What is it like to be the Buddha? What, for that matter, would it be like to live as a posthuman? In this text I’m going to argue that the two could be symbiotic, mirroring each other in terms of exotic fluidity and personal transformation. In particular, I’m going to focus upon one particular brand of Buddhism - that of Vajrayana, more commonly know as tantra.
The necessity to create various remedies for degenerative age-related diseases is beyond any doubts. But this process is somewhat like a Sisyphean task, because the aging of each person only deepens over time, persistently destroying the results of treatment. Pharma is forced to deal with the countless consequences, rather than with their cause. The primary cause of aging is still deeply buried in gerontological terra incognita. Meanwhile, a growing and imminent new threat for humankind is becoming increasingly apparent. This threat is the increasing aging of the human population as a whole.
As someone with bipolar affective disorder, I’m constantly at a loss as to the gulf that separates between the technoprogressive vision that I aspire to and the severe depression that has a life-long history of suicide attempts, from my teens all the way up until my current mid-forties. It should be apparent that I’m not very skilled at it.
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…
Towards a governance 2.0 definition of mental illness
Belief, like fear or love, is a force to be understood as we understand the theory of relativity or principles of uncertainty, phenomena that determine the course of our lives. These forces begin long before we are born and continue after we perish. Our lives are not our own — we are bound to others — and through each crime, and every kindness, we birth our future.
Looking at the barrage of news on technological unemployment, we may get lucky and avoid the predictable denialism phase altogether. A lot of time gets wasted on denying things that are inescapable. We may get lucky, as in “we might avoid a massively disfunctional dystopian future full of mass-poverty and the consequences thereof“.
Das humanistische Menschenbild prägte die Entwicklung westlicher Gesellschaften. Doch inzwischen ist der Transhumanismus auf dem Vormarsch. Vertreter dieser neuen ideologischen Strömung beraten westliche Regierungen, Firmen und Entscheidungsträger. Sie streben eine Cyborgisierung des Menschen an. Doch was sind die politischen Folgen?
Deer Antler Velvet is a complex of hormones, growth factors, and minerals extracted from the antlers of a specific deer. It is used for general health and well being, wound and injury recovery, as well as to enhance libido and improve youthful functions. It is surrounded by many arguments and opinions on efficacy.
This week, two generations after the Supreme Court legalized abortion in the U.S., many women will be commemorating the 1973 Roe v. Wade decision by speaking openly, some for the first time, about their own abortions. While some live with regrets—as with any important life decision—most say explicitly that they do not. More often they express gratitude that the ability to terminate an ill-conceived pregnancy allowed them to become educated and financially secure and to raise children they love with men they love:
As a critical posthumanist (with speculative leanings), I found myself always a little leary of transhumanism in general. Much has been written on the difference between the two, and one of the best and succinct explanations can be found in John Danaher’s “Humanism, Transhumanism, and Speculative Posthumanism.
-A discussion on Zoltan Istvan’s The Transhumanist Wager
Transhumanism is a rising international intellectual movement that seeks to greatly enhance human capacities through emerging science and technologies, with life extension as one of its main goals. However, for many decades, the movement has remained outside of the political mainstream and a large part of it has only been active on the internet.
Being the ex-Buddhist that I am, who studied and practiced Zen for three years before migrating to the Tibetan tantric tradition, I guess it’s only to be expected that I would have some criticisms of Michael LaTorra’s perspective. However, bear in mind that these are my criticisms alone, so should in no way be taken as authoritative.
I’ve been playing catch-up since my tenure application and my class preps for the Spring semester, but I’ve finally been able to re-engage with my usual sites, and all of the fantastic content in my Google+ communities. One thing that’s been coming up in various iterations is the concept of the “internet of things.” In a nutshell, the term loosely (and, I think perhaps a little misleadingly) refers to a technological interconnectivity of everyday objects: clothes, appliances, industrial equipment, jewelry, cars, etc, now made possible by advancements in creating smaller microprocessors.
Mascot Information and Technology Solutions held the maiden edition of Nigeria ICT Fest on December 4, 2015 at Magrellos fast food, Festac Town, Lagos, and December 5, 2015 at Radisson Blu Anchorage hotel at No. 1A, Ozumba Mbadiwe Avenue, Victoria Island, Lagos, to bridge the technology gap between Nigeria and the developed world.
Le 31 Mars dernier, une première conférence de présentation sur le transhumanisme a été donnée à l’université de Yaoundé 1 par Armand NGAKETCHA, philosophe et bioéthicien. Nous lui avons demandé de nous donner ses impressions sur la manière dont la question lui semblait avoir été reçue.
In my continued striving to disprove the theorem that there’s no such thing as a stupid question, I shall now proceed to ask one. What’s the consensus on Ray Kurzweil’s position concerning the coming Singularity?  Do you as transhumanists accept his premise and timeline, or do you feel that a) it’s a fiction, or b) it’s a reality but not one that’s going to arrive anytime soon? Is it as inevitable as Kurzweil suggests, or is it simply millennial daydreaming in line with the coming Rapture?
In my previous post, I discussed desire through the Buddhist concept of dukkha, looking at the dissatisfaction that accompanies human self-awareness and how our representations of AIs follow a mythic pattern. The final examples I used (Her, Transcendence, etc.) pointed to representations of AIs that wanted to be acknowledged or even to love us.
I think we should avoid letting our ideologies inform our opinions on matters of social and economic policy. What matters is scientifically observed evidence. I support the idea of providing everyone with an unconditional basic income not because I just think it’s the right thing to do, and the best way to make ongoing technological unemployment work for us instead of against us, but because such an overwhelming amount of human behavioral evidence points in the direction of basic income.
Gerd Leonhard is an acclaimed European futurist; his popular video was recently featured at IEET and he will soon be an IEET contributing writer. To introduce him to our audience, I interviewed him on his forecasts, ideas, and values.
IEET: Can you expand on your comment in the video, where you say: ”we will see more changes in the next 20 years than we did in the previous 300” ?
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