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.
In a rarely cited polemic from 1986 titled The Cult of Information, the historian Theodore Roszak recalls Hans Christian Andersen’s children’s book The Emperor’s New Clothes. Early in the text, Roszak offers a riposte to what he perceives as the growing idolization of information: “Information has taken on the quality of the impalpable, invisible, but plaudit-winning silk from which the emperor's ethereal gown was supposedly spun.” The book is an historical overview that analyzes information as a commodity.
Picture this: A group of abortion opponents stand outside a women’s clinic holding pictures of fetal remains. As they stand there, calling and offering pamphlets to people entering the clinic, a trickle of pro-choice activists also arrive…
In 1774, Goethe published the novel The Sorrows of Young Werther. The novel consists of a series of letters from a young, sensitive artist by the name of Werther. Over the course of these letters, we learn that Werther has become involved in a tragic love triangle. He believes that in order to resolve the love triangle, some member of it will have to die. Not being inclined to commit murder, Werther resolves to kill himself. This he duly does by shooting himself in the head.
I am sure you have heard it constantly. "Google is (insert fear term here.)" They want to take over the internet, they are building skynet, they are invading our privacy, they are trying to become big brother, etc, etc, ad nausem. Be it Glass, or their recent acquisition of numerous robotics firms, to even hiring Ray Kurzweil, Google has recently been in the news a lot, usually as the big bad boogieman of whatever news story you are reading.
At the White House Correspondents Dinner - the annual opportunity for the President to engage directly, and humorously, with reporters who cover him - I expect most of the gibes to be at the President. Sure, he gets the chance to defend himself, but it’s pretty much a roast: a leading comedian is invited every year to make jokes, while the Commander in Chief tries to laugh instead of squirm.
When we start talking about ending war, one common reaction—not as common as “You’re a lunatic,” but fairly common—is to propose that if we want to get rid of war we’ll have to get rid of something else first, or sometimes it’s a series of something elses.
Perhaps, as Prof. Stephen Hawking thinks, it may be difficult to “control” Artificial Intelligence (AI) in the long term. But perhaps we shouldn’t “control” the long-term development of AI, because that would be like preventing a child from becoming an adult, and that child is you.
Transhumanists want to liberate themselves from the limitations of the human body. Anarchists want to liberate themselves from the limitations of contemporary human social structures. You might think that these two goals are compatible: that the liberatory ethos of transhumanism could complement that of anarchism.
I don’t know anyone who still buys music discs. The age of music downloads started about 15 years ago (remember Napster?), but today it’s much easier: if I want to hear a song, I just find it on Youtube. Film: if a film hasn’t been totally ignored, chances are that it can be found on the torrent sites. And now books: today’s dirty little secret is that most books are free to download.
The notorious 1982 video game Custer’s Revenge requires the player to direct their crudely pixellated character (General Custer) to avoid attacks so that he can rape a Native American woman who is tied to a stake. The game, unsurprisingly, generated a great deal of controversy and criticism at the time of its release. Since then, video games with similarly problematic content, but far more realistic imagery, have been released. For example, in 2006 the Japanese company Illusion released the game RapeLay, in which the player stalks and rapes a mother and her two daughters.
In a recent blog post and IEET article, I laid out an extremely general critique of Capitalism’s place within our society, and the barest outline of an alternative known as Social Futurism. The essence of that article was that Capitalism does certain things very well but it cannot be paused or adjusted when its effects become problematic, that rapid technological change appears to be on the verge of making certain alternatives viable, and that unfortunately we may be forced to fight for our right to personally choose those alternatives.
Human beings are weird. At least, that is, when comparing ourselves to our animal cousins. We’re weird in terms of our use of language, our creation and use of symbolic art and mathematics, our extensive use of tools. We’re also weird in terms of our morality, and engage in strange behaviors visa-via one another that are almost impossible to find throughout the rest of the animal world.
If we extended our lives by 200 years, or if we succeeded in uploading our minds to an artificial substrate, would we undermine our sense of personal identity? If so, would it be wiser to avoid such radical forms of enhancement? These are the questions posed in chapter 4 of Nicholas Agar’s book Truly Human Enhancement. Over the next two posts I’ll take a look at Agar’s answers. This is all part of my ongoing series of reflections on Agar’s book.
I recently published an article in the Journal of Evolution and Technology on the topic of sex work and technological unemployment (available here, here and here). It began by asking whether sex work, specifically prostitution (as opposed to other forms of labour that could be classified as “sex work”, e.g. pornstar or erotic dancer), was vulnerable to technological unemployment. It looked at contrasting responses to that question, and also included some reflections on technological unemployment and the basic income guarantee.
This is the third part of my series on Nicholas Agar’s bookTruly Human Enhancement. As mentioned previously, Agar stakes out an interesting middle ground on the topic of enhancement. He argues that modest forms of enhancement — i.e. up to or slightly beyond the current range of human norms — are prudentially wise, whereas radical forms of enhancement — i.e. well beyond the current range of human norms — are not. His main support for this is his belief that in radically enhancing ourselves we will lose certain internal goods. These are goods that are intrinsic to some of our current activities.
This is the second post in my series on Nicholas Agar's new book Truly Human Enhancement. The book offers an interesting take on the enhancement debate. It tries to carve out a middle ground between bioconservatism and transhumanism, arguing that modest enhancement (within or slightly beyond the range of human norms) is prudentially valuable, but that radical enhancement (well beyond the range of human norms) may not be.
The first time I encountered the claim that an anarchistic society would impede scientific progress I was too shocked — and later busy chortling — to sketch out a thorough response. It’s a surprising sentiment to me for a lot of reasons, not the least for the well known correspondence between scientific progress and social and material freedom in mass societies.
I’ve looked at data-mining andpredictive analytics before on this blog. As you know, there are many concerns about this type of technology and the increasing role it plays in our lives. Thus, for example, people are concerned about the oftentimes hidden way in which our data is collected prior to being “mined”. And they are concerned about how it is used by governments and corporations to guide their decision-making processes. Will we be unfairly targetted by the data-mining algorithms? Will they exercise too much control over socially important decision-making processes? I’ve reviewed some of these concerns before.
One of humanity’s greatest technological triumphs is today’s potential for widespread and unrestricted access to all of our collected knowledge. As we march towards this noble goal, there is something crucial we need to talk about. That is, some of the most vital information we have is our scientific research, and much of it is still widely unavailable to the public. At least, without paying prohibitively high costs.
In a media frenzy akin to the Komen scandal, Evangelical aid organization World Vision announced recently that it would allow legally married and monogamous queer Christians on its payroll. Conservative co-religionists, including Franklin Graham of Billy Graham Ministries, and Russell Moore of the Southern Baptist Convention took to the media denouncing the decision as a violation of biblical Christianity and all that is good.
There’s a pervasive notion that monogamous relationships are the end-all-be-all – the default pact in human couplings that keep the fabric of society from being torn apart. But growing numbers of scientists believe monogamy is not our biological default; and may not even represent the best road to happiness.
Caplan’s work fosters greater understanding of science, medicine and ethics. On March 24, 2014 the National Science Board (NSB) announced that renowned bioethicist and IEET Trustee Arthur Caplan, a global leader in medical ethics, is the 2014 recipient of its Public Service Award for an individual.
The best thing about Occupy Wall St. wasn’t what it argued politically or accomplished legislatively, but what it modeled for us: a new way of engaging with issues, resolving conflict, and reaching consensus. It was a style of engagement that seemed like it could only happen in person, between young people willing to sit in a cold park all night until they could come to an agreement over an issue.