered only a quarter said unequivocally “yes.” A third were unequivocally in the “No” purpose camp. But a third held out for purpose being possible, either as a result of our being in a simulation or as something we begin to understand as we become superintelligent.
A few months ago I made the case here on IEET on the future possibilities of sex crimes as a result of exponentially growing technologies, from drones to haptic body suits. I didn’t make the case to try to convince people from refraining to use these technologies – especially for sexual purposes – but rather to stoke a discussion on the possible risks of said technologies and start developing a means to mitigate these risks if and when they present themselves.
We asked “Should income from virtual currencies like Bitcoin be taxed like regular income?” More than half of the 350 of you who responded were skeptical that such income could be tracked, and another 18% were opposed to taxing it if it could be.
In “Virtual reality a new frontier for religions,” published yesterday on Hypergrid Business, I argue that massively popular virtual churches, place of worship and spiritual communities in Virtual Reality (VR) will be developed with next-generation VR systems.
It seems as though every day we grow closer to creating fully conscious and emergent artificial intelligences. As I’ve written about before, this poses a problem for many religions, especially those that ascribe a special place for humanity and for human consciousness in the cosmos. Buddhism stands out as an exception. Buddhism may be the one system of religious thought that not only accepts but will actively embrace any AIs that we produce as a species.
There’s a pervasive notion that monogamous relationships are the end-all-be-all – the default pact in human couplings that keep the fabric of society from being torn apart. But growing numbers of scientists believe monogamy is not our biological default; and may not even represent the best road to happiness.
Building machines that process information the same way a brain does has been a dream for over 50 years. Artificial intelligence, fuzzy logic, and neural networks have all experienced some degrees of success, but machines still cannot recognize pictures or understand language as well as humans can.
Many scientists believe that we will soon be able to preserve our consciousness indefinitely. There are a number of scenarios by which this might be accomplished, but so-called mind uploading is one of the most prominent. Mind uploading refers to a hypothetical process of copying the contents of a consciousness from a brain to a computational device. This could be done by copying and transferring these contents into a computer, or by piecemeal replacement with parts of the brain gradually replaced by hardware. Either way consciousness would no longer be running on a biological brain.
There are several reasons why creating a superintelligent mind could bring about an existential catastrophe. For example, the AI could be malicious, or unfriendly, a scenario that I call the amity-enmity problem. It looms large in Nick Bostrom’s recent book Superintelligence, in which Bostrom suggests that we should recognize "doom" as the "default outcome" of creating a superintelligence. And AI could also be apathetic about our well-being and continued survival. Perhaps it wants to convert the entire surface of earth into solar panels (an example that Bostrom mentions), and as a result it annihilates the biosphere. Let’s call this the indifference problem.
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.
I had the opportunity to see Wally Pfister’s Transcendence, with Johnny Depp, Rebecca Hall, and Morgan Freeman, only last week, more than three months after the film’s release in theaters. Before seeing the film I satisfied my Transcendence cravings with an old, still unnamed copy of Jack Paglen’s script that can be found online (it appears that Paglen’s screenplay was part of what is known as the Black List, a list of popular but unproduced screenplays in Hollywood).
Most transhumanists are already familiar with digitalism, even if they haven’t heard the name. Digitalism uses ideas from computer science to develop new ways of thinking about old topics. Writers like Ed Fredkin, Hans Moravec, Frank Tipler, Nick Bostrom, and Ray Kurzweil are digitalists. Typically, digitalists are scientists, rationalists, naturalists, and atheists. Nevertheless, they have worked out novel and deeply meaningful ways of thinking about things like ghosts, souls, gods, resurrection, and reincarnation.
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