Humanity+ and the Upcoming Battle between Good and Evil by Jeanne Dietsch

This article from the humanity+ website (Humanity+ and the Upcoming Battle between Good and Evil) evaluates political stresses in light of transhumanism and the ever-nearing technological singularity.


 

Humanity+ and the Upcoming Battle between Good and Evil

obam and putin

Many transhumanists seek a better world, made possible through massively improved intellectual capacity, aka Humanity+.

Yet, though we have more power to achieve Good, we have no better understanding of Good than philosophers of millennia ago. If groups continue to gain power exponentially yet disagree on goals, the result might not be tranquility. So far, our super powers have heightened the potential for global destruction. The means to avoid war lies not in increasing the intelligence of our weaponry, but in taming the emotional, political and economic systems that feed its use. Will H+ really alter such psychological and social networks?

Will we finally be able to unite and collaborate toward a consensus goal?

Increased speed and capacity have demonstrably improved our ability to predict outcomes. Solving Texas Hold ‘em Poker is an impressive accomplishment. It suggests that once we decide on a goal, we will now be much more likely to discover the best way to achieve it, even if the path contains psychological bluffs and probability pitfalls.[i] With better speed, capacity and algorithms, our predictive and implementation powers grow.
Our goals, however, remain contentious. Each religious and philosophical in-group defines its own path to Good, Enlightenment or Heaven. To compress such variation into a single metric, some transhumanists propose sampling world populations or collecting a particularly enlightened group of religious and philanthropic leaders to create humanitarian norms that will be used to guide AGI behavior.

The latter was actually already accomplished on December 10, 1948, in response to the second World War. The drafters included Dr. Charles Malik (Lebanon), Alexandre Bogomolov (USSR), Dr. Peng-chun Chang (former Republic of China), René Cassin (France), Eleanor Roosevelt (US, Chair), Charles Dukes (United Kingdom), William Hodgson (Australia), Hernan Santa Cruz (Chile) and John P. Humphrey (Canada), with input from dozens of other representatives of nations as diverse as India and Iran.[ii]

The document is the United Nations Universal Declaration of Human Rights[iii]. Forty-eight nations with widely varying cultures signed this Declaration. However, even in the case of something so broadly accepted, even within the consensus-seeking environment following WWII, eight nations abstained from support: the Soviet Union and five affiliated nations, plus Saudi Arabia and apartheid South Africa. And, although the new People’s Republic of China joined the UN in 1971, it publicly and pointedly values economic progress over human rights, at least until it catches up to developed countries.[iv] Moreover, a number of its 1.3 billion citizens agree.

The point is that there is no coalescing consensus of what goals for humankind should be, even on something as basic as fundamental human rights. Conflict has been our past and will be our future. Some transhumanists talk about upcoming battles.

Hugo deGaris[v] expects conflict between “Terrans” who want to remain homo sapiens and “Cosmists” who expect AGI to replace humans, but how long will struggles last between those who welcome super powers and those who fight them? More likely, the long-term wars of the future will resemble those that ravage us now. Although many young educated adults believe their generation is more cosmopolitan, less nationalistic and more humanitarian, their counterparts are joining conservative, anti-immigration political movements, or even the murderous Islamic State! Do we really believe that only those with progressive Western values will control all H+’s underlying drives? And, if not, are we not arming the enemy at the same time we arm ourselves with greater intelligence?

But fear of misuse is almost never a reason not to pursue knowledge. Perhaps H+, with superior intelligence, will be able to decode the patterns of the Universe and finally explain to us why we are here. Perhaps these super beings will finally reach consensus on our goals?

The aspiration for such a superhuman race is not a recent dream. In fact, over a century ago, Nietzsche wrote, in Also Sprach Zarathustra, that the ultimate purpose of humankind was to create a being transcending human abilities, an ubermensch. While ubermensch is often translated into English as “super man”, it is actually much closer to the concept of H+. The ubermensch was a person above all weaker beings, an empiricist who gained knowledge from his senses just as H+ will gain knowledge from trillions of sensors. The ubermensch would not be constrained by religious truisms but understand Nature directly.

However, ubermensch and H+ differ in at least two ways. First, Nietzsche’s character denigrated Platonic concepts and other abstractions because he considered them removed from experience, whereas we now view conceptual hierarchies as the brain’s means to find pattern and thinking efficiently. We expect H+ to be able to abstract patterns in ways that will enable it to predict future developments far better than homo sapiens. Secondly, H+ differs from ubermensch in its attitude toward the body. Nietzsche saw the body as the essence of humankind. H+ hopes to escape it. In fact, the H+ holy grail of substrate-independent intelligence – uploading brains — very closely mirrors the Christian concept of a soul, the essence of a person that lives on after the body dies.

This other-worldly aspiration was anathema to Nietzsche at the time because it was not grounded in reality. Would he feel the same way today when physics has transformed much of the invisible to material? Perhaps not.

Regardless, is not the goal of transhumanists the creation of a new, ideal being that will understand its purpose better than we do? Are we not, in our struggle to bring meaning to our lives, setting the creation of H+ as a reason for humankind’s existence, for our own existence? In all honesty, are we really seeking something so different from what humans have sought for millennia: a reason, a cause, a goal for existence?

If so, we might also consider Nietzsche’s conclusion. Such goals are futile. Nietzsche viewed Darwinian evolution not as a march toward the ideal, but as a climb across ever-changing terrain. Nietzsche viewed creations as cyclic, or — as we might say today — fractal. From this perspective, creating an ubermensch will not lead to an idyllic existence; it will not stop our struggle; it will only transfer it to venues of a different scale: enormous gullies or minutest crevices. The only force that will stop us fighting among ourselves is a greater threat from beyond.

In fact, Nietzsche came to believe that it is the balancing of conflict with structure, chaos with art, and entropy with life that is each individual’s goal. When Maxwell’s demon opens the door and differences disappear into unchanging calmness, Life is over. Meanwhile, H+ will supersede homo sapiens, but only as one more level of being. We can evolve into ubermenschen, better suited than our hunter-gatherer-brained predecessors to live in today’s complexity, but H+ will not be perfect and will never be finished.

Our ultimate purpose will forever remain just out of sight, past the misty curve of hyperspace.

Screen Shot 2015-02-10 at 2.18.49 PM

References

[i] Bowling, Michael; Burch, Neil; Johanson, Michael; Tammelin, Oskari. (2015) Science (Washington, DC, United States) 347(6218), 145-149.[ii] The Drafters of the Universal Declaration of Human Rights. (2015) United Nations, New York, NY, US. http://www.un.org/en/documents/udhr/drafters.shtml[iii] United Nations Universal Declaration of Human Rights (1948), United Nations, New York, NY, US. http://www.un.org/en/documents/udhr/index.shtml[iv] Moore, Greg. (1999) China’s Cautious Participation in the UN Human Rights Regime, in A review of China, the United Nations, and Human Rights: The Limits of Compliance, editor, Ann Kent. Philadelphia: University of Pennsylvania Press.[v] De Garis, Hugo. (2013) “Will there be cyborgs?” Between Ape and Artilect: Conversations with Pioneers of Artificial General Intelligence and Other Transformative Technologies, editor, Ben Goertzel, Humanity+ Press, Los Angeles, CA.###

About the author

Jeanne Dietsch is a serial tech entrepreneur, Harvard graduate in sci-tech policy, group-thinking facilitator and founder of Sapiens Plurum, an advocacy organization looking out for the interests of humankind.

Jeanne Dietsch
Sapiens Plurum “The Wisdom of Many”

Blog: Saving Humankind-ness

jdietsch@post.harvard.edu


This article can also be found here.

 

A Transhumanist Explores a New Type of Community – Zoltan Istvan Interviews Amon Twyman

In this interview from Psychology Today (entitled A Transhumanist Explores a New Type of Community), Dr. Amon Twyman discusses the Zero State community, the WAVE Network, and transhumanism with Zoltan Istvan.  


 

Dr. Amon Twyman – Photo by Joanna Twyman

Source: Joanna Twyman

Rapid advances in technology are paving the way for new ideas about the future, including those of the communities we live in. I had a chance to catch up with transhumanist, Zero State founder, andcognitive scientist Dr. Amon Twyman, who is a leader of one such community that is exloring new directions for the betterment of humanity.

Q. Dr. Twyman, What is Zero State?

A. Zero State(link is external) (ZS) is a community that grew out of the transhumanist movement back in 2011. It’s now part of a broad coalition of groups and movements that we call WAVE(link is external), referring to a coming wave of radical technological and social change. The basic ZS idea is to create networks of people and resources which could evolve into a distributed, virtual State. Right now there are only a few thousand ZSers (albeit well connected to much larger networks), but in a hypothetical full-blown Zero State there would be tens of millions or more, all supporting each other and being part of a single nation no matter where they live in the world. Our motto is “positive social change through technology.”

Q. How does transhumanism(link is external) relate to ZS?

A. Our core principles and ideas are deliberately compatible with transhumanism. That comes naturally, as ZS grew out of transhumanism and our most active “citizens” tend to self-identify as Transhumanists. That said, it’s important to stress that people don’t have to be transhumanists to join ZS. More generally, we consider ourselves to be a “Social Futurist” community, which is to say that we believe technological breakthroughs don’t happen in a social vacuum. There are social, economic, and political issues which not only stubbornly continue to exist in the face of techno-optimism, but which are sometimes greatly exacerbated by technological change. In short, we believe that technology should be applied to improving the human condition on both physiological and societal levels.

Zero State logo

Source: Dr. Amon Twyman

 

Q. How can ZS help the world?

A. In the first instance, we are focused on helping ZS’ citizens, or more accurately, helping them to help each other. An increasing number of people are finding themselves in need of help of one type or another these days, and we would like to demonstrate that mutual support is made more achievable than ever before thanks to the power of cutting-edge technologies. We tend to focus on bringing together people and ways to access current technologies such as meshnets, cryptocurrency, Virtual Reality and Artificial Intelligence, while exploring ideas such as longevity, super-intelligence & wellbeing, accelerating change, and direct democratic action to circumvent obsolete political institutions. Beyond working to help our own people, we actively work to support the wider network of like-minded groups and believe that compassionately, intelligently applied technology has the potential to improve the lives of everybody in the world.

Q. How did you come to be the founder of ZS?

A. My background is in a combination of psychological research (consciousness anddecision making, Artificial Intelligence) and digital & performing arts. Although I’d read my fair share of science fiction as a kid, I decided I was a transhumanist while studying at university, after reading “Mind Children” by Hans Moravec. Over time, my various interests in art, science, transhumanism, and contemporary social/political issues coalesced into a coherent worldview, and I eventually decided to form an organization to pursue these ideas. The result, Zero State, was heavily informed by my experience as a co-founder of the UK Transhumanist Association, which has since evolved into Humanity+ UK. I started building WAVE, the broader network ZS is part of, two years later. That was once we’d had time to realize that there was a bigger picture emerging; a large number of like-minded groups forming to address a vast array of specific issues with a common outlook. That common outlook is characterized by technological savvy, distaste for old thinking and limits, and a keen awareness of social issues.

A. What does the future hold for ZS?

Q. ZS-affiliated project groups continue to work on developing tools for our members. A lot of these projects are collaborative and many have a distinctly transhumanist flavor, such as experimentation with Transcranial Direct Current Stimulation (using electrical charge to help concentration—work being done in collaboration with Dirk Bruere and Andrew Vladimirov). Some of the projects seem more like simple fun than serious experimentation at first glance—such as the ZSers building Minecraft environments in which to test their AI software—but that’s half the point; For people to do something useful and have fun at the same time. Our most vigorous efforts are currently going into WAVE, expanding the wider, networked context in which ZS operates, doing what we can to help out like-minded groups. We’ve been establishing connections with large networks, such as The Zeitgeist Movement and an emerging coalition of online transhumanist organizations. We live in extremely exciting times, with lots of rapid change both good and bad, and it looks like Zero State will soon get its chance to help people help each other in that brave new world. If you believe in the promise of technology, the importance of social justice, and the power of community building then feel free to jump in and join the fun!

Zoltan Istvan is an award-winning journalist, philosopher, and activist. You can find him on Twitter(link is external)Google+(link is external)Facebook(link is external), and LinkedIn(link is external). Zoltan is also the author of the recently published #1 Philosophical bestseller novel The Transhumanist Wager(link is external). Available in ebook or paperback, the controversial novel is a revolutionary reading experience. You can check it out here(link is external).


This interview can also be found here.

 

The Transhumanist Bodhisattvas by Butsugen Chigen

This article (The Transhumanist Bodhisattvas from H+ Magazine) is a Buddhist perspective on transhumanism.  While the idea of Buddhism as a religion still makes me a bit skeptical, I think the idea of Buddhism as a philosophy can be a powerful tool.  In fact, it is a tool (particularly the aspect of meditation) that has greatly shaped my life and I think the idea of a Bodhisattva is, hands down, the most beautiful concept of which I have heard.  Tranhumanist Bodhisattvas would throw good parties, indeed!  Definitely my kind of people…


 

The Transhumanist Bodhisattvas

The Transhumanist Bodhisattvas are group of transhumanists who seek to obtain the goals of transhumanism for the benefit of other sentient beings. Rather than solely for themselves, the Transhumanist Bodhisattvas work to benefit everyone and establish a world of universal and beneficial abundance.The Bodhisattvas base their approach  on the notion of bodhicitta or non-dual compassion and recognize that the universe consists of a series of complex interconnected networks that depend on each other in deep ways. Our illusion of separateness divides us, but it remains an illusion. We are connected.

Enlightenment is intimacy with all things.

While Transhumanist Bodhisattvas may not have literally taken the Bodhisattva Vow, they work towards the benefit of other sentient beings and they base their actions around bodhicitta as well as the proactionary principle. The Transhumanist Bodhisattvas seek to compassionately extend and expand human life, enhance joy, and end suffering. They throw good parties.

Each Transhumanist Bodhisattva performs altruistic activity in the world specifically directed towards the benefit of other sentient beings, but they need not be a scientist or engineer or have any academic training in particular. However, many of the members of this movement have scientific training or other academic credentials and wisdom and knowledge are valued as well as compassion. It is a philosophy born from the dual sources of applied reason and universal compassion.

Life and death are of supreme importance. Time swiftly passes by and opportunity is lost. Each of us should strive to awaken. Awaken. Take heed, do not squander your life.

In Mahāyāna and Vajrayāna Buddhism the aspirant’s goal of practice is to be reborn an infinite numbers of times so that the aspirant can work to liberate other beings still trapped in samsāra. Transhumanist technologies hold out the promise of vastly extending life and potentially through cryonics or future developments unknown today of allowing transhumanists to return to life to continue their work. The Transhumanist Bodhisattvas plan to live a long time so they can help others do the same. They plan to return until they get it right.

The Ten Bulls is a buddhist text that presents a Zen Buddhist interpretation of the ten stages on the path of enlightenment experienced by a Bodhisattva as outlined in various Mahāyāna sūtras, most particularly the Avataṃsaka Sūtra. In the final or tenth stage, the student returns to the marketplace and mingles with humanity. The student returns, bearing a full wineskin and a smile.

“The Laughing Buddha” also known as “Hotei” was a wandering Chinese monk of the Tang Dynasty known for carrying a sack on his back, roaming the countryside, spreading joy and goodwill, especially to children. His sack contained endless treasures which he gave freely, characterizing his virtue of selfless giving. Transhumanist Bodhisattvas engage in DIY or other research efforts to extend and enhance human life. They do research or work with others and promote and communicate beneficial ideas widely. Bearing the fruits of their researches and efforts, they return to the marketplace to share the wine with a smile on their face.

Therefore the Bodhisattvas take the wandering monk Hotei as their patron and symbol. Hotei is also a symbol of the universal benign abundance we seek to achieve through transhumanist technologies for the benefit of all beings.

Recognizing the technical and scientific challenges and obstacles we may face in our most ambitious objectives of extending and enhancing life, we also recognize that we as individuals may not be able to personally benefit from all of these developments. Even if we extend life to several hundred years, millions would continue to die from age related diseases. We most certainly may be among them. The Transhumanist Bodhisattvas work diligently anyway, advancing the state of the art in cryonics, nanotechnology, genetics, robotics, and prosthetic design. If they are non-technical, they use their skills in communication to share the ideas of compassion based transhumanism.

The Transhumanist Bodhisattvas can be found around the fringes of the effective altruism movement, and they are as likely to be found reading Dogen as Kurzweil. Their interests include quantifying altruism, life extension and enhancement technologies, creating abundance, and technological systems which enhance well being and eliminate suffering. They seek to harness the singularity for the benefit of everyone and all beings. The two best known bodhisattvas in the Transhumanist Movement today are David Pearce and the IEET’s James Hughes but they are not alone.

Avalokiteśvara the Buddha of compassion is said to have 1000 arms each with which to reach out to help those who are suffering. The Transhumanist Bodhisattvas however still number much less than 1000. They need your help.

Myriad sentient beings remain trapped in samsāra, suffering, destined to die from aging and disease. No task is too small for a Transhumanist Bodhisattva if it is based in compassion. Seemingly small actions can have large effects, benefit others, and outlast their originators. Compassion starts with those closest to you, right where you are, right now. Reach out to help someone that needs you.

If you cannot find the truth right where you are, where else do you expect to find it?

###

Quotations from Zenji Dogen. Hotei image artist unknown.


This article can also be found at http://hplusmagazine.com/2014/08/20/transhumanist-bodhisattvas/

 

“Transhumanism, Religion, and Atheism” by Zoltan Istvan

This video (“Transhumanism, Religion, and Atheism” by Zoltan Istvan) features Zoltan Istvan discussing his views on transhumanism and religion.  I can say he’s going to have a tough time in the elections by even mentioning that he is an atheist.  It’s too bad that this topic still sways the general election vote, but there you have it.


Runtime: 22:03


This video can also be found at https://www.youtube.com/watch?v=jXOXBYr2Z7I

Video Info:

Published on May 29, 2014

At the Transhuman Visions conference on religion and Transhumanism, fourteen speakers from different faiths and positions (Islam, Raelism, Lutheran, Mormon, Catholic, Seventh Day Adventist, Buddhist, Wicca, Urantia, Terasem, Atheism, Agnosticism) discussed the similarities and differences between religion and Transhumanism.

Shots of Awe: To Be Human Is To Be Transhuman by Jason Silva

Here’s another Shots of Awe video from Jason Silva called To Be Human Is To Be Transhuman.  I just love these videos!  Silva has an exuberance and enthusiasm that I find refreshing.  


Runtime: 2:22


This video can also be found at https://www.youtube.com/watch?v=FN57u7-x75w

Video Info:

Published on Mar 25, 2014

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PostHuman: An Introduction to Transhumanism from the British Institute of Posthuman Studies

This video by the British Institute of Posthuman Studies explores three factors of transhumanism; super longevity, super intelligence, and super well-being.  Its called PostHuman: An Introduction to Transhumanism and it’s a great video to show your friends who have never heard of transhumanism or the technological singularity.  


Runtime: 11:11


This video can also be found at https://www.youtube.com/watch?v=bTMS9y8OVuY

Video Info:

Published on Nov 5, 2013

We investigate three dominant areas of transhumanism: super longevity, super intelligence and super wellbeing, and briefly cover the ideas of thinkers Aubrey de Grey, Ray Kurzweil and David Pearce.

Official Website: http://biops.co.uk
Facebook: https://www.facebook.com/biopsuk
Twitter: https://twitter.com/biopsuk
Google+: http://gplus.to/biops

Written by: Peter Brietbart and Marco Vega
Animation & Design Lead: Many Artists Who Do One Thing (Mihai Badic)
Animation Script: Mihai Badic and Peter Brietbart
Narrated by: Holly Hagan-Walker
Music and SFX: Steven Gamble
Design Assistant: Melita Pupsaite
Additional Animation: Nicholas Temple
Other Contributors: Callum Round, Asifuzzaman Ahmed, Steffan Dafydd, Ben Kokolas, Cristopher Rosales
Special Thanks: David Pearce, Dino Kazamia, Ana Sandoiu, Dave Gamble, Tom Davis, Aidan Walker, Hani Abusamra, Keita Lynch

 

The Social Futurist policy toolkit by Amon Twyman

This is an article by Amon Twyman at the Institute for Ethics & Emerging Technologies (IEET).  The article (called The Social Futurist Policy Toolkit) lays out a basic blueprint for Social Futurist policy.  Basically, it’s a kind of proposal for post-scarcity economics.  


The Social Futurist policy toolkit


Amon Twyman

By Amon Twyman
wavism.wordpress.com

Posted: Apr 27, 2014

In a recent blog post and IEET article, I laid out an extremely general critique of Capitalism’s place within our society, and the barest outline of an alternative known as Social Futurism. The essence of that article was that Capitalism does certain things very well but it cannot be paused or adjusted when its effects become problematic, that rapid technological change appears to be on the verge of making certain alternatives viable, and that unfortunately we may be forced to fight for our right to personally choose those alternatives.

That article was necessarily brief and very broad, which did not allow me the opportunity to address policy details of any sort. It would be unfortunate if people thought that meant Social Futurism has no specific ideas at its disposal, so I want to lay out a kind of “policy toolkit”, here. The following policy categories are not compulsory features of any Social Futurist movement or group, but are more like basic building blocks from which specific policy configurations could be adapted to local conditions. Similarly, the toolkit as it currently stands is in no way considered exhaustive.

It is my intent that this toolkit should form a kind of bridge between the broadest, most general level of political discussion on the one hand, and the development of specific policies for local groups on the other. The six basic policy categories are only very briefly discussed below, but will each soon be analysed fully by the WAVE research institute.

Finally, none of the ideas presented in this article are new (section 6 being my only novel contribution), but this mix is seldom presented in a single ‘chunk‘ that can be easily memorised and communicated. It is my hope that in time the label “Social Futurism” may act as the natural intersection of these disparate-but-compatible ideas, enabling people to refer to an array of possible solutions to major problems in two words rather than two thousand.

1. Evidence, Balance, & Transition

All of the policies in this toolkit should be approached from a pragmatic and flexible (rather than an ideologically constrained) point of view. When trying to be pragmatic and flexible, our main concern is with policies that actually solve problems, so the use of empirical evidence is central to Social Futurism. Policy development and review should emphasise the setting of quantifiable goals and application of empirical evidence wherever that is an option, to encourage policy that evolves to better meet our goals over time.

In this vein, we should seek to find optimal balances between extreme ideological positions, to the extent that any given choice may be viewed as a continuum rather than a binary choice. An extremely important example is the question of transition, which is to say the process of development from our current PEST (political, economic, social, technological) situation to a more efficient and just society. Often political questions are depicted as a false dichotomy, or choice between things as they are and radical utopias entirely disconnected from current reality. What is both preferable and more tractable is an intelligent balance of the past and future, in the form of a pragmatic transition phase.

For example, sections 2-4 below propose a series of economic adjustments to society. From the perspective of someone invested in the status quo, they are extremely radical suggestions. From the perspective of a radical utopian, they are half-measures at best. From a Social Futurist perspective, they are required to maximise the likelihood of a better society actually coming into existence, while attempting to minimise the risk of severe societal destabilisation caused by rapid and untested change. My own vision of a societal transition phase follows an observation from Ray Kurzweil, in which change often takes longer than anticipated, but also ends up being much deeper than anticipated, meaning that focus on a transition phase may allow us to work toward truly radical transformative change in the longer term.

In short, the effectiveness of our methods should be tested by looking at evidence, we should balance our policies in a flexible and pragmatic manner, and we should seek a staged transition toward a better future rather than risk critically destabilizing society.

2. Universal Basic Income & LVAT

A minimal, “safety net” style Universal Basic Income should be established. This is as opposed to putting undue strain on the economy by introducing a basic income larger than is required to satisfy essential living requirements. Where possible, the UBI should be paid for by a combination of dismantling welfare bureaucracies, and Land Value & Automation Taxes (LVAT).

LVAT is the extension of traditional Land Value Tax to include a small tax on every unit of workplace automation equivalent to a single human being replaced. This extension of LVT is intended to harness the economic momentum of workplace automation, which is expected to be the principal cause of technological unemployment in coming decades. The tax should be considerably less than the cost of hiring a human, thus causing no disincentive to automation (some would argue that any tax would disincentivize automation, but our goal is not to encourage automation, and as long as automation is cheaper than human labour it will win out). The LVAT would take the place of increasing numbers of arbitrary taxes on goods and services which are currently being added and increased to shore up Western economies.

Social Futurism is compatible with private property ownership and does not advocate property confiscation. Wealth redistribution is only advocated to the degree that it can be achieved through LVAT & UBI as described above. The extent to which people should be able to choose if, how, and to whom they pay tax is addressed in section 6. It is also worth noting here that where a functional equivalent of UBI exists (e.g. citizen shares in Distributed Autonomous Cooperatives) which is proven more effective, then Social Futurists should favour the more effective solution as per point 1.

3. Abolition of Fractional Reserve Banking

Fractional Reserve Banking is the process by which banks are required to hold only a fraction of their customers’ deposits in reserve, allowing the money supply to grow to a multiple of the base amount held in reserve. Through this practice, central banks may charge interest on the money they create (thereby creating a debt which can never be repaid, across society as a whole) and expose the entire economy to risk when they cannot meet high demand for withdrawals. Fractional Reserve Banking fosters potentially critical risk to the entirety of society for the benefit of only a tiny proportion of citizens, and therefore should be abolished. The alternative to Fractional Reserve Banking is Full Reserve or 100% Reserve Banking, in which all banks must hold the full amount of deposits in reserve at all times.

Full Reserve Banking is much more conservative than Fractional Reserve Banking, and would signal an end to “easy credit”. In turn, it would afford enough stability to see our society through a sustainable transition phase, until technological post-scarcity makes reliance on traditional banking systems and the Capitalist principle of surplus value itself unnecessary.

4. Responsible Capitalism, Post-Scarcity, & Emergent Commodity Markets

Social Futurist policy must favour the encouragement of responsible trade and strong regulation of reckless behaviour, with an eye to making Capitalism an engine of society rather than its blind master. To this end, it should be Social Futurist policy that all companies that wish to operate within any given community must be registered with the appropriate regulation bodies employed by that community. Non-regulation and self-regulation by industries which are not accountable to the communities they affect is unacceptable. (For the purposes of this brief statement I have conflated Capitalism and markets, despite the fact that trade existed millennia before the organization of society around profit based on Capital investment. These issues will be treated separately and extensively, later).

Where possible, Social Futurists should advocate the transition to non-monetary peer-to-peer resource management under post-scarcity conditions. In other words, we should seek to avoid the creation or maintenance of artificial scarcity in essential resources. A continuing place for trade even under post-scarcity conditions is acknowledged and encouraged where it reduces artificial scarcity, promotes technical innovation, and serves the needs and directives of the community. Emergent commodities (e.g. natural artificial scarcities such as unique artworks) will need a framework for responsible trade even under optimal post-scarcity conditions, so it behooves us to develop such frameworks now, in the context of contemporary Capitalism.

5. Human autonomy, privacy, & enhancement

Social Futurism incorporates the transhumanist idea that the human condition can and should be improved through the intelligent and compassionate application of technology. We also strongly emphasise voluntarism, and in combination these things necessitate the championing of people’s rights over their own bodies and information. It should be Social Futurist policy to oppose any development by which people would lose individual sovereignty or involuntarily cede ownership of their personal information. Social Futurists must also defend the individual’s right to modify themselves by technological means, provided that the individual is a mentally competent consenting adult and the modification would not pose significant risk of harm to others.

6. Establishment of VDP (Virtual, Distributed, Parallel) States

The principle of subsidiarity holds that organizational responsibility should be devolved to the lowest or most local level capable of dealing with the situation. In other words, power should be decentralised, insofar as that doesn’t diminish our ability to face challenges as a society.

For example, local governance issues should be handled by local rather than national-level government where possible. Social Futurism takes subsidiarity to its logical conclusion, by insisting that people should have the right to govern their own affairs as they see fit, as long as by doing so they are not harming the wider community. On the other side of the coin, broader (e.g. national and transnational) levels of governance would be responsible for issues that local organizations and individuals could not competently face alone.

Where global governance is needed, the model should be one of cooperating global agencies focused on a specific area of expertise (e.g. the World Health Organization), rather than a single government acting in a centralised manner to handle all types of issue. In this way, decentralization of power applies even when an issue cannot be resolved on the local level.

In order to encourage the development of such a system, we advocate the establishment of communities with powers of self-governance known as VDP States, where VDP stands for “Virtual, Distributed, Parallel”. ‘Virtual’ refers to online community, orthogonal to traditional geographic territories. ‘Distributed’ refers to geographic States, but ones where different parts of the community exist in different locations, as a network of enclaves. ‘Parallel’ refers to communities that exist on the established territory of a traditional State, acting as a kind of organizational counterpoint to that State’s governing bodies. Two or three of these characteristics may be found in a single VDP State, but it is expected that most such communities would emphasise one characteristic over the others. Alternatively, a VDP State may emphasise different characteristics at different stages in its development.

Given Social Futurist emphasis on voluntarism, VDP State citizenship must be entirely voluntary. Indeed, the entire point of the VDP State is to broaden the range of governance models which people may voluntarily choose to engage with, where they are currently told that they simply have to accept a single model of governance.

As this is clearly a new and experimental approach to governance, it is to be expected that many ideas associated with it are still to be properly developed and tested. Some of these ideas may not meet our own standards of empirical review. However, to briefly anticipate some common objections it is worth noting several points. Firstly, decentralization does not imply an absence of social organization. It simply means that people can exercise more choice in how they engage with society. Secondly, yes it is true that all three of the VDP characteristics have limitations as well as strengths (e.g. difficulty in defending isolated enclaves), but that is why any given VDP State would find the mix of features that suits its purpose and context best. Thirdly, as mentioned earlier in this article, different approaches may be mixed and balanced as necessary, such as a single-location VDPS being used as a template for the later creation of a distributed network of communities. Finally, the VDPS idea is not intended to stand alone but to complement any initiatives which have the potential to maximize its value (Open Source Ecology, for example).

Further development of these ideas will be posted on the WAVE movement blog.

Addendum: A note on Marxism

Below I give an example of the point made in section 1 (about balance and transition), which draws upon a Marxist viewpoint because Social Futurist concerns tend to be shared by Marxists, but the logic would equally apply to movements whose long-term ideals and methods are more like our own, such as The Zeitgeist Movement. I have put this note to one side because I do not want to give an incorrect first impression that Social Futurism is Marxist in nature. It is simply intended to address societal problems which have already been comprehensively analysed by Marxists, so it is worth noting the relevance of their point of view to our own.

Marx argued that the root problem with Capitalism is surplus value. This means that Capitalists (i.e. investors) pay workers only a proportion of the value of what is produced by their work, and the remaining (“surplus”) value is taken as profit by the Capital owning class, along with rent and interest on debts. Marxists assert that workers should collectively own the means of production (i.e. factories, machines, resources, all Capital), thereby ending surplus value and phenomena such as problematic banking practices along with it. From this perspective it might be reasonably suggested that “treating the symptoms” rather than the core disorder would be fruitless (or worse, dangerous), and that citizen benefits of any sort should be paid for by distributing all profit from collectively owned means of production equally.

Without wishing to get into a discussion of whether ideal Marxism is possible or doomed to give rise to historical Communist authoritarianism, I would say that even a benign Marxist revolution would entirely destabilize society if it occurred too quickly. Social Futurism does not deny the Marxist analysis of the problem, but seeks a staged transition to a post-Capitalist society which does not attempt to undermine the entire basis of our current society in a single move. Although an optimal, long-term Social Futurist outcome may not be desirable to some Marxists (and certainly not to historical Stalinists or Maoists), it would definitely involve the eventual transition to democratic, decentralised post-scarcity, and removal of Capitalist surplus value as the central organizational principle of our civilization.

Images:
http://www.deviantart.com/art/Machine-263324468
http://www.deviantart.com/art/Vanolose-Capitalist-409983229
http://www.deviantart.com/art/Network-435271187
http://www.deviantart.com/art/Network-101301763


Dr M. Amon Twyman (BSc, MSc Hons, DPhil) is an Affiliate Scholar of the IEET and a philosopher interested in the impact of technology on society and the human condition. Amon was a co-founder of the UK Transhumanist Association (now known as Humanity+ UK), and went on to establish Zero State and the WAVE research institute.


 

This article can also be found at http://ieet.org/index.php/IEET/more/twyman20140427

From the Human Brain to the Global Brain by Marios Kyriazis

This paper (From the Human Brain to the Global Brain by Marios Kyriazis) talks about brain augmentation and the possible (probable?) emergence of a global brain.  This is actually a concept which is quite familiar to me because it is the backdrop to a science fiction novel (possibly series) I’ve been writing in my spare time – limited as that may be, but more on that another time.  I’d just like to point out (and I know I’m not the first) that we already have the framework (the internet) for a rudimentary global brain.  Really, all it lacks is sophistication.


 

From the Human Brain to the Global Brain

Introduction

Human intelligence (i.e., the ability to consistently solve problems successfully) has evolved through the need to adapt to changing environments. This is not only true of our past but also of our present. Our brain faculties are becoming more sophisticated by cooperating and interacting with technology, specifically digital communication technology (Asaro, 2008).

When we consider the matter of brain function augmentation, we take it for granted that the issue refers to the human brain as a distinct organ. However, as we live in a complex technological society, it is now becoming clear that the issue is much more complicated. Individual brains cannot simply be considered in isolation, and their function is no longer localized or contained within the cranium, as we now know that information may be transmitted directly from one brain to another (Deadwyler et al., 2013; Pais-Vieira et al., 2013). This issue has been discussed in detail and attempts have been made to study the matter within a wider and more global context (Nicolelis and Laporta, 2011). Recent research in the field of brain to brain interfaces has provided the basis for further research and formation of new hypotheses in this respect (Grau et al., 2014; Rao et al., 2014). This concept of rudimentary “brain nets” may be expanded in a more global fashion, and within this framework, it is possible to envisage a much bigger and abstract “meta-entity” of inclusive and distributed capabilities, called the Global Brain (Mayer-Kress and Barczys, 1995;Heylighen and Bollen, 1996;Johnson et al., 1998; Helbing, 2011; Vidal, in press).

This entity reciprocally feeds information back to its components—the individual human brains. As a result, novel and hitherto unknown consequences may materialize such as, for instance, the emergence of rudimentary global “emotion” (Garcia and Tanase, 2013; Garcia et al., 2013; Kramera et al., 2014), and the appearance of decision-making faculties (Rodriguez et al., 2007). These characteristics may have direct impact upon our biology (Kyriazis, 2014a). This has been long discussed in futuristic and sociology literature (Engelbart, 1988), but now it also becomes more relevant to systems neuroscience partly because of the very promising research in brain-to-brain interfaces. The concept is grounded on scientific principles (Last, 2014a) and mathematical modeling (Heylighen et al., 2012).

Augmenting Brain Function on a Global Scale

It can be argued that the continual enhancement of brain function in humans, i.e., the tendency to an increasing intellectual sophistication, broadly aligns well with the main direction of evolution (Steward, 2014). This tendency to an increasing intellectual sophistication also obeys Ashby’s Law of Requisite Variety (Ashby, 1958) which essentially states that, for any system to be stable, the number of states of its control mechanisms must be greater than the number of states in the system being controlled. This means that, within an ever-increasing technological environment, we must continue to increase our brain function (mostly through using, or merging with, technology such as in the example of brain to brain communication mentioned above), in order to improve integration and maintain stability of the wider system. Several other authors (Maynard Smith and Szathmáry, 1997;Woolley et al., 2010; Last, 2014a) have expanded on this point, which seems to underpin our continual search for brain enrichment.

The tendency to enrich our brain is an innate characteristic of humans. We have been trying to augment our mental abilities, either intentionally or unintentionally, for millennia through the use of botanicals and custom-made medicaments, herbs and remedies, and, more recently, synthetic nootropics and improved ways to assimilate information. Many of these methods are not only useful in healthy people but are invaluable in age-related neurodegenerative disorders such as dementia and Parkinson’s disease (Kumar and Khanum, 2012). Other neuroscience-based methods such as transcranial laser treatments and physical implants (such as neural dust nanoparticles) are useful in enhancing cognition and modulate other brain functions (Gonzalez-Lima and Barrett, 2014).

However, these approaches are limited to the biological human brain as a distinct agent. As shown by the increased research interest in brain to brain communication (Trimper et al., 2014), I argue that the issue of brain augmentation is now embracing a more global aspect. The reason is the continual developments in technology which are changing our society and culture (Long, 2010). Certain brain faculties that were originally evolved for solving practical physical problems have been co-opted and exapted for solving more abstract metaphors, making humans adopt a better position within a technological niche.

The line between human brain function and digital information technologies is progressively becoming indistinct and less well-defined. This blurring is possible through the development of new technologies which enable more efficient brain-computer interfaces (Pfurtscheller and Neuper, 2002), and recently, brain-to-brain interfaces (Grau et al., 2014).

We are now in a position expand on this emergent worldview and examine what trends of systems neuroscience are likely in the near-term future. Technology has been the main drive which brought us to the position we are in today (Henry, 2014). This position is the merging of the physical human brain abilities with virtual domains and automated web services (Kurzweil, 2009). Modern humans cannot purely be defined by their biological brain function. Instead, we are now becoming an amalgam of biological and virtual/digital characteristics, a discrete unit, or autonomous agent, forming part of a wider and more global entity (Figure 1).

global brain

Figure 1. Computer-generated image of internet connections world-wide (Global Brain). The conceptual similarities with the human brain are remarkable. Both networks exhibit a scale-free, fractal distribution, with some weakly-connected units, and some strongly-connected ones which are arranged in hubs of increasing functional complexity. This helps protect the constituents of the network against stresses. Both networks are “small worlds” which means that information can reach any given unit within the network by passing through only a small number of other units. This assists in the global propagation of information within the network, and gives each and every unit the functional potential to be directly connected to all others. Source: The Opte Project/Barrett Lyon. Used under the Creative Commons Attribution-Non-Commercial 4.0 International License.

Large Scale Networks and the Global Brain

The Global Brain (Heylighen, 2007; Iandoli et al., 2009; Bernstein et al., 2012) is a self-organizing system which encompasses all those humans who are connected with communication technologies, as well as the emergent properties of these connections. Its intelligence and information-processing characteristics are distributed, in contrast to that of individuals whose intelligence is localized. Its characteristics emerge from the dynamic networks and global interactions between its individual agents. These individual agents are not merely the biological humans but are something more complex. In order to describe this relationship further, I have introduced the notion of the noeme, an emergent agent, which helps formalize the relationships involved (Kyriazis, 2014a). The noeme is a combination of a distinct physical brain function and that of an “outsourced” virtual one. It is the intellectual “networked presence” of an individual within the GB, a meaningful synergy between each individual human, their social interactions and artificial agents, globally connected to other noemes through digital communications technology (and, perhaps soon, through direct brain to brain interfaces). A comparison can be made with neurons which, as individual discrete agents, form part of the human brain. In this comparison, the noemes act as the individual, information-sharing discrete agents which form the GB (Gershenson, 2011). The modeling of noemes helps us define ourselves in a way that strengthens our rational presence in the digital world. By trying to enhance our information-sharing capabilities we become better integrated within the GB and so become a valuable component of it, encouraging mechanisms active in all complex adaptive systems to operate in a way that prolongs our retention within this system (Gershenson and Fernández, 2012), i.e., prolongs our biological lifespan (Kyriazis, 2014b; Last, 2014b).

Discussion

This concept is a helpful way of interpreting the developing cognitive relationship between humans and artificial agents as we evolve and adapt to our changing technological environment. The concept of the noeme provides insights with regards to future problems and opportunities. For instance, the study of the function of the noeme may provide answers useful to biomedicine, by coopting laws applicable to any artificial intelligence medium and using these to enhance human health (Kyriazis, 2014a). Just as certain physical or pharmacological therapies for brain augmentation are useful in neurodegeneration in individuals, so global ways of brain enhancement are useful in a global sense, improving the function and adaptive capabilities of humanity as a whole. One way to augment global brain function is to increase the information content of our environment by constructing smart cities (Caragliu et al., 2009), expanding the notion of the Web of Things (Kamilaris et al., 2011), and by developing new concepts in educational domains (Veletsianos, 2010). This improves the information exchange between us and our surroundings and helps augment brain function, not just physically in individuals, but also virtually in society.

Practical ways for enhancing our noeme (i.e., our digital presence) include:

• Cultivate a robust social media base, in different forums.

• Aim for respect, esteem and value within your virtual environment.

• Increase the number of your connections both in virtual and in real terms.

• Stay consistently visible online.

• Share meaningful information that requires action.

• Avoid the use of meaningless, trivial or outdated platforms.

• Increase the unity of your connections by using only one (user) name for all online and physical platforms.

These methods can help increase information sharing and facilitate our integration within the GB (Kyriazis, 2014a). In a practical sense, these actions are easy to perform and can encompass a wide section of modern communities. Although the benefits of these actions are not well studied, nevertheless some initial findings appear promising (Griffiths, 2002; Granic et al., 2014).

Concluding Remarks

With regards to improving brain function, we are gradually moving away from the realms of science fiction and into the realms of reality (Kurzweil, 2005). It is now possible to suggest ways to enhance our brain function, based on novel concepts dependent not only on neuroscience but also on digital and other technology. The result of such augmentation does not only benefit the individual brain but can also improve all humanity in a more abstract sense. It improves human evolution and adaptation to new technological environments, and this, in turn, may have positive impact upon our health and thus longevity (Solman, 2012; Kyriazis, 2014c).

In a more philosophical sense, our progressive and distributed brain function amplification has begun to lead us toward attaining “god-like” characteristics (Heylighen, in press) particularly “omniscience” (through Google, Wikipedia, the semantic web, Massively Online Open Courses MOOCs—which dramatically enhance our knowledge base), and “omnipresence” (cloud and fog computing, Twitter, YouTube, Internet of Things, Internet of Everything). These are the result of the outsourcing of our brain capabilities to the cloud in a distributed and universal manner, which is an ideal global neural augmentation. The first steps have already been taken through brain to brain communication research. The concept of systems neuroscience is thus expanded to encompass not only the human nervous network but also a global network with societal and cultural elements.

Conflict of Interest Statement

The author declares that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.

Acknowledgment

I thank the help and input of the reviewers, particularly the first one who has dedicated a lot of time into improving the paper.

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Keywords: global brain, complex adaptive systems, human longevity, techno-cultural society, noeme, systems neuroscience

Citation: Kyriazis M (2015) Systems neuroscience in focus: from the human brain to the global brain? Front. Syst. Neurosci. 9:7. doi: 10.3389/fnsys.2015.00007

Received: 14 October 2014; Accepted: 14 January 2015;
Published online: 06 February 2015.

Edited by:

Manuel Fernando Casanova, University of Louisville, USA

Reviewed by:

Mikhail Lebedev, Duke University, USA
Andrea Stocco, University of Washington, USA

Copyright © 2015 Kyriazis. This is an open-access article distributed under the terms of the Creative Commons Attribution License (CC BY). The use, distribution or reproduction in other forums is permitted, provided the original author(s) or licensor are credited and that the original publication in this journal is cited, in accordance with accepted academic practice. No use, distribution or reproduction is permitted which does not comply with these terms.

*Correspondence: drmarios@live.it


 

This article can also be found at http://hplusmagazine.com/2015/02/10/human-brain-global-brain/

The coming transhuman era: Jason Sosa at TEDxGrandRapids [Transhumanism]

Dawn of Giants Favorite…

This video from TEDx Grand Rapids is probably one of the best introductions to transhumanism. The video is called The coming transhuman era: Jason Sosa at TEDxGrandRapids. Jason Sosa is a tech entrepreneur and I think it’s pretty safe to say that we’ll be hearing more about him in the near future. This one is an absolute must see!


Runtime: 15:37

This video can also be found at https://www.youtube.com/watch?v=1Ugo2KEV2XQ


Video Info:

Published on Jun 24, 2014

Sosa is the founder and CEO of IMRSV, a computer vision and artificial intelligence company and was named one of “10 Startups to Watch in NYC” by Time Inc., and one of “25 Hot and New Startups to Watch in NYC” by Business Insider. He has been featured by Forbes, CNN, New York Times, Fast Company, Bloomberg and Business Insider, among others.

In the spirit of ideas worth spreading, TEDx is a program of local, self-organized events that bring people together to share a TED-like experience. At a TEDx event, TEDTalks video and live speakers combine to spark deep discussion and connection in a small group. These local, self-organized events are branded TEDx, where x = independently organized TED event. The TED Conference provides general guidance for the TEDx program, but individual TEDx events are self-organized.* (*Subject to certain rules and regulations)

Ray Kurzweil – How to Create a Mind

This is one of the longer presentations I’ve seen by Ray Kurzweil.  In the video, Kurzweil discusses some of the concepts behind his latest book, How to Create a Mind.  This talk covers a lot of ground; everywhere from the Kurzweil’s Law (Law of Accelerating Returns), merging with technology, pattern recognizing technology, the effects of economy on life expectancy, solar energy, medical technology, education…  Well, you get the picture.  Check it out.


Runtime: 1:01:00

This video can also be found at https://www.youtube.com/watch?v=iT2i9dGYjkg


Video info:

Published on Jun 17, 2014