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Category : Transhumanism

Transhumanism and the Image of God – InterVarsity Press

“Jacob Shatzer deepens our understanding and practice of Christianity by showing us how profound and perilous the influence of technology is on how we think and conduct ourselves today. Shatzer gives us a calm and comprehensive account of how the intellectual community is responding to these transformative forces, both the observers who are enchanted with the lures of technology and the critics who help us see what is at stake. Most important, Shatzer concludes with consolations that are well founded and inspire confidence.”

Albert Borgmann, author of Real American Ethics

“Jacob Shatzer’s book is a superb guide for the Christian disciple who seeks to be faithful to Christ in a technology-dominant society. It is engagingly written, highly accessible, wide-ranging in its scope, and immensely practical in its application. I am pleased to recommend this thoughtful, importantindeed, essentialwork.”

Paul Copan, Pledger Family Chair of Philosophy and Ethics, Palm Beach Atlantic University, coauthor of Introduction to Biblical Ethics: Walking in the Way of Wisdom

“Jacob Shatzer demonstrates serious Christian thinking while wrestling with the seemingly overwhelming issues associated with technology and its effect on our world. Moreover, Shatzer probes the questions of how these ever-expanding technologies are influencing us. This most insightful and helpful volume raises important issues for readers about what it means to be human, what it means to be created in the image of God, what it means to function in space and time, what it means to be human in relationship with others, what it means to live in genuine community, and what all of this means for Christian theology, ethics, worship, discipleship, and the practice of authentic fellowship. Shatzer challenges readers to reflect on how technology has changed us and how it continues to change us, recognizing that technology has both drawn us away from aspects of our past while opening up new opportunities for the days ahead. This carefully researched and well-written book calls for and deserves thoughtful engagement and reflection. I heartily recommend Transhumanism and the Image of God and congratulate Professor Shatzer on this fine work.”

David S. Dockery, president, Trinity International University/Trinity Evangelical Divinity School

“During the remainder of this century we will increasingly have the potential to alter the future, not just of individuals, but of the entire human species. Genetic augmentation, artificial intelligence, robotics, and other technologies will either serve a truly human future or human beings will serve those technologies. According to many tranhumanists, we are transitional humans on our way to becoming posthuman. So transhumanism offers a vision of a future in which we have the freedom to escape our humanity altogether. Jacob Shatzera new and refreshing voice in the conversationprovides cogent analyses of the transhumanist impulse and important practical strategies for preserving our humanity against the so-called technological imperative. Nothing less than our very humanity is at stake.”

C. Ben Mitchell, Graves Professor of Moral Philosophy, Union University

“The adage that ‘we shape our tools, and thereafter our tools shape us’ takes on a new meaning with transhumanism. In this timely book, Shatzer explores how the liturgies of certain technologies can nudge us unwittingly toward a transhuman future and recommends practices that remind us what it truly means to be human.”

Derek C. Schuurman, professor of computer science, Calvin College, author of Shaping a Digital World: Faith, Culture and Computer Technology

Excerpt from:
Transhumanism and the Image of God – InterVarsity Press

Recommendation and review posted by Alexandra Lee Anderson

TRANSHUMANISM: What is it?: Natasha Vita-More …

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TRANSHUMANISM: What is it?: Natasha Vita-More …

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Research Paper Transhumanism – Middlebury College

Sophie Robart

Professor Tom Beyer

FYSE 1286

11 November 2013

What is a Society of Posthumans?

Transhumanism is a field of philosophy that aspires to further the abilities of humans by utilizing opportunities of science and technology to enhance human life. Transhumanists see the human condition today as less than what it could or should be, and strive for society to become full of posthumans. These philosophers believe that the next few generations will belong to those who want to advance human life conditions, rather than act skeptically towards the idea of change. These Transhumanists hope that this change in society will stem from a generation that will have been raised and assimilated with the ideas of Transhumanism. While for Transhumanists the concept of changing mankind in order to eliminate disease and enhance intellectual capacity is solely to better the world, their concept of change has sparked uproar among bio-conservatives throughout the world. These bio-conservatives, religious ethicists and philosophical ethicists, agree on two major principles regarding Transhumanism: that boundaries were set to keep humans as humans, and to try and pass those boundaries is greedy.

Max More, one philosopher and futurist, defines Transhumanism as a class of philosophies of life that seek the continuation and acceleration of the evolution of intelligent life beyond its currently human form and human limitations by means of science and technology, guided by life-promoting principles and values.[1] Max More, the Chief Executive Officer of Alcor Life Extension Foundation, a world leading company in cryonics, proposed this definition of transhumanism in his essay: Transhumanism: Toward a Futurist Philosophy. He also proclaims that we have achieved two of the three alchemists dreams: We have transmuted the elements and learned to fly. Immortality is next.

Three names, including Max More, stand out as leaders and innovators within the Transhumanist and post human movement. Fereidoun M. Esfandiary, more commonly known as FM-2030, distinguished himself inside of Transhumanism with Are You a Transhuman.[2] When asked about his name and identification, Esfandiary explained that In 2030 we will be ageless and everyone will have an excellent chance to live forever. 2030 is a dream and a goal. FM-2030 died in 2000 and was placed in cryonic suspension at the Alcor Life Extension Foundation. Natasha Vita-More, often considered the first female philosopher of transhumanism, founded the Transhumanist Arts and Extropic Arts Movement in 1982: designed to provide insight into the future directions of art and creativity of the 21st Century as well as a brief history of Transhumanity, Transhumanist Arts, and Extropic Art.

The leaders of the Transhumanism movement claim that the idea and goal of enhancement are not new to the twenty-first centurythere are many texts written about the ideas of enhancement from before the 1800s. The French philosopher, Marquis de Condorcet, wrote in 1794 that no bounds have been fixed to the improvement of facultiesthe perfectibility of man is unlimited (Encyclopedia of Bioethics, p.2517). Kevin Warwicks claims in 2000 that, [he] was born a human. But this was an accident of fatea condition merely of time and place (Encyclopedia of Bioethics 2518).

Current Transhumanists express their beliefs in multiple different ways. Some people do not openly live a life supporting Transhumanism due to the social stigma that may be associated with the movement, but they do their part. Others actively fund and investigate the science that might eventually lead to a reality full of posthumans. One of the major goals of that Transhumanists is to advance the human nervous system to enhance the capability of intelligence, and subsequently strengthen the defense system against disease. Through the processes of nanotechnology, biotechnology, and cognitive science, Transhumanist scientists are attempting to further life span, eradicate diseases, and enhance intelligence.

Nanotechnology is a process in which scientists manipulate matter on a molecular level. A new piece of technology called the Nano-Bio Processor mimics responses of the human body and aids the development of corresponding treatments. Professor Nick Bostrom, director of the Future of Humanity Institute at Oxford University, believes that this technology offers the potential to alleviate human suffering. Professor Bostrom claims that the Nano-Bio Processor will improve human condition, and that humans have a fundamental right to develop this technology or many preventable deaths might occur as a result of not developing NBIC.

Scientists are also using biotechnology to investigate and further the Transhumanism movement. Biotechnology is the direct or indirect use of living organisms, or parts or products of living organisms, in their natural or modified forms. Biotechnology is one of the processes more apparent in society, which bio-conservatives happily feel limits some of the risky actions by lend[ing] credence to visions of transcendence and transformation (Lilley Part 1). Meanwhile, biotechnology is a technology that is backed by well financed research programs while corporations and nation states compete fiercely over them (Lilley Part 1). One of the current uses of biotechnology that Transhumanists use is DNA and related genetic structure manipulation (Lilley Part 1). Currently, stem cells are being coaxed from embryos, placentas, and skin and are being primed to promote regeneration (Lilley Part 1). Transhumanists see the completion of the rough draft of the human genome project, published in 2000, as a scientific milestone, and research is now focused on decoding the functions and interactions of all these different genes (Humanity+, Answer 23).

Other Transhumanist scientists are studying cognitive sciencehow information is processed in different ways including perception, language, and emotion. It is apparent that scientists hope this research will lead to the elimination of mental diseases, as well as a faster processing speed. These different technologies are quite controversial; Nancy Campbell claims that these different technologies in their development, deployment, and effects are unevenly distributed, differential, and more likely to be socially unjust than not (Lilley Part 1).

Transhumanists often argue with bio-conservatives about the ethics of these practices. Transhumanists maintain that changing the genetics and human practices will not change the humanity of people:

[we] read and write; we wear clothes; we live in cities; we earn money and buy food from the supermarket; we call people on the telephone, watch television, read newspapers, drive cars, file taxes, vote in national elections; women give birth in hospitals; life-expectancy is three times longer than in the Pleistocene[3]. (Bostrom Ethics)

Bostrom, a prominent Transhumanist, explains in the quote above that nothing about everyday life will change due to the changes that Transhumanists bring about. This idea that nothing will change is hard for bio-conservatives to understand because of the fear of unfair advantages that certain citizens will have over one another.

Transhumanists understand that bio-conservatives argue that these actions will change the dignity of moral status, as well as the quality of being worthy and honorable. In Stephen Lilleys book Transhumanism and Society, he claims that the difference in a transhumanist definition might be man remaining man, but transcending himself, by realizing new possibilities of and for his human nature (Lilley Part 2). Lilley supplements the argument for Transhumanism by claiming that, science can contribute greatly to making the world and mankind more human (Lilley Part 2). While there is a line that bio-conservatives feel must not be crossed, because that line is not specifically defined, transhumanists often take this uncertainty into consideration when starting a new type of research (Chadwick 32).

Bio-conservatives believe in two major theories: there are some boundaries that keep humans the way they were made; and to try and pass these boundaries is greedy. One theorist claims that, to bring about such radical changes in humankindcan only be described as the death of the species(Goffi 8). They also believe that while medicine can be used for legitimate or illegitimate aims (Goffi 9), to enhance human life is an illegitimate use of medicine. Even Professor Goffi, however, understands that it is difficult to draw a sharp line between therapeutic and enhancing procedures (Goffi 10). Many theorists agree with M. Sandel that, although more health is better than less, at least within a certain range, it is not the kind of good than that can be maximized (Goffi 10). Ruth Chadwick, a distinguished research professor at Cardiff School of English, Communication, and Philosophy, claims that if intervention restores a person species-typical normal functioning it falls within the therapy category; otherwise it counts as enhancement (Chadwick 28). Most bio-conservatives believe that human enhancement will eventually dehumanize (Bostrom 2) people. Leon Kass, a prominent bio-conservative, claims that while biotechnology can produce better children, superior performance, ageless bodies, and happy souls, it might eventually be used as a substitute for virtue, hard work, study, or love in order to fulfill our deepest human desires. Overall, bio-conservatives believe that people have a common genetic endowmentand this implies, of course, a common set of genetic limitationsthat they have a common nature and a common set of rights (Goffi 11). Stephen Lilley warns against transgression, or a point of no return from which humanity will suffer a most grievous, irretrievable loss (Lilley Part 2).

While Transhumanists believe that they are advancing humans to a better point in life, one also might claim that advancing beyond a point can become dangerous to society. Paul Ramsey, author of Fabricated Man: The Ethics of Genetic Control, explains in his book that techno-theologians (Goffi 8) and supporters of neo-eugenics (Goffi 9) are willing to manipulate genetics, and reconstruct mankind, yet through this process they are subsequently putting the humanity of man (Goffi 9) at stake. Alan Padgett has a pessimistic view on this movement as well, claiming:

The dream of a happy and harmonious techno-secular future is based on false hopes in infinite energy, infinite human potential, infinite human progress, and complete human good will. Such a techno-secular dream, even if it comes about, will self-destruct after a few centuries, inevitably smashing on the rocks of our finitude and sin. (Lilley, Part 2)

Paul Ramsey explains that he sees transhumanist dreams as well-meaning but all the more dangerous attempt to raise human beings above their own condition. Both George Annas, chair of Bioethics and Human Rights at the Boston University School of Public Health, and Rosario Isasi, a health and human rights attorney, understand and explain that human cloning and genetic modification are both considered crimes against humanity (Bostrom, Ethics). Some scientists even argue that this genetic manipulation will cause a GATTACA-like society, or even the emergence of old fashioned eugenics (Goffi 11).

Not only do people criticize Transhumanism because of its threats to science and humanity, but there are also many religious objections that people find with the transhumanist movement. John Jefferson Davis, a Professor of Systematic Theology and Christian Ethics at Gordon-Conwell Theological Seminary, claims that, all of Gods creation, including the human body, is good (Gen. 1:31; Tim. 4:4) and as such is worth of care and respect (Lilley Part 2). Often Christians disapprove of Transhumanism because of the stance that most transhumanists take on cloning. Ironically, Transhumanism itself has been classified as a religion, and some of the rhetoric is often compared to Christian apologetics.

Transhumanism is a larger part of the media than most people usually notice. Gattaca, the 1997 film staring Ethan Hawke and Jude Law, is a movie, based in a time where eugenics are common, about a genetically inferior man who assumes the identity of a superior one in order to pursue his lifelong dream of space travel. This movie includes genetic manipulation, genetic discrimination, and unfair advantages due to these manipulations. This movie is a prime example of bio-conservatives fear for human society. Another example of transhumanism in the media is Dan Browns 2013 novel Inferno. This trilling fast pace novel incorporates the Zobrist, an active Transhumanist, who threatens an unknown plague upon the world. Finally, I am Legend is another movie with transhumanist values etched into it. A genetically engineered vaccine is created and distributed to people in order to cure cancer, and ends up spreading through the air and killing 90% of the population. This movie then turns into a post-apocalyptic science fiction horror film, in which the 588 million survivors become Darkseerers that prey on people immune to the virus. Clearly this movie shows some of the issues that bio-conservatives fearthe worry of creating viruses that manipulate human genes to a point of no return. Overall, these three examples show that Transhumanism is in our culture more than we notice or even understandsoon transhumanism will be completely immersed in our society without us even noticing.

Overall it is evident that there are multiple different opinions and views someone may have concerning the debate of Transhumanism and genetic manipulation. One may accept in part of the Transhumanist movement, some of its scientific methods but not others. Or one might reject any and all manipulation. Some people think that a genetically manipulated society will cause large differences in out society; but one might become more accepting, such enhancement as eradicating diseases. As the technology continues to develop even more areas of concern and disengagement are sure to arise between Transhumanists and bio-conservatives. But the fact that bio-engineering from vaccinations and flu shots to the potential eradication of aids is likely to find multiple points where one draws his or her No Trespassing Line!

Works Cited

Alcors Mission. Cryonics: Alcor Life Extension Foundation. 25 Sept. 2013 .

Cardiff School of English Communication and Philosophy. Professor Ruth Chadwick. 02 Nov. 2013 .

John Jefferson Davis. Wikipedia. 29 Nov. 2012. Wikimedia Foundation. 02 Nov. 2013 .

Leon Kass. Wikipedia. 24 Sept. 2013. Wikimedia Foundation. Oct. 2013 .

Max More. Wikipedia. 23 July 2013. Wikimedia Foundation. 26 Sept. 2013 .

Nano-Bio-Info-Cogno: Paradigm for the Future. H+ Magazine. 12 Feb. 2010. Oct. 2013 .

Nanotechnology. Credo Reference. 2005. Nov. 2013 .

Nanotechnology. Wikipedia. 25 Oct. 2013. Wikimedia Foundation. 2013 .

Outline of transhumanism. Wikipedia. 23 Oct. 2013. Wikimedia Foundation. Oct. 2013 .

Rosario Isasi. Wikipedia. 22 Feb. 2013. Wikimedia Foundation. Oct. 2013 .

School of Public Health. Boston University. Sept. 2013 .

Transhumanist FAQ. Humanity +. 22 Sept. 2013 .

Berger, Michael. Nanotechnology, Transhumanism and the Bionic Man. NanoWerk. 28 May 2008. Oct. 2013 .

Bostrom, Nick. Home Page. Nick Bostrom. Oct. 2013 .

Bostrom, Nick. In Defense of Posthuman Dignity. In Defense of Posthuman Dignity. 8 May 2007. Oct. 2013 .

Bostrom, Nick. Transhumanist Values. Transhumanist Values. May 2005. Oct. 2013 .

Goffi. Transhumanism & Bioconservatives. Transhumanism & Bioconservatives. Sept. 2013 .

Gordijn, Bert, and Ruth F. Chadwick. Medical Enhancement and Posthumanity. [Dordrecht]: Springer, 2008.

Hook, Christopher. Transhumanism and Posthumanism. Yumpu. 1 Oct. 2013


Lilley, Stephen. Transhumanism and society: The social debate over human enhancement. Dordrecht: Springer, 2013.

More, Max. The Extropian Principles 2.5. The Extropian Principles 2.5. July 1993. .

Sandberg, Anders. Definitions of Transhumanism. Definitions of Transhumanism. 22 Sept. 2013 .

[2] Are You a Transhuman?: Monitoring and Stimulating Your Personal Growth in a Rapidly Changing World (1989)

Read the original post:
Research Paper Transhumanism – Middlebury College

Recommendation and review posted by Alexandra Lee Anderson

Transhumanism: Evolutionary Futurism and the Human …

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ISBN-13: 978-1517901028

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Transhumanism and AI – Energetic Synthesis

August 2015


Lisa Renee

Dear Ascending Family,

We are standing at the precipice of a massive evolutionary transformation that impacts the future development of the human race on this planet. Will we evolve as organic living consciousness or potentially, be infected and hijacked by artificial dead intelligences? Many of us can sense the red carpets of AI, being rolled toward humanity from multiple angles now.

As you consider the challenging information contained in this newsletter, I want to remind you that nothing is more powerful than your eternal God spirit connection, and the strong committed relationship to develop and expand personal consciousness through the virtues of Loving Kindness, Compassion and Empathy. These are the higher heart based qualities that make a human a true human being. No person or thing can take your divinity or humanity away from you when you absolutely refuse to give it up.

This timeline is similar to the events that changed the course of history and radically digressed humanities consciousness evolution after World War II. Previous to and throughout World War II, advanced alien technologies were exchanged with high-ranking earth officials, which introduced these weapons to earth. Pacts were made for continued military exploitation and experimentation, aimed at controlling the public. This timeline trigger event marks when off planet aliens introduced advanced military-grade EMF weaponry to the main governmental powers on the earth, further manifesting into cooperative agreements with the military industrial complex, MILAB and Secret Space Programs.

Scientific research and development of nuclear weapons programs, such as the Manhattan Project, were the beginning stages of creating more black military operations, which became offshoots from the principle laboratory in Los Alamos, New Mexico. The war began the race for nuclear arms and the development of newly introduced alien advanced technologies. The competition for world domination and military supremacy eventually extended to off planet social experiments and expanded the diversity of exopolitic agendas. Additionally, the development of hidden militarized electromagnetic, radio waves (ELF), and microwave weaponry, commonly applied on the planet today in psychotronic warfare, began in earnest.

The first nuclear weapons were created by the United States during the time that technology trade agreements were being made with off planet civilizations. These trade agreements were hidden behind multinational corporations and government agencies that would be gradually assimilated into one global conglomerate of control, that extended to off planet activities, to enforce the veil of secrecy. Seventy years ago this month, the U.S. dropped the first atomic bombs on the two Japanese cities during the final stage of the Second World War. The planet has never been the same since, as these destructive events created grave consequences for the future timeline of the human race, as a result of these anti-human and barbaric actions. The planets protective magnetic force field and atmospheric functions for radiation balancing and its energy transfer processes were damaged. This further resulted in the creation of inorganic black holes and artificial wormholes that are littered throughout the planetary atmosphere.

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Currently on the earth, without common knowledge of theNAAagenda that uses many forms ofArtificial intelligence(AI) toMind Controlandimplant the public, there is much controversy when discussing the positive and negative results of AI. Artificial intelligence technology abuse is a growing threat to the planet, as well as a threat to human freedom and sovereignty. By running anAI Signalmimickingextremely low frequencies, artificial intelligenceparasitescan invade the central nervous system, to monitor a persons thought patterns so that they can mimic them. They monitor thought patterns and emotional behaviors and search for weaknesses within the human host’s body, so they can aggressively use that weakness against the person to plummet them into very low frequency thoughts of thePredator Mind. When a person has weak spiritual-energetic development, weak moral character, along with a weak mind, this makes it much easier for the person to be vulnerable to the AI signal. TheAI Signalprepares the body to hostMetatronic Reversalsand the AI parasite technology, which is to control the human being and prepare the body for dark force control orImposter Spiritpossession. The AI parasite is also referred to as a Suppressor Parasite Entity (SPE). The AI signal is now beginning to be continually run in allController Pillars of Society, so a person who works in or has a profession in huge corporate, academic, medical, or government conglomerates, will be excessively exposed to AI signal transmission. Effectively, this is integrating AI technology and bioengineering to damage human DNA signals, as preparation for complete mind control and body snatching. The fundamental basis of theTranshumanismagenda is to take possession, by downloading AI into the human brain and neurology. TheNegative AliensandSatanicForces, in their quest to survive and achieve immortality, are attempting to hijack human consciousness and ultimately take possession of the human host’s body.

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Reversal Networksare collecting life force from the collective fields of all earth inhabitants, and creating more black force andmiasmin the planet by sending energetic currents into reversal patterns and synthesizing them intoAImachinery on the planetary grid network. We can refer to that reversal pattern as an anti-life pattern, which also means the anti-Christ pattern. When collective life force is moving in the reversal patterns, it creates blockages that disconnect that person from the organic supply of eternal energy that is accessed within their own spiritual body. Instead, that life force energy is being collected and harvested for certain preferred groups on the earth, generally for those who keep the reversal networks running for theNAA. As an example, theNRGgrid is a harvesting station of global life force that exists in the center of the United Kingdom. As theAlbionbody awakens, it starts to disrupt the function of this specific reversal network and it gradually collapses sections of its operational structure. Additionally, there are many Black Heart Reversal Networks scattered in the main cities, generally the bigger cities on the planet throughout the earth. Black Heart Reversal Networks feed into other types ofalien architecturedesigned to oppress the collective consciousness, such as holding planetary crucifixion implants in a geometry pattern called the Rosy Cross.Reversal Networksare held on theplanetary gridbybi-wave geometry systems, that run on the low frequency energies that are generated in the masses.

In our planet today, we have levels of geometric architecture that are based onbi-wave geometry, that have been installed in theplanetary brainto create staticNETsand reversal fields. TheArtificial intelligencearchitecture is synthesized into the planetary field in order to collect energy, harvest it, and sends it to off-planet sources, or to their preferred people here on planet Earth that are carrying out their control agenda. So those energies are collected and basically given, with preference, to humans or nonhumans that serve the control and enslavement agenda. As Reversal Networks are gradually taken offline, the feedline of the parasitized energy throughout the food chain stops, essentially starving them by denying them access to the collective human power source. Although this is very positive for the planet and the collective human consciousness, it escalates the forces of chaos in the field from desperate entities.[1]

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Splitter Techis a type ofAIencoding that run as aMind Controlscript that is embedded into a variety of types of media, such as written words, spoken words of an infected individual, video or audio recordings, that can pass on that same scripted code to another person that resonates with that same frequency or information. It reveals a profile that is commonly observed in very academic or intellectually developed people, and tends to be attached to highly mentalized persons with dominatingNegative Egos, judgmental perceptions and little to no heart opening. When a person is aware of theNAAand is also aware of the fact thatControllerforces have aPsychopathicpersonality, this means they haveLack of Empathy, and no true developedCompassionfor others, as they do not have aSoul, and thus cannot experience any higher emotional spectrum. They are indeed, heart-less, and unable to feel emotions and ruled by instinctual forces.

To a coherent, clear and energetically balanced person, when reading words or being exposed toSplitter Techscript, it feels like your brain is getting scrambled and thoughts are scattering, and maintaining clear focus is nearly impossible. It also is sprayed as implants to divert attention and focus within a group environment, as one person may be a booby trap withSplitter Techthat is used to disrupt or divide and conquer the entire group objectives. Patterns include runningAIinduced embedded code through a “signal” that may influence a splitting effect, also known as ‘bi-polar’ orBi-Wave Influencesto align the target or subject toMetatronic Reversal,Metatronic SpiralorEntropicSystems of energy.

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It is a mind slide program where human beings completely ignore unapproved words, terms or issues that involve their enslavement or torture, even if they come face to face with it.Mind Slidesare a form ofMind Controlthat can be implemented throughRadio Wavesthat form frequencies that transmit into the personsUnconscious Mindin their bio-energetic field.

A mind slide is aHolographic Insertplaced in thePlanetary Logosthat erases or changes the meaning of a “unapproved word”, “unapproved phrase” when it is exposed to a person that has been implanted byNAAArtificial Machinery.

An example is when people talk about “Aliens” “abduction” orSRAor other methods ofDark Force Manipulation Methods, they are ridiculed, persecuted, defamed, shamed and promoted as lunatics to other human beings that have been ‘ mind slided”.

This is how theVictim-Victimizersoftware of theNAAprogram works.

It is virally loaded into our mental bodies so that we enforce this insanity and its delusion upon our own race. It is a type of denial mind slide and corruption so that we will not look at or explore topics we find hard to cope with, explain, deal with or change. As a consequence of this complacency, we essentially do nothing while we watch people of our own race be ridiculed for bringing truth, tortured, starved, killed or mutilated for no reason.[1]

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Transhumanism and AI – Energetic Synthesis

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Transhumanism: Will This Be How Humanity Destroys Itself …

Transhumanism is promising eternity, but it may be the way humanity destroys itself by sacrificing everything that makes us human.

is the intentional merging of man with machine. It the movement to augment or enhance humanity by meldingsynthetic, machine-like parts to the human body. It is driven to make man more precise, logical, analytic and knowledgeable by making man more robotic. Transhumanism is a highly dangerous movement that reminds me of a little kid playing with fire. We have no idea where this is going to take us, yet we race blindly on, believing that if we can, we must. Thats themaxim of misguided science: if we can do it, we will do it, no matter what. No matter if millions of people die from an atomic bomb. Many authors, film directors, artists and visionaries have foreseen and warned about the danger of an AI (Artificial Intelligence) system that becomes self-aware, decides it doesnt want humans to live and kills them all. So we need to ask ourselves: will transhumanism be how humanity destroys itself?

Transhumanism is selling the idea that you can plug yourself into a supercomputer and become all-powerful, all-knowing, immortal a god. Its promoting the idea that humanity can have a future without death.

The situation reminds me of the Garden of Eden. Now, I am not a Christian (I think almost all religions contain some truth but have gotten bogged down in a ton of dogma), howeverI do think the Garden of Eden is a highly symbolicstory. Traditional Christianity interprets the story as proof of mans sinful nature, and to some extent uses it to justify judgement and punishment of those who are curious and seek knowledge. However I think a more profound understanding is that the ejection of Adam and Eve from the Garden of Eden symbolizes mankinds fall into a lower state of consciousness. We used to live in a time where we felt and experienced our divine nature more, where we felt more connected to each other, to Nature and to the Earth, but we have descended into more separation. And, deep down, all of us feelthetremendous pain and suffering in that separation.

What makes transhumanism so scary is that it is like trying to take a second bite of the apple.It is trying desperately to return to that state of higher consciousness, to make up for the disconnection, but in doing so, it is pushing us further away from Who We Really Are.People are trying to overcome the primal pain of disconnection by voluntarily chipping themselves, as though that would restore connection, but all its doing is denying our own humanity and making us more robotic.

To believe Heaven and Hell are literal places you go to after you die, full of milk and honey or fire and brimstone, is a very shallow and limited way of understanding those concepts. Adeeper way to comprehend them is to realize they are states of being. They are states of consciousness. They are something you feel and experience in this lifetime on this planet. We can have Heaven on Earth or Hell on Earth depending upon how we use our powers of creation here.

The best way to describe Hell is when you get trapped in a creation of your own making which isexactly what iscoming down the pipes when blindly enthusiastic transhumanists suggest we create virtual or digital worlds, create avatars in which to navigate these worlds, and then transfer our consciousness to these avatars and become gods. The point is tolive forever in a digital world as an omnipotentimmortal. The reality, I suggest, could be very different; we would lose all our sovereignty and individuality andbecome mindless drones, just another digital brick in the wall or electronic cog in the giant machine. This is exactly the kind of situation that the megalomaniac Controllers already running our world want: one where it is would literally be impossible to think differently to how the hive-mind or the State wants you to think.

Firstly, transhumanismisrooted in a lack of self-knowledge. We already are immortal. Every human being is a unique soul or consciousness, a spiritual being on a human journey. Theres nothing we need to do to become immortal. Why are we chasing the pot of gold at the end of the rainbow instead of looking inside of ourselves? Why are we constantly looking outside for solutions rather than getting in touch with our true essence?

Secondly, transhumanism is steeped in the denial of death. It tries topatch up the body with metallic and plastic parts to avoid the body breaking down, decaying and dying as it naturallydoes. Transhumanism is a mentality which is so focused on creating an augmented bio-vessel whichnever wears out that it fails to accept the natural cycle of birth and rebirth, of living and dying, that surrounds us in Nature. A healthy acceptance of deathcan be a powerful teacher to help you get more out of life and cut through petty grievances. Many spiritual traditions teach that living in constant knowledge of ones impending death is the best motivator there is to be the best you can be.

In conclusion, transhumanism is a dangerously misguided philosophy.It is so appealing to those who love technology or who have not fully accepted the reality of death as a part of life. Yet, if we collectively go down the transhumanistic road, we risk sacrificing everything about ourselves that makes us great our emotions andfeelings, our unique thoughts and perspectives, our passion in exchange for a fake immortality and emotionless subsistence.


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Makia Freeman is the editor ofThe Freedom Articlesand senior researcher, writing on many aspects of truth and freedom, from exposing aspects of the global conspiracy to suggesting solutions forhow humanity can create a new system of peace and abundance.

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Transhumanism: Will This Be How Humanity Destroys Itself …

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Transhumanism: A Grimoire of Alchemical Agendas

The modern Victor Frankenstein holds a high political office, carries diplomatic immunity, and is most likely funded by the largest corporations worldwide. His method is ancient: alchemy. His fraternities are well known and their secrets are well kept, but his goal of times past and present is the same; he dares to become as god, genetically manipulating the seeds of the earth, the beasts on the fields, and to claim legal ownership over humanity by re-creating it in his own image. This is no fairy tale, science fiction, or conspiracy theory it simply is!

Transhumanism, a Grimoire of Alchemical Agendas by Dr.’s. Joseph P. Farrell and Scott D. de Hart lifts the veil from the macabre transhumanistic monster being assembled and exposes the hidden history and agenda that has set humanity on a collision course for the Apocalypse.

Joseph P. Farrell, PhD, is the author of the best-selling Genes, Giants, Monsters, and Men: The Surviving Elites of the Cosmic War and Their Hidden Agenda.

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Transhumanism: A Grimoire of Alchemical Agendas

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A New Generation of Transhumanists Is Emerging | HuffPost

A new generation of transhumanists is emerging. You can feel it in handshakes at transhumanist meet-ups. You can see it when checking in to transhumanist groups in social media. You can read it in the hundreds of transhumanist-themed blogs. This is not the same bunch of older, mostly male academics that have slowly moved the movement forward during the last few decades. This is a dynamic group of younger people from varying backgrounds: Asians, Blacks, Middle Easterners, Caucasians, and Latinos. Many are females, some are LGBT, and others have disabilities. Many are atheist, while others are spiritual or even formally religious. Their politics run the gamut, from liberals to conservatives to anarchists. Their professions vary widely, from artists to physical laborers to programmers. Whatever their background, preferences, or professions, they have recently tripled the population of transhumanists in just the last 12 months.

“Three years ago, we had only around 400 members, but today we have over 10,000 members,” says Amanda Stoel, co-founder and chief administrator of Facebook group Singularity Network, one of the largest of hundreds of transhumanist-themed groups on the web.

Transhumanism is becoming so popular that even the comic strip Dilbert, which appears online and in 2000 newspapers, recently made jokes about it.

Despite its growing popularity, many people around the world still don’t know what “transhuman” means. Transhuman literally means beyond human. Transhumanists consist of life extensionists, techno-optimists, Singularitarians, biohackers, roboticists, AI proponents, and futurists who embrace radical science and technology to improve the human condition. The most important aim for many transhumanists is to overcome human mortality, a goal some believe is achievable by 2045.

Transhumanism has been around for nearly 30 years and was first heavily influenced by science fiction. Today, transhumanism is increasingly being influenced by actual science and technological innovation, much of it being created by people under the age of 40. It’s also become a very international movement, with many formal groups in dozens of countries.

Despite the movement’s growth, its potential is being challenged by some older transhumanists who snub the younger generation and their ideas. These old-school futurists dismiss activist philosophies and radicalism, and even prefer some younger writers and speakers not have their voices heard. Additionally, transhumanism’s Wikipedia page — the most viewed online document of the movement — is protected by a vigilant posse, deleting additions or changes that don’t support a bland academic view of transhumanism.

Inevitably, this Wikipedia page misses the vibrancy and happenings of the burgeoning movement. The real status and information of transhumanism and its philosophies can be found in public transhumanist gatherings and festivities, in popular student groups like the Stanford University Transhumanist Association, and in social media where tens of thousands of scientists and technologists hang out and discuss the transhuman future.

Jet-setting personality Maria Konovalenko, a 29-year-old Russian molecular biophysicist whose public demonstrations supporting radical life extension have made international news, is a prime example.

“We must do more for transhumanism and life extension,” says Konovalenko, who serves as vice president of Moscow-based Science for Life Extension Foundation. “This is our lives and our futures we’re talking about. To sit back and and just watch the 21st Century roll by will not accomplish our goals. We must take our message to the people in the streets and strive to make real change.”

Transhumanist celebrities like Konovalenko are changing the way the movement gets its message across to the public. Gauging by the rapidly increasing number of transhumanists, it’s working.

A primary goal of many transhumanists is to convince the public that embracing radical technology and science is in the species’ best interest. In a mostly religious world where much of society still believes in heavenly afterlives, some people are skeptical about whether significantly extending human lifespans is philosophically and morally correct. Transhumanists believe the more people that support transhumanism, the more private and government resources will end up in the hands of organizations and companies that aim to improve human lives and bring mortality to an end.

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A New Generation of Transhumanists Is Emerging | HuffPost

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Transhumanism | Future | FANDOM powered by Wikia

Transhumanism (sometimes abbreviated >H or H+) is an international intellectual and cultural movement supporting the use of new sciences and technologies to enhance human cognitive and physical abilities and ameliorate what it regards as undesirable and unnecessary aspects of the human condition, such as disease, aging, and death. Transhumanist thinkers study the possibilities and consequences of developing and using human enhancement techniques and other emerging technologies for these purposes. Possible dangers, as well as benefits, of powerful new technologies that might radically change the conditions of human life are also of concern to the transhumanist movement.

Although the first known use of the term “transhumanism” dates from 1957, the contemporary meaning is a product of the 1980s, when a group of scientists, artists, and futurists based in the United States began to organize what has since grown into the transhumanist movement. Transhumanist thinkers postulate that human beings will eventually be transformed into beings with such greatly expanded abilities as to merit the label “posthuman”.

The transhumanist vision of a profoundly transformed future humanity has attracted many supporters as well as critics from a wide range of perspectives. Transhumanism has been described by a proponent as the “movement that epitomizes the most daring, courageous, imaginative, and idealistic aspirations of humanity,” while according to a prominent critic, it is the world’s most dangerous idea.

In his 2005 article A History of Transhumanist Thought, philosopher Nick Bostrom locates transhumanism’s roots in Renaissance humanism and the Enlightenment. The Marquis de Condorcet, an eighteenth century French philosopher, is the first thinker whom he identifies as speculating about the use of medical science to extend the human life span. In the twentieth century, a direct and influential precursor to transhumanist concepts was J.B.S. Haldane’s 1923 essay Daedalus: Science and the Future, which predicted that great benefits would come from applications of genetics and other advanced sciences to human biology.

Biologist Julian Huxley, brother of author Aldous Huxley (a childhood friend of Haldane’s), appears to have been the first to use the actual word “transhumanism”. Writing in 1957, he defined transhumanism as “man remaining man, but transcending himself, by realizing new possibilities of and for his human nature”. This definition differs substantially from the one commonly in use since the 1980s.

The coalescence of an identifiable transhumanist movement began in the last decades of the twentieth century. In 1966, FM-2030 (formerly F.M. Esfandiary), a futurist who taught “new concepts of the Human” at The New School for Social Research in New York City, began to identify people who adopt technologies, lifestyles and world views transitional to “posthumanity” as “transhuman” (short for “transitory human”). In 1972, Robert Ettinger contributed to the popularization of the concept of “transhumanity” in his book Man into Superman. FM-2030 published the Upwingers Manifesto in 1973 to stimulate transhumanly conscious activism.

The first self-described transhumanists met formally in the early 1980s at the University of California, Los Angeles, which became the main center of transhumanist thought. Here, FM-2030 lectured on his “third way” futurist ideology. At the EZTV Media venue frequented by transhumanists and other futurists, Natasha Vita-More presented Breaking Away, her 1980 experimental film with the theme of humans breaking away from their biological limitations and the earth’s gravity as they head into space. FM-2030 and Vita-More soon began holding gatherings for transhumanists in Los Angeles, which included students from FM-2030′s courses and audiences from Vita-More’s artistic productions. In 1982, Vita-More authored the Transhumanist Arts Statement, and, six years later, produced the cable TV show TransCentury Update on transhumanity, a program which reached over 100,000 viewers.

In 1988, philosopher Max More founded the Extropy Institute and was the main contributor to a formal transhumanist doctrine, which took the form of the Principles of Extropy in 1990.[ In 1990, he laid the foundation of modern transhumanism by giving it a new definition:

“Transhumanism is a class of philosophies that seek to guide us towards a posthuman condition. Transhumanism shares many elements of humanism, including a respect for reason and science, a commitment to progress, and a valuing of human (or transhuman) existence in this life. [] Transhumanism differs from humanism in recognizing and anticipating the radical alterations in the nature and possibilities of our lives resulting from various sciences and technologies [].” In 1998, philosophers Nick Bostrom and David Pearce founded the World Transhumanist Association (WTA), an organization with a liberal democratic perspective. In 1999, the WTA drafted and adopted The Transhumanist Declaration. The Transhumanist FAQ, prepared by the WTA, gave two formal definitions for transhumanism:

The intellectual and cultural movement that affirms the possibility and desirability of fundamentally improving the human condition through applied reason, especially by developing and making widely available technologies to eliminate aging and to greatly enhance human intellectual, physical, and psychological capacities. The study of the ramifications, promises, and potential dangers of technologies that will enable us to overcome fundamental human limitations, and the related study of the ethical matters involved in developing and using such technologies. A number of similar definitions have been collected by Anders Sandberg, an academic with a high profile in the transhumanist movement.

In 2006, the board of directors of the Extropy Institute made a decision to cease operations of the organization, stating that its mission was “essentially completed”. This left the World Transhumanist Association as the leading international transhumanist organization.

For a list of notable individuals who have identified themselves, or been identified by others, as advocates of transhumanism, see the list of transhumanists.

While many transhumanist theorists and advocates seek to apply reason, science and technology for the purposes of reducing poverty, disease, disability and malnutrition around the globe, transhumanism is distinctive in its particular focus on the applications of technologies to the improvement of human bodies at the individual level. Many transhumanists actively assess the potential for future technologies and innovative social systems to improve the quality of all life, while seeking to make the material reality of the human condition fulfill the promise of legal and political equality by eliminating congenital mental and physical barriers.

Transhumanist philosophers argue that there not only exists an ethical imperative for humans to strive for progress and improvement of the human condition but that it is possible and desirable for humanity to enter a post-Darwinian phase of existence, in which humans are in control of their own evolution. In such a phase, natural evolution would be replaced with deliberate change. To this end, transhumanists engage in interdisciplinary approaches to understanding and evaluating possibilities for overcoming biological limitations. They draw on futures studies and various fields or subfields of science, philosophy, economics, history, and sociology. Unlike philosophers, social critics and activists who place a moral value on preservation of natural systems, transhumanists see the very concept of the “natural” as an obstacle to progress. In keeping with this, many prominent transhumanist advocates refer to transhumanism’s critics on the political right and left jointly as “bioconservatives” or “bioluddites”, the latter term alluding to the nineteenth century anti-industrialisation social movement that opposed the replacement of manual labor by machines.

Converging Technologies, a 2002 report exploring the potential for synergy among nano-, bio-, informational and cognitive technologies (NBIC) for enhancing human performance.While some transhumanists take a relatively abstract and theoretical approach to the perceived benefits of emerging technologies, others have offered specific proposals for modifications to the human body, including inheritable ones. Transhumanists are often concerned with methods of enhancing the human nervous system. Though some propose modification of the peripheral nervous system, the brain is considered the common denominator of personhood and is thus a primary focus of transhumanist ambitions. More generally, transhumanists support the convergence of emerging technologies such as nanotechnology, biotechnology, information technology and cognitive science (NBIC), and hypothetical future technologies such as simulated reality, artificial intelligence, mind uploading, and cryonics. Transhumanists believe that humans can and should use these technologies to become more than human. Transhumanists therefore support the recognition or protection of cognitive liberty, morphological freedom and procreative liberty as civil liberties, so as to guarantee individuals the choice of enhancing themselves and progressively become posthuman, which they see as the next significant evolutionary steps for the human species. Some speculate that human enhancement techniques and other emerging technologies may facilitate such a transformation by the midpoint of the twenty first century.

A 2002 report, Converging Technologies for Improving Human Performance, commissioned by the U.S. National Science Foundation and Department of Commerce, contains descriptions and commentaries on the state of NBIC science and technology by major contributors to these fields. The report discusses potential uses of these technologies in implementing transhumanist goals of enhanced performance and health, and ongoing work on planned applications of human enhancement technologies in the military and in the rationalization of the human-machine interface in industry.

Some theorists, such as Raymond Kurzweil, believe that the pace of technological evolution is accelerating and that the next fifty years may yield not only radical technological advances but possibly a technological singularity, which may fundamentally change the nature of human beings. Transhumanists who foresee this massive technological change generally maintain that it is desirable. However, they also explore the possible dangers of extremely rapid technological change, and frequently propose options for ensuring that advanced technology is used responsibly. For example, Bostrom has written extensively on existential risks to humanity’s future welfare, including risks that could be created by emerging technologies.

On a more practical level, as proponents of personal development and body modification, transhumanists tend to use existing technologies and techniques that supposedly improve cognitive and physical performance, while engaging in routines and lifestyles designed to improve health and longevity. Depending on their age, some transhumanists express concern that they will not live to reap the benefits of future technologies. However, many have a great interest in life extension practices, and funding research in cryonics in order to make the latter a viable option of last resort rather than remaining an unproven method. Regional and global transhumanist networks and communities with a range of objectives exist to provide support and forums for discussion and collaborative projects.

There is a variety of opinion within transhumanist thought. Many of the leading transhumanist thinkers hold complex and subtle views that are under constant revision and development. Some distinctive currents of transhumanism are identified and listed here in alphabetical order:

Although some transhumanists report a very strong sense of spirituality, they are for the most part secular. In fact, many transhumanists are either agnostics or atheists. A minority, however, follow liberal forms of Eastern philosophical traditions or, as with Mormon transhumanists, have merged their beliefs with established religions.

Despite the prevailing secular attitude, some transhumanists pursue hopes traditionally espoused by religions, such as immortality albeit a physical one. Several belief systems, termed new religious movements, originating in the late twentieth century, share with transhumanism the goals of transcending the human condition by applying technology to the alteration of the body (Ralism) and mind (Scientology). While most thinkers associated with the transhumanist movement focus on the practical goals of using technology to help achieve longer and healthier lives, some speculate that future understanding of neurotheology will enable humans to achieve control of altered states of consciousness and thus “spiritual” experiences. A continuing dialogue between transhumanism and faith was the focus of an academic seminar held at the University of Toronto in 2004.

The majority of transhumanists are materialists who do not believe in a transcendent human soul. Transhumanist personhood theory also argues against the unique identification of moral actors and subjects with biological humans, judging as speciesist the exclusion of nonhuman and part-human animals, and sophisticated machines, from ethical consideration. Many believe in the compatibility of human minds with computer hardware, with the theoretical implication that human consciousness may someday be transferred to alternative media.

One extreme formulation of this idea is Frank Tipler’s proposal of the Omega Point. Drawing upon ideas in physics, computer science and physical cosmology, Tipler advanced the notion that the collapse of the Universe billions of years hence could create the conditions for the perpetuation of humanity as a simulation within a megacomputer. Cosmologist George Ellis has called Tipler’s book “a masterpiece of pseudoscience”, and Michael Shermer devoted a chapter of Why People Believe Weird Things to enumerating perceived flaws in Tipler’s thesis.

For more details on this topic, see Transhumanism in fiction. Transhumanist themes have become increasingly prominent in various literary forms during the period in which the movement itself has emerged. Contemporary science fiction often contains positive renditions of technologically enhanced human life, set in utopian (especially techno-utopian) societies. However, science fiction’s depictions of technologically enhanced humans or other posthuman beings frequently come with a cautionary twist. The more pessimistic scenarios include many horrific or dystopian tales of human bioengineering gone wrong.

The cyberpunk genre, exemplified by William Gibson’s Neuromancer (1984) and Bruce Sterling’s Schismatrix (1985), has particularly been concerned with the modification of human bodies. Other novels dealing with transhumanist themes that have stimulated broad discussion of these issues include Blood Music (1985) by Greg Bear, The Xenogenesis Trilogy (19871989) by Octavia Butler; the “Culture” novels (19872000) of Iain Banks; The Beggar’s Trilogy (199094) by Nancy Kress; much of Greg Egan’s work since the early 1990s, such as Permutation City (1994) and Diaspora (1997); The Bohr Maker (1995) by Linda Nagata; Extensa (2002) and Perfekcyjna niedoskonao (2003) by Jacek Dukaj; Oryx and Crake (2003) by Margaret Atwood; Altered Carbon by Richard Morgan (2002); and The Possibility of an Island (Eng. trans. 2006) by Michel Houellebecq.

Fictional transhumanist scenarios have also become popular in other media during the late twentieth and early twenty first centuries. Such treatments are found in films (Star Trek: The Motion Picture, 1979; Blade Runner, 1982; Gattaca, 1997), television series (the Ancients of Stargate SG-1, the Borg of Star Trek, the Nietzscheans of Andromeda), manga and anime (Ghost in the Shell), role-playing games (Transhuman Space) and computer games (Deus Ex, Half-Life 2, Command & Conquer). The fictional universe of the table top war game Warhammer 40,000 also makes use of genetic and cybernetic augmentation. Human characters of the Imperium often employ cybernetic devices, while the Space Marines are indeed posthuman. Many of these works are considered part of the cyberpunk genre or its postcyberpunk offshoot.

In addition to the work of Natasha Vita-More, mentioned above, transhumanism has been represented in the visual and performing arts by Carnal Art, a form of sculpture originated by the French artist Orlan that uses the body as its medium and plastic surgery as its method. The American performer Michael Jackson used technologies such as plastic surgery, skin-lightening drugs and hyperbaric oxygen treatment over the course of his career, with the effect of transforming his artistic persona so as to blur identifiers of gender, race and age. The work of the Australian artist Stelarc centers on the alteration of his body by robotic prostheses and tissue engineering. Other artists whose work coincided with the emergence and flourishing of transhumanism and who explored themes related to the transformation of the body are the Yugoslavian performance artist Marina Abramovic and the American media artist Matthew Barney. A 2005 show, Becoming Animal, at the Massachusetts Museum of Contemporary Art, presented exhibits by twelve artists whose work concerns the effects of technology in erasing boundaries between the human and non-human.

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Yudkowsky – Simplified Humanism

Frank Sulloway once said: Ninety-nine per cent of what Darwinian theory says about human behavior is so obviously true that we dont give Darwin credit for it. Ironically, psychoanalysis has it over Darwinism precisely because its predictions are so outlandish and its explanations are so counterintuitive that we think, Is that really true? How radical! Freuds ideas are so intriguing that people are willing to pay for them, while one of the great disadvantages of Darwinism is that we feel we know it already, because, in a sense, we do.

Suppose you find an unconscious six-year-old girl lying on the train tracks of an active railroad. What, morally speaking, ought you to do in this situation? Would it be better to leave her there to get run over, or to try to save her? How about if a 45-year-old man has a debilitating but nonfatal illness that will severely reduce his quality of life is it better to cure him, or not cure him?

Oh, and by the way: This is not a trick question.

I answer that I would save them if I had the power to do so both the six-year-old on the train tracks, and the sick 45-year-old. The obvious answer isnt always the best choice, but sometimes it is.

I wont be lauded as a brilliant ethicist for my judgments in these two ethical dilemmas. My answers are not surprising enough that people would pay me for them. If you go around proclaiming What does two plus two equal? Four! you will not gain a reputation as a deep thinker. But it is still the correct answer.

If a young child falls on the train tracks, it is good to save them, and if a 45-year-old suffers from a debilitating disease, it is good to cure them. If you have a logical turn of mind, you are bound to ask whether this is a special case of a general ethical principle which says Life is good, death is bad; health is good, sickness is bad. If so and here we enter into controversial territory we can follow this general principle to a surprising new conclusion: If a 95-year-old is threatened by death from old age, it would be good to drag them from those train tracks, if possible. And if a 120-year-old is starting to feel slightly sickly, it would be good to restore them to full vigor, if possible. With current technology it is not possible. But if the technology became available in some future year given sufficiently advanced medical nanotechnology, or such other contrivances as future minds may devise would you judge it a good thing, to save that life, and stay that debility?

The important thing to remember, which I think all too many people forget, is that it is not a trick question.

Transhumanism is simpler requires fewer bits to specify because it has no special cases. If you believe professional bioethicists (people who get paid to explain ethical judgments) then the rule Life is good, death is bad; health is good, sickness is bad holds only until some critical age, and then flips polarity. Why should it flip? Why not just keep on with life-is-good? It would seem that it is good to save a six-year-old girl, but bad to extend the life and health of a 150-year-old. Then at what exact age does the term in the utility function go from positive to negative? Why?

As far as a transhumanist is concerned, if you see someone in danger of dying, you should save them; if you can improve someones health, you should. There, youre done. No special cases. You dont have to ask anyones age.

You also dont ask whether the remedy will involve only primitive technologies (like a stretcher to lift the six-year-old off the railroad tracks); or technologies invented less than a hundred years ago (like penicillin) which nonetheless seem ordinary because they were around when you were a kid; or technologies that seem scary and sexy and futuristic (like gene therapy) because they were invented after you turned 18; or technologies that seem absurd and implausible and sacrilegious (like nanotech) because they havent been invented yet. Your ethical dilemma report form doesnt have a line where you write down the invention year of the technology. Can you save lives? Yes? Okay, go ahead. There, youre done.

Suppose a boy of 9 years, who has tested at IQ 120 on the Wechsler-Bellvue, is threatened by a lead-heavy environment or a brain disease which will, if unchecked, gradually reduce his IQ to 110. I reply that it is a good thing to save him from this threat. If you have a logical turn of mind, you are bound to ask whether this is a special case of a general ethical principle saying that intelligence is precious. Now the boys sister, as it happens, currently has an IQ of 110. If the technology were available to gradually raise her IQ to 120, without negative side effects, would you judge it good to do so?

Well, of course. Why not? Its not a trick question. Either its better to have an IQ of 110 than 120, in which case we should strive to decrease IQs of 120 to 110. Or its better to have an IQ of 120 than 110, in which case we should raise the sisters IQ if possible. As far as I can see, the obvious answer is the correct one.

But you ask where does it end? It may seem well and good to talk about extending life and health out to 150 years but what about 200 years, or 300 years, or 500 years, or more? What about when in the course of properly integrating all these new life experiences and expanding ones mind accordingly over time the equivalent of IQ must go to 140, or 180, or beyond human ranges?

Where does it end? It doesnt. Why should it? Life is good, health is good, beauty and happiness and fun and laughter and challenge and learning are good. This does not change for arbitrarily large amounts of life and beauty. If there were an upper bound, it would be a special case, and that would be inelegant.

Ultimate physical limits may or may not permit a lifespan of at least length X for some X just as the medical technology of a particular century may or may not permit it. But physical limitations are questions of simple fact, to be settled strictly by experiment. Transhumanism, as a moral philosophy, deals only with the question of whether a healthy lifespan of length X is desirable if it is physically possible. Transhumanism answers yes for all X. Because, you see, its not a trick question.

So that is transhumanism loving life without special exceptions and without upper bound.

Can transhumanism really be that simple? Doesnt that make the philosophy trivial, if it has no extra ingredients, just common sense? Yes, in the same way that the scientific method is nothing but common sense.

Then why have a complicated special name like transhumanism ? For the same reason that scientific method or secular humanism have complicated special names. If you take common sense and rigorously apply it, through multiple inferential steps, to areas outside everyday experience, successfully avoiding many possible distractions and tempting mistakes along the way, then it often ends up as a minority position and people give it a special name.

But a moral philosophy should not have special ingredients. The purpose of a moral philosophy is not to look delightfully strange and counterintuitive, or to provide employment to bioethicists. The purpose is to guide our choices toward life, health, beauty, happiness, fun, laughter, challenge, and learning. If the judgments are simple, that is no black mark against them morality doesnt always have to be complicated.

There is nothing in transhumanism but the same common sense that underlies standard humanism, rigorously applied to cases outside our modern-day experience. A million-year lifespan? If its possible, why not? The prospect may seem very foreign and strange, relative to our current everyday experience. It may create a sensation of future shock. And yet is life a bad thing?

Could the moral question really be just that simple?


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Yudkowsky – Simplified Humanism

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