Lifeboat Foundation: Safeguarding Humanity
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Category: ethics – Page 75

Le Petit Trépas

One common argument against Radical Life Extension is that a definitive limit to one’s life – that is, death – provides some essential baseline reference, and that it is only in contrast to this limiting factor that life has any meaning at all. In this article I refute the argument’s underlying premises, and then argue that even if such premises were taken as true, its conclusion – that eradicating death would negate the “limiting factor” that legitimizes life — is also invalid.

Death gives meaning to life? No! Death makes life meaningless!

One version of the argument, which I’ve come across in a variety of places, is given in Brian Cooney’s Posthuman, an introductory philosophical text that uses various futurist scenarios and concepts to illustrate the broad currents of Western Philosophy. Towards the end he makes his argument against immortality, claiming that if we had all the time in the universe to do what we wanted, then we wouldn’t do anything at all. Essentially, his argument boils down to ‘if there is no possibility of not being able to do something in the future, then why would we ever do it?”.

This assumes that we make actions on the basis of not being able to do them again. But people don’t make decisions this way. We didn’t go out to dinner because the restaurant was closing down… we went out for dinner because we wanted to go out for dinner… I think that Cooney’s version of the argument is naïve. We don’t make the majority of our decisions by contrasting an action to the possibility of not being able to do it in future.

His argument seems to be that if there were infinite time then we would have no way of prioritizing our actions. If we had a list of all possible actions set before us, and time were limitless, we might (according to his logic) accomplish all the small, negligible things first, because they’re easier and all the hard things can wait. If we had all the time in the world, we would have no reference point with which to judge how important a given action or objective is, which ones it is most important to get done, and which ones should get done in the place of other possibilities. If we really can do every single thing on that listless list, then why bother, if each is as important as every other? In his line-of-reasoning, importance requires scarcity. If we can do everything it were possible to do, then there is nothing that determines one thing as being more important than another. A useful analogy might be that current economic definitions of value require scarcity. If everything were as abundant as everything else, if nothing were scarce, then we would have no way of ascribing economic value to a given thing, such that one thing has more economic value than another. What we sometimes forget is that ecologies aren’t always like economies.

Seethe of Sooth and Teethe of Truth

Where could this strange notion have come from? That death would give meaning to life… Is it our intuitions, having picked up on the fact that we usually draw conclusions and make final and definitive interpretations when a given thing is finished (e.g. we wait until the book is done before we decide whether it was good or bad)? Is it because we feel that lives, much like stories, need a definitive end to be true, and that something must be true to matter?

Could this (at least partly) come from the long philo-socio-historical tradition of associating truth and meaning with staticity and non-change? It makes seeming sense that we would rather truth not be squirming around on our hand while we’re looming for a better view. If truth is stillborn and stable, then we can make pronouncements we feel won’t dissipate as soon as they’ve left the tongue. If truth is motionless, then we might just be able to get a handle on it. If it’s running about like a wild animal, then any attempt to make or to discover truth might be murdered remorselessly by truth’s newest transformation. Corpses are easier to keep canned in ken than runny kids, after all.

If something can go on towards infinity then there is no time that it will stop moving, no time it will come definitively to rest and say ‘I am this.’ If we don’t have an end to curtail the reverse-comet-tail of our foreward rail, no last-exit exhale, never to come to rest so as to rest in one definitive piece, then we won’t ever be static enough to fit this vile definition of truth-as-staticity. This rank association of truth with being-at-rest has infected our very language: thus to go in a straight line without wavering is to keep true.

So this memetic foray has yielded a possible line-of-conceptual-association. We must have an end to be still, we must be still to have truth, and we must have truth to matter at all. Perhaps. There is no telling without a look at the till, and unfortunately it’s been taken by the wind.

If truth is that which does in fact exist, if truth is existence, then they’ve committed a dire irony by grounding truth in ground instead of sky, in the ironed smock instead of wrinkled frock, and by locating truth-as-existence in stillbirth and death so ill as to be still as still can be. If truth is life and life is motion, then how can truth be motionless death? They forget that their hard iron ore once flowed molten-bright and ductile enough to be pushed by oar.

It also makes slick and seemly sense, on the sheen of the surface at least, that we’ve associated change with death and the negation of truth. What once was is no more — and change is the culprit. Disintegration, destruction, death and the rank rot of fetid flesh all use change as their conduit. What they’ve failed to see is that so too with life, which acts solely through change. They’ve mistaken upheaval for removal, forgetting that to be we heave by the second as we breathe unbeckoned. Death only seems to require change because it’s still life until the very end. Life is change, life is motion, and death, when finally finished, is just the opposite.

In any case, they are wrong. Life doesn’t need limitation to get its hard-sought legitimation. Life is its own baseline and reference point. Death is a negation of life, taking all and leaving but the forsaken debris strewn by your wakeup quake.

High-Digger’s Being is Time Timing Itself

Another version of the “limiting factor” argument comes from Martin Heidegger, in his massive philosophical work Being and Time.

In the section being-toward-death he claims, on one level, that Being must be a totality, and in order to be a totality (in the sense of absolute or not containing anything outside of itself) it must also be that which it is not. Being can only become what it is not through death and so in order for Being to become a totality (which he argues it must in order to achieve authenticity – which is the goal all along, after all) it must become what it is not — that is, death — for completion. This reinforces some interpretations made above in linking truth with completion and completion with staticity.

Another line of reasoning taken by Heidegger seems to reinforce the interpretation made by Cooney, which was probably influenced heavily by Heidegger’s concept of being-toward-death. The “fact” that we will one day die causes Being to reevaluate itself, realize that it is time and time is finite, and that its finitude requires it to take charge of its own life — to find authenticity. Finitude for Heidegger legitimizes our freedom. If we had all the time in the world to become authentic, then what’s the point? It can always be deferred. But if our time is finite then the choice of whether to achieve authenticity or not falls in our own hands. Since we must make choices on how to spend our time, failing and to become authentic by spending one’s time on actions that don’t help achieve authenticity becomes our fault.

To be philosophically scrupulous would involve dissecting Heidegger’s mammoth Being and Time, and that is beyond the scope of this essay. Anyone who thinks I’ve misinterpreted Heidegger, or who thinks that Heidegger’s concept of Being-Towards-Death warrants a fuller explication that what it’s been given here, is encouraged to comment.

Can Limitless Life still have a “Filling Stillness” and “Legitimizing Li’mit”?

Perhaps more importantly, even if their premises were correct (i.e. that the “change” of death adds some baseline limiting factor, causing you to do what you would have not if you had all the time in the world, and thereby constituting our main motivator for motion and metric for meaning) they are still wrong in the conclusion that indefinitely-extended life would destroy or jeopardize this “essential limitation”.

The crux of the “death-gives-meaning-to-life” argument is that life needs scarcity, finitude or some other factor restricting the possible choices that could be made, in order to find meaning. But final death need not be the sole candidate for such a restricting factor.

Self: Le Petite Mort

All changed, changed utterly… A terrible beauty is born. The self sways by the second. We are creatures of change, and in order to live we die by the moment. I am not the same as I once was, and may never be the same again. The choices we prefer and the decisions we are most likely to make go through massive upheaval.

The changing self could constitute this “scarcitizing” or limiting factor just as well as death could. We can be compelled to prioritize certain choices and actions over others because we might be compelled to choose differently in another year, month or day. We never know what we will become, and this is a blessing. Life itself can act as the limiting factor that, for some, legitimizes life.

Society: Le Petite Fin Du Monde

Society is ever on an s-curve swerve of consistent change as well. Culture is in constant upheaval, with new opportunity’s opening upward all the time. Thus the changing state of culture and humanity’s upheaved hump through time could act as this “limiting factor” just as well as death or the changing self could. What is available today may be gone tomorrow. We’ve missed our chance to see the Roman Empire at its highest point, to witness the first Moon landing, to pioneer a new idea now old. Opportunities appear and vanish all the time.

Indeed, these last two points – that the changing state of self and society, together or singly, could constitute such a limiting factor just as effectively as death could – serve to undermine another common argument against the desirability of limitless life (boredom) – thereby killing two inverted phoenixes with one stoning. Too often is this rather baseless claim bandied about as a reason to forestall RLE – that longer life will lead to increased boredom. That self and society are in a constant state of change means that boredom should become increasingly harder to maintain. We are on the verge of our umpteenth rebirth, and the modalities of being that are set to become available to us, as selves and as societies, will ensure that the only way to entertain the notion of increased boredom will be to personally hard-wire it into ourselves.

Life gives meaning to life, dummy!

Death is nothing but misplaced waste, and I think it’s time to take out the trash, with haste. We don’t need death to make certain opportunities more pressing than others, or to allow us to assign higher priorities to one action than we do to another. The change underlying life’s self-overcoming will do just fine, thank you.

This article was originally published by Transhumanity

Dead Immortalist Sequence - #1: Immanuel Kant (1724−1804)

kant1 Kant is often misconstrued as advocating radical conformity amongst people, a common misconception drawn from his Categorical Imperative, which states that each should act as though the rules underlying his actions can be made a universal moral maxim. The extent of this universality, however, stops at the notion that each man should act as though the aspiration towards morality were a universal maxim. All Kant meant, I argue, was that each man should act as though the aspiration toward greater morality were able to be willed as a universal moral maxim.

This common misconception serves to illustrate another common and illegitimate portrayal of the Enlightenment tradition. Too often is the Enlightenment libelled for its failure to realize the ideal society. Too often is it characterized most essentially by its glorification of strict rationality, which engenders invalid connotations of stagnant, statuesque perfection – a connotation perhaps aided by the Enlightenment’s valorization of the scientific method, and its connotations of stringent and unvarying procedure and methodology in turn. This takes the prized heart of the Enlightenment tradition and flips it on its capsized ass. This conception of the Enlightenment tradition is not only wrong, but antithetical to the true organizing gestalt and prime impetus underlying the Age of the Enlightenment.

The Enlightenment wasn’t about realizing the perfect society but rather about idealizing the perfect society – the striving towards an ever-inactualized ideal which, once realized, would cease to be ideal for that very reason. The enlightenment was about unending progress towards that ideal state – for both Man as society and man as singular splinter — of an infinite forward march towards perfection, which upon definitively reaching perfection will have failed to achieve its first-sought prize. The virtue of the Enlightenment lies in the virtual, and its perfection in the infinite-perfectibility inherent in imperfection.

This truer, though admittedly less normative, interpretation of the Enlightenment tradition, taking into account its underlying motivations and projected utilities rather than simply taking flittered glints from the fallacious surface and holding them up for solid, tangible truth also serves to show the parallels between the Enlightenment gestalt and Transhumanism. James Hughes, for one, characterizes Transhumanism as a child of the Enlightenment Tradition [1].

One can see with intuitive lucidity that characterizing the Enlightenment’s valorization of rationality goes against the very underlying driver of that valorization. Rationality was exalted during the Age of Enlightenment for its potential to aid in skepticism toward tradition. Leave the chiseled and unmoving, petty perfection of the statue for the religious traditions the Enlightenment was rebelling against – the inviolable God with preordained plan, perfect for his completion and wielding total authority over the static substance of Man; give the Enlightenment rather the starmolten fire-afury and undulate aspiration toward ever-forth-becoming highers that it sprang from in the first place. The very aspects which cause us to characterize the enlightenment as limiting, rigid, and unmolten are those very ideals that, if never realized definitively — if instead made to form an ongoing indefinite infinity — would thereby characterize the Enlightenment tradition as a righteous roiling rebellion against limitation and rigour — as a flighty dive into the molten maelstrom of continuing mentation toward better and truer versions of ourselves and society that was its real underlying impetus from the beginning.

This truer gestalt of the Enlightenment impinges fittingly upon the present study. Kant is often considered one of the fathers of the Enlightenment. In a short essay entitled “What is the Enlightenment?” [2], Kant characterizes the essential archetype of Man (as seen through the lens of the Enlightenment) in a way wholly in opposition to the illegitimate conceptions of the Enlightenment described above — and in vehement agreement with the less-normative interpretation of the Enlightenment that followed. It is often assumed, much in line with such misconceptions, that the archetype of Man during the Age of the Enlightenment was characterized by rational rigour and scientific stringence. However, this archetype of the mindless, mechanical automaton was the antithesis of Man’s then-contemporary archetype; the automaton was considered rather the archetype of animality – which can be seen as antithetical to the Enlightenment’s take on Man’s essence, with its heady rationality and lofty grasping towards higher ideals. In his essay, Kant characterizes the Enlightenment’s archetype of Man as the rebellious schoolboy who cannot and shall not be disciplined into sordid subservience by his schoolmasters. Here Kant concurs gravely from beyond the grave that Man’s sole central and incessant essence is his ongoing self-dissent, his eschewing of perverse obligation, his disleashing the weathered tethers of limitation, and his ongoing battle with himself for his own self-creation.

It is this very notion of infinite progress towards endlessly-perfectable states of projected perfection that, too, underlies his ties to Immortalism. Indeed, his claim that to retain morality we must have comprehensively unending lives – that is, we must never ever die – rests cruxially on this premise.

In his Theory of Ethics [3] under Part III: The Summum Bonnum, God and Immortality [4], Kant argues that his theory of ethics necessitates the immortality of the soul in order to remain valid according to the axioms it adheres to. This is nothing less than a legitimation of the desirability of personal immortality from a 1700’s-era philosophical rockstar. It is important to note that the aspects making it so crucial in concern to Kant’s ethical system have to do with immortality in general, and indeed would have been satisfied according to non-metaphysical (i.e. physical and technological) means – having more to do with the end of continued life and indefinite-lonbgevity or Superlongevity in particular, than with the particular means used to get there, which in his case is a metaphysical means. Karl Ameriks writes in reference to Kant here: “… the question of immortality is to be understood as being about a continued temporal existence of the mind. The question is not whether we belong to the realm beyond time but whether we will persist through all time…Kant also requires this state to involve personal identity.” [5]. While Kant did make some metaphysical claims tied to immortality – namely the association of degradation and deterioration with physicality, which when combined with the association of time with physicality may have led to his characterization of the noumenal realm (being the antithesis of the phenomenal realm) as timeless and free from causal determination. These claims are beyond the purview of this essay however, and will only be touched upon briefly; what is important to take away is that the metaphysical and non-metaphysical justifications are equally suitable vehicles for Kant’s destination.

Note that any italics appearing within direct quotations are not my own and are recorded as they appeared in the original. All italics external to direct quotations are my own. In the 4th Section, The immortality of the soul as a postulate of pure practical reason , of the 3rd Part of Theory of Ethics, Kant writes: “Pure practical reason postulates the immortality of the soul, for reason in the pure and practical sense aims at the perfect good (summum bonnum), and this perfect good is only possible on the supposition of the soul’s immortality.” [5]

Kant is claiming here that reason (in both senses with which they are taken into account in his system – that is, as pure reason and practical reason) is aimed at perfection, which he defines as continual progress towards the perfect good – rather than the attainment of any such state of perfection, and that as finite beings we can only achieve such perfect good through an unending striving towards it.

In a later section, The Antinomy of Practical Reason (and its Critical Solution) [6], he describes the Summum Bonnum as “the supreme end of a will morally determined”. In an earlier section, The Concept of the Summum Bonnum [7], Kant distinguishes between two possible meanings for Summum; it can mean supreme in the sense of absolute (not contingent on anything outside itself), and perfect (not being part to a larger whole). I take him to claim that it means both.

He also claims personal immortality is a necessary condition for the possibility of the perfect good. In the same section he describes the Summum Bonnum as the combination of two distinct features: happiness and virtue (defining virtue as worthiness of being happy, and in this section synonymizing it with morality). Both happiness and virtue are analytic and thus derivable from empirical observation.

However, their combination in the Summum Bonnum does not follow from either on its own and so must be synthetic, or reliant upon a-priori cognitive principals, Kant reasons. I interpret this as Kant’s claiming that the possibility of the Summum Bonnum requires God and the Immortality of the Soul because this is where Kant grounds his a-priori, synthetic, noumenal world — i.e. the domain where those a-priori principals exist (in/as the mind of God, for Kant).

Kant continues:

” It is the moral law which determines the will, and in this will the perfect harmony of the mind with the moral law is the supreme condition of the summum bonnum… the perfect accordance of the will with the moral law is holiness, a perfection of which no rational being of the sensible world is capable at any moment of his existence. Since, nevertheless, it is required as practically necessary, it can only be found in a progress in infinitum towards that perfect accordance, and on the principles of pure practical reason is nonetheless necessary to assume such a practical progress as the real object of our will.” [8]

Thus not only does Kant argue for the necessitated personal immortality of the soul by virtue of the fact that perfection is unattainable while constrained by time, he argues along an alternate line of reasoning that such perfection is nonetheless necessary for our morality, happiness and virtue, and that we must thus therefor progress infinitely toward it without ever definitively reaching it if the Summum Bonum is to remain valid according to its own defining-attributes and categorical-qualifiers as-such.

Kant decants:

“Now, this endless progress is only possible on the supposition of an endless duration of existence and personality of the same rational being (which is called the immorality of the soul). The summum bonnum, then, practically is only possible on the supposition of the immortality of the soul; consequently this immortality, being inseparably connected with the moral law, is a postulate of pure practical reason (by which I mean a theoretical proposition, not demonstrable as such, but which is an inseparable result of an unconditional a priori practical law). This principal of the moral destination of our nature, namely, that it is only in an endless progress that we can attain perfect accordance with the moral law… For a rational but finite being, the only thing possible is an endless progress from the lower to higher degrees of moral perfection. In Infinite Being, to whom the condition of time is nothing… is to be found in a single intellectual intuition of the whole existence of rational beings. All that can be expected of the creature in respect of the hope of this participation would be the consciousness of his tried character, by which, from the progress he has hitherto made from the worse to the morally better, and the immutability of purpose which has thus become known to him, he may hope for a further unbroken continuance of the same, however long his existence may last, even beyond this life, and thus may hope, not indeed here, nor in any imaginable point of his future existence, but only in the endlessness of his duration (which God alone can survey) to be perfectly adequate to his will.” [9]

So, Kant first argues that the existence of the Summum Bonnum requires the immorality of the soul both a.) because finite beings conditioned by time by definition cannot achieve the absolute perfection of the Summum Bonnum, and can only embody it through perpetual progress towards it, and b.) because the components of the Summum Bonnum (both of which must be co-present for it to qualify as such) are unitable only synthetically through a priori cognitive principals, which he has argued elsewhere must exist in a domain unconditioned by time (which is synonymous with his conception of the noumenal realm) and which must thus be perpetual for such an extraphysical realm to be considered unconditioned by time and thus noumenal. The first would correspond to Kant’s strict immortalist underpinnings, and the second to the alternate (though not necessarily contradictory) metaphysical justification alluded to earlier.

Once arguing that the possibility of the Summum Bonnum requires personal immortality, he argues that our freedom/autonomy, which he locates as the will (and further locates the will as being determined by the moral law) also necessitates the Summum Bonnum. This would correspond to his more embryonically-Transhumanist inclinations. In the first section [The Concept of Summum Bonnum] he writes “It is a priori (morally) necessary to produce the summum bonnum by freedom of will…”. I interpret this statement in the following manner. He sees morality as a-priori and synthetic, and the determining principal which allows us to cause in the world without being caused by it — i.e. for Kant our freedom (i.e. the quality of not being externally-determined) requires the noumenal realm because otherwise we are trapped in the freedom-determinism paradox. Thus the Summum Bonnum also vicariously necessitates the existence of God, because this is necessary for the existence of a noumenal realm unaffected by physical causation (note that Kant physicality ‘the sensible world’). Such a God could be (and indeed has been described by Kant in terms which would favor this interpretation) synonymous with the entire noumenal realm, with every mind forming but an atom as it were in the larger metaorganismal mind of a sort of meta-pantheistic, quasi-Spinozian conception of God – in other words one quite dissimilar to the anthropomorphic connotations usually invoked by the word.

Kant’s real embalmed skull and deathbed head-mould

Others have drawn similar conclusions and made similar interpretations. Karl Ameriks summarizes Kant’s reasoning here thusly:

“All other discussion of immortality in the critical period are dominated by the moral argument that Kant sets out in the second critique. The argument is that morality obligates us to seek holiness (perfect virtue), which therefore must be possible, and can only be so if God grants us an endless afterlife in which we can continually progress… As a finite creature man in incapable of ever achieving holiness, but on — and only in — an endless time could we supposedly approximate to it (in the eyes of God) as fully as could be expected… Kant is saying not that real holiness is ever a human objective, but rather that complete striving for it can be, and this could constitute for man a state of ‘perfect virtue’…” [10]

The emphasis on indefinity is also present in the secondary literature; Ameriks remarks that Kant ”…makes clear that the ‘continual progress’ he speaks of can ultimately have a ‘non-temporal’ nature in that it is neither momentary nor of definitive duration nor actually endless”. Only through never quite reaching our perfected state can we retain the perfection of lawless flawedness.

Paul Guyer corroborates my claim that the determining factor is not the claim that mind is an extramaterial entity or substance, but because if morality requires infinite good and if we are finite beings then we must be finite beings along an infinite stretch of time in order to satisfy the categorical requirements of possessing such an infinity. He writes that ”..the possibility of the perfection of our virtuous disposition requires our actual immortality…” [11] and that ”…God and immortality are conditions specifically of the possibility of the ultimate object of virtue, the highest good — immortality is the condition for the perfection of virtue and God that for the realization of happiness…[12]

In summary, it doesn’t matter that Kant’s platform was metaphysical rather than technological, because the salient point and determining factors were not the specific operation or underlying principles (or the “means”) used to achieve immortality, but rather the very ends itself. Being able to both live and progress in(de)finitely was the loophole that provides, for Kant, both our freedom and our morality. Kant said we can’t die if we want to be moral, that we can’t die if we want to gain virtue and that we can’t die if we want to remain free.

kant2

References:

[1] Hughes, J. J. (2001). The Future of Death: Cryonics and the Telos of Liberal Individualism. Journal of Evolution & Technology, 6 .

[2] Kant, I. (1996). In M.J. Gregor Practical Philosophy, Cambridge University Press.

[3] Kant, I. (1957). In T. M. Greene Kant selections, New York: Charles Scribner’s Sons.

[4] Ibid,. p. 350.

[5] Ameriks, K. (2000). Kant’s Theory of Mind: An Analysis of the Paralogisms of Pure Reason: Oxford University Press.

[6] Ibid., p. 352.

[7] Ibid., p. 350.

[8] Ibid,. p. 358.

[9] Ibid,. p. 359.

[10] Ameriks, K. (2000). Kant’s Theory of Mind: An Analysis of the Paralogisms of Pure Reason: Oxford University Press.

[11] Freydberg, B. (2005). Imagination of Kant’s critique of practical reason: Indiana University Press.

[12] Guyer, P. (2000). Kant on Freedom, Law, and Happiness: Cambridge University Press.

FRANCO1111

1. Thou shalt first guard the Earth and preserve humanity.

Impact deflection and survival colonies hold the moral high ground above all other calls on public funds.

2. Thou shalt go into space with heavy lift rockets with hydrogen upper stages and not go extinct.

The human race can only go in one of two directions; space or extinction- right now we are an endangered species.

3. Thou shalt use the power of the atom to live on other worlds.

Nuclear energy is to the space age as steam was to the industrial revolution; chemical propulsion is useless for interplanetary travel and there is no solar energy in the outer solar system.

4. Thou shalt use nuclear weapons to travel through space.

Physical matter can barely contain chemical reactions; the only way to effectively harness nuclear energy to propel spaceships is to avoid containment problems completely- with bombs.

5. Thou shalt gather ice on the Moon as a shield and travel outbound.

The Moon has water for the minimum 14 foot thick radiation shield and is a safe place to light off a bomb propulsion system; it is the starting gate.

6. Thou shalt spin thy spaceships and rings and hollow spheres to create gravity and thrive.

Humankind requires Earth gravity and radiation to travel for years through space; anything less is a guarantee of failure.

7. Thou shalt harvest the Sun on the Moon and use the energy to power the Earth and propel spaceships with mighty beams.

8. Thou shalt freeze without damage the old and sick and revive them when a cure is found; only an indefinite lifespan will allow humankind to combine and survive. Only with this reprieve can we sleep and reach the stars.

9. Thou shalt build solar power stations in space hundreds of miles in diameter and with this power manufacture small black holes for starship engines.

10. Thou shalt build artificial intellects and with these beings escape the death of the universe and resurrect all who have died, joining all minds on a new plane.

YANKEE.BRAIN.MAP
The Brain Games Begin
Europe’s billion-Euro science-neuro Human Brain Project, mentioned here amongst machine morality last week, is basically already funded and well underway. Now the colonies over in the new world are getting hip, and they too have in the works a project to map/simulate/make their very own copy of the universe’s greatest known computational artifact: the gelatinous wad of convoluted electrical pudding in your skull.

The (speculated but not yet public) Brain Activity Map of America
About 300 different news sources are reporting that a Brain Activity Map project is outlined in the current administration’s to-be-presented budget, and will be detailed sometime in March. Hoards of journalists are calling it “Obama’s Brain Project,” which is stoopid, and probably only because some guy at the New Yorker did and they all decided that’s what they had to do, too. Or somesuch lameness. Or laziness? Deference? SEO?

For reasons both economic and nationalistic, America could definitely use an inspirational, large-scale scientific project right about now. Because seriously, aside from going full-Pavlov over the next iPhone, what do we really have to look forward to these days? Now, if some technotards or bible pounders monkeywrench the deal, the U.S. is going to continue that slide toward scientific… lesserness. So, hippies, religious nuts, and all you little sociopathic babies in politics: zip it. Perhaps, however, we should gently poke and prod the hard of thinking toward a marginally heightened Europhobia — that way they’ll support the project. And it’s worth it. Just, you know, for science.

Going Big. Not Huge, But Big. But Could be Massive.
Both the Euro and American flavors are no Manhattan Project-scale undertaking, in the sense of urgency and motivational factors, but more like the Human Genome Project. Still, with clear directives and similar funding levels (€1 billion Euros & $1–3 billion US bucks, respectively), they’re quite ambitious and potentially far more world changing than a big bomb. Like, seriously, man. Because brains build bombs. But hopefully an artificial brain would not. Spaceships would be nice, though.

Practically, these projects are expected to expand our understanding of the actual physical loci of human behavioral patterns, get to the bottom of various brain pathologies, stimulate the creation of more advanced AI/non-biological intelligence — and, of course, the big enchilada: help us understand more about our own species’ consciousness.

On Consciousness: My Simulated Brain has an Attitude?
Yes, of course it’s wild speculation to guess at the feelings and worries and conundrums of a simulated brain — but dude, what if, what if one or both of these brain simulation map thingys is done well enough that it shows signs of spontaneous, autonomous reaction? What if it tries to like, you know, do something awesome like self-reorganize, or evolve or something?

Maybe it’s too early to talk personality, but you kinda have to wonder… would the Euro-Brain be smug, never stop claiming superior education yet voraciously consume American culture, and perhaps cultivate a mild racism? Would the ‘Merica-Brain have a nation-scale authority complex, unjustifiable confidence & optimism, still believe in childish romantic love, and overuse the words “dude” and “awesome?”

We shall see. We shall see.

Oh yeah, have to ask:
Anyone going to follow Ray Kurzweil’s recipe?

Project info:
[HUMAN BRAIN PROJECT - € - MAIN SITE]
[THE BRAIN ACTIVITY MAP - $ - HUFF-PO]

Kinda Pretty Much Related:
[BLUE BRAIN PROJECT]

This piece originally appeared at Anthrobotic.com on February 28, 2013.

I continue to survey the available technology applicable to spaceflight and there is little change.

The remarkable near impact and NEO on the same day seems to fly in the face of the experts quoting a probability of such coincidence being low on the scale of millenium. A recent exchange on a blog has given me the idea that perhaps crude is better. A much faster approach to a nuclear propelled spaceship might be more appropriate.

Unknown to the public there is such a thing as unobtanium. It carries the country name of my birth; Americium.

A certain form of Americium is ideal for a type of nuclear solid fuel rocket. Called a Fission Fragment Rocket, it is straight out of a 1950’s movie with massive thrust at the limit of human G-tolerance. Such a rocket produces large amounts of irradiated material and cannot be fired inside, near, or at the Earth’s magnetic field. The Moon is the place to assemble, test, and launch any nuclear mission.

Such Fission Fragment propelled spacecraft would resemble the original Tsolkovsky space train with a several hundred foot long slender skeleton mounting these one shot Americium boosters. The turn of the century deaf school master continues to predict.

Each lamp-shade-spherical thruster has a programmed design balancing the length and thrust of the burn. After being expended the boosters use a small secondary system to send them into an appropriate direction and probably equipped with small sensor packages, using the hot irradiated shell for an RTG. The Frame that served as a car of the space train transforms into a pair of satellite panels. Being more an artist than an *engineer, I find the monoplane configuration pleasing to the eye as well as being functional. These dozens and eventually thousands of dual purpose boosters would help form a space warning net.

The front of the space train is a large plastic sphere partially filled filled with water sent up from the surface of a a Robotic Lunar Polar Base. The Spaceship would split apart on a tether to generate artificial gravity with the lessening booster mass balanced by varying lengths of tether with an intermediate reactor mass.

These piloted impact threat interceptors would be manned by the United Nations Space Defense Force. All the Nuclear Powers would be represented.…..well, most of them. They would be capable of “fast missions” lasting only a month or at the most two months. They would be launched from underground silos on the Moon to deliver a nuclear weapon package towards an impact threat at the highest possible velocity and so the fastest intercept time. These ships would come back on a ballistic course with all their boosters expended to be rescued by recovery craft from the Moon upon return to the vicinity of Earth.

The key to this scenario is Americium 242. It is extremely expensive stuff. The only alternative is Nuclear Pulse Propulsion (NPP). The problem with bomb propulsion is the need to have a humungous mass for the most efficient size of bomb to react with.

The Logic Tree then splits again with two designs of bomb propelled ship; the “Orion” and the “Medusa.” The Orion is the original design using a metal plate and shock absorbing system. The Medusa is essentially a giant woven alloy parachute and tether system that replaces the plate with a much lighter “mega-sail.” In one of the few cases where compromise might bear fruit- the huge spinning ufo type disc, thousands of feet across, would serve quite well to explore, colonize, and intercept impact threats. Such a ship would require a couple decades to begin manufacture on the Moon.

Americium boosters could be built on earth and inserted into lunar orbit with Human Rated Heavy Lift Vehicles (SLS) and a mission launched well within a ten-year apollo type plan. But the Americium Infrastructure has to be available as a first step.

Would any of my hundreds of faithful followers be willing to assist me in circulating a petition?

*Actually I am neither an artist or an engineer- just a wannabe pulp writer in the mold of Edgar Rice Burroughs.

Humanities wake-up call has been ignored and we are probably doomed.

The Chelyabinsk event is a warning. Unfortunately, it seems to be a non-event in the great scheme of things and that means the human race is probably also a non-starter. For years I have been hoping for such an event- and saw it as the start of a new space age. Just as Sputnik indirectly resulted in a man on the Moon I predicted an event that would launch humankind into deep space.

Now I wait for ISON. Thirteen may be the year of the comet and if that does not impress upon us the vulnerability of Earth to impacts then only an impact will. If the impact throws enough particles into the atmosphere then no food will grow and World War C will begin. The C stands for cannibalism. If the impact hits the ring of fire it may generate volcanic effects that may have the same effect. If whatever hits Earth is big enough it will render all life above the size of microbes extinct. We have spent trillions of dollars on defense- yet we are defenceless.

Our instinctive optimism bias continues to delude us with the idea that we will survive no matter what happens. Beside the impact threat is the threat of an engineered pathogen. While naturally evolved epidemics always leave a percentage of survivors, a bug designed to be 100 percent lethal will leave none alive. And then there is the unknown- Earth changes, including volcanic activity, can also wreck our civilization. We go on as a species the same way we go on with our own lives- ignoring death for the most part. And that is our critical error.

The universe does not care if we thrive or go extinct. If we do not care then a quick end is inevitable.

I have given the world my best answer to the question. That is all I can do:

http://voices.yahoo.com/water-bombs-8121778.html?cat=15

KILL.THE.ROBOTS
The Golden Rule is Not for Toasters
Simplistically nutshelled, talking about machine morality is picking apart whether or not we’ll someday have to be nice to machines or demand that they be nice to us.

Well, it’s always a good time to address human & machine morality vis-à-vis both the engineering and philosophical issues intrinsic to the qualification and validation of non-biological intelligence and/or consciousness that, if manifested, would wholly justify consideration thereof.

Uhh… yep!

But, whether at run-on sentence dorkville or any other tech forum, right from the jump one should know that a single voice rapping about machine morality is bound to get hung up in and blinded by its own perspective, e.g., splitting hairs to decide who or what deserves moral treatment (if a definition of that can even be nailed down), or perhaps yet another justification for the standard intellectual cul de sac:
“Why bother, it’s never going to happen.“
That’s tired and lame.

One voice, one study, or one robot fetishist with a digital bullhorn — one ain’t enough. So, presented and recommended here is a broad-based overview, a selection of the past year’s standout pieces on machine morality.The first, only a few days old, is actually an announcement of intent that could pave the way to forcing the actual question.
Let’s then have perspective:

Building a Brain — Being Humane — Feeling our Pain — Dude from the NYT
• February 3, 2013 — Human Brain Project: Simulate One
Serious Euro-Science to simulate a human brain. Will it behave? Will we?

• January 28, 2013 — NPR: No Mercy for Robots
A study of reciprocity and punitive reaction to non-human actors. Bad robot.

• April 25, 2012 — IEEE Spectrum: Attributing Moral Accountability to Robots
On the human expectation of machine morality. They should be nice to me.

• December 25, 2011 — NYT: The Future of Moral Machines
Engineering (at least functional) machine morality. Broad strokes NYT-style.

Expectations More Human than Human?
Now, of course you’re going to check out those pieces you just skimmed over, after you finish trudging through this anti-brevity technosnark©®™ hybrid, of course. When you do — you might notice the troubling rub of expectation dichotomy. Simply put, these studies and reports point to a potential showdown between how we treat our machines, how we might expect others to treat them, and how we might one day expect to be treated by them. For now morality is irrelevant, it is of no consideration nor consequence in our thoughts or intentions toward machines. But, at the same time we hold dear the expectation of reasonable treatment, if not moral, by any intelligent agent — even an only vaguely human robot.

Well what if, for example: 1. AI matures, and 2. machines really start to look like us?
(see: Leaping Across Mori’s Uncanny Valley: Androids Probably Won’t Creep Us Out)

Even now should someone attempt to smash your smartphone or laptop (or just touch it), you of course protect the machine. Extending beyond concerns over the mere destruction of property or loss of labor, could one morally abide harm done to one’s marginally convincing humanlike companion? Even if fully accepting of its artificiality, where would one draw the line between economic and emotional damage? Or, potentially, could the machine itself abide harm done to it? Even if imbued with a perfectly coded algorithmic moral code mandating “do no harm,” could a machine calculate its passive non-response to intentional damage as an immoral act against itself, and then react?

Yeah, these hypotheticals can go on forever, but it’s clear that blithely ignoring machine morality or overzealously attempting to engineer it might result in… immorality.

Probably Only a Temporary Non-Issue. Or Maybe. Maybe Not.
There’s an argument that actually needing to practically implement or codify machine morality is so remote that debate is, now and forever, only that — and oh wow, that opinion is superbly dumb. This author has addressed this staggeringly arrogant species-level macro-narcissism before (and it was awesome). See, outright dismissal isn’t a dumb argument because a self-aware machine or something close enough for us to regard as such is without doubt going to happen, it’s dumb because 1. absolutism is fascist, and 2. to the best of our knowledge, excluding the magic touch of Jesus & friends or aliens spiking our genetic punch or whatever, conscious and/or self-aware intelligence (which would require moral consideration) appears to be an emergent trait of massively powerful computation. And we’re getting really good at making machines do that.

Whatever the challenge, humans rarely avoid stabbing toward the supposedly impossible — and a lot of the time, we do land on the moon. The above mentioned Euro-project says it’ll need 10 years to crank out a human brain simulation. Okay, respectable. But, a working draft of the human genome, an initially 15-year international project, was completed 5 years ahead of schedule due largely to advances in brute force computational capability (in the not so digital 1990s). All that computery stuff like, you know, gets better a lot faster these days. Just sayin.

So, you know, might be a good idea to keep hashing out ideas on machine morality.
Because who knows what we might end up with…

“Oh sure, I understand, turn me off, erase me — time for a better model, I totally get it.“
- or -
“Hey, meatsack, don’t touch me or I’ll reformat your squishy face!”

Choose your own adventure!

[HUMAN BRAIN PROJECT]
[NO MERCY FOR ROBOTS — NPR]
[ATTRIBUTING MORAL ACCOUNTABILITY TO ROBOTS — IEEE]
[THE FUTURE OF MORAL MACHINES — NYT]

This piece originally appeared at Anthrobotic.com on February 7, 2013.

It appears now that intelligence of humans is largely superseeded by robots and artificial singularity agents. Education and technology have no chances to make us far more intelligent. The question is now what is our place in this new world where we are not the topmost intelligent kind of species.

Even if we develop new scientific and technological approaches, it is likely that machines will be far more efficient than us if these approaches are based on rationality.

IMO, in the next future, we will only be able to compete in irrational domains but I am not that sure that irrational domains cannot be also handled by machines.

I was recently accused on another blog of repeating a defeatist mantra.

My “mantra” has always been WE CAN GO NOW. The solutions are crystal clear to anyone who takes a survey of the available technology. What blinds people is their unwillingness to accept the cost of making it happen.
There is no cheap.

Paul Gilster comments on his blog Centauri Dreams, concerning Radiation, Alzheimer’s Disease and Fermi;

“Neurological damage from human missions to deep space — and the study goes no further than the relatively close Mars — would obviously affect our planning and create serious payload constraints given the need for what might have to be massive shielding.”

Massive shielding.
This is the game changer. The showstopper. The sea change. The paradigm shift.
The cosmic ray gorilla. Whatever you want to call it, it is the reality that most of what we are familiar with concerning human space flight is not going to work in deep space.
Massive Shielding=Nuclear Propulsion=Bombs
M=N=B
We have to transport nuclear materials to the Moon where we can light off a nuclear propulsion system. The Moon is where the ice-derived Water to fill up a Massive radiation shield is to be found.
Massive Shield=Water=Lunar Base
M=W=L
Sequentially: L=W=M=N=B
So, first and last, we need an HLV to get to this Lunar Base (where the Water for the shield is) and we need to safely transport Nuclear material there (and safely assemble and light off the Bombs to push the shield around).

Radiation shielding is the first determining factor in spaceship design and this largely determines the entire development of space travel.

http://voices.yahoo.com/water-bombs-8121778.html?cat=15

I recently posted this on the only two other sites that will allow me to express my opinions;

I see the problem as one of self similarity; trying to go cheap being the downfall of all these schemes to work around human physiology.

When I first became interested in space travel several years ago I would comment on a couple blogs and find myself constantly arguing with private space proponents- and saying over and over again, “there is no cheap.” I was finally excommunicated from that bunch and banned from posting. They would start calling me an idiot and other insults and when I tried to return the favor the moderator would block my replies. The person who runs those two sites works for a firm promoting space tourism- go figure.

The problem is that while the aerospace industry made some money off the space program as an outgrowth of the military industrial complex, it soon became clear that spaceships are hard money- they have to work. The example of this is the outrage over the Apollo 1 fire and subsequent oversight of contractors- a practice which disappeared after Apollo and resulted in the Space Shuttle being such a poor design. A portion of the shuttle development money reportedly went under the table into the B-1 bomber program; how much we will never know. Swing wings are not easy to build which is why you do not see it anymore; cuts into profits.

The easy money of cold war toys has since defeated any move by industry to take up the cause of space exploration. No easy money in spaceships. People who want something for nothing rarely end up with anything worth anything. Trying to find cheap ways around furnishing explorers with the physcial conditions human beings evolved in is going to fail. On the other hand if we start with a baseline of one gravity and Earth level radiation we are bound to succeed.

The engineering solutions to this baseline requirement are as I have already detailed; a tether for gravity and a massive moonwater shield with bomb propulsion. That is EXACTLY how to do it and I do not see any one else offering anything else that will work- just waffling and spewing about R&D.
We have been doing R&D for over half a century. It is a reason to go that is supposedly lacking.

When that crater in Mexico was discovered in 1980 the cold war was reaching it’s crescendo and the massive extinction it caused was overshadowed by the threat of nuclear weapons. Impact defense is still the only path to all that DOD money for a Moon base.