Moral theories often conflict with our moral intuitions; they are often counter-intuitive. Explanations, theories, or beliefs are counter-intuitive if they violate our ordinary, common-sense view. For example, it’s counter-intuitive to suppose that physical reality is illusory, although there is no way to demonstrate this isn’t the case. Similarly, it’s counter-intuitive to suppose the keyboard upon which I type is moving, although the keyboard, earth, solar system, galaxy, and entire universe move! This demonstrates that non-moral intuitions are often mistaken.
It ought to be with considerable embarrassment that I say this, as an atheist who thinks religion does far more harm than good, and that it does so not only through the pretense that death isn’t real but first and foremost through the promotion of blind obedience to supposedly infallible authority. Yet, I don’t feel any sort of group loyalty or opposition to the parties involved here, and I’m actually entirely thrilled to recognize the good news that the Catholic Church has now surged far ahead of U.S. academia in the basic measure of opposition to institutionalized mass murder.
I’m going to start with a few brief opening remarks about what I think is the habit of thought that has made the United States #1 in the world in prisons and wars. And then I’ll be glad to try to answer as many questions as you think of. These remarks will be published online at American Herald Tribune.
At a post-screening discussion where I questioned the director of Eye in the Sky about the disconnect between his drone-kill movie and reality, he launched into a bunch of thought-experiment stuff of the sort I’ve tried to avoid since finishing my master’s in philosophy. Mostly I’ve avoided hanging out with torture supporters.
On on the 55th anniversary of Yuri Gagarin’s pioneering space flight, Internet investor and science philanthropist Yuri Milner and physicist Stephen Hawking announced a plan for our firsts steps to the stars: Breakthrough Starshot.
Ursula K. Le Guin’s The Left Hand of Darkness, a classic sci-fi, and Nebula Award winner for best novel, is about descendants of the human race that, due to evolution, periodically alternate their genetic sex. Sometimes they’re male and sometimes they’re female; it’s an intriguing exploration on the role of culture and gender. The story’s protagonist is like you and me, a visiting alien trying to understand the customs of this other world. What is gender? And why is everyone talking about it so much right now?
I have long been persuaded that there are strong parallels between transhumanism and religion, not only “new” religions but the traditional religions of our grandfathers as well. There are, of course, differences, but I prefer to emphasize the parallels. After some deep reading and thinking, I realize that Christianity and Transhumanism are closer than I thought, and much closer than you probably think.
What kind of person becomes a full time abortion provider, traveling across state lines to end unhealthy or unwanted pregnancy despite screaming protesters threatening death and damnation? Whatever image you may have in mind, Dr. Willie Parker probably doesn’t fit it.
The art in MOCA’s Winter/Spring exhibition Stranger, is art of the posthuman era. The idea of the posthuman is a big new philosophical and scientific concept, and big new philosophical or scientific concepts often cause paradigm shifts in the way we think about our world, about ourselves, and about our relation to the universe. And that, in turn, changes art. Which changes us, because art reflects and anticipates our struggles to absorb and assimilate new ideas and how they relate to us.
If you are one of those who think that atheism is of no benefit to Africa and Africans, that disbelieving in god has no social value or significance for this people then you may rethink your position after reading this.
Régulièrement, la question est posée de savoir si le transhumanisme est une religion. Ma réponse personnelle, comme celle des membres de l’Association Française Transhumaniste : Technoprog!, est résolument négative. Ce mouvement de pensée ne rentre décidément pas dans cette définition. Pour autant, je pense que d’une part le transhumanisme a quelque chose à dire aux religions et que d’autre part, il n’est pas du tout impossible d’envisager le transhumanisme d’un point de vue religieux ou au moins spiritualiste.
Updated medication abortion regimen is cheaper and more effective.
Think of a medication you take. Now imagine that state legislators passed a law saying that any doctor prescribing that medication had to administer three times the necessary dose—just because that’s the way it was done in the 1990s. That is exactly what has been happening with mifepristone, one of two medications used to induce therapeutic miscarriage, also known as medication abortion. The same meddling legislators have forced doctors to prescribe the other medication, misoprostol, at a lower than ideal dosage, increasing the risk of an incomplete miscarriage.
Just the other week Humai’s head of engineering John LaRocco sat down with The Hartman Media Company where he discussed artificial intelligence (A.I.), head transplants, and synthetic organs. It was an alluring conversation to listen to, one which will help people acquire a better understanding as to the company Humai’s vision for the future ahead of us.
African countries have been facing various challenges since independence and one of these major dilemmas is defining the relationship between religion and politics. At independence, African countries inherited multiple faiths, political religions that seek to control state formation and structure.
In order to more clearly conceptualize philosophy’s territory, let’s consider it in relationship to two other powerful cultural forces with which it’s intertwined: religion and science.
We may (roughly) characterize the contrast between philosophy and religion as follows: philosophy relies on reason, evidence and experience for its truths; religion depends on faith, authority grace, and revelation for truth.
Vanderbilt University’s Michael Bess has written an extraordinarily thoughtful new book: Our Grandchildren Redesigned: Life In The BioEngineered Society Of The Near Future. The first part of the book introduces the reader to the technologies that will enhance the physical, emotional, and intellectual abilities of our children and grandchildren: pharmaceuticals, bioelectronics, genetics, nanotechnology, robotics, artificial intelligence, synthetic biology, and virtual reality.
Positive Education (PE) is the integrative field of study that tightly links human well-being with academic achievement. Common sense tells us that healthy, happy students will, on average, be more successful academically. Positive education tries to implement a nurturing environment for students, but also suggests we teach the science of human flourishing as content itself.
What was Apple thinking when it launched the iPhone? It was an impressive bit of technology, poised to revolutionise the smartphone industry, and set to become nearly ubiquitous within a decade. The social consequences have been dramatic. Many of those consequences have been positive: increased connectivity, increased knowledge and increased day-to-day convenience.
Je tenterai, dans cet article, de poser quelques réflexions sur le sujet de l’Emulation de Cerveau Entier (ECE), qui me semble trop rapidement traité dans l’espace francophone, alors que c’est précisément un sujet qui évolue très vite et qui permet de toucher à beaucoup de domaines de connaissances de l’humain. Fasciné par les perspectives qu’il ouvre, je suis depuis plusieurs années les aventures des (trop) rares scientifiques qui le prennent au sérieux. Dans une deuxième partie, je comparerai le chantier de l’ECE avec d’autres grands projets humains récents ou moins récents.
Even without the Pope’s recent allowance for birth control “in certain cases,” Catholic tradition has long taught that each person must look to his or her own conscience as the final moral guide. A brain damaged baby or an eternity in Hell—which would you rather risk? Some sincere Catholics believe that Latin America’s Zika pandemic forces practicing Catholics to choose between the wellbeing of their future children and the wellbeing of their souls.
Michio Kaku (1947 – ) is the Henry Semat Professor of Theoretical Physics at the City College of New York of City University of New York. He is the co-founder of string field theory and a popularizer of science. He earned his PhD in physics from the University of California-Berkeley in 1972.
This post is the first substantive entry in my series about effective altruism. In a previous post, I offered a general introduction to the topic of effective altruism (EA) and sketched out a taxonomy of the main objections to the practice. In that post, I adopted a ‘thick’ definition of EA, which holds that one ought to do the most good one can do, assuming a welfarist and consequentialist approach to ethics, and favouring evidentially robust policy interventions.
If death is inevitable, then all we can do is die and hope for the best. But perhaps we don’t have to die. Many respectable scientists now believe that humans can overcome death and achieve immortality through the use of future technologies. But how will we do this?
A la fin du dix-huitième siècle, des bricoleurs ont fabriqué les premières boites à musique : de subtils petits mécanismes capables de jouer des harmonies et mélodies tout seuls. Quelques uns comptaient des cloches, percussions, orgues, et même des violons, tout cela coordonné par un cylindre rotatif. Les exemples les plus ambitieux étaient de véritables orchestres lilliputiens, comme le Panharmonicon, inventé à Vienne en 1805, ou l’Orchestrion, produit en série à Dresde en 1851.
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