The trend toward mainstream,” sanitized” forms of Bitcoin that can be adopted by governments and banks is here to stay, which is not a bad thing. At the same time, it’s also important to preserve important aspects of the original vision of the Bitcoin Founders – a P2P currency that can’t be controlled by banks and governments, and supports untraceable private transactions.
The piece, when it is not distracting the reader with rather unimaginative vitriol (phrases like “lame socialist agenda” are hardly Pulitzer material), bases its argument on a trendy libertarian idea called “open borders.”
Like many libertarian ideas, “open borders” is bold, has superficial intellectual appeal - and is incapable of withstanding thoughtful scrutiny. It would benefit the wealthy few at the expense of the many, here and abroad.
In addition to blockchain technology, another clear node of current innovation is in self-determined economic systems. Increasingly, as individuals, we are consciously examining the economic systems into which we were born by default, and questioning their validity, utility, and reach; and proposing alternatives. In some sense capitalism is the new feudalism and there is a finally starting to be the conception and realization of a viable post-capitalist position.
That’s the highly cited estimate out of Oxford by Frey and Osbourne of the percentage of existing jobs that are likely to be automated away with the help of technology within the next two decades. According to this paper, flip a coin and call heads or machines to see if your job will exist in 20 years. This is the 21st century fear for many called “technological unemployment.”
It is both practically desirable and morally imperative for individuals and institutions in the so-called “developed” world to strive for a major acceleration of technological progress within the proximate future. Such technological progress can produce radical abundance and unparalleled improvements in both length and quality of life – whose possibilities Peter Diamandis and Steven Kotler outlined in their 2012 book Abundance: The Future is Better Than You Think. Moreover, major technological progress is the only way to overcome a devastating step backward in human civilization, which will occur if the protectionist tendencies and pressures of existing elites are allowed to freeze the status quo in place.
The Biafra Civil War from 1967-1970 resulted when the small West African region – primarily populated by the Igbo tribe – attempted to secede from Nigeria, a former British colony. An estimated 1-2 million people were killed in the conflict; 40% were Igbo children who died of starvation and malnutrition. The Igbo thought the global community would support them, but they gained little assistance, whereas Nigeria was massively armed by the British and Russians. Biafra was invaded and the Igbo were eventually subdued.
How are the Igbo doing today? Have they survived economically? Are they participating in Nigerian political affairs? Have enmities been forgiven?
The contemporary era of blockchains as an implementation mechanism for decentralization suggests a new overall conceptualization of life as being supported by any number of smartgrids. Distributed network grids is a familiar idea for resources such as water, electricity, health services, and Internet access, and might be extended to other resources, literally and conceptually.
There is so much human potential. I see it everywhere I turn. Yet something seems to hold us back, ever so slightly, from actually becoming a stable species. Yes, we have come a long way, yet at this moment in time it seems we have but two choices before us, begin to cooperate and live in harmony, or destroy everything, including our planet.
The current foundation phase of “Transhumanist” politics deserves a critical discussion of the philosophical principles that implicitly underlie its new political organization. As part of the effort towards a self-critical evaluation of political transhumanism, which is undoubtedly still in a very early phase of development, this chapter discusses the philosophy drafted by the founder of the “Transhumanist Party of the USA”, Zoltan Istvan, in his bestselling novel “The Transhumanist Wager” (2013) dedicated to develop the vision of a better society. Istvan called the philosophy underlying his meta-national, if not global, vision “Teleological Egocentric Functionalism”. We discuss the achievements, contradictions and dialectics of and within this philosophy; its possible relation to realistic social policy programs; as well as the potential implications and consequences. The goal is to achieve a more considered overall discourse at the contested new ideological interface between humanism and transhumanism which could define an influential zeitgeist of our time.
Politics is being shaped by our responses to the prospect of accelerating, exponential technological change. Technosceptics deny accelerating change will occur. Technoconservatives accept that accelerating change poses radical questions, and want to stem the tide of change. Technolibertarians believe accelerating change will be for the best, and technology and capitalism just need to be left to work their wonders. Technoprogressives believe accelerating change poses serious risks as well as rewards, and that we can maximize the rewards and minimize the risks through public policy.
Authors Peter H. Diamandis and Steve Kotler have created just about the perfect handbook when it comes to envisioning a technically advanced, democratic and thriving society. Written in 2012, this book is still an important read for anyone who’s interested in a technical future where humanity finally rises above the mire it has been tethered to for millennia.
Today, I retract my support. Although EA’s core intention is morally commendable - donating “expendable income” to world-improving causes - there are multiple details in its strategy and organization that are sloppy, simplistic, ethically dubious and downright foolish.
It pains me to reach this conclusion. Here’s how it happened:
I just finished reading Rise of the Robots by Martin Ford. This is a nonfiction book in which Ford predicts that all jobs will soon be automated away, and that this will lead to an economic crash, since no one will have any money to buy anything. I’ve written about this idea before, and Ford’s position hasn’t changed much since his previous book, Lights in the Tunnel.
In 2008 i was shocked to read that Lehman Brothers had accumulated a total debt of $613 billion: imagine what the world could do with that much money, money that just one firm managed to lose. At the time i was in Africa and i remember checking the GDP of African countries: i was amazed to realize that (in 2008) this amount was more than the GDP of any African country.
It is hard to believe, but in five years the money spent to save Greece from bankruptcy amounts to 350 billion euros (as calculated by the Greek statistics agency ELSTAT), which is about $400 billion.
In Nick Bostrom’s essay, Transhumanist Values, he states in the first sentence that transhumanism is “a loosely defined movement.” Further into the essay, he lists five “examples of currents within transhumanism.”
At some point technology will allow us to live forever. With billionaires spending millions on research  and huge corporations such as Google getting in on the act, very soon we are likely to see rapid advances in life expectancy – with the ultimate aim of radical life extension. All diseases will be cured, and the cellular aging that leads to the deterioration in body and mind will be slowed and eventually reversed so that everybody can choose how long they want to live for.
“You rape our women and you’re taking over our country. And you have to go.”
So said white supremacist Dylann Roof to black members of Emanuel AME Church in Charleston as he systematically executed nine, leaving one woman and a five-year-old child to bear witness to the slaughter.
The US and Cuba resumed diplomatic relations today for the first time in 54 years. The US embargo of Cuba continues, in part because of people who have never been to Cuba but claim to be victims of Cuba, like Marco Rubio.
Let’s assume technological unemployment is going to happen. Let’s assume that automating technologies will take over the majority of economically productive labour. It’s a controversial assumption, to be sure, but one with some argumentative basis. Should we welcome this possibility? On previous occasions, I have outlined some arguments for thinking that we should. In essence, these arguments claimed that if we could solve the distributional problems arising from technological unemployment (e.g. through a basic income guarantee), then freedom from work could be a boon in terms of personal autonomy, well-being and fulfillment.
There’s a common belief that people who don’t have jobs somehow just aren’t trying hard enough, and this belief is therefore based on the idea that there are enough jobs for everyone. To get a job, all one really needs to do is just try hard enough.
Our struggling economy. Our struggling democracy. The income gap. Technology and artificial intelligence. At first glance, these things might not seem connected, but upon closer inspection, I find they’re all part of one impulse, and together they create the web of humanity—and our future.
The Singularity is near! That’s what a lot of us futurists have been planning for since we first came to understand the exponential growth rate of information technologies. What this technological singularity entails, however, is an entirely different question, and one of which requires radical thinking. One such author, C. James Townsend, has ventured himself on the quest of answering this very question – not just from a scientific or technological viewpoint, but equally an economic and political one as well!
The small community of Kyarumba, Uganda, is located in the southern end of Rwenzori Mountains (aka Mountains of the Moon). It straddles a wild river that is prone to flooding. The community recently got electricity.