Tweeting, like driving, creates perils that become more dangerous as we age, and the more stature or visibility people attain, the more they have to lose. In history books, Oxford zoologist Richard Dawkins will be known for his contributions to science. But you’d never know that based on the last two years of his media coverage, which have centered on a series of controversial tweets, mostly about women and Islam. The tweets, and Dawkins’ attempts to defend them have provoked fierce debate between atheists about whether his visibility as an advocate for secularism has become a liability to the cause.
It is important that the transhumanist movement establish a consensus on the meaning of life. Failure to do so will result in conflict, the extent of which is difficult to predict. As it stands today, transhumanism is a divided movement of various competing interests promoting values which are contradictory in nature. It seems the only agreement the movement has reached thus far is that the proper course of action is to promote the widespread adaptation of transhumanism.
Two months ago the Washington Post summarized the outcome of the recent Climate Change Conference held in the Peruvian capital in these words: “… the Lima Accord may nudge countries to do better on climate change (but won’t solve the problem)”. It looks like we might have to live with the health impacts of climate change for a while longer than hoped.
Maybe descriptions of Hell are so horrific to keep people from thinking about how hellish popular versions of the Christian Heaven would be—even without Pat Robertson in the mix. Most Westerners are at least vaguely familiar with the popular Christian version of Heaven: pearly gates, streets of gold, winged angels and the Righteous, with their bodies made perfect and immortal, singing the praises of God forever. What’s surprising is how few people have actually thought about what a nightmare this kind of existence would be.
I am a Cyborg. No, I don’t have any technological enhancements just yet, though I plan on doing so very soon with help from my friends within the DIY grinder community. Even then, my “choosing” to identify myself as a cyborg is more than a mere desire for cyborg enhancements, but is an identity that I feel deeply within myself – a longing to express myself in ways that my current biological body cannot.
The recent study in the journal Science, which suggested that most cancers are due to bad luck rather than lifestyle or environmental factors, generated massive media ripples. To summarize, authors Tomasetti and Vogelstein of Johns Hopkins University say the “majority [of cancers] are due to “bad luck,” that is, random mutations arising during DNA replication in normal, noncancerous stem cells”.
So much anti-religious dogmatism, so much misrecognized religiosity, so little time. It's a wonder to me that some clearly sophisticated persons can express such unsophisticated opinions about religion. Maybe it's just because we all have vested interests? On the one hand, those who have distanced themselves from tradition seek to justify their choice, as those who have continued to embrace tradition likewise would justify themselves. What's to be made of the strange creatures, arguably not so uncommon now or ever, that reject any notion of the choice being all or nothing or even mutually exclusive?
In the fall of 2014, a young dying woman, Brittany Maynard, captured the hearts of millions around the world. Now her husband and mother have teamed up with a national advocacy group, Compassion & Choices to honor her final wish—that aid in dying be available to terminally ill Americans in every state.
Many futurists are fond of projecting historical trends into the future. Ray Kurzweil is perhaps the most prominent champion of making bold claims about what the future holds based on what the past has held, but he’s not the only one. Interestingly, though, few have applied this predictive methodology to the phenomenon of existential risks. For the purposes of this paper, I’ll define an existential risk as a catastrophe that’s terminal in intensity, transgenerational in temporal scope, and global in spatial scope, and which affects either our current population (Homo sapiens) or some future population that we value. (See this article for details and criticism of other definitions, such as Nick Bostrom’s.)
When I first learnt of the idea to genetically modify mosquitoes (GMMs) as a strategy for controlling the diseases transmitted by these much-maligned insects, I thought it was refreshingly innovative. Little did I know that scientists had been fiddling with mosquitoes, and other insects, for the same reason long before I was born.
A general rule that rarely fails is: “Be wary of books written by multiple authors”. Multiple authors tend to amplify each other’s crap instead of edit it down, and the results are often embarrassing ideological pamphlets, no matter how smart the premise.The premise here is interesting. The digital age has changed the world in which we live in not only from the point of the consumers but also from the point of the producers. We live in the age of Web platforms that were not designed top-down but sprung up bottom-up. The future may be more of it, and faster.
Some of humanity’s technological innovations are things we would have been better off without: the medieval rack, the atomic bomb and powdered lead potions come to mind. Religions tend to invent ideas or concepts rather than technologies, but like every other creative human enterprise, they produce some really bad ones along with the good.
What is an existential risk? The general concept has been around for decades, but the term was coined by Nick Bostrom in his seminal 2002 paper, here. Like so many empirical concepts – from organism to gene to law of nature, all of which are still debated by philosophically-minded scientists and scientifically-minded philosophers – the notion of an existential risk turns out to be more difficult to define than one might at first think.
Midway through the trial of former CIA officer Jeffrey Sterling, one comment stands out. “A criminal case,” defense attorney Edward MacMahon told the jury at the outset, “is not a place where the CIA goes to get its reputation back.” But that’s where the CIA went with this trial in its first week — sending to the witness stand a procession of officials who attested to the agency’s virtues and fervently decried anyone who might provide a journalist with classified information.
Religion is just one part of the lethal cocktail, but it is a powerful intoxicant. The year 2015 has opened to slaughter in the name of gods. In Paris, two Islamist brothers executed Charlie Hebdo cartoonists “in defense of the Prophet,” while an associate killed shoppers in a kosher grocery. In Nigeria, Islamist members of Boko Haram massacred a town to cries of Allahu Akbar—Allah is the greatest! Simultaneously, the United Nations released a report detailing the “ethnic cleansing” of Muslims in the Central African Republic by Christian militias, sometimes reciting Bible verses.
If you attended CES 2015, you probably found it was stuffed with the excitement of connected devices, homes, cars, robots and even drones! While record numbers of attendees embarked on CES 2015, I observed every few seconds Twitter buzzing with enthusiasm and wonder for automating routines and tasks will improve our lives. This year’s conference let us in on what is and what will be our future, – at least our future for the next few years. My observations cause me to conclude:
The challenges of governing emerging technologies are highlighted by the World Economic Forum in the 2015 edition of its Global Risks Report. Focusing in particular on synthetic biology, gene drives and artificial intelligence, the report warns that these and other emerging technologies present hard-to-foresee risks, and that oversight mechanisms need to more effectively balance likely benefits and commercial demands with a deeper consideration of ethical questions and medium to long-term risks.
A woman who values fertilized eggs or who believes her deity does should use the most highly effective contraceptive available. Most fertilized eggs spontaneously abort during the first weeks of life. Estimates of death before implantation range as high as 80 percent and bottom out around 45.
The "transactional" interpretation of Quantum Mechanics was devised by John Cramer in 1986 to provide a complete and consistent interpretation of Quantum Mechanics without introducing new elements.The story begins in 1925 when, de facto, Heisenberg made a metaphysical revolution by surrendering the concept of reality in favor of the concept of observables: we can't know what really exists, we can only know what we can observe. Kastner points out that Heisenberg's metaphysical move was essential to discovering a theory that turned out to correctly predict observation.
The transhumanism movement is starting to appear everywhere It was a great year for transhumanism. The concept of transhumanism and the movement appeared everywhere, from features in mainstream media to international conferences to Hollywood blockbuster movies. I’m especially pleased by how much the word transhumanism appeared in the press and on television.
The chances are that, if you follow news articles about cancer, you’ll have come across headlines like “Most Cancers Caused By Bad Luck” (The Daily Beast) or “Two-thirds of cancers are due to “bad luck,” study finds” (CBS News). The story – based on research out of Johns Hopkins University – has grabbed widespread media attention. But it’s also raised the ire of science communicators who think that the headlines and stories are, in the words of a couple of writers, “just bollocks”.
Recently, in a comment on my short piece, “The Libertarian Road to Egalitarianism,” philosopher and prominent libertarian Tibor R. Machan cited George Orwell’s Animal Farm as an example of what happens when we attempt to do something about inequality. To Machan, inequality is a “fabricated problem,” and Orwell’s fairy story is a cautionary tale on the dangers of trying to remedy it.
People have for some time speculated about the possibility that we’re living inside a computer simulation. But the 2003 publication of Nick Bostrom’s “Are You Living In a Computer Simulation?” brought a new level of sophistication to the topic. Bostrom’s argument is that one (or more) of the following disjuncts is true: (i) our species will go extinct before reaching an advanced posthuman stage; (ii) our species will reach a posthuman stage but decide not, for whatever reasons, to run a large number of simulations; or (iii) we are almost certainly in a simulation.
When conservative Christians claim that the Bible God condones torture, they’re not making it up. A close look at the good book reveals why so many Christians past and present have adopted an Iron Age attitude toward brutality. The first half of December 2014 was painful to many moderate American Christians who see their God as a God of love: A Senate inquiry revealed that the CIA tortured men, some innocent, to the point of unconsciousness and even death; evidence suggested that this torture extracted no lifesaving information.
Every human being has both a minimum and a maximum amount of life hours left to live. If you add together the possible maximum life hours of every living person on the planet, you arrive at a special number: the optimum amount of time for our species to evolve, find happiness, and become the most that it can be. Many reasonable people feel we should attempt to achieve this maximum number of life hours for humankind. After all, very few people actually wish to prematurely die or wish for their fellow humans’ premature deaths.
The Immortalists is a film following the lives of two scientists, Aubrey De Grey and Bill Andrews, on their scientific quest to end aging. With the visionary goals set out by the two scientists, they are accompanied by directors Jason Sussberg and David Alvarado who masterfully unveil layers of sensitive philosophical issues surrounding death, existentialism, and our global focuses as a species. The film is a must see for those inclined to explore how these themes tie into aging. Below is an interview with David that covers some film specific questions, with an emphasis on the broader scope of some Transhumanist aims.
When you have to make hard medical decisions, who do you want in the room? Religious belief is on the decline in the U.S., and medical knowledge is on the increase. This makes it particularly ironic that so much of our health care system is accountable at the highest levels not to science or patient preference but to the dictators of faith and of theology. Metaphorically, more and more medical decisions get made with the Catholic Bishops in the room, regardless of whether the patient wants them there. Not only that, but the Bishops have a religious veto that can trump both doctor and patient.
Stories like the Virgin Birth lack freely given female consent. Why don’t they bother us more? Powerful gods and demi-gods impregnating human women—it’s a common theme in the history of religion, and it’s more than a little rapey.
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