Are there ways to directly strengthen fairness and moral cognition in the prefrontal cortex, and weaken the cognitive biases bubbling up from the amygdala? Research on the genetic correlates of moral cognition, and the effects of psychoactive drugs, and of electrical and magnetic manipulation of the brain, suggest there are ways to enhance fairness and impartiality.
Feb 28, 2015
Enhancing Virtues: Fairness (Pt 2)by J. Hughes
Fairness is a liberal virtue rooted in instinctive aversion to cheating and inequality, but then filtered through prefrontal cognition. Since the spread of Enlightenment values fairness has grown in importance as a virtue, especially for liberals with stronger prefrontal cortices and weaker amygdalas. Fairness finds less support among conservatives for whom respect for authority, ingroup loyalty and disgust/sanctity are more neurologically salient. What impact do social policy and individual practices have on the influence of fairness and cognitive biases?
Feb 14, 2015
Enhancing Virtues: Fairness (pt 1)by J. Hughes
Our moral codes are rooted in preconscious feelings of disgust at people who hurt others, cheat, are disloyal, disobey authority, and violate social taboos. Some of these moral feelings support modern Enlightenment ideas of morality while others are in contradiction with modern values of individual rights and critical thought. By illuminating the ways that our value systems are shaped by prerational impulses we can make more conscious choices about how to build a fair society and practice the civic virtues of fairness and engaged citizenship. But we also can begin to experiment with ways to enhance our moral reasoning with drugs and devices to become even better citizens than previously possible.
Feb 13, 2015
1950s “Housewife” Tries LSDHenryBloggit
In this video, Sidney Cohen (author of The Beyond Within: The L.S.D. Story, administers LSD under clinical conditions to an unnamed "normal person" (her description), some time in the 1950s. Her description of her experience is really wonderful—you can tell she's going through something profound and amazing. As Reason's Jacob Sullum wrote in 2011,
The experience she describes includes familiar themes such as gorgeous colors, geometric patterns, microscopic particles suddenly visible, and a sense of transcendence, oneness, and ineffability:
"I can see everything in color. You have to see the air. You can't believe it….I've never seen such infinite beauty in my life….Everything is so beautiful and lovely and alive….This is reality…I wish I could talk in Technicolor….I can't tell you about it. If you can't see it, then you'll just never know it. I feel sorry for you."
Today all this may sound hackneyed, but what's striking about this woman's account is that her expectations were not shaped by the huge surge of publicity that LSD attracted in the next two decades. Although she had not heard what an LSD trip was supposed to be like, her experience included several of the features that later came to be seen as typical—a reminder that, as important as "set and setting" are, "drug" matters too.
Despite the similarity between this woman's description of her experience and testimonials from acid aficionados of the '60s and '70s, her presentation is so calm and nonthreatening that it is hard to imagine how anyone could perceive this drug as an intolerable danger to society.
Jan 28, 2015
Time to Start Looking At ‘Cyborg’ As a Gender Identityby B. J. Murphy
I am a Cyborg. No, I don’t have any technological enhancements just yet, though I plan on doing so very soon with help from my friends within the DIY grinder community. Even then, my “choosing” to identify myself as a cyborg is more than a mere desire for cyborg enhancements, but is an identity that I feel deeply within myself – a longing to express myself in ways that my current biological body cannot.
Jan 9, 2015
People Fly A Brain-Controlled HelicopterBuzzFeedBlue
A brain–computer interface (BCI), sometimes called a mind-machine interface (MMI), direct neural interface (DNI), synthetic telepathy interface (STI) or brain–machine interface (BMI), is a direct communication pathway between the brain and an external device. BCIs are often directed at assisting, augmenting, or repairing human cognitive or sensory-motor functions.
Research on BCIs began in the 1970s at the University of California Los Angeles (UCLA) under a grant from the National Science Foundation, followed by a contract from DARPA. The papers published after this research also mark the first appearance of the expression brain–computer interface in scientific literature.
The field of BCI research and development has since focused primarily on neuroprosthetics applications that aim at restoring damaged hearing, sight and movement. Thanks to the remarkable cortical plasticity of the brain, signals from implanted prostheses can, after adaptation, be handled by the brain like natural sensor or effector channels. Following years of animal experimentation, the first neuroprosthetic devices implanted in humans appeared in the mid-1990s.
The history of brain–computer interfaces (BCIs) starts with Hans Berger’s discovery of the electrical activity of the human brain and the development of electroencephalography (EEG). In 1924 Berger was the first to record human brain activity by means of EEG. Berger was able to identify oscillatory activity in the brain by analyzing EEG traces. One wave he identified was the alpha wave (8–13 Hz), also known as Berger’s wave.
Berger’s first recording device was very rudimentary. He inserted silver wires under the scalps of his patients. These were later replaced by silver foils attached to the patients’ head by rubber bandages. Berger connected these sensors to a Lippmann capillary electrometer, with disappointing results. More sophisticated measuring devices, such as the Siemens double-coil recording galvanometer, which displayed electric voltages as small as one ten thousandth of a volt, led to success.
Berger analyzed the interrelation of alternations in his EEG wave diagrams with brain diseases. EEGs permitted completely new possibilities for the research of human brain activities.
Dec 30, 2014
#7: No Form, Feelings, Perceptions, Mental Formations, Consciousness: A Buddhist Perspective on AIby Andrew Cvercko
It seems as though every day we grow closer to creating fully conscious and emergent artificial intelligences. As I’ve written about before, this poses a problem for many religions, especially those that ascribe a special place for humanity and for human consciousness in the cosmos. Buddhism stands out as an exception. Buddhism may be the one system of religious thought that not only accepts but will actively embrace any AIs that we produce as a species.
Dec 26, 2014
#12: Enhancing Virtues: Self-Control and Mindfulnessby J. Hughes
Self-control and attentiveness are cornerstones of moral character, and our capacity for these virtues are about half hard-wired. A child’s capacity for self-control predicts their adult likelihood of a successful life, and of myriad bad habits. I discuss the relationship of attention to moral behavior, the ways we can build a more mindful society, and how we can practice self-control and mindfulness with techniques like fasting, exercise and meditation. But many of us, even if we have above average capacities for self-control and attention, will also benefit from the growing number of technologies that enable self-control, from stimulant medications and treatments for addiction to gene therapies and brain-machine devices.
Dec 20, 2014
Alan Watts by South Park creators (All in one in HD)Gábor Hényel
Alan Wilson Watts (6 January 1915 – 16 November 1973) was a British-born philosopher, writer, and speaker, best known as an interpreter and populariser of Eastern philosophy for a Western audience. Born in Chislehurst, he moved to the United States in 1938 and began Zen training in New York. Pursuing a career, he attended Seabury-Western Theological Seminary, where he received a master’s degree in theology. Watts became an Episcopal priest in 1945, then left the ministry in 1950 and moved to California, where he joined the faculty of the American Academy of Asian Studies.
Watts gained a large following in the San Francisco Bay Area while working as a volunteer programmer at KPFA, a Pacifica Radio station in Berkeley. Watts wrote more than 25 books and articles on subjects important to Eastern and Western religion, introducing the then-burgeoning youth culture to The Way of Zen (1957), one of the first bestselling books on Buddhism. In Psychotherapy East and West (1961), Watts proposed that Buddhism could be thought of as a form of psychotherapy and not a religion. He also explored human consciousness, in the essay “The New Alchemy” (1958), and in the book The Joyous Cosmology (1962).
Towards the end of his life, he divided his time between a houseboat in Sausalito and a cabin on Mount Tamalpais. His legacy has been kept alive by his son, Mark Watts, and many of his recorded talks and lectures are available on the Internet. According to the critic Erik Davis, his “writings and recorded talks still shimmer with a profound and galvanizing lucidity.” - wikipedia
Dec 15, 2014
#24: Cosmic Beings: Transhumanist Deism in Ted Chu’s Cosmic Viewby Giulio Prisco
In Human Purpose and Transhuman Potential: A Cosmic Vision for Our Future Evolution, IEET affiliate scholar Ted Chu, a professor of Economics at New York University in Abu Dhabi and former chief economist for General Motors and the Abu Dhabi Investment Authority, argues that post-humanity is a logical and necessary evolutionary next step for humanity, and we need a new, heroic cosmic faith for the post-human era. “The ultimate meaning of our lives rests not in our personal happiness but in our contribution to cosmic evolution,” says Chu…