A new story out in Breitbart that’s about AI, transhumanism, and politics: http://www.breitbart.com/tech/2015/11/08/trans-humanist-presidential-candidate-welcomes-robot-overlords/
Zoltan Istvan is running for President in 2016, and hoping he might be one of the last humans to hold the job.
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This piece is dedicated to Stefan Stern, who picked up on – and ran with – a remark I made at this year’s Brain Bar Budapest, concerning the need for a ‘value-added’ account of being ‘human’ in a world in which there are many drivers towards replacing human labour with ever smarter technologies.
In what follows, I assume that ‘human’ can no longer be taken for granted as something that adds value to being-in-the-world. The value needs to be earned, it can’t be just inherited. For example, according to animal rights activists, ‘value-added’ claims to brand ‘humanity’ amount to an unjustified privileging of the human life-form, whereas artificial intelligence enthusiasts argue that computers will soon exceed humans at the (‘rational’) tasks that we have historically invoked to create distance from animals. I shall be more concerned with the latter threat, as it comes from a more recognizable form of ‘economistic’ logic.
Economics makes an interesting but subtle distinction between ‘price’ and ‘cost’. Price is what you pay upfront through mutual agreement to the person selling you something. In contrast, cost consists in the resources that you forfeit by virtue of possessing the thing. Of course, the cost of something includes its price, but typically much more – and much of it experienced only once you’ve come into possession. Thus, we say ‘hidden cost’ but not ‘hidden price’. The difference between price and cost is perhaps most vivid when considering large life-defining purchases, such as a house or a car. In these cases, any hidden costs are presumably offset by ‘benefits’, the things that you originally wanted — or at least approve after the fact — that follow from possession.
Now, think about the difference between saying, ‘Humanity comes at a price’ and ‘Humanity comes at a cost’. The first phrase suggests what you need to pay your master to acquire freedom, while the second suggests what you need to suffer as you exercise your freedom. The first position has you standing outside the category of ‘human’ but wishing to get in – say, as a prospective resident of a gated community. The second position already identifies you as ‘human’ but perhaps without having fully realized what you had bargained for. The philosophical movement of Existentialism was launched in the mid-20th century by playing with the irony implied in the idea of ‘human emancipation’ – the ease with which the Hell we wish to leave (and hence pay the price) morphs into the Hell we agree to enter (and hence suffer the cost). Thus, our humanity reduces to the leap out of the frying pan of slavery and into the fire of freedom.
In the 21st century, the difference between the price and cost of humanity is being reinvented in a new key, mainly in response to developments – real and anticipated – in artificial intelligence. Today ‘humanity’ is increasingly a boutique item, a ‘value-added’ to products and services which would be otherwise rendered, if not by actual machines then by humans trying to match machine-based performance standards. Here optimists see ‘efficiency gains’ and pessimists ‘alienated labour’. In either case, ‘humanity comes at a price’ refers to the relative scarcity of what in the past would have been called ‘craftsmanship’. As for ‘humanity comes at a cost’, this alludes to the difficulty of continuing to maintain the relevant markers of the ‘human’, given both changes to humans themselves and improvements in the mechanical reproduction of those changes.
Two prospects are in the offing for the value-added of being human: either (1) to be human is to be the original with which no copy can ever be confused, or (2) to be human is to be the fugitive who is always already planning its escape as other beings catch up. In a religious vein, we might speak of these two prospects as constituting an ‘apophatic anthropology’, that is, a sense of the ‘human’ the biggest threat to which is that it might be nailed down. This image was originally invoked in medieval Abrahamic theology to characterize the unbounded nature of divine being: God as the namer who cannot be named.
But in a more secular vein, we can envisage on the horizon two legal regimes, which would allow for the routine demonstration of the ‘value added’ of being human. In the case of (1), the definition of ‘human’ might come to be reduced to intellectual property-style priority disputes, whereby value accrues simply by virtue of showing that one is the originator of something of already proven value. In the case of (2), the ‘human’ might come to define a competitive field in which people routinely try to do something that exceeds the performance standards of non-human entities – and added value attaches to that achievement.
Either – or some combination – of these legal regimes might work to the satisfaction of those fated to live under them. However, what is long gone is any idea that there is an intrinsic ‘value-added’ to being human. Whatever added value there is, it will need to be fought for tooth and nail.
A funny article ending with transhumanism:
Ukraine’s Internet Party, which has been adding levity and subtle satire to the country’s tense politics for a few years now, is making a statement with sci-fi again. Yes, this is all true.
Transhumanism featured in The Times of London, a major UK paper. Sorry, you do need a subscription, I think:
Zoltan Istvan is campaigning for the White House by promising voters everlasting life. He is the Transhumanist party’s presidential nominee and he is touring the US in a vehicle shaped like a coffin that he calls the immortality bus.
He believes that technology will eventually allow humans to live for ever. His message, he says, is connecting with the millennial generation who were born from the early 80s onwards. But he has little money and his bus, which is very old, keeps breaking down. “I know what the chances are,” he told me of his attempt to capture the Oval…
Austin’s (Texas) leading paper features features transhumanism, biohacking, and longevity near the bottom:
Yesterday began with a 7:30 a.m. call from Dr. Ben Carson for what I thought was a pretty good half hour interview about his new book, A More Perfect Union, his primer on the Constitution, which I read over the weekend.
I was pleased.
According to the most recent Fox News poll, Carson is one percentage point behind Trump. According to the most recent NBC/Wall Street Journal Poll, he is three points behind Trump. All within the margin of error.
Transhumanism in a major publication in Las Vegas today, just in time for the debates:
Zoltan Istvan is running for president on some very far-out ideas.
In the near future of the short film Enhanced, people can undergo a procedure that blends their bodies with technology, becoming smarter, healthier, and less anxious. But one stand-up comic finds he’s uneasy with the promise of perfection.
Posted in biological, biotech/medical, disruptive technology, DNA, environmental, ethics, futurism, genetics, health, innovation, science, sustainability, transhumanism | Leave a Comment on h+ Magazine: Synthetic Biology — The True Savior of Mankind
Fear of scientists “playing god” is at the centre of many a plot line in science fiction stories. Perhaps the latest popular iteration of the story we all love is Jurassic World (2015), a film I find interesting only for the tribute it paid to the original Michael Crichton novel and movie Jurassic Park.
Full op-ed from h+ Magazine on 7 October 2015 http://hplusmagazine.com/2015/10/07/opinion-synthetic-biology-the-true-savior-of-mankind/
In Jurassic Park, a novel devoted to the scare of genetic engineering when biotech was new in the 1990s, the character of John Hammond says:
“Would you make products to help mankind, to fight illness and disease? Dear me, no. That’s a terrible idea. A very poor use of new technology. Personally, I would never help mankind.”
What the character is referring to is the lack of profit in actually curing diseases and solving human needs, and the controversy courted just by trying to get involved in such development. The goal to eradicate poverty or close the wealth gap between rich and poor nations offers no incentive for a commercial company.
Instead, businesses occupy themselves with creating entertainment, glamour products and perfume, new pets, and other superfluities that biotech can inevitably offer. This way, the companies escape not only moral chastisement for failing to share their technology adequately or make it freely available, but they can also attach whatever price tag they want without fear of controversy.
It is difficult for a well-meaning scientist or engineer to push society towards greater freedom and equality in a single country. It is even harder for such a professional to effect a great change over the whole world or improve the human condition the way transhumanists, for example, have intended.
Although discovery and invention continue to stun us all on an almost daily basis, such things do not happen as quickly or in as utilitarian a way as they should. And this lack of progress is deliberate. As the agenda is driven by businessmen who adhere to the times they live in, driven more by the desire for wealth and status than helping mankind, the goal of endless profit directly blocks the path to abolish scarcity, illness and death.
Today, J. Craig Venter’s great discoveries of how to sequence or synthesize entire genomes of living biological specimens in the field of synthetic biology (synthbio) represent a greater power than the hydrogen bomb. It is a power we must embrace. In my opinion, these discoveries are certainly more capable of transforming civilization and the globe for the better. In Life at the Speed of Light(2013), that is essentially Venter’s own thesis.
And contrary to science fiction films, the only threat from biotech is that humans will not adequately and quickly use it. Business leaders are far more interested in profiting from people’s desire for petty products, entertainment and glamour than curing cancer or creating unlimited resources to feed civilization. But who can blame them? It is far too risky for someone in their position to commit to philanthropy than to stay a step ahead of their competitors.
Even businessmen who later go into philanthropy do very little other than court attention in the press and polish the progressive image of the company. Of course, transitory deeds like giving food or clean water to Africans will never actually count as developing civilization and improving life on Earth, when there are far greater actions that can be taken instead.
It is conspicuous that so little has been done to develop the industrial might of poor countries, where schoolchildren must still live and study without even a roof over their heads. For all the unimaginable destruction that our governments and their corporate sponsors unleash on poor countries with bombs or sanctions when they are deemed to be threatening, we see almost no good being done with the same scientific muscle in poor countries. Philanthropists are friendly to the cause of handing out food or money to a few hungry people, but say nothing of giving the world’s poor the ability to possess their own natural resources and their own industries.
Like our bodies, our planet is no longer a sufficient vehicle for human dreams and aspirations. The biology of the planet is too inefficient to support the current growth of the human population. We face the prospect of eventually perishing as a species if we cannot repair our species’ oft-omitted disagreements with nature over issues of sustainability, congenital illness and our refusal to submit to the cruelties of natural selection from which we evolved.
Once we recognize that the current species are flawed, we will see that only by designing and introducing new species can suffering, poverty and the depletion of natural resources be stopped. Once we look at this option, we find already a perfect and ultimately moral solution to the threats of climate change, disease, overpopulation and the terrible scarcity giving rise to endless injustice and retaliatory terrorism.
The perfect solution could only be brought to the world by a heroic worker in the fields of biotech and synthetic biology. Indeed, this revolution may already be possible today, but fear is sadly holding back the one who could make it happen.
Someone who believes in changing the human animal with technology must believe in eradicating poverty, sickness and injustice with technology. For all our talk of equality and human rights in our rhetoric, the West seems determined to prevent poorer countries from possessing their own natural resources. A right guaranteed by the principles of modernization and industrialization, which appears to have been forgotten. Instead, we prefer to watch them being nursed by the richer countries’ monopolies, technology, and workers who are there cultivating, extracting, refining, or buying all their resources for them.
So, quite contrary to the promises of modernity, we have replaced the ideal of the industrialization of poor states with instead the vision of refugee camps, crude water wells, and food aid delivered by humanitarian workers to provide only temporary relief. In place of a model of development that was altruistic and morally correct, we instead glorify the image of non-Westerners as primitives who are impossible to help yet still we try.
The world’s poor have become not the focus of attention aimed at helping humanity, but props for philanthropists to make themselves look noble while doing nothing to truly help them. What we should turn to is not a return to the failed UN development agendas of the 1970s, which were flawed, but a new model entirely, and driven by people instead of governments and UN agencies.
It is high time that we act to help mankind altruistically, rather than a select few customers. The engineers and scientists of the world need to abandon the search for profit, if only for a moment. We should call on them to turn their extraordinary talent to the absolute good of abolishing poverty and scarcity. If they do not do this, we will talk about direct action to break free the scientific gifts they refused to share.
We live in courageous times. These are times of whistle-blowers, lone activists for the truth, and lone scientist-entrepreneurs who must be praised even if our profit-driven culture stifles their great works. And although we live in courageous times, we seem not yet brave enough to take real action to overcome the human disaster.
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Synthetic biology image from https://www.equipes.lps.u-psud.fr/TRESSET/research8.html
(A) Enclosure of three red-fluorescent 200-nm spheres inside a “giant” liposome labeled with DiO. A wideband ultraviolet excitation filter was used for the simultaneous observation of these two differently stained species. Images were digitally postprocessed to balance the colors and to adjust their brightness at an equal level. (B) Trajectories of the particles. They were free to move but did not pass through the membrane. © GFP entrapped by a “giant” liposome. To get rid of noncaptured proteins, the solution was filtered by dialysis in such a way that the fluorescence background level became negligible with respect to the liposome interior. (D) Fluorescence photographs of λ-DNA-loaded liposome. λ-DNA was stained with SYBR Green, while DiI (red emission) was incorporated to liposome membrane. Liposome was observed through a narrow-band blue excitation filter (suitable for SYBR Green). (E) Same as previously with a wideband green excitation filter (suitable for DiI). Because of a low fluorescence response, part D was digitally enhanced in terms of brightness and contrast. In comparison, part E was darkened to present a level similar to part D. These pictures were taken at an interval of ~1 s, just the time to switch the filters. (E) Fluorescence picture of λ-DNA-loaded liposomes. Green dots stand for λ-DNA molecules, and lipids are labeled in red. A wideband blue excitation filter was used for this bicolor imaging, and a high-sensitivity color CCD camera captured it. [Anal. Chem. 77 (2005) 2795]
New article on Immortality Bus trip promoting transhumanism with new videos:
It seemed a wild, impossible dream a year ago when I told my wife and young daughters I was going to drive a bus shaped like a coffin across America to raise life extension issues. A week ago, I just finished the second stage of the tour. Soon I’ll begin the third stage from Arizona to Texas, and then across the Bible Belt to Washington DC, where I plan to post a Transhumanist Bill of Rights to the US Capitol building.
If the bus tour seems like a wacky idea–especially for a presidential candidate –it’s because it is. Of course, to transhumanists, a more wacky idea is how most of our nation largely accepts death as a way of life. In the 21st Century, with the amazing science and technology this country has, I don’t believe death needs to be left unconquered. If, as a nation, we would just apply our ingenuity and resources, we could probably conquer death in a decade’s time with modern medicine. That’s precisely the reason why I’m running for president and driving the coffin bus around the country; I want to tell people the important news and get them to support radical technology and longevity science.
Construction of the bus in San Francisco — Photo by Zoltan Istvan
Of course, along the way, I’m also having a wild adventure. The tour officially began with an Indiegogo campaign which successfully raised $25,000 to buy the bus and start the journey. Once I received the money, I began scouring the internet to buy a bus. Eventually my dad helped me find one, and I purchased the 1978 Bluebird Wanderlodge coach for $10,000. It didn’t run at first, but I spent some time and money on the engine and was able to get the bus rolling again. Later — to the wide-eyed stares of my neighbors — I drove the bus onto my suburban front yard in Mill Valley, California, where I transformed the coach into a giant coffin through a few weeks of noisy construction.
