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.
I have been blogging for nearly five years (hard to believe). In that time, I’ve written over 650 posts on a wide variety of topics: religion, metaethics, applied ethics, philosophy of mind, philosophy of law, technology, epistemology, philosophy of science and so on.
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).