This archive file was compiled from audio of a discussion futurist FM 2030 held at the University of California, February 6th, 1994. In this discussion 2030 laid out an overview of his ‘transhuman’ philosophy and held a back and forth with other people present in the discussion. Discussion and debate included items such as the value of researching ‘indefinite lifespan’ technologies directly as opposed to (or in addition to) more traditional approaches, such as researching cures for specific diseases. The excerpts in this archive file present a sort of thesis of FM 2030’s transhuman ideas.
About FM 2030: FM 2030 was at various points in his life, an Iranian Olympic basketball player, a diplomat, a university teacher, and a corporate consultant. He developed his views on transhumanism in the 1960s and evolved them over the next thirty-something years. He was placed in cryonic suspension July 8th, 2000. For more information about FM 2030, view the GPA Archive File: ‘Introduction to FM 2030′ or visit some of the following links:
Wikipedia: en.wikipedia.org/wiki/FM-2030
Institute for Ethics & Emerging Technologies: ieet.org/index.php/tpwiki/Transhuman
The New York Times: nytimes.com/2000/07/11/us/futurist-known-as-fm-2030-is-dead-at-69.html
GPA on Facebook: on.fb.me/18NiF8z GPA on Twitter: twitter.com/GPA203
This archive file was compiled from an interview conducted on the campus of Singularity University, February 2013. The interview took place at a time where new artificial intelligence systems, such as IBM’s Jeopardy winning “Watson,” were re-awakening the popular imagination in terms of artificial intelligence becoming a visible part of day to day life. The privacy issues regarding the ‘big-data’ that allowed many AI systems to function was also becoming a significant source of controversy. In this piece, Marty Kohn, MD, chief medical scientist on the IBM Watson Medical Team, gives insight into his personal thoughts and feelings regarding how society might both accept and reject the artificial intelligence advances of the coming years.
About the Speaker: IBM: researcher.ibm.com/researcher/view.php?person=us-marty.kohn
The audio in this archive file was compiled from a 1984 meeting of futurists, transhumanists, and progressives. The main topic of the meeting was the most appropriate ways to engage or advance these philosophies within government. For example, one significant point of discussion centered around whether running for office was an effective way to drive change.
In the course of the discussion, the primary viewpoint FM-2030 espoused was that some aspects of government — especially the concept of leadership — would become obsolete or be replaced by other aspects of society (see Part 1). However, he also expressed what he believed the core of a ‘true’ democracy might look like. This archive file is assembled from excerpts of that section of the discussion.
The audio in this archive file was compiled from a 1984 meeting of futurists, transhumanists & progressives. The main topic of the meeting was the most appropriate ways to engage or advance these philosophies within government. For example, one significant point of discussion centered around whether running for office was an effective way to drive change.
The excerpts in this archive file collect many of futurist FM 2030’s thoughts over the course of the discussion.
About FM 2030: FM 2030 was at various points in his life, an Iranian Olympic basketball player, a diplomat, a university teacher, and a corporate consultant. He developed his views on transhumanism in the 1960s and evolved them over the next thirty-something years. He was placed in cryonic suspension July 8th, 2000.
This archive file was compiled from an interview conducted at the Googleplex in Mountain View, California, 2013. In the discussion, Amit Singhal, a key figure in the evolution of Google’s search engine, broadly outlined the significant hurdles that stood in the way of achieving one of his long-held dreams — creating a true ‘conversational’ search engine. He also sketched out a vision of how the initial versions of such a system would, and also importantly, would not attempt to assist the individuals that it interacted with.
Though the vision was by design more limited and focused than a system capable of passing the famous Turing test, it nonetheless raised stimulating questions about the future relationships of humans and their ‘artificial’ assistants.
More about Amit Singhal:
Wikipedia: en.wikipedia.org/wiki/Amit_Singhal
Google Search: en.wikipedia.org/wiki/Google_Search
This archive file was compiled from an interview conducted at the Googleplex in Mountain View, California, 2013.
As late as the 1980s and the 1990s, the common person seeking stored knowledge would likely be faced with using an 18th century technology — the library index card catalogue — in order to find something on the topic he or she was looking for. Fifteen years later, most people would be able to search, at any time and any place, a collection of information that dwarfed that of any library. And unlike the experience with a library card catalogue, this new technology rarely left the user empty-handed.
Information retrieval had been a core technology of humanity since written language — but as an actual area of research it was so niche that before the 1950s, nobody had bothered to give the field a name. From a superficial perspective, the pioneering work in the area during the 1940s and 50s seemed to suggest it would be monumentally important to the future — but only behind the scenes. Information retrieval was to be the secret tool of the nation at war, or of the elite scientist compiling massive amounts of data. Increasingly however, a visionary group of thinkers dreamed of combining information retrieval and the ‘thinking machine’ to create something which would be far more revolutionary for society.
In the case of Google’s Amit Singhal, it was a childhood encounter with a visionary work that gave him his initial fascination with the dream of the thinking machine — a fascination that would result in his evolution to be one of the individuals who began to transform the dream into a reality. The work that he encountered was not that of a scientific pioneer such as Alan Turing or Marvin Minsky — it was a visionary work of pop culture.
More about Amit Singhal: en.wikipedia.org/wiki/Amit_Singhal Google Search: en.wikipedia.org/wiki/Google_Search
Would you have your brain preserved? Do you believe your brain is the essence of you?
To noted American PhD Neuroscientist and Futurist, Ken Hayworth, the answer is an emphatic, “Yes.” He is currently developing machines and techniques to map brain tissue at the nanometer scale — the key to encoding our individual identities.
A self-described transhumanist and President of the Brain Preservation Foundation, Hayworth’s goal is to perfect existing preservation techniques, like cryonics, as well as explore and push evolving opportunities to effect a change on the status quo. Currently there is no brain preservation option that offers systematic, scientific evidence as to how much human brain tissue is actually preserved when undergoing today’s experimental preservation methods. Such methods include vitrification, the procedure used in cryonics to try and prevent human organs from freezing and being destroyed when tissue is cooled for cryopreservation.
Hayworth believes we can achieve his vision of preserving an entire human brain at an accepted and proven standard within the next decade. If Hayworth is right, is there a countdown to immortality?
To find out more, please take a look at the Galactic Public Archives’ newest video. We’d love to hear your thoughts.
- @ClubOfINFO — TransEvolution: The Coming Age of Human Deconstruction (2014) is an alarmist book by Daniel Estulin, a commentator on the secretive Bilderberg Group who is well-liked by many – in particular on conspiracy theorist forums. Essentially, this should be regarded as conspiracy theory material. My refutations of it are too many to cram into this review, so I will mainly focus on what the book itself says.
Daniel Estulin connects disparate events and sources to depict an elaborate conspiracy. The main starting claim of the book is a link between the 2005 Bilderberg Conference and the 2006 document Strategic Trends 2007–2036 prepared by the British government (p. 1–12). Estulin claims that the latter report’s predictions betray “Promethean” plans that represent “designs by the Bilderberg Group”.
The book makes the allegation that the economic pressure on the world today “is being done on purpose, absolutely on purpose. The reason is because our current corporate empire knows that “progress of humanity” means their imminent demise”. The “powers-that-be” destroy nation-states to maintain power, and “this is by design” (p. 13). Estulin decries international money flows and globalization, and promotes “physical economy” instead. To make a long story short, he describes the apparatus of globalization, integration, etc. as a clash between the nation-state and global oligarchy and frames this as a classic battle between good and evil respectively (p. 13–35). “The ideas of a nation-state republic and progress” are intrinsically connected (p. 34), Estulin argues, putting forward his preference for the old Jacobin ideological script of the Nineteenth Century rather than modern discourses on integration and communication.
In his preference for the nation-state, Estulin attacks the WTO’s record on free trade, and makes criticisms that are provisionally valid. However, he confuses the tendency for weaker nations to be exploited through free trade with a conspiracy against the nation-state. The WTO’s commitment to what it calls free trade, a commitment to “One World, One Market”, reflects “anti-nation-state intent”, Estulin argues (p. 37–38).
Although they attach too much agency to global “elites”, Estulin’s description of the way international trade on agriculture has been manipulated to disadvantage poor nations and advantage rich nations (p. 38–49) agrees with already powerful sociology theories of “free trade imperialism” and the larger humanitarian message of the alter-globalization movement. Estulin quotes William Engdahl’s The Seeds of Destruction at length to argue against the destructive local impacts of global agribusiness (p. 47–53).
Estulin interprets the spread of the pharmaceuticals industry as evidence of the elite seeking a docile and controlled population, “massive drugging of the population”, “controlled chaos”, and even goes as far as to say that GMOs will be poisoning everyone on the planet and finally kill 3 billion people indiscriminately (p. 63–68). More puzzlingly than what has already been specified, Estulin blames the Club of Rome thesis itself (which predicted the depletion of resources leading to economic collapse) for making an enemy of humanity and submitting a plan for no less than the deliberate depopulation of the Earth (p. 17–20).
Synthetic biology is not spared from criticism by Estulin. He immediately labels it as “founded on the ambition that one day it will be possible to design and manufacture a human being” (p. 69). For the record, nowhere in the field of synthetic biology has anyone actually advocated manufacturing human beings, and nor does such an ambition coincide with the conspiracy theory about depopulating the Earth. Estulin further confuses science with pseudoscience, stating “genetics, as defined by the Rockefeller Foundation, would constitute the new face of eugenics” (p. 71). “Ultimately,” Estulin writes, “this is about taking control of nature, redesigning it and rebuilding it to serve the whims of the controlling elite” (p. 72).
In further arguments against the perceived “elite”, Estulin demonizes space exploration, saying “the elite are planning, at least, a limited exodus from the Planet Earth. Why? What do they know that we don’t? Nuclear wars? Nanowars? Bacteriological wars?” (p. 123) Chapter 4, although titled “space exploration”, is dedicated to explaining the deadly potential of future security and defense technologies when used by regimes against their own people (p. 115–156).
Then, we get to transhumanism (only in the last chapter.) The chapter alleges that the US government thought up a transhumanist agenda in 2001 as a strategic military contingency – in particular the Russian 2045 Movement. According to Estulin, the transhumanist conspiracy in its present form comes from a conference, “The Age of Transitions” (p. 159–161). Using little more than the few links between political or business figures and transhumanism as evidence, he alleges that transhumanism is “steered by the elite” and that “we, the people, have not been invited” (p. 161–162).
The movie Avatar (2010) by James Cameron (mistakenly named as David Cameron in Estulin’s book), is connected by Estulin with the 2045 movement’s enthusiasm for humans becoming “avatars” by means of being uploaded as digital beings (p. 162–164). Further, the movie Prometheus (2012) by Ridley Scott reflects the “future plans of the elite” according to Estulin (p. 165–170). However, he does not analyze either movie, and fails to note that Peter Weyland (the “elite”) in the movie is actually a vile character and his search for life-extension is a product of his greed and vanity (this is not exactly a glamorization of the search for life extension). If anything, Prometheus joins a long tradition of literature and film that encourages people not to trust transhumanism and life extension and to fear where such movements could lead.
Exaggerated connections and resemblances between disparate conferences, such as the US government and Russian longevity enthusiasts, are put forward as evidence of a conspiracy (p. 170). Then, we get to Estulin’s real complaint against transhumanism:
“Many people have trouble understanding what the true transhumanism movement is about, and why it’s so evil. After all, it’s just about improving our quality of life, right? Or is transhumanism about social control on a gigantic scale?” (p. 172–173)
Estulin also asserts:
“Transhumanism fills people’s hopes and minds with dreams of becoming superhuman, but the fact of the matter is that the true goal is the removal of that pesky, human free will itself.” (p. 186)
Estulin (and Engdahl’s) belief in a eugenic “depopulation” agenda (p. 57), as hideous as the crimes of Nazism, in Monsanto’s work is an example of a conspiracy theory appealing to irrational fears. Both of these writers are confusing corporate greed and monopolistic priorities with actual wicked and genocidal intent, and assigning motives that do not exist. They are confusing structural evils in the world system with actions by evil men gathered in dark rooms. Estulin also conveniently misses out the fact that the indiscriminate poisoning of all life by changing the DNA of every living thing would also threaten the conspirators and their own families. I guess we must assume that the conspirators are also a suicide cult, of the same breed as Jim Jones’ “People’s Temple”.
At the end of the book’s tirade about synthetic biology being a ticket for the elite to control all life, Estulin reverts back to a question very prominent in mainstream fora: “can we trust the major corporations with the right thing?” (p. 74). The answer from almost everyone would be No – but not for any of the reasons Estulin has put forward. We can’t trust the major corporations, because their only interest is endless profit in the near term, and such profit is maximized by their ability to monopolize and detain real progress. Monsanto and other agri-giants are only vainly forestalling and trying to contain the real technium for their own greed – there is nothing radical about them.
One thing I find ever entertaining about conspiracy theories is the tendency to get their ideas from Hollywood movies, while at the same time refuting the movies as an example of brainwashing and propaganda. Apparently, despite all their warnings to people not to be influenced by media, conspiracy theorists are incapable of noticing how impressionable and easily pressured they themselves are.
The book even attacks Darwinian evolution and natural selection, seeing a sinister agenda in them (p. 179–180), which adds to the book’s already deep anti-science message. He connects the theory of evolution with the destructive idea of social Darwinism, and with transhumanism in turn (p. 190–191). The elite plan to “bring society down to the level of beast” by encouraging such social Darwinism, Estulin alleges (p. 211–219).
Bizarre speculated connections between Malthusian theories, Darwin, the British Empire, eugenics and ultimately transhumanism (p. 174–178) do not take note of the fact that transhumanists and technoprogressives are the one camp in the world most opposed to Malthusianism. Technoprogressives are the camp with the most faith in the idea that the entire world can be fed and sustained. No-one has more faith in the infinite resources of humanity and the ability to meet everyone’s needs than the technoprogressives.
Perhaps reflecting the book’s confusion, Chapter 1 is dedicated to asserting that the “elite” will reduce everyone to a primitive and chaotic setting, whereas Chapter 2 onwards alleges that the plan is a high-tech dystopia. These two polar opposite conspiracies do not coincide in any way, as do the paradoxical claims that transhuman technologies are never going to be seen by the world’s poor, yet are also going to be forced on the whole of humanity.
The coverage of transhumanism and understanding of it in this book is not positive (to put it politely). It fails to take account of transhumanism’s real basis as a movement exploring emerging trends to change humanity for the better. Instead, it simply exaggerates marginal influences by futurism, popular science and technology enthusiasm on governments and business elites as representing a global conspiracy.
A more informative theory about the relationship of the “elite” towards transhumanism would instead explore the habit of ignorant opposition by Neoconservatives, warmongers, and the mainstream media towards international peace, development, science, education, web freedom, and ultimately transhumanism.
How has your work, your life, your humanity, been improved by the promise of Big Data?
What apps and online media do you use to upload personal and other info?
Singularity has flopped – that is to say, this week Johnny Depp’s new film Transcendence did not bring in as much as Pirates of the Caribbean. Though there may not have been big box office heat, there is heat behind the film’s subject: Big Data! Sure we miss seeing our affable pirate chasing treasure, but hats off to Mr. Depp who removed his Keith Richards make-up to risk chasing what might be the mightiest challenge of our century.
Singularity, coined by mathematician John von Neumann, is a heady mathematical concept tested by biotech predictions. Made popular by math and music wunderkindt turned gray hair guru of an AI movement Ray Kurzweil, Singularity is said to signify the increasing rate at which artificial intelligence will supersede human intelligence like a jealous sibling. Followers of the Singularity movement (yes, with guru comes followers) envision the time of override in the not to distant future with projections set early as 2017 and 2030. At these times, the dynamics of technology are said to set about a change in our biology, our civilization and “perhaps” nature itself. Within our current reach, we see signs of empowered tech acting out in the current human brain mapping quest and brain-computer interface systems. More to the point, there is an ever increasing onslaught of Google Alerts annoucing biotech enhancements with wearable tech. Yes indeed, here comes the age of smart prosthetics and our own AI upload of medical and personal data to the internet. Suddenly all those Selfies seem more than mere narcissistic postings against the imposing backdrop of Big Data.
Johnny Depp’s face says it all in Transcendence where Big Data determines our AI future wherein life as we know it, can and will exist online. Think beyond a 24/7 teenage plug into a smart phone or flash- driving Facebook entries. Think Neuromancer, VALIS, and Star Trek’s Borg — sci fi predecessors predicting memory transformations amounting to an existential reboot. Translated into the everyday, we’re talking more than just uploading your genetic code to 23andme. This is an imagined future where what we call “Me” will be psychologically and legally recognized as living online.
As a contemporary sci fi, Transcendence is filled with pentimento film tributes to Zombie and X-Men TakeOvers, Westerns and Romantic Tragedies. Pitting AI critics against AI visionaries, the film is a bioethics drama, where the prospect of creating online Selves will constitute a direct social threat with thoroughgoing eco consequences. At the center of the bioethics contest, we encounter the marriage and business partnership of Will and Eleanor Castor — the heroic scientist and the eco-activist whose death do us part vows are broken to unleash a future so thoroughly transformed by AI as to render biological existence “hacked” by internet code.
The romantic hubris of Transcendence is jolting with a Shakespearean twist: Dare to Upload yourself to the internet and threaten genealogy, global power. Wait, this is no Romeo and Juliet. Love and Death, Eros and Thanatos, as Herr Freud called it, stands at the center of this science fiction pivoting on Will Castor’s heroic martyrdom (played astutely by Johnny Depp). By the end of the film, we are forced to face the movie’s existential questions as moral and medical ones. With new sentient life living online, collective imagination for our biohumanity and ecosystem is left unhinged.
Image Credit: Transcendence, 2014 Original Soundtrack
While the film lifts common AI themes of transformed “self-awareness” and “identity,” the real AI deal breaker in Transcendence, and in our own lives, is Time – biological, ecological and geologic. Described as a sequential and cyclical process, Time frames our present experience, shaping both memory and imagination of that present experience. As my Buddhist philosophy professor use to say: “When you are waiting for your lover, 10 minutes feels like 1 hour; but when your lover arrives, 1 hour feels like 10 minutes.” Cognitive neuroscientists tell us that episodic memory is at once measurable and elusive of metrics — researchers can study the sequence of what we remember (like learning our ABC’s) but they struggle to discover howit feelsto remember the alphabet.
Time after Will Castor’s AI is not waiting for cognitive neuroscience to catch up with a hacker’s race to design new codes, new systems, and new products for regenerating uberhuman biosystems. After all, AI Time presumes the speed of downloads to the Internet and programming APPs as if to emulate the speed of light.
Before Einstein, Neuroscience, the Internet and Apps, Time was once thought of in mythic, primal terms of genesis. In Indian cosmology, Siva, the God of Time, dances on the back of mother earth, moving us through karmic cycles of birth, life, death and rebirth. In the ancient Greco-Roman cosmos, Time is born from Chronos the three headed serpent that gives us earth, sky and the underworld. Through the ages, Time / Chronos became associated with the cycle of seasons, assigning to the process of change in light and life, the name Father Time in contrast to quiet, deep Mother Earth, which seems to absorb the underworld into her womb.
Conceived as such, Father Time has given way to our current understanding of RAM and neural memory codes leaving Mother Earth to stand in for blood, bones and stem cells. Today as we couple with technology and look to Big Data for knowledge and insight, we lose sight of when, and how, we capitulate to a fundamental misperception: That we are one and the same with the technology we create. Blinded by the light and speed of computer gazing, we mistake ourselves for our creations. We forget difference and our humanity — even if coupled with technology. For the sake of a popular drama, Transcendence pushes on the consequences of this misperception by entertaining a bioethics war over regenerating biological tissue. Like I said, this is a flick with a nod to X-Men.
With computational neuroscience sitting at the center of this passion play, it is neurobiologist and bioethicist Max, the Castor’s closest friend and film’s narrator who reminds us that we are Time emergent and memories alone are not us. Memory may be coded for upload but it cannot fully account for the what and who we are as neuroplastic creatures with uncertain futures. Yes, we are more than just code. As the father of American psychology William James once wrote, we draw from a world of “blooming buzzing confusion,” perceptions enriched with a variety of associated thoughts, sensations and reactions. That piece of wisdom may be more than a century old, but even if our behaviors might fit a statistical profile for behavioral economics, we are reminded: statistical profiles are not Us.
Coda:
Looking back to the late 1990’s, the call for the human-machine interface was met by both excitement and trepidation by frontier technologists and skeptical intellectuals. In my own backyard, I curated a 2003 symposium at Art Center College of Design with NASA scientists and a world famous cyborg, STELARC to discuss: What kind of science and technologies would push the design futures forward and would our imagined futures require the inevitable coupling of human and technology? Now more than 10 years later with advances in the Cloud, wearable tech and neuro-marketing, students have no greater skills for managing their union with the Borg. To paraphrase the thinking of my business partner, Gaynor Strachan Chun, ‘the problem is not with technology, but the way people behave with technology.’
Future Forward? Let’s skill up with the brain in mind to face the behavioral challenges with Big Data.
M. A. Greenstein, Ph.D., Lifeboat Advisor — Neuroscience / Diplomacy / Futures; Founder / Chairman, The George Greenstein Institute (GGI); Founder / Chief Innovation Officer, SM+ART
The Human Race to the Future (2014 Edition) is the scientific Lifeboat Foundation think tank’s publication first made available in 2013, covering a number of dilemmas fundamental to the human future and of great interest to all readers. Daniel Berleant’s approach to popularizing science is more entertaining than a lot of other science writers, and this book contains many surprises and useful knowledge.
Some of the science covered in The Human Race to the Future, such as future ice ages and predictions of where natural evolution will take us next, is not immediately relevant in our lives and politics, but it is still presented to make fascinating reading. The rest of the science in the book is very linked to society’s immediate future, and deserves great consideration by commentators, activists and policymakers because it is only going to get more important as the world moves forward.
The book makes many warnings and calls for caution, but also makes an optimistic forecast about how society might look in the future. For example, It is “economically possible” to have a society where all the basics are free and all work is essentially optional (a way for people to turn their hobbies into a way of earning more possessions) (p. 6–7).
A transhumanist possibility of interest in The Human Race to the Future is the change in how people communicate, including closing the gap between thought and action to create instruments (maybe even mechanical bodies) that respond to thought alone. The world may be projected to move away from keyboards and touchscreens towards mind-reading interfaces (p. 13–18). This would be necessary for people suffering from physical disabilities, and for soldiers in the arms race to improve response times in lethal situations.
To critique the above point made in the book, it is likely that drone operators and power-armor wearers in future armies would be very keen to link their brains directly to their hardware, and the emerging mind-reading technology would make it possible. However, there is reason to doubt the possibility of effective teamwork while relying on such interfaces. Verbal or visual interfaces are actually more attuned to people as a social animal, letting us hear or see our colleagues’ thoughts and review their actions as they happen, which allows for better teamwork. A soldier, for example, may be happy with his own improved reaction times when controlling equipment directly with his brain, but his fellow soldiers and officers may only be irritated by the lack of an intermediate phase to see his intent and rescind his actions before he completes them. Some helicopter and vehicle accidents are averted only by one crewman seeing another’s error, and correcting him in time. If vehicles were controlled by mind-reading, these errors would increasingly start to become fatal.
Reading and research is also an area that could develop in a radical new direction unlike anything before in the history of communication. The Human Race to the Future speculates that beyond articles as they exist now (e.g. Wikipedia articles) there could be custom-generated articles specific to the user’s research goal or browsing. One’s own query could shape the layout and content of each article, as it is generated. This way, reams of irrelevant information will not need to be waded through to answer a very specific query (p. 19–24).
Greatly similar to the same view I have written works expressing, the book sees industrial civilization as being burdened above all by too much centralization, e.g. oil refineries. This endangers civilization, and threatens collapse if something should later go wrong (p. 32, 33). For example, an electromagnetic pulse (EMP) resulting from a solar storm could cause serious damage as a result of the centralization of electrical infrastructure. Digital sabotage could also threaten such infrastructure (p. 34, 35).
The solution to this problem is decentralization, as “where centralization creates vulnerability, decentralization alleviates it” (p. 37). Solar cells are one example of decentralized power production (p. 37–40), but there is also much promise in home fuel production using such things as ethanol and biogas (p. 40–42). Beyond fuel, there is also much benefit that could come from decentralized, highly localized food production, even “labor-free”, and “using robots” (p. 42–45). These possibilities deserve maximum attention for the sake of world welfare, considering the increasing UN concerns about getting adequate food and energy supplies to the growing global population. There should not need to be a food vs. fuel debate, as the only acceptable solution can be to engineer solutions to both problems. An additional option for increasing food production is artificial meat, which should aim to replace the reliance on livestock. Reliance on livestock has an “intrinsic wastefulness” that artificial meat does not have, so it makes sense for artificial meat to become the cheapest option in the long run (p. 62–65). Perhaps stranger and more profound is the option of genetically enhancing humans to make better use of food and other resources (p. 271–274).
On a related topic, sequencing our own genome may be able to have “major impacts, from medicine to self-knowledge” (p. 46–51). However, the book does not contain mention of synthetic biology and the potential impacts of J. Craig Venter’s work, as explained in such works as Life at the Speed of Light. This could certainly be something worth adding to the story, if future editions of the book aim to include some additional detail.
At least related to synthetic biology is the book’s discussion of genetic engineering of plants to produce healthier or more abundant food. Alternatively, plants could be genetically programmed to extract metal compounds from the soil (p. 213–215). However, we must be aware that this could similarly lead to threats, such as “superweeds that overrun the world” similar to the flora in John Wyndam’s Day of the Triffids (p. 197–219). Synthetic biology products could also accidentally expose civilization to microorganisms with unknown consequences, perhaps even as dangerous as alien contagions depicted in fiction. On the other hand, they could lead to potentially unlimited resources, with strange vats of bacteria capable of manufacturing oil from simple chemical feedstocks. Indeed, “genetic engineering could be used to create organic prairies that are useful to humans” (p. 265), literally redesigning and upgrading our own environment to give us more resources.
The book advocates that politics should focus on long-term thinking, e.g. to deal with global warming, and should involve “synergistic cooperation” rather than “narrow national self-interest” (p. 66–75). This is a very important point, and may coincide with the complex prediction that nation states in their present form are flawed and too slow-moving. Nation-states may be increasingly incapable of meeting the challenges of an interconnected world in which national narratives produce less and less legitimate security thinking and transnational identities become more important.
Close to issues of security, The Human Race to the Future considers nuclear proliferation, and sees that the reasons for nuclear proliferation need to be investigated in more depth for the sake of simply by reducing incentives. To avoid further research, due to thinking that it has already been sufficiently completed, is “downright dangerous” (p. 89–94). Such a call is certainly necessary at a time when there is still hostility against developing countries with nuclear programs, and this hostility is simply inflammatory and making the world more dangerous. To a large extent, nuclear proliferation is inevitable in a world where countries are permitted to bomb one another because of little more than suspicions and fears.
Another area covered in this book that is worth celebrating is the AI singularity, which is described here as meaning the point at which a computer is sophisticated enough to design a more powerful computer than itself. While it could mean unlimited engineering and innovation without the need for human imagination, there are also great risks. For example, a “corporbot” or “robosoldier,” determined to promote the interests of an organization or defeat enemies, respectively. These, as repeatedly warned through science fiction, could become runaway entities that no longer listen to human orders (p. 83–88, 122–127).
A more distant possibility explored in Berleant’s book is the colonization of other planets in the solar system (p. 97–121, 169–174). There is the well-taken point that technological pioneers should already be trying to settle remote and inhospitable locations on Earth, to perfect the technology and society of self-sustaining settlements (Antarctica?) (p.106). Disaster scenarios considered in the book that may necessitate us moving off-world in the long term include a hydrogen sulfide poisoning apocalypse (p. 142–146) and a giant asteroid impact (p. 231–236)
The Human Race to the Future is a realistic and practical guide to the dilemmas fundamental to the human future. Of particular interest to general readers, policymakers and activists should be the issues that concern the near future, such as genetic engineering aimed at conservation of resources and the achievement of abundance.
