The 2nd amendment of the American Constitution gives U.S citizens the constitutional right to bear arms. Perhaps the most prominent justification given for the 2nd amendment is as a defense against tyrannical government, where citizens have a method of defending themselves against a corrupt government, and of taking their government back by force if needed by forming a citizen militia. While other reasons are sometimes called upon, such as regular old individual self-defense and the ability for the citizenry to act as a citizen army in the event their government goes to war despite being undertrooped, these justifications are much less prominent than the defense-against-tyrannical-government argument is.
This may have been fine when the Amendment was first conceived, but considering the changing context of culture and its artifacts, might it be time to amend it? When it was adopted in 1751, the defensive-power afforded to the citizenry by owning guns was roughly on par with the defensive-power available to government. In 1751 the most popular weapon was the musket, which was limited to 4 shots per minute, and had to be re-loaded manually. The state-of-the-art for “arms” in 1791 was roughly equal for both citizenry and military. This was before automatic weapons – never mind tanks, GPS, unmanned drones, and the like. In 1791, the only thing that distinguished the defensive or offensive capability of military from citizenry was quantity. Now it’s quality.
It is often said that empiricism is one of the most useful concepts in epistemology. Empiricism emphasises the role of experience acquired through one’s own senses and perceptions, and is contrary to, say, idealism where concepts are not derived from experience, but based on ideals.
In the case of radical life extension, there is a tendency to an ‘idealistic trance’ where people blindly expect practical biotechnological developments to be available and applied to the public at large within a few years. More importantly, idealists expect these treatments or therapies to actually be effective and to have a direct and measurable effect upon radical life extension. Here, by ‘radical life extension’ I refer not to healthy longevity (a healthy life until the age of 100–120 years) but to an indefinite lifespan where the rate of age-related mortality is trivial.
Let me mention two empirical examples based on experience and facts:
1. When a technological development depends on technology alone, its progress is often dramatic and exponential.
2. When a technological development also depends on biology, its progress is embarrassingly negligible.
Developments based solely on mechanical, digital or electronic concepts are proliferating freely and vigorously. Just 20 years ago, almost nobody had a mobile telephone or knew about the internet. Now we have instant global communication accessible by any member of the general public.
Contrast this with the advancement of biotechnology with regards to, say, the treatment of the common cold. There has not been a significantly effective treatment for the public at large for, I will not say a million, but certainly for several thousand years. The accepted current medical treatment for the common cold is with bed rest, fluids, and antipyretics which is the same as that suggested by Hippocrates. Formal guidelines for the modern treatment of cardiac arrest include chest compressions and mouth- to- mouth resuscitation (essentially the same as the technique used by the prophet Elisha in the Old Testament) as well as intra-cardiac (!) atropine, lignocaine and other drugs used by physicians during the 1930’s. In my medical museum in Cyprus (http://en.wikipedia.org/wiki/Kyriazis_Medical_Museum) I have examples of Medieval treatments for urinary retention (it was via a metal urinary catheter then, whereas now the catheter is plastic), treatment of asthma (with belladonna then, ipratropium now – a direct derivative), and treatment of pain (with opium then, with opium-like derivatives now).
About a hundred years ago, my grandfather (http://en.wikipedia.org/wiki/Neoklis_Kyriazis) wrote a book on hygiene, longevity and healthy life for the public, which included advice such as fresh air, exercise, consumption of fruit and vegetables, avoidance of excessive alcohol or cigarette smoke. These are of course preventative treatments advised by modern anti-ageing practitioners, hardly any progress in a century. In fact, these are the only proven treatments. Even the modern notion of ‘antioxidants’ can be encountered as standard health advice in medical books from the 1800’s. With the trivial exception of a handful of other examples, there has hardly been any progress in healthy longevity at all that can be applied to the common man in the street. Resveratrol? Was a standard health advice in ancient Greek medicine (red wine). Carnosine? Discovered and used 100 years ago. Cycloastragenol? Used in Chinese medicine 1000 years ago.
My question is: how do we expect to influence the process of ageing when we cannot even develop bio-technological cures for simple and common diseases? Are we really serious when we talk about biotechnological treatments that can lead to radical life extension, being developed within the next few years? And if we are really serious, is this belief based on empiricism or idealism? The manipulation of human biology has been particularly tricky, with no significant progress of effective breakthroughs developed during the past several decades. Here I, of course, acknowledge the value of some modern drugs and isolated bio-technological achievements, but my point is that these developments are based on relatively minor refinements of existing therapies, and not on new breakthroughs that can modify the human body in any positive or practical degree. Importantly, even if some isolated examples of effective biotechnology do exist, these are not yet suitable for use by the general public at large.
If we were to compare the progress of general technology with that of life extension biotechnology, we could see that:
A. The progress of technology over the past 100 years has been logarithmic to exponential, whereas that of life extension biotechnology has been virtually static.
B. The progress of technology over the past 20 years has been exponential, whereas that of life extension biotechnology has barely been logarithmic.
It is one thing to talk about future biotechnology developments as a discussion point, and to post these in blogs, for general curiosity. But it is a different thing altogether if we actually want to devise and deliver an effective, practical therapy that truly affords significant life extension.
A different approach is needed, one that does not depend exclusively on biotechnology. It would be naïve to say that I am arguing for the total abandonment of life extension biotechnology, but it is equally naïve to believe that this biotechnology is likely to be effective on its own. A possible way forward could be the attempt to modify human biology not via biotechnology alone, but also by making use of natural, already existing evolutionary mechanisms. One such example could be the use of ‘information-that-requires-action’ in order to force a reallocation of resources from germ-line to somatic cells. This is an approach we currently aiming to describe in detail. My final remark with regards to achieving indefinite lifespan is this: we must engage with technology without depending on biotechnology.
For some general background information on how to engage with technology see:
They don’t call it fatal for nothing. Infatuation with the fat of fate, duty to destiny, and belief in any sort of preordainity whatsoever – omnipotent deities notwithstanding – constitutes an increase in Existential Risk, albeit indirectly. If we think that events have been predetermined, it follows that we would think that our actions make no difference in the long run and that we have no control over the shape of those futures still fetal. This scales to the perceived ineffectiveness of combating or seeking to mitigate existential risk for those who have believe so fatalistically. Thus to combat belief in fate, and resultant disillusionment in our ability to wreak roiling revisement upon the whorl of the world, is to combat existential risk as well.
It also works to undermine the perceived effectiveness of humanity’s ability to mitigate existential risk along another avenue. Belief in fate usually correlates with the notion that the nature of events is ordered with a reason on purpose in mind, as opposed to being haphazard and lacking a specific projected end. Thus believers-in-fate are not only more likely to doubt the credibility of claims that existential risk could even occur (reasoning that if events have purpose, utility and conform to a mindfully-created order then they would be good things more often than bad things) but also to feel that if they were to occur it would be for a greater underlying reason or purpose.
Thus, belief in fate indirectly increases existential risk both a. by undermining the perceived effectiveness of attempts to mitigate existential risk, deriving from the perceived ineffectiveness of humanity’s ability to shape the course and nature of events and effect change in the world in general, and b. by undermining the perceived likelihood of any existential risks culminating in humanity’s extinction, stemming from connotations of order and purpose associated with fate.
Belief in fate is not only self-curtailing, but also dehumanizing insofar as it stops us from changing, affecting and actualizing the world and causes us think that we can have no impact on the course of events or control over circumstantial circumstances. This anecdotal point is rather ironic considering that Anti-Transhumanists often launch the charge that trying to take fate into our own hands is itself dehumanizing. They’re heading in an ass-forward direction.
While belief in predetermination-of-events is often associated with religion, most often with those who hold their deity to be omnipotent (as in the Abrahamic religious tradition), it can also be easily engendered by the association of scientific materialism (or metaphysical naturalism) with determinism and its connotations of alienation and seeming dehumanization. Memetic connotations of preordainity or predetermination, whether stemming from either religion or scientific-materialism, serve to undermine our perceived autonomy and our perceived ability to enact changes in the world. We must let neither curtail our perceived potential to change the world, both because the thrust towards self-determination and changing the world for the better is the heart of humanity and because perceived ineffectiveness at facilitating change in the world correlates with an indirect increase in existential risk by promoting the perceived ineffectiveness of humanity to shape events so as to mitigate such risks.
Having presented the reasoning behind the claim that belief in fate constitutes an indirect increase in existential risk, the rest of this essay will be concerned with a.) the extent with which ideas can be considered as real as physical entities, processes or “states-of-affairs”, namely for their ability to affect change and determine the nature and circumstance of such physical entities and processes, b.) a few broader charges against fate in general, and c.) possible ideohistorical sources of contemporary belief in fate.
The Ousting of Ousia:
Giddy Fortune’s furious fickle wheel, That goddess blind, That stands upon the rolling restless stone. Henry V, 3.3.27), Pistol to Fluellen — Shakespeare
Ethereal beliefs can have material consequences. We intuitively feel that ideas can have less of an impact on the world for their seeming incorporeality. This may be a but specter of Aristotle’s decision to ground essence in Ousia, or Substance, and the resultant emphasis throughout the following philo-socio-historical development of the Western World on staticity and unchanging materiality as the platform for Truth and Being (i.e. essence) that it arguably promoted. Indeed, the Scholastic Tradition in medieval Europe tried to reconcile their theological system with Aristotle’s philosophic tradition more than any other. But while Aristotle’s emphasis on grounding being in ousia is predominant, Aristotle also has his Telos, working though the distance of time to impart shape and meaning upon the action of the present. Indeed, we do things for a purpose; the concerted actions contributing to my writing these words are not determined in stepwise fashion and inherent in the parts, but with the end goal of communicating and idea to people shaping and to a large extent determining the parts and present actions that proceed along the way to that projected ideal. Aristotle was presumably no stranger to the limitations of parts, as his metaphysical system can be seen in large part as a reaction against Plato’s.
One will do well to recall as well that Plato grounded the eternality of being not in sod but in sky. Plato’s Ideal Forms were eternal because they were to be found nowhere in physicality, in contrast to Aristotle’s Ousia, which were eternal and lasting for being material rather than ethereal. Plato’s lofty realm of Ideas were realer than reality for being locatable nowhere therein, save as mere approximation. And while Plato’s conceptual gestalt did indeed gestate throughout certain periods of history, including Neo-Platonism, Idealism, Transcendentalism and Process Philosophy, one can argue that the notion of the reality of ideas failed to impact popular attitudes of fate, destiny and predeterminism to the extent with which Aristotle’s notion of Ousia did.
The Ideal Real or the Real Ideal?
My stars shine darkly over me: the malignancy of my fate might perhaps distemper yours. (Twelfth Night, 2.1.3), Sebastian to Antonio) — Shakespeare
I’ve thus far argued that Artistotle’s notion of Ousia as the grounds for Truth and Essence has promoted the infatuation with fate that seems pretty predominant throughout history, and that Plato’s Ideal Forms have deterred such physics-fat infatuation by emphasizing the reality of ideas, and thereby vicariously promoting the notion that ideas can have as large an impact on reality as substance and real action does.
If we act as though God is watching, are not all the emergent effects (on us) of his existence, which would have been caused were he actually there watching in some sense, instantiated nonetheless or with any less vehemence than if he were not watching? If a tribe refrains from entering a local area for fear of legends about a monster situated there, are they not as controlled and affected by that belief as they would be if such a monster actually existed? The idea of the monster is as real as otherwise because the tribesmen avoid it, just as though it were real. These examples serve to illustrate the point that ideas can be as real as real states-of-affairs because by believing in their reality we can consequently instantiate all the emergent effects that would have been present were such an idea a real “state-of-affairs”.
This notion has the potential to combat the sedentizing effects that belief in fate and destiny can engender because it allows us to see not only our ideas, with which we can affect circumstances and effect changes in the world, can have material impact on the world, and to see that objectives projected into the future can have a decided impact on circumstances in the present insofar as we shape the circumstances of the present in response to that anticipated, projected objective. We do things for projected purposes which shall not exist until the actions carried out under the egis of satisfying that purpose are, indeed, carried out. It doesn’t exist until we make it exist, and we must believe that it shall exist in order to facilitate the process of its creation. This reifies the various possible futures still waiting to be actualized, and legitimizes the reality of such possible futures. Thus Plato’s ideo-embryo of Ideal Forms constitutes a liberating potential not only for making ideas (through which we shape the world) real, but also by reifying Telos and the anticipated ends and fetal futures through which we can enact the translation of such ideas into physical embodiment.
Yet Plato is not completely free of the blame for solidifying lame fate in the eyes of the world. The very eternality of his Forms at once serves to reify fate and promote public acceptance of it as well! Plato’s forms are timeless, changeless. What is time but a loosening of the strings on fortune’s sling? What is eternality but destiny determined and the fine print writ large? While Plato’s firm forms vilify fate they also valorize it by sharing with it memetic connotations of timelessness and changelessness.
So damn you Plato for spaciating time rather than temporalizing space, for making the ideal a form rather than a from and eternal rather than eturnatal, for urning where you should have turned and for grounding the ideal rather that aerating it as you should have. And damn you Aristotle — phlegmy future-forward blowback and simmerred reaction against Ur philosophic father — but a batch of Play-Doh bygone hardy and fissury — for totalizing in ontic aplomb the base base and bawdy body and for siding with ousia rather than insiding within nousia. Your petty chasm has infected the vector of our memetic trajectory with such damnbivalent gravity as to arrest our escapee velocity and hold us fast against the slow down and still to wall the wellness of our will. Your preplundurance with stuff has made your ideational kin seek suchness and understanding in what overlies the series of surfaces all the way down, without any gno of flow or recourse to the coursing middle that shifts its center and lifts its tangentail besides. Aristotle the Ptolemaic totalizer of cosmography by curation rather than creation, each moment a museum to be ripped asunder its supple matrix maternal and molested with scientific rigor-mortis in quiet dustless rooms. Being is but the jail-louse diminutive bastard-kid-brother of Becoming, which Heraclitus in his dark light saw and which Parmenides despite getting more limelight did not. But again, even Aristotle had his retro-causal final causes — the Telos televisualized…
Was Aristotle aristotally wrong, or did he just miss a right turn down the li(n)e?
Our wills and fates do so contrary run That our devices still are overthrown; Our thoughts are ours, their ends none of our own. (Hamlet, 3.2.208), Player King — Shakespeare
Then again (…again?), Aristotle may not be as culpable as he was capable. While I argue that his notion of Ousia had predominantly reifying effects on people’s notions of the existence of fate and the irreality of ideas, thereby undermining our perceived ability to determine the conditions of our selves and the world in particular, this may have been a consequence of promiscuous misinterpretation rather than underlying motivation. Aristotle is often allied with Parmenides for deifying Being over the Becoming of Heraclitus, but Aristotle’s notion of Ousia, when considered in contrast to the Plato’s Forms (which it can be seen as a reaction against) may actually bear more similarities with Becoming-as-Being al a Heraclitus than with Being-as-Sole-Being al a Parmenides.
Plato’s Forms may have for Aristotle epitomized resolute eternality and unyielding predetermination. Indeed, essence connotes immateriality, idealism, and possibility; an airyness very easy to conflate with becoming or idealism by various semiotic channels, but for Plato essence – which he locates in his Ideal Forms — was almost antithetical to such attributes: a type of being, eternal and changeless. Aristiotle’s Being or Ousia, however, grounds Truth and Essence in the parted parts, the particulate particular and the singular segment. His Ousia may have been an attempt, in reaction against the unmoving Forms of Plato, to ground truth in the diverse, the particular and the idiosyncratic rather than the airy eternal and skybound ground unflinching. Aristotle’s Ousia then may be more correlative to Becoming-as-Being in the sense in which Heraclitus meant it, and in accordance with the notion’s potential to reify the existence, value/dignity and effectiveness of our autonomy, individuality, and difference. Indeed, the reification of these ideals, threatened by any notions framing essence as changeless, may have been Aristotle’s main gain and underlying motivation.
This brief foray into the semiotic jungles of transhistorical memetics and the ways in which notions formulated in Ancient Greece may have fermented throughout history to help form and shape our attitudes toward fate, destiny, predeterminism, and thereby our ability to affect changes in the world — and to cast away the slings and clutched crutches of fate — serves to illustrate, in a self-reflective fit of meta, how notions wholly immaterial can still matter insofar as they shape our contemporary beliefs, desires, attitudes and ideals. The two notions briefly considered here, of Plato’s Ideal Forms and Aristotle’s Ousia, have been considered in regard to the extent with which they shape contemporary belief in fate and predestination.
Conclusion: Inconclusivity is Key
My fate cries out, And makes each petty artery in this body As hardy as the Nemean lion’s nerve. (Hamlet, 1.4.91), Hamlet — Shakespeare
Indeed, infatuation with fate constitutes an increase in Existential risk by undermining the extent with which we perceive our usefulness and effectiveness in combatting Existential Risks in general, as well as by undermining the perceived likelihood of such existential risks causing serious harm and death or culminating in the extinction of humanity.
Belief in destiny is also dehumanizing and alienating. The only determinism fit for Man is self-determination, the self not in-and-of itself but within-and-for itself. The deterministic connotations inextricably associated with fate, destiny and preordainity are dehumanizing and epitomize the very antithesis of what constitutes humanity as such.
Combatting the dehumanizing and disenfranchising connotations of determinism is also imperative to increasing the public appeal of Transhumanism. It is easy to associate such connotations with technology, through an association of technology with determinism (in regards to both function and aesthetic), and since technology is very much emphasized in Transhumanism, one could even say is central to Transhumanism, this should impel us to re-legitimatize and to explicate the enchanting, mysterious, and wonder-full aspects of technology inherent in Transhumanist thinking and discourse. Technology is our platform for increased self-determination, self-realization and self-liberation. We can do the yet-to-be-possible with technology, and so technology should rightly be associated with the yet-to-be-determined, with the determinedly indeterminatal, the mysterious, the enchanting, and the awe-some. While its use as a tool of disenfranchisement and control is not impossible or nonexistent, its liberating, empowering and enchantment-instilling potentialities shouldn’t be overly undermined, or worse wholly ignored, as a result.
Whether in the form of determinism grounded in scientific materialism, or in the lofty letharge of an omnipotent god with a dogged determination to fix destiny in unflinching resolve, belief in fate increases existential risk by decreasing our perceived ability to effect affects in the world and make changes to the shape of our circumstance, as well as decreasing the perceived likelihood of a source of existential risk culminating in humanity’s extinction.
If all is fixedly viced then where lie room to revise?
Japanese People are Getting Old — Fast. So… Robots! Japan is one of those great examples of how, when a society reaches a certain stage of development, population can stabilize itself based simply on quality of life (economic well-being, healthcare, community, Golden Rule morality, etc.). There is a challenge, however: population decline. In arguably one of the world’s most advanced capitalist nations, where 70% of GDP is based on the services economy and nearly all national debt is public held, a big die-off is… big problematic. Sure, the population decline will be gradual — but it’s inexorable, and Japan has to prepare now.
Make Robots, Not Babies? A (perhaps questionable) study from the Japan Family Planning Association found that 1/3 of Japanese youth have no desire to get their groove on. They just don’t wanna hump each other. And as many of us know, it’s not just an enjoyable hobby, it’s where babies come from! Realistically, a decent number of respondents were probably lying, though. Because in Japan being fake polite and feigning ignorance to the nastiness & porno of human life is… a way of life (that’s a compliment — fake polite is far better than honest rude).
But actually, whether a large segment of the youth truly don’t want to make sweet love, or do, it doesn’t change the fact that Japan’s going to be running out of people. Factor in a rising women’s liberation, the destigmatization of birth control, and perceived economic instability — who knows what the actual equation looks like, but the answer is a birthrate of 1.39. And in case it’s not obvious, a birthrate of at least 2 is a replacement set for the parents; a population at stasis. Ain’t happening.
So, at the end of the day, replacing the lost population with robots, thereby replacing a lost labor force and augmenting the consumer economy — well, seems like a decent enough course of action.
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.
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.
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.
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!”
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.
Excerpt: “Galactic cosmic radiation poses a significant threat to future astronauts,” said M. Kerry O’Banion, M.D., Ph.D., a professor in the University of Rochester Medical Center (URMC) Department of Neurobiology and Anatomy and the senior author of the study. “The possibility that radiation exposure in space may give rise to health problems such as cancer has long been recognized. However, this study shows for the first time that exposure to radiation levels equivalent to a mission to Mars could produce cognitive problems and speed up changes in the brain that are associated with Alzheimer’s disease.”
It appears when Eugene Parker wrote “Shielding Space Travelers” in 2006 he was right- and all the private space sycophants claiming radiation mitigation is trivial are wrong.
Only a massive water shield a minimum of 14 feet thick and massing 400 tons for a small capsule can shield human beings in deep space on long duration missions. And since a small capsule will not have sufficient space to keep a crew psychologically healthy on a multi-year journey it is likely such a shield will massive over a thousand tons.
This mass may seem to make Human Space Flight Beyond Earth and Lunar Orbit (HSF-BELO) impractical but in fact it is not an obstacle but an enabler. Nuclear Pulse Propulsion using bombs to push a spaceship to the outer solar sytem becomes more efficient the larger the ship and this amount of water is useful in a closed loop life support system.
Lighting off bombs in the Earth’s magnetosphere is not acceptable and this points to the Moon as the obvious place to launch nuclear missions and also to acquire the water for radiation shielding. The Space Launch System (SLS) is the human-rated Heavy Lift Vehicle (HLV) with a powerful escape system that can safely transport the required fissionables to the Moon.
2013 may be the year of the comet and the year of the spaceship if the two goals of protecting the planet from impacts and establishing off world colonies are finally recognized as vital to the survival of humankind.
A happy new year to the human race from it’s most important member; me. Since self-worship seems to be the theme of the new American ideal I had better get right with me.
With my government going over the fiscal cliff it would appear that the damned soul of Ayn Rand is exerting demonic influence on the political system through worship of the individual. The tea party has the Republicans terrified of losing their jobs. Being just like me, those individuals consider themselves the most important person on the planet- so I cannot fault them.
As Ayn Rand believed, “I will not die, it’s the world that will end”, so who cares about the collective future of the human race? Towards the end of 2013 the heavens may remind us the universe does not really care about creatures who believe themselves all important. The choice may soon be seen clearly in the light of the comet’s tail; the glorification of the individual and the certain extinction of our race, or the acceptance of a collective goal and our continued existence.
Ayn Rand made her choice but most of us have time to choose more wisely. I pray for billions, tens and hundreds of billions of dollars- for a Moonbase.
I am not one of the Earth is overpopulated crowd. We could have a high quality of life for every man, woman and child on this planet if we did not, as a species, spend most of our resources pandering to moral weakness and cravings for profit. The myth of scarcity is a smokescreen to obscure the reality of greed and ignorance. Which is why people like Gerard K. O’Neill sought to improve the human condition with space colonies.
We need to go into space to first safeguard the Earth from impacts and the human race from extinction, and along with these missions to spread life into the universe through colonization. None of those three things has anything to do with getting filthy rich or intimidating other nations with our firepower so we can steal their resources. Which is why it has not happened.
Happy New Year with hopes for a more enlightened public.
Happy new year to my Wife, my Daughter, my Father, and to those who give a damn about next year even if they will not be there.
