In order to be responsible for your actions, you must be free. Or so it is commonly believed. But what exactly does it mean to be free? One popular view holds that freedom consists in the ability to do otherwise. That is to say: the ability to choose among alternative possible futures. This popular view runs into a host of problems. The obvious one being that it is inconsistent with causal determinism.
The police response to protests and riots in Ferguson, Missouri were filled with images that have become commonplace all over the world in the last decade. Police dressed in once futuristic military gear confronting civilian protesters as if they were a rival army. The uniforms themselves put me in mind of nothing so much as the storm-troopers from Star Wars. I guess that would make the rest of us the rebels.
Continuing our series on co-veillance, sousveillance and general citizen empowerment, on our streets… last time we discussed our right and ability to use new instrumentalities to expand our ability to view, record and hold others accountable, with the cameras in our pockets.
Empathy draws on both mammalian circuits that we share with other animals and cognitive abilities that only appear to be present in our closest relatives, the great apes and and cetaceans, and ourselves. As with happiness and self-control, there is strong evidence that differences in our capacity for compassion and empathy are tied to differences in the brain structures and neurochemistries that they depend on.
Last week, I published a guest post at Wired UK called It's Time to Consider Restricting Human Breeding. It was an opinion article that generated many commentary stories, over a thousand comments across the web, and even a few death threats for me.
The paper tries to fuse traditional concerns about the problem of evil with recent work in population ethics. The result is an interesting, and somewhat novel, atheological argument. As is the case with every journal club, I will try to kick start the discussion by providing an overview of the paper’s main arguments, along with some questions you might like to ponder about its effectiveness.
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.
This is the fourth post of my series on Nick Bostrom’s recent book Superintelligence: Paths, Dangers, Strategies. In the previous post, I started my discussion of Bostrom’s argument for an AI doomsday scenario. Today, I continue this discussion by looking at another criticism of that argument, along with Bostrom’s response.
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).
Can a girl get pregnant if she has sex standing up? Will my boyfriend be able to feel my IUD? What are dental dams, and why do people use them for sex? Does everybody shave or trim down there? If a guy pays for dinner, what does a girl owe him?
A Korean woman was on the verge of divorce because her husband no longer found her attractive and was having an affair. Nothing worked in her efforts to save the marriage and as a last resort she underwent cosmetic surgery. The result was so dramatic and her son didn’t recognize her when she returned home.
There may be as many as 80,000 American prisoners currently locked-up in a SHU, or segregated housing unit. Solitary confinement in a SHU can cause irreversible psychological effects in as little as 15 days. Here’s what social isolation does to your brain, and why it should be considered torture.
My goal in this article is to demolish the AI Doomsday scenarios that are being heavily publicized by the Machine Intelligence Research Institute, the Future of Humanity Institute, and others, and which have now found their way into the farthest corners of the popular press. These doomsday scenarios are logically incoherent at such a fundamental level that they can be dismissed as extremely implausible - they require the AI to be so unstable that it could never reach the level of intelligence at which it would become dangerous. On a more constructive and optimistic note, I will argue that even if someone did try to build the kind of unstable AI system that might lead to one of the doomsday behaviors, the system itself would immediately detect the offending logical contradiction in its design, and spontaneously self-modify to make itself safe.
Voltaire once said that “work saves a man from three great evils: boredom, vice and need.” Many people endorse this sentiment. Indeed, the ability to seek and secure paid employment is often viewed as an essential part of a well-lived life. Those who do not work are reminded of the fact. They are said to be missing out on a valuable and fulfilling human experience. The sentiment is so pervasive that some of the foundational documents of international human rights law — including the UN Declaration of Human Rights (UDHR Art. 23) and the International Covenant on Economic, Social and Cultural Rights (ICESCR Art. 6) — recognise and enshrine the “right to work”.
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.
Although Jibo, designed by MIT professor Cynthia Breazeal to be the “world’s first family robot,” isn’t set to ship until 2015, folks are already excited about this little bot with a “big personality.” While there’s much to be said for Breazeal’s vision of “humanizing technology” so that the smart home of the future doesn’t “feel cold and computerized,” we might want to pause a bit before rushing to build the type of world depicted in the movieHer. Although it is easy to imagine we’ll be better off when we’ve got less to do, we don’t actually know the existential and social implications ofoutsourcing ever-more intimate tasks to technology.
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?
If you get just old enough, one of the lessons living through history throws you is that dreams take a long time to die. Depending on how you date it, communism took anywhere from 74 to 143 years to pass into the dustbin of history, though some might say it is still kicking. The Ptolemaic model of the universe lasted from 100 AD into the 1600′s. Perhaps even more dreams than not simply refuse to die, they hang on like ghost, or ghouls, zombies or vampires, or whatever freakish version of the undead suits your fancy. Naming them would take up more room than I can post, and would no doubt start one too many arguments, all of our lists being different. Here, I just want to make an argument for the inclusion of one dream on our list of zombies knowing full well the dream I’ll declare dead will have its defenders.
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”.
Geoengineering has come under attack recently by conspiracy theorists, scientists, to “greens.” There have been many kinds of proposals for geoengineering, and even a legal/illegal experiment pouring 200,000 pounds of iron sulfate into the North Pacific which was supposed to increase plankton that would absorb carbon dioxide. The experiment did not work and pissed off a lot of scientists. China also recently stopped their “flattening of mountains.” Therefore this article is not purely about techniques of combating global warming, but about the need for people to understand that geoengineering is a must, not only a must, but also a “human right.”
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 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.
Last post we observed the dynamics of the collective in the terms of a small tribe, and indicated that at this size, things worked pretty well. That is not to say that error modes were not possible, but that when error modes arose, there were mechanisms in place to deal with those errors. Essentially, at this scale, the ability of individuals to veil their actions in a wall of secrecy did not exist. While it is certainly possible for the individual to lie, cheat, steal and deceive, such actions could only be carried out to a limited extent, and carried repercussions that were deleterious to that individuals long term well being.
AFL-CIO President Richard Trumka characterizes his vision of a progressive and populist-oriented labor coalition, not as a modern innovation, but as a return to labor’s roots. In an in-depth interview for The Zero Hour, Trumka covered a range of topics that included the postwar heyday of the middle class, the union movement’s relationship to the left, the logic behind fighting for non-unionized workers, and the possible presidential candidacy of Sen. Elizabeth Warren.
Some futurists and science fiction writers predict that we’re on the cusp of a world-changing “Technological Singularity.” Skeptics say there will be no such thing. Today, I’ll be debating author Ramez Naam about which side is right.