On August 9, at around 12 in the afternoon, Michael Brown and his friend Dorian Johnson were attacked by Ferguson, Missouri police officer Darren Wilson. With his hands in the air, telling Officer Wilson that he was unarmed, the officer shot Brown several times, killing him as a result. This was the eyewitness account told by Brown’s friend Dorian.
The WHO medical ethics panel convened Monday to discuss the ethics of using experimental treatments for Ebola in West African nations affected by the disease. I am relieved to note that this morning they released their unanimous recommendation: “it is ethical to offer unproven interventions with as yet unknown efficacy and adverse effects, as potential treatment or prevention.”
Debate about the merits of enhancement tends to pretty binary. There are some — generally called bioconservatives — who are opposed to it; and others — transhumanists, libertarians and the like — who embrace it wholeheartedly. Is there any hope for an intermediate approach? One that doesn’t fall into the extremes of reactionary reject or uncritical endorsement?
Tech giants like Google, Microsoft, Apple and Facebook are winning the war for talent and Silicon Valley office space, encouraging start-ups to go on a global hunt for a new heartland. In Asia, Singapore wants to be the answer. The government has established numerous schemes and initiatives to encourage entrepreneurs and venture capitalists to set up shop there.
Public health officials, educators, and parents of teens have reason to party! According to a new report from the Guttmacher Institute, American teen pregnancy rates are lower currently than they were back in 1975 when top 40 dance music included “Kung Fu Fighting” and “The Hustle.”
No one birth control method fits everyone, but today young women have better options than ever before. Across the United States, from New York to South Carolina to Texas to Oregon, health advocates and providers are scrambling to get the word out about long-acting yet easily reversible contraceptive methods that are now approved for use by teenagers and well liked by most who use them. (See this earlier Sightline series, Twenty Times Better Than the Pill.)
More than 80 percent of teen pregnancies are accidents. A girl with other hopes and dreams—or maybe a girl who is floundering, who hasn’t even begun to explore her hopes and dreams—finds herself unexpectedly slated for either an abortion or 4,000 diapers. Given the shame and stigma surrounding abortion in many American subcultures, that can seem like a choice between the proverbial rock and hard place. The exciting news that launched this Sightline series is that teen pregnancy is in decline across the United States and across all major ethnic groups. Fewer and fewer young women are facing hard decisions after the fact.
When Plan B emergency contraceptives became available without a prescription, I sent my teenage daughter, Marley, and her friend Amanda out to do a little research. Was the medication available in our local pharmacies? What would happen if they asked for help?
Most of the drugstores the girls visited in their meander through Seattle’s Capitol Hill neighborhood kept the medication behind a counter or locked up because it’s so expensive (close to $50 for a single dose).
This is a statue of Dick Winters from the Allied 101 airborne and Easy Company of World War II. He didn’t let us down with the war against the Nazis, battling through Normandy, Operation Market Garden, the Battle of the Bulge and the invasion of Germany to get to them and capture and shoot them so they would stop threatening all of our freedoms. I’m very sorry and eternally saddened that the world couldn’t get to the goal of indefinite life extension therapy available for all, in time for more people like Dick.
Most broadly, Social Futurism stands for positive social change through technology; i.e. to address social justice issues in radically new ways which are only just now becoming possible thanks to technological innovation. If you would like some introduction to Social Futurist ideas, you can read the introduction page at wavism.net and there are links to articles at http://IEET.org listed at the top of this post. In this post I will discuss the Social Futurist alternative to Liberal Democratic and Authoritarian states, how that model fits with our views on decentralization and subsidiarity, and its relevance to the political concept of a “Third Way“.
This is the second part of my series on feminism and the basic income. In part one, I looked at the possible effects of an unconditional basic income (UBI) on women. I also looked at a variety of feminist arguments for and against the UBI. The arguments focused on the impact of the UBI on economic independence, freedom of choice, the value of unpaid work, and women’s labour market participation.
Theoretically the problem is already solved. It is now quite obvious what kind of research should be done for life extension. For example, testing various combinations of different things that extend lifespan in old mice. Particularly important is longevity gene therapy development.
The introduction of an unconditional basic income (UBI) is often touted as a positive step in terms of freedom, well-being and social justice. That’s certainly the view of people like Philippe Van Parijs and Karl Widerquist, both of whose arguments for the UBI I covered in my two mostrecent posts. But could there be other less progressive effects arising from its introduction?
William Galston writes in the Wall Street Journal about a Republican senator’s plans to force a confrontation on government disability benefits. Though Mr. Galston doesn’t seem to see it this way, it sounds as if Sen. Orrin Hatch plans to hold benefits for disabled Americans hostage in order to force Social Security cuts on everyone.
I want to write a few posts about the basic income over the next couple of months. This is part of an ongoing interest I have in the future of work and solutions to the problem of technological unemployment. I’ll start by looking at a debate between Philippe van Parijs and Elizabeth Anderson about the justice of an unconditional basic income (UBI).
Overview of Advances Articulated in Nanomedical Device and Systems Design: Challenges, Possibilities, Visions (2013)  This article provides an overview of the research findings related to cognitive enhancement that are presented in Nanomedical Device and Systems Design: Challenges, Possibilities, Visions (2013), an encyclopedic textbook chronicling a plethora of recent advances in myriad areas of nanotechnology and nanomedicine. The final chapter discusses progress in nanomedical cognitive enhancement, where we find ourselves in a modern era in which many technologies appear to be on the cusp – helping to resolve pathologies while also having much future potential for the augmentation of human capabilities.
Should we worry that only X% of CEOs, or politicians or philosophers (or whatever) are women? Is there something unjust or morally defective about a society with low percentages of women occupying these kinds of roles? That’s what we’re looking at in this series of posts, based on Janet Radcliffe-Richard’s (RR’s) paper “Only X%: the Problem of Sex Inequality”.
Let’s start with a thought experiment. Suppose that in a given population 50% of people have blue eyes and 50% have brown eyes. Suppose further that there is no evidence to suggest that eye colour has any effect on cognitive ability; indeed, suppose that everything we know suggests that cognitive ability is equally distributed among blue and brown-eyed people. Now imagine that in this population 80% of all senior academics and professors are blue-eyed. What conclusions should we draw about the justice of this society?
Over the spring the Fundamental Questions Institute (FQXi) sponsored an essay contest the topic of which should be dear to this audience’s heart- How Should Humanity Steer the Future? I thought I’d share some of the essays I found most interesting, but there are lots, lots, more to check out if you’re into thinking about the future or physics, which I am guessing you might be.
The event we celebrate on the Fourth of July is not America’s victory over Great Britain. The British weren’t defeated until September 3, 1783. July 4, 1776 is the day the Continental Congress ratified the Declaration of Independence.
As expected, the last case ruled on before the Supreme Court of the United States adjourned until October was the Hobby Lobby/Conestoga case. For those unaware, this case is based on the Affordable Care Act’s contraception mandate, classifying contraceptives as preventive healthcare required under all insurance plans without a co-pay. Hobby Lobby and Conestoga Wood both objected to this, saying that covering some forms of birth control, like the IUD/IUS or Plan B, violated their religious beliefs by requiring them to fund abortive medications.1
The Prime Minister of Morocco recently compared women to “lanterns” or “chandeliers,” saying that “when women went to work outside, the light went out of their homes.” His remarks, which ran counter to Morocco’s constitutionally-guaranteed rights for women, promptly provoked both street demonstrations and an “I’m not a chandelier” Twitter hashtag.
What does it mean to be a person? For the anti-abortion group, Personhood USA, a “person” is present from the moment a sperm penetrates an egg, and members are fighting to have their definition encoded into law. Online coaching tools for abortion opponents use the term person interchangeably with human or human being. Are they interchangeable? Does it matter?
If predictions by future thinkers such as Aubrey de Grey, Robert Freitas, and Ray Kurzweil ring true – that future science will one day eliminate the disease of aging – then it makes sense to consider the repercussions a non-aging society might place on our world.
Is it morally permissible to eat farmed meat? According to a position known as “benevolent carnivorism” it can be. I’ll offer a more detailed characterisation of this position below, but in general terms benevolent carnivorism (BC from here on out) is the view that it is permissible to eat farmed meat so long as the animals one eats live good lives (that they would not otherwise have lived) and are painlessly killed.