Cyborg Buddha Blog
James Hughes, IEET Executive Director, speaking at the August 5, 2004 Faith, Transhumanism and Hope Symposium, Trinity College, University of Toronto.
DOWNLOAD/LISTEN/VIEWAug 5, 2004
Trans-Spirit: Religion, Spirituality and Transhumanism
Transvision 2004Michael LaTorra, IEET Board member and author A Warrior Blends with Life: A Modern Tao, speaking at the Faith, Transhumanism and Hope Symposium, Trinity College, University of Toronto, August 5, 2004.
Feb 17, 2004
Encouraging a Positive Transcension: Issues in Transhumanist Ethical Philosophy
by Ben Goertzel- The (Probably) Coming Transcension
- The Ethics and Meta-Ethics of Transcension
- AGI and Alternative Dangers
- Singularity Stewardship and the Global Brain Mindplex
- Pragmatic Politics of Transcension Research
- Creating Joyously Growing, Volition-Respecting AI
- Encouraging a Positive Transcension
Nov 19, 2003
Genetic Virtue
by Mark WalkerTrinity College, University of Toronto
Department of Philosophy, McMaster University
Comments welcome: mark@permanentend.org
Jun 27, 2003
Neurocops: Policing the Borders of Human Cognition
TV2003Wrye Sententia speaking at the Transvision conference at Yale University on June 28, 2003. Until recently, the idea of Brain Police patrolling and controlling a free individual through the use of drugs has remained the lexicon of the clinically paranoid, or of sci-fi authors. In 1932, Aldous Huxley imagined his brave new world of self-medicated happiness through Soma, and much of 20th century science fiction is steeped in technologies that impose state-sponsored mind control. In “The Futurological Congress” (1971), Stanislaw Lem portrayed a future in which people are controlled with mind-altering chemicals dubbed “benignimizers.” In the cyberpunk fiction of the 1980s & 1990s, people wanting to use mind altering drugs and technologies are often criminalized for doing so. Technologically-induced mental coercion is now coming of age through the backdoor, in a more minute, subtle, and inescapably effective way. The political hot-potato, the War on Drugs is morphing from a criminal issue to a public health issue, one that indicates how a future ban on emerging mind technologies might be run by those opposed to personal enhancement via chemical, electronic, or even nanotechnologies. We are witnessing the onset of chemical coercion in society-at-large, a drama in which every person’s cognitive liberty is at risk.
Feb 9, 2003
The Future of Sex
by J. HughesWhat will happen when we can transcend erotic desire, romantic love and the human body?
Jan 1, 2001
Brain Fingerprinting: Databodies to Databrains
by Wrye SententiaWhile in some respects, the sheer proliferation of information and data means no one particular entity can control it, current applications of technological monitoring are allowing governments to compile extensive “databodies” of individuals. Whether criminal or not, anything from a fingerprint to an intercepted e-mail can be tracked, and more and more of what we say and do is recorded. The global trend, in terms of personal data, is toward total monitoring.
May 7, 1998
Buddhism and Abortion: A Western Approach
by J. HughesIntroduction
I once believed it important to determine the “Buddhist view” on many social and political questions. Today I’m much more circumspect. Buddhist texts offer few coherent views outside of the core doctrinal elements. Consequently, Buddhists, to an even greater degree than most religionists, are required to address contemporary problems in the spirit of their teachings, rather than according to the letter of their law.
In the case of abortion, classical Buddhist texts, from the Pali canon through the Mahayana sutras, offer no specific guidance. Even if there was a specific, classical Buddhist text addressing the moral status of the fetus and the act of abortion, it would not be consistent with “Buddhism” to accept this teaching uncritically. Buddhism encodes with its teachings a reflexive, dynamic, self-critical element, beginning with the Kalama Sutra, which encourages Buddhists not to simply follow scriptures, but to continually adapt the Dharma to new audiences.
Consequently, a Buddhist approach to abortion has more to do with approaching the issue with a characteristic set of concerns, and in dialogue with a vast body of texts and teachers. It therefore comes as little surprise that most Western and Japanese Buddhists come away believing in the permissibility of abortion, while many other Buddhists believe abortion to be murder. In this essay I would like to sketch some of the reasons why most Western Buddhists accept abortion as an unfortunate but necessary part of women’s reproductive health care.
Oct 7, 1987
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