Cyberconsciousness implies techno-immortality. Immortality means living forever. This has never happened in the real world, so we think of immortality as a spiritual existence (as in heaven) or as a non-personal existence (as in ‘Bach’s music will live forever’). With cyberconsciousness it will be possible, for the first time, for a person to live forever in the real world. This unique, technologically empowered form of living forever is called techno-immortality.
Many people, including me, are now used to being always online. With my smartphone powered by Google’s Android operating system, I am used to sending and receiving email and IMs anytime, from anywhere. It is easy to see how this trend will evolve: most routine computing applications will migrate to smartphones, the coverage and bandwidth of wireless networks will go up, and their price will go down. In only a few years, we will be used to being permanently plugged in the global Internet, and of course the user interfaces will improve. For example, as described by the visionary science fiction author Charlie Stross in his novel Halting State, augmented reality technology based on smart glasses will soon permit overcoming the limitations due to the small size of phones. A first generation of suitable smart glasses is already available, but there is something much better on the horizon: instant telepathic communication.
DI/DO (Drop In, Drop Out) connotes a lifestyle consisting almost entirely of online activity, but in place of a focus on interaction with actual friends and family, the vast majority of time is spent engaging with artificial digital companions.
As our various electronic devices gain more and more sensory awareness, we open up the potential for entirely new forms of interaction. Not just new interfaces—tapping and shaking and whatnot—but a shift in presence. With few exceptions, we use these new technologies in rather familiar ways. We might speak instead of type, or tap instead of click, or wave a control wand instead of mash a control pad, but these are essentially the same kinds of direct input processes we’ve done for years, just dressed up in a new look.
One of my first impressions after reading Bill Bainbridge’s 1981 essay “Religions for a Galactic Civilization” was that it was dated (well, it was written 26 years ago). I wrote: “If Bill were to write the same article today, he would probably mention NBIC technologies (nanotechnology, biotechnology, information technology and cognitive sciences) besides space travel and colonization. I hope he would give less space to Scientology, and I am sure he would discuss the works of transhumanist thinkers in great detail. I think the first sentence quoted below could be written, today, as “We need a new transhumanist social movement capable of giving a sense of transcendent purpose to dominant sectors of the society””. I asked Bill to write a revised and updated version of the paper, to be published (translated into Italian) in the print journal Divenire of the Italian Transhumanist Association and then discussed at the TransVision 2010 conference. A first draft of the revised and updated version has just been posted to the IEET blog.
This is an interview with Marko A. Rodriguez, a scientist at the Los Alamos National Laboratory. Besides doing basic research on applied mathematics and computer science, he is doing work on computational eudaemonics — the use of computer algorithms to increase happiness by helping us make better decisions, even suggesting new options.
If mating is partly about choosing half the genome of your children, do your potential partners in parenting have an obligation to disclose that they have had so much “work” done on their face and body that they now look nothing like their original phenotype? Will cosmetics and plastic surgery blunt the selection of more beautiful women via sexual selection?
Tehran’s streets may be bloody, says Douglas Rushkoff, but the opposition has won the digital war. The battleground: Facebook and Twitter. The weapons: bandwidth and hacking. The prize: the end of totalitarianism.
As shocking as the Simulation Argument is, it’s (arguably) a revelation that’s no less shocking than previous existential paradigm shifts. While undoubtedly disturbing to the people alive at the time, previous civilizations have come to grips with the knowledge that they do not live on a flat Earth nor at the center of the Universe.
The term “mindclone” evokes a wide range of sci-fi images from the “Cylons” of Battlestar Galactica to the “Mr. Smiths” of The Matrix. While it is indisputable that we are creating large mindfiles, as described in Question 1, and surely there are geeks working hard on mindware, as reviewed in Question 2, how close could we be to an actual mindclone when computers can’t converse on their own much better than a two-year old kid?
A mindclone is a software version of your mind. He or she is all of your thoughts, recollections, feelings, beliefs, attitudes and values, and is experiencing reality from the standpoint of whatever machine their mindware is running on. Mindclones are mindfiles being used and updated by mindware that has been set to be a functionally equivalent replica of one’s mind. A mindclone is your software-based alter ego, doppelganger, or mental twin. If your body died, but you had a mindclone, you would not feel that you personally died, although the body would be missed more sorely than amputees miss their limbs.
Human beings are social animals; we devote a significant portion of our brain just to dealing with interactions with other humans. It should come as no surprise, then, that social Web technologies have a complex relationship with brain function. When these platforms work in concert with our social brains, they can enable persistent relationships or provide emotional/social augmentation. When social web technologies clash with brain function, however, the results can be surprising.
As previously noted in this series, our entire world may be simulated. For all we know we’re sitting on a powerful supercomputer somewhere, the mere playthings of posthuman intelligences. But this is not the only possibility. There’s another way that this kind of fully immersive ‘reality’ could be realized—one that doesn’t require the simulation of an entire world. Indeed, it’s quite possible that your life is not what it seems—that what you think of as reality is actually an illusion of the senses. You could be experiencing a completely immersive and totally convincing virtual reality right now and you don’t even know it.
Does championing Enlightenment values require complete rejection of collaboration and dialogue with the religious? Could technoprogressives even learn something from Easter about how to design moral machines?
No longer relegated to the domain of science fiction or the ravings of street corner lunatics, the “simulation argument” has increasingly become a serious theory amongst academics, one that has been best articulated by philosopher Nick Bostrom.
Mindware is operating system software that (a) thinks and feels the way a human mind does, and (b) sets its thinking and feeling parameters to match those discernable from a mindfile. Mindware relies upon an underlying mindfile the way Microsoft Word relies upon a textfile. When appropriate parameters are set for mindware it becomes aware of itself and a cyberconscious entity is created.
Without a doubt some of my favorite video games of all time have been those that involve simulations, including SimCity and The Sims. When I play these games I fancy myself a demigod, managing and manipulating the slew of variables made available to me; with the click of a mouse I can alter the environment and adjust the nature of the simulated inhabitants themselves.
A mindfile is the sum of saved digital reflections about you. All of the stored emails, chats, texts, IMs and blogs that you write are part of your mindfile. All of the uploaded photos, slide shows and movies that involve you are part of your mindfile. Your search histories, clicked selections and online purchases, if saved, are part of your mindfile. Your digital life is your mindfile.
I have my doubts about Google’s new plan to better target advertising to meet our transient interests. As yet another manifestation of the idea of only showing us the ads we want to see, when we want to see them, it will inevitably stumble over the reality that we often don’t use the Internet in ways that fit advertisers’ assumptions. Machines get shared, people use multiple browsers, and, increasingly, web users are savvy about being able to block ads, regardless of how targeted they may claim to be.
Abstract: This paper examines how ‘surveillance medicine’ (Armstrong 1995) has expanded the realm of the medical gaze via its infiltration of cyberspace, where specific features of healthism are now present. Drawing on Foucault’s notion of biopower, we examine how digital health resources offer new ways through which to discipline individuals and regulate populations. The emergence of health regulation within and through cyberspace takes place in a context wherein the relationship between the body and technology is rendered more complex. Departing from early literature on cyberspace, which claimed that the body was absent in virtual worlds, we articulate a medicalized cyberspace within which the virtual and corporeal are enmeshed.