The ongoing debate between PZ Myers and Ray Kurzweil about reverse engineering the human brain is fairly representative of the same debate that’s been going in futurist circles for quite some time now. And as the Myers/Kurzweil conversation attests, there is little consensus on the best way for us to achieve human-equivalent AI.
This may come as a surprise to many, but apparently near the end of last year golfer Tiger Woods found himself in the middle of a sex scandal that was covered extensively throughout almost every news outlet. During all this, a sub-scandal erupted when Fox News correspondent Brit Hume said that Woods should convert from his previous religion of Buddhism to Christianity, as Christianity offers more forgiveness than Buddhism. Woods did not convert and, in fact, during his public apology for all that had happened, discussed his adherence to Buddhism and an intention to reapply himself to its teachings in an effort to change how he was living his life.
Many humans feel that no one loves, cares, or understands them. They deserve a better future. I believe that transhumanists need to annihilate the sad, estranged, socially-disconnected emotion of loneliness by creating an abundance of cures.
If you could live in a world that was just the way you wanted it to be, with specifications you’d chosen, customized and personalized to meet your every need and fulfill your fondest desires, would you spend all your time there? Or would you prefer to stay here, in the real world?
Internet pioneer David Gelernter explores the ethereal fuzziness of cognition in his Edge.org article, “Dream-logic, the internet and artificial consciousness.” He’s right about the imperfect and dream-like nature of cognition and conscious thought; AI theorists should certainly take notice.
Many people, after having certain meditative experiences or taking certain psychedelic substances (especially DMT), emerge with a strong intuitive sense that they have been communicating with intelligent transhuman beings in some other “dimension”—a dimension quite close-by to us, but normally inaccessible to us due to the nature of our mind-architecture and self-structure.
Unless you were born about five minutes ago (in which case you’re probably not reading this article), odds are that in 90 years you will not still be alive, based on current life expectancy figures. But could something happen between now and then to give you a chance, no matter how old you are today?
Ever have the experience that you seriously think you’re trying to achieve one thing, but then in hindsight, years later, you look back and feel like your past self was actually trying to achieve something else entirely?
(co-authored with J. Simone Riccardi) There can be no doubt that the explosion of Internet technology started in the 90s has had a huge impact on our culture. For the first time in history, geographically distributed large groups of people have been able to interact in near-real time. Usenet groups and mailing lists, and then the Web, message boards, blogs, social networks, IP voice and video conferencing, have enabled and empowered global communities held together by common interests and world-views instead of geographical proximity.
In its first season, Caprica has done an excellent job of exploring the ethical issues relating to V-World (the virtual world created by the ultra-rich Daniel Graystone), looking at the dangers of becoming overly immersed in V-World, and whether an avatar constitutes a real person. Also in the past year, we’ve seen Gamer and Surrogates, two movies that explore some common themes with interesting parallels to those in Caprica.
Democracy ... capitalism ... communism ... socialism ... anarchism ... the list goes on and on ... is there any really good way to structure a human society? If not, then what’s the best of the bad lot?
One of the charming peculiarities of modern Western culture—and especially American culture, which I’ve lived in most of my life, and which has played a pivotal role in the development of humanity’s advanced technologies—is its emphasis on the individual rather than the social group.
Respondents to a recently concluded IEET reader poll chose Dolphin as the animal whose consciousness they would most like to briefly inhabit. Given a dozen animals to choose from, Fish ranked dead last.
While it may be impolitic now for technoprogressives to focus on uploading, for radical life extension advocates it is invaluable to have access to brief and compelling arguments in favor of the efficacy of such a process.
For active online gamers, real life is broken. It doesn’t make any sense. Effort isn’t connected to reward. The path forward is confused, convoluted, and contradictory. Worse, there’s a growing sense that the entire game is being corrupted to ensure failure. So why play it?
We tend think about compassion on the level of individual selves and minds: Bob feels compassionate toward Jim because Jim lost his wife, or his wallet, etc. Bob sympathizes with Jim because he can internally, to a certain extent, “feel what Jim feels.”
Virtual worlds are persistent online computer-generated environments where people can interact, whether for work or play, in a manner comparable to the real world. The most popular current example is World of Warcraft, a massively multiplayer online game with eleven million subscribers. However, other virtual worlds, notably Second Life, are not games at all but Internet-based collaboration contexts in which people can create virtual objects, simulated architecture, and working groups.