Many women know more about the risks of birth control than about how the right contraceptive might improve their lives. For busy women, making good health decisions and actually taking care of ourselves can be a challenge, especially when practical factors such as complicated schedules, finances, and competing demands are taken into consideration. Well-balanced, well-presented information can empower women to make smart decisions about reproductive health care. Unfortunately, thanks in part to how the American legal system works, many women know more about the risks and side effects of birth control than about how the right contraceptive might improve their health and well-being.
Most British people think religion causes more harm than good according to a survey commissioned by the Huffington Post. Surprisingly, even among those who describe themselves as “very religious” 20 percent say that religion is harmful to society. For that we can probably thank the internet, which broadcasts everything from Isis beheadings, to stories about Catholic hospitals denying care to miscarrying women, to lists of wild and weird religious beliefs, to articles about psychological harms from Bible-believing Christianity.
There two basic types of ethical fact: (i) values, i.e. facts about what is good, bad, or neutral; and (ii) duties, i.e. facts about what is permissible, obligatory and forbidden. In this post I want to consider whether or not there is a defensible non-theistic account of values. In other words, is it possible for values to exist in the godless universe?
There are serious thinkers—Ray Kurzweil, Hans Moravec, Michio Kaku, Marshall Brain, Aubrey de Grey and others—who foresee that technology may enable humans to defeat death. There are also dissenters who argue that this is exceedingly unlikely. And there are those like Bill Joy who think that such technologies are technologically feasible but morally reprehensible.
On November 1, 29-year-old Brittany Maynard took medication to end her life. This wasn’t an act of cowardice, nor due to some psychological condition. She ended her life because she wanted to die on her own terms, rather than suffer the eventually-fatal torment of terminal brain cancer. Her ability to legally commit suicide – or what she referred to it as “death with dignity” – was due to the state of Oregon’s “Death With Dignity Act.”
Advances in robotics and artificial intelligence are going to play an increasingly important role in human society. Over the past two years, I’ve written several posts about this topic. The majority of them focus on machine ethics and the potential risks of an intelligence explosion; others look at how we might interact with and have duties toward robots.
I am really looking forward to Frank Pasquale’s new book The Black Box Society: The Secret Algorithms that Control Money and Information. The book looks to examine and critique the ways in which big data is being used to analyse, predict and control our behaviour. Unfortunately, it is not out until January 2015. In the meantime, I’m trying to distract myself with some of Pasquale’s previously published material.
I will attempt to take the fear out of the future, by giving Transhumanism a digestible definition, while at the same time offering a cautionary note. As an educator, technologist and ethicist, I feel I have a social obligation to provide a rationale for understanding Transhumanism for those people who have questions about our natural evolution and for younger generations who are embracing technology but want to know there is a brighter future.
On August 31 of this year, nearly 200 celebrities had their private images hacked and released for the entire world to see. These images ranged from the normal day-to-day activities, to their utmost private moments – from nudity to sex. This event hit both mainstream and social media airwaves, flooding the online sphere under the hashtags #Celebgate and the #Fappening.
Given that 82 percent of teen pregnancies are unintended, it should come as no surprise that sexual health advocates are eager to make information and services even easier to access and more appealing to emerging adults. Planned Parenthood of the Great Northwest, which serves Western Washington, Alaska, and Southern Idaho, recently rolled out a telemedicine pilot project that may help to do just that.
The perfect merger of academic rigor and contemporary thinking has come together in the concept of iSchools, which give practical consideration and interesting learning opportunities to the most relevant issue of our time: information.
With futurist thinkers supporting the notion of human upgrading through technological enhancement, what parameters are considered in respect to moral enhancement? What cross cultural barriers and variations in moral reasoning are we targeting for such upgrades? Moreover, is moral enhancement simply a term we fear delving into despite the association it arguably has to almost everything our culture produces?
What kind of society are we creating? With the advent of the internet-of-things, advanced data-mining and predictive analytics, and improvements in artificial intelligence and automation, we are the verge of creating a global “neural network”: a constantly-updated, massively interconnected, control system for the world. Imagine what it will be like when every “thing” in your home, place of work, school, city, state and country is connected to a smart device?
In the year 2014 A.D, the human species may have expanded completely out of bounds. To transcend boundaries is within and out of nature. That is what we do. It is ordained. It is written. We appear to have transcended many limits imposed upon us by nature. Nature imposes, not out of will, because because of the statistical qualities of what nature is. Humans transcend. Nature constrains. There is no free will involved. There is no intelligence or intelligent designer involved. There is no pre-ordained outcome. So we immediately see the arbitrariness of what is natural and what is unnatural. This makes it so strange why we as humans (especially in the western world) still venerate the “natural” and conversely we abhor what’s labeled “unnatural”.
Every year more than 750,000 American teens become pregnant, and over 80 percent of these pregnancies are unplanned. That may be about to change. If teens take to the latest wave of birth control technologies the way they’ve taken to cell phones, unplanned pregnancy could go the way of landlines and stretchy handset cords.
A critical note on transhumanist organizational structure. I am always a bit amused upon hearing other people’s concerns about transhumanism and even transhumanists themselves (depicted as influential, intimidating and even dangerous). Although many transhumanist ideas may sound disruptive and revolutionary to the average citizen, transhumanists themselves are far less the doers, but rather passive observers and theorists.
Google Inc.’s 2013 book The New Digital Age, authored by Google chairman Eric Schmidt and Google Ideas director Jared Cohen, was showered with praise by many, but attacked in a review by Julian Assange for the New York Times, where it is described as a “love song” from Google to the US state. Also addressed in Assange’s subsequent book When Google Met WikiLeaks, Google’s book makes an unconvincing effort to depict the internet as a double-edged sword, both empowering (p. 6) and threatening our lives (p. 7).
In a powerful article at the Atlantic, “Why I Hope to Die at 75,” Dr. Ezekiel Emanuel lined up facts and figures showing that much of the recent gain in human lifespan is about stretching out the process of decline and death rather than living well for longer. Most of us would love to live to 100 and beyond with our minds sharp and our senses clear, able to take pleasure in the world around us while contributing at least modestly to the happiness and wellbeing of others. But clear-eyed analysis shows that is not how most elderly Americans experience their final years.
I am a transhumanist, and I believe that politics is important. Let me unpack that a little: I believe that we can and should voluntarily improve the human condition using technology. That makes me a transhumanist, but aside from that single axiom I have in common with all transhumanists, we’re an increasingly diverse bunch.
Jeremy Bentham’s panopticon is the classic symbol of authoritarianism. Bentham, a revolutionary philosopher and social theorist, adapted the idea from his brother Samuel. The panopticon was a design for a prison. It would be a single watchtower, surrounded by a circumference of cells. From the watchtower a guard could surveil every prisoner, whilst at the same time being concealed from their view. The guard could be on duty or not.
Three years ago, my sister, who had long struggled with mental illness, hit her limit and jumped off a freeway bridge. She lived. She was rushed to the county trauma center, and by the time I arrived from Seattle she was hooked up to an array of life support technologies and monitors.
The first two articles in this series criticised the dominant political paradigm of the Western world (Liberal Democracy) and briefly outlined the beginnings of an alternative called Social Futurism (SF). The aim of this final article is to begin exploring relationships between the core SF idea and a few relevant concepts.
I seem to work a lot. At least, I think I work a lot. Like many in the modern world, I find it pretty hard to tell the difference between work and the rest of my life. Apart from when I’m sleeping, I’m usually reading, writing or thinking (or doing some combination of the three). And since that is essentially what I get paid to do, it is difficult to distinguish between work and leisure. Of course, reading, writing and thinking are features of many jobs. The difference is that, as an academic, I have the luxury of deciding what I should be reading, writing and thinking about.
Suspended Animation is a mean to preserve life by slowing or halting its processes, while not causing death. This is similar to natural occurring anabiosis, though carried out artificially in order to preserve human and non-beings. Currently there are two main means of suspended animation, Cryopresevation, dubbed Cryonics, and the less developed Ahydrobiosis. The former uses low temperatures or chemical fluid replacements, while the former uses desiccation in order to preserve an organism.
The only revolution is the communications revolution. Every other change of significance sits on top of it, and is one or other expression of it. Ideas preserved in stone, even literally in stone, means that insights can compound. Understanding can build upon itself, can grow deeper and deeper.
Between us and the future stands an almost impregnable wall that cannot be scaled. We cannot see over it,or under it, or through it, no matter how hard we try. Sometimes the best way to see the future is by using the same tools we use in understanding the present which is also, at least partly, hidden from direct view by the dilemma inherent in our use of language.