Technological singularity – Wikipedia

The technological singularity (also, simply, the singularity)[1] is the hypothesis that the invention of artificial superintelligence will abruptly trigger runaway technological growth, resulting in unfathomable changes to human civilization.[2] According to this hypothesis, an upgradable intelligent agent (such as a computer running software-based artificial general intelligence) would enter a “runaway reaction” of self-improvement cycles, with each new and more intelligent generation appearing more and more rapidly, causing an intelligence explosion and resulting in a powerful superintelligence that would, qualitatively, far surpass all human intelligence. John von Neumann first uses the term “singularity” (c. 1950s[3]), in the context of technological progress causing accelerating change: “The accelerating progress of technology and changes in the mode of human life, give the appearance of approaching some essential singularity in the history of the race beyond which human affairs, as we know them, could not continue”.[4] Subsequent authors have echoed this viewpoint.[2][5]I. J. Good’s “intelligence explosion” model predicts that a future superintelligence will trigger a singularity.[6] Emeritus professor of computer science at San Diego State University and Science fiction author Vernor Vinge said in his 1993 essay The Coming Technological Singularity that this would signal the end of the human era, as the new superintelligence would continue to upgrade itself and would advance technologically at an incomprehensible rate.[6]

At the 2012 Singularity Summit, Stuart Armstrong did a study of artificial general intelligence (AGI) predictions by experts and found a wide range of predicted dates, with a median value of 2040.[7]

I. J. Good speculated in 1965 that artificial general intelligence might bring about an intelligence explosion. Good’s scenario runs as follows: as computers increase in power, it becomes possible for people to build a machine that is more intelligent than humanity; this superhuman intelligence possesses greater problem-solving and inventive skills than current humans are capable of. This superintelligent machine then designs an even more capable machine, or re-writes its own software to become even more intelligent; this (ever more capable) machine then goes on to design a machine of yet greater capability, and so on. These iterations of recursive self-improvement accelerate, allowing enormous qualitative change before any upper limits imposed by the laws of physics or theoretical computation set in.[8]

John von Neumann, Vernor Vinge and Ray Kurzweil define the concept in terms of the technological creation of superintelligence. They argue that it is difficult or impossible for present-day humans to predict what human beings’ lives would be like in a post-singularity world.[6][9]

Some writers use “the singularity” in a broader way to refer to any radical changes in our society brought about by new technologies such as molecular nanotechnology,[10][11][12] although Vinge and other writers specifically state that without superintelligence, such changes would not qualify as a true singularity.[6] Many writers also tie the singularity to observations of exponential growth in various technologies (with Moore’s Law being the most prominent example), using such observations as a basis for predicting that the singularity is likely to happen sometime within the 21st century.[11][13]

Many prominent technologists and academics dispute the plausibility of a technological singularity, including Paul Allen, Jeff Hawkins, John Holland, Jaron Lanier, and Gordon Moore, whose Moore’s Law is often cited in support of the concept.[14][15][16]

The exponential growth in computing technology suggested by Moore’s Law is commonly cited as a reason to expect a singularity in the relatively near future, and a number of authors have proposed generalizations of Moore’s Law. Computer scientist and futurist Hans Moravec proposed in a 1998 book[17] that the exponential growth curve could be extended back through earlier computing technologies prior to the integrated circuit.

Ray Kurzweil postulates a law of accelerating returns in which the speed of technological change (and more generally, all evolutionary processes[18]) increases exponentially, generalizing Moore’s Law in the same manner as Moravec’s proposal, and also including material technology (especially as applied to nanotechnology), medical technology and others.[19] Between 1986 and 2007, machines’ application-specific capacity to compute information per capita roughly doubled every 14 months; the per capita capacity of the world’s general-purpose computers has doubled every 18 months; the global telecommunication capacity per capita doubled every 34 months; and the world’s storage capacity per capita doubled every 40 months.[20]

Mr. Kurzweil reserves the term “singularity” for a rapid increase in artificial intelligence (as opposed to other technologies), writing for example that “The Singularity will allow us to transcend these limitations of our biological bodies and brains … There will be no distinction, post-Singularity, between human and machine”.[21] He also defines his predicted date of the singularity (2045) in terms of when he expects computer-based intelligences to significantly exceed the sum total of human brainpower, writing that advances in computing before that date “will not represent the Singularity” because they do “not yet correspond to a profound expansion of our intelligence.”[22]

Some singularity proponents argue its inevitability through extrapolation of past trends, especially those pertaining to shortening gaps between improvements to technology. In one of the first uses of the term “singularity” in the context of technological progress, Ulam tells of a conversation with John von Neumann about accelerating change:

One conversation centered on the ever accelerating progress of technology and changes in the mode of human life, which gives the appearance of approaching some essential singularity in the history of the race beyond which human affairs, as we know them, could not continue.[4]

Kurzweil claims that technological progress follows a pattern of exponential growth, following what he calls the “Law of Accelerating Returns”. Whenever technology approaches a barrier, Kurzweil writes, new technologies will surmount it. He predicts paradigm shifts will become increasingly common, leading to “technological change so rapid and profound it represents a rupture in the fabric of human history”.[23] Kurzweil believes that the singularity will occur by approximately 2045.[24] His predictions differ from Vinge’s in that he predicts a gradual ascent to the singularity, rather than Vinge’s rapidly self-improving superhuman intelligence.

Oft-cited dangers include those commonly associated with molecular nanotechnology and genetic engineering. These threats are major issues for both singularity advocates and critics, and were the subject of Bill Joy’s Wired magazine article “Why the future doesn’t need us”.[5][25]

Some critics assert that no computer or machine will ever achieve human intelligence, while others hold that the definition of intelligence is irrelevant if the net result is the same.[26]

Steven Pinker stated in 2008:

(…) There is not the slightest reason to believe in a coming singularity. The fact that you can visualize a future in your imagination is not evidence that it is likely or even possible. Look at domed cities, jet-pack commuting, underwater cities, mile-high buildings, and nuclear-powered automobilesall staples of futuristic fantasies when I was a child that have never arrived. Sheer processing power is not a pixie dust that magically solves all your problems. (…)[14]

University of California, Berkeley, philosophy professor John Searle writes:

[Computers] have, literally [], no intelligence, no motivation, no autonomy, and no agency. We design them to behave as if they had certain sorts of psychology, but there is no psychological reality to the corresponding processes or behavior. [] [T]he machinery has no beliefs, desires, [or] motivations.[27]

Martin Ford in The Lights in the Tunnel: Automation, Accelerating Technology and the Economy of the Future[28] postulates a “technology paradox” in that before the singularity could occur most routine jobs in the economy would be automated, since this would require a level of technology inferior to that of the singularity. This would cause massive unemployment and plummeting consumer demand, which in turn would destroy the incentive to invest in the technologies that would be required to bring about the Singularity. Job displacement is increasingly no longer limited to work traditionally considered to be “routine”.[29]

Jared Diamond, in Collapse: How Societies Choose to Fail or Succeed, argues that cultures self-limit when they exceed the sustainable carrying capacity of their environment, and the consumption of strategic resources (frequently timber, soils or water) creates a deleterious positive feedback loop that leads eventually to social collapse and technological retrogression.[improper synthesis?]

Theodore Modis[30][31] and Jonathan Huebner[32] argue that the rate of technological innovation has not only ceased to rise, but is actually now declining. Evidence for this decline is that the rise in computer clock rates is slowing, even while Moore’s prediction of exponentially increasing circuit density continues to hold. This is due to excessive heat build-up from the chip, which cannot be dissipated quickly enough to prevent the chip from melting when operating at higher speeds. Advancements in speed may be possible in the future by virtue of more power-efficient CPU designs and multi-cell processors.[33] While Kurzweil used Modis’ resources, and Modis’ work was around accelerating change, Modis distanced himself from Kurzweil’s thesis of a “technological singularity”, claiming that it lacks scientific rigor.[31]

Others[who?] propose that other “singularities” can be found through analysis of trends in world population, world gross domestic product, and other indices. Andrey Korotayev and others argue that historical hyperbolic growth curves can be attributed to feedback loops that ceased to affect global trends in the 1970s, and thus hyperbolic growth should not be expected in the future.[34][improper synthesis?]

In a detailed empirical accounting, The Progress of Computing, William Nordhaus argued that, prior to 1940, computers followed the much slower growth of a traditional industrial economy, thus rejecting extrapolations of Moore’s law to 19th-century computers.[35]

In a 2007 paper, Schmidhuber stated that the frequency of subjectively “notable events” appears to be approaching a 21st-century singularity, but cautioned readers to take such plots of subjective events with a grain of salt: perhaps differences in memory of recent and distant events could create an illusion of accelerating change where none exists.[36]

Paul Allen argues the opposite of accelerating returns, the complexity brake;[16] the more progress science makes towards understanding intelligence, the more difficult it becomes to make additional progress. A study of the number of patents shows that human creativity does not show accelerating returns, but in fact, as suggested by Joseph Tainter in his The Collapse of Complex Societies,[37] a law of diminishing returns. The number of patents per thousand peaked in the period from 1850 to 1900, and has been declining since.[32] The growth of complexity eventually becomes self-limiting, and leads to a widespread “general systems collapse”.

Jaron Lanier refutes the idea that the Singularity is inevitable. He states: “I do not think the technology is creating itself. It’s not an autonomous process.”[38] He goes on to assert: “The reason to believe in human agency over technological determinism is that you can then have an economy where people earn their own way and invent their own lives. If you structure a society on not emphasizing individual human agency, it’s the same thing operationally as denying people clout, dignity, and self-determination … to embrace [the idea of the Singularity] would be a celebration of bad data and bad politics.”[38]

Economist Robert J. Gordon, in The Rise and Fall of American Growth: The U.S. Standard of Living Since the Civil War (2016), points out that measured economic growth has slowed around 1970 and slowed even further since the financial crisis of 2008, and argues that the economic data show no trace of a coming Singularity as imagined by mathematician I.J. Good.[39]

In addition to general criticisms of the singularity concept, several critics have raised issues with Kurzweil’s iconic chart. One line of criticism is that a log-log chart of this nature is inherently biased toward a straight-line result. Others identify selection bias in the points that Kurzweil chooses to use. For example, biologist PZ Myers points out that many of the early evolutionary “events” were picked arbitrarily.[40] Kurzweil has rebutted this by charting evolutionary events from 15 neutral sources, and showing that they fit a straight line on a log-log chart. The Economist mocked the concept with a graph extrapolating that the number of blades on a razor, which has increased over the years from one to as many as five, will increase ever-faster to infinity.[41]

The term “technological singularity” reflects the idea that such change may happen suddenly, and that it is difficult to predict how the resulting new world would operate.[42][43] It is unclear whether an intelligence explosion of this kind would be beneficial or harmful, or even an existential threat,[44][45] as the issue has not been dealt with by most artificial general intelligence researchers, although the topic of friendly artificial intelligence is investigated by the Future of Humanity Institute and the Machine Intelligence Research Institute.[42]

While the technological singularity is usually seen as a sudden event, some scholars argue the current speed of change already fits this description. In addition, some argue that we are already in the midst of a major evolutionary transition that merges technology, biology, and society. Digital technology has infiltrated the fabric of human society to a degree of indisputable and often life-sustaining dependence. A 2016 article in Trends in Ecology & Evolution argues that “humans already embrace fusions of biology and technology. We spend most of our waking time communicating through digitally mediated channels… we trust artificial intelligence with our lives through antilock braking in cars and autopilots in planes… With one in three marriages in America beginning online, digital algorithms are also taking a role in human pair bonding and reproduction”. The article argues that from the perspective of the evolution, several previous Major Transitions in Evolution have transformed life through innovations in information storage and replication (RNA, DNA, multicellularity, and culture and language). In the current stage of life’s evolution, the carbon-based biosphere has generated a cognitive system (humans) capable of creating technology that will result in a comparable evolutionary transition. The digital information created by humans has reached a similar magnitude to biological information in the biosphere. Since the 1980s, “the quantity of digital information stored has doubled about every 2.5 years, reaching about 5 zettabytes in 2014 (5×10^21 bytes). In biological terms, there are 7.2 billion humans on the planet, each having a genome of 6.2 billion nucleotides. Since one byte can encode four nucleotide pairs, the individual genomes of every human on the planet could be encoded by approximately 1×10^19 bytes. The digital realm stored 500 times more information than this in 2014 (…see Figure)… The total amount of DNA contained in all of the cells on Earth is estimated to be about 5.3×10^37 base pairs, equivalent to 1.325×10^37 bytes of information. If growth in digital storage continues at its current rate of 3038% compound annual growth per year,[20] it will rival the total information content contained in all of the DNA in all of the cells on Earth in about 110 years. This would represent a doubling of the amount of information stored in the biosphere across a total time period of just 150 years”.[46]

In February 2009, under the auspices of the Association for the Advancement of Artificial Intelligence (AAAI), Eric Horvitz chaired a meeting of leading computer scientists, artificial intelligence researchers and roboticists at Asilomar in Pacific Grove, California. The goal was to discuss the potential impact of the hypothetical possibility that robots could become self-sufficient and able to make their own decisions. They discussed the extent to which computers and robots might be able to acquire autonomy, and to what degree they could use such abilities to pose threats or hazards.[47]

Some machines are programmed with various forms of semi-autonomy, including the ability to locate their own power sources and choose targets to attack with weapons. Also, some computer viruses can evade elimination and, according to scientists in attendance, could therefore be said to have reached a “cockroach” stage of machine intelligence. The conference attendees noted that self-awareness as depicted in science-fiction is probably unlikely, but that other potential hazards and pitfalls exist.[47]

Some experts and academics have questioned the use of robots for military combat, especially when such robots are given some degree of autonomous functions.[48][improper synthesis?]

In his 2005 book, The Singularity is Near, Kurzweil suggests that medical advances would allow people to protect their bodies from the effects of aging, making the life expectancy limitless. Kurzweil argues that the technological advances in medicine would allow us to continuously repair and replace defective components in our bodies, prolonging life to an undetermined age.[49] Kurzweil further buttresses his argument by discussing current bio-engineering advances. Kurzweil suggests somatic gene therapy; after synthetic viruses with specific genetic information, the next step would be to apply this technology to gene therapy, replacing human DNA with synthesized genes.[50]

Beyond merely extending the operational life of the physical body, Jaron Lanier argues for a form of immortality called “Digital Ascension” that involves “people dying in the flesh and being uploaded into a computer and remaining conscious”.[51]Singularitarianism has also been likened to a religion by John Horgan.[52]

In his obituary for John von Neumann, Ulam recalled a conversation with von Neumann about the “ever accelerating progress of technology and changes in the mode of human life, which gives the appearance of approaching some essential singularity in the history of the race beyond which human affairs, as we know them, could not continue.”[4]

In 1965, Good wrote his essay postulating an “intelligence explosion” of recursive self-improvement of a machine intelligence. In 1985, in “The Time Scale of Artificial Intelligence”, artificial intelligence researcher Ray Solomonoff articulated mathematically the related notion of what he called an “infinity point”: if a research community of human-level self-improving AIs take four years to double their own speed, then two years, then one year and so on, their capabilities increase infinitely in finite time.[5][53]

In 1983, Vinge greatly popularized Good’s intelligence explosion in a number of writings, first addressing the topic in print in the January 1983 issue of Omni magazine. In this op-ed piece, Vinge seems to have been the first to use the term “singularity” in a way that was specifically tied to the creation of intelligent machines:[54][55] writing

We will soon create intelligences greater than our own. When this happens, human history will have reached a kind of singularity, an intellectual transition as impenetrable as the knotted space-time at the center of a black hole, and the world will pass far beyond our understanding. This singularity, I believe, already haunts a number of science-fiction writers. It makes realistic extrapolation to an interstellar future impossible. To write a story set more than a century hence, one needs a nuclear war in between … so that the world remains intelligible.

Vinge’s 1993 article “The Coming Technological Singularity: How to Survive in the Post-Human Era”,[6] spread widely on the internet and helped to popularize the idea.[56] This article contains the statement, “Within thirty years, we will have the technological means to create superhuman intelligence. Shortly after, the human era will be ended.” Vinge argues that science-fiction authors cannot write realistic post-singularity characters who surpass the human intellect, as the thoughts of such an intellect would be beyond the ability of humans to express.[6]

In 2000, Bill Joy, a prominent technologist and a co-founder of Sun Microsystems, voiced concern over the potential dangers of the singularity.[25]

In 2005, Kurzweil published The Singularity is Near. Kurzweil’s publicity campaign included an appearance on The Daily Show with Jon Stewart.[57]

In 2007, Eliezer Yudkowsky suggested that many of the varied definitions that have been assigned to “singularity” are mutually incompatible rather than mutually supporting.[11][58] For example, Kurzweil extrapolates current technological trajectories past the arrival of self-improving AI or superhuman intelligence, which Yudkowsky argues represents a tension with both I. J. Good’s proposed discontinuous upswing in intelligence and Vinge’s thesis on unpredictability.[11]

In 2009, Kurzweil and X-Prize founder Peter Diamandis announced the establishment of Singularity University, a nonaccredited private institute whose stated mission is “to educate, inspire and empower leaders to apply exponential technologies to address humanity’s grand challenges.”[59] Funded by Google, Autodesk, ePlanet Ventures, and a group of technology industry leaders, Singularity University is based at NASA’s Ames Research Center in Mountain View, California. The not-for-profit organization runs an annual ten-week graduate program during the northern-hemisphere summer that covers ten different technology and allied tracks, and a series of executive programs throughout the year.

In 2007, the joint Economic Committee of the United States Congress released a report about the future of nanotechnology. It predicts significant technological and political changes in the mid-term future, including possible technological singularity.[60][61][62]

Former President of the United States Barack Obama spoke about singularity in his interview to Wired in 2016:[63]

One thing that we havent talked about too much, and I just want to go back to, is we really have to think through the economic implications. Because most people arent spending a lot of time right now worrying about singularitythey are worrying about Well, is my job going to be replaced by a machine?

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Technological singularity – Wikipedia

Technological singularity – Wikipedia

The technological singularity (also, simply, the singularity)[1] is the hypothesis that the invention of artificial superintelligence will abruptly trigger runaway technological growth, resulting in unfathomable changes to human civilization.[2] According to this hypothesis, an upgradable intelligent agent (such as a computer running software-based artificial general intelligence) would enter a “runaway reaction” of self-improvement cycles, with each new and more intelligent generation appearing more and more rapidly, causing an intelligence explosion and resulting in a powerful superintelligence that would, qualitatively, far surpass all human intelligence. John von Neumann first uses the term “singularity” (c. 1950s[3]), in the context of technological progress causing accelerating change: “The accelerating progress of technology and changes in the mode of human life, give the appearance of approaching some essential singularity in the history of the race beyond which human affairs, as we know them, could not continue”.[4] Subsequent authors have echoed this viewpoint.[2][5]I. J. Good’s “intelligence explosion” model predicts that a future superintelligence will trigger a singularity.[6] Emeritus professor of computer science at San Diego State University and Science fiction author Vernor Vinge said in his 1993 essay The Coming Technological Singularity that this would signal the end of the human era, as the new superintelligence would continue to upgrade itself and would advance technologically at an incomprehensible rate.[6]

At the 2012 Singularity Summit, Stuart Armstrong did a study of artificial general intelligence (AGI) predictions by experts and found a wide range of predicted dates, with a median value of 2040.[7]

I. J. Good speculated in 1965 that artificial general intelligence might bring about an intelligence explosion. Good’s scenario runs as follows: as computers increase in power, it becomes possible for people to build a machine that is more intelligent than humanity; this superhuman intelligence possesses greater problem-solving and inventive skills than current humans are capable of. This superintelligent machine then designs an even more capable machine, or re-writes its own software to become even more intelligent; this (ever more capable) machine then goes on to design a machine of yet greater capability, and so on. These iterations of recursive self-improvement accelerate, allowing enormous qualitative change before any upper limits imposed by the laws of physics or theoretical computation set in.[8]

John von Neumann, Vernor Vinge and Ray Kurzweil define the concept in terms of the technological creation of superintelligence. They argue that it is difficult or impossible for present-day humans to predict what human beings’ lives would be like in a post-singularity world.[6][9]

Some writers use “the singularity” in a broader way to refer to any radical changes in our society brought about by new technologies such as molecular nanotechnology,[10][11][12] although Vinge and other writers specifically state that without superintelligence, such changes would not qualify as a true singularity.[6] Many writers also tie the singularity to observations of exponential growth in various technologies (with Moore’s Law being the most prominent example), using such observations as a basis for predicting that the singularity is likely to happen sometime within the 21st century.[11][13]

Many prominent technologists and academics dispute the plausibility of a technological singularity, including Paul Allen, Jeff Hawkins, John Holland, Jaron Lanier, and Gordon Moore, whose Moore’s Law is often cited in support of the concept.[14][15][16]

The exponential growth in computing technology suggested by Moore’s Law is commonly cited as a reason to expect a singularity in the relatively near future, and a number of authors have proposed generalizations of Moore’s Law. Computer scientist and futurist Hans Moravec proposed in a 1998 book[17] that the exponential growth curve could be extended back through earlier computing technologies prior to the integrated circuit.

Ray Kurzweil postulates a law of accelerating returns in which the speed of technological change (and more generally, all evolutionary processes[18]) increases exponentially, generalizing Moore’s Law in the same manner as Moravec’s proposal, and also including material technology (especially as applied to nanotechnology), medical technology and others.[19] Between 1986 and 2007, machines’ application-specific capacity to compute information per capita roughly doubled every 14 months; the per capita capacity of the world’s general-purpose computers has doubled every 18 months; the global telecommunication capacity per capita doubled every 34 months; and the world’s storage capacity per capita doubled every 40 months.[20]

Mr. Kurzweil reserves the term “singularity” for a rapid increase in artificial intelligence (as opposed to other technologies), writing for example that “The Singularity will allow us to transcend these limitations of our biological bodies and brains … There will be no distinction, post-Singularity, between human and machine”.[21] He also defines his predicted date of the singularity (2045) in terms of when he expects computer-based intelligences to significantly exceed the sum total of human brainpower, writing that advances in computing before that date “will not represent the Singularity” because they do “not yet correspond to a profound expansion of our intelligence.”[22]

Some singularity proponents argue its inevitability through extrapolation of past trends, especially those pertaining to shortening gaps between improvements to technology. In one of the first uses of the term “singularity” in the context of technological progress, Ulam tells of a conversation with John von Neumann about accelerating change:

One conversation centered on the ever accelerating progress of technology and changes in the mode of human life, which gives the appearance of approaching some essential singularity in the history of the race beyond which human affairs, as we know them, could not continue.[4]

Kurzweil claims that technological progress follows a pattern of exponential growth, following what he calls the “Law of Accelerating Returns”. Whenever technology approaches a barrier, Kurzweil writes, new technologies will surmount it. He predicts paradigm shifts will become increasingly common, leading to “technological change so rapid and profound it represents a rupture in the fabric of human history”.[23] Kurzweil believes that the singularity will occur by approximately 2045.[24] His predictions differ from Vinge’s in that he predicts a gradual ascent to the singularity, rather than Vinge’s rapidly self-improving superhuman intelligence.

Oft-cited dangers include those commonly associated with molecular nanotechnology and genetic engineering. These threats are major issues for both singularity advocates and critics, and were the subject of Bill Joy’s Wired magazine article “Why the future doesn’t need us”.[5][25]

Some critics assert that no computer or machine will ever achieve human intelligence, while others hold that the definition of intelligence is irrelevant if the net result is the same.[26]

Steven Pinker stated in 2008:

(…) There is not the slightest reason to believe in a coming singularity. The fact that you can visualize a future in your imagination is not evidence that it is likely or even possible. Look at domed cities, jet-pack commuting, underwater cities, mile-high buildings, and nuclear-powered automobilesall staples of futuristic fantasies when I was a child that have never arrived. Sheer processing power is not a pixie dust that magically solves all your problems. (…)[14]

University of California, Berkeley, philosophy professor John Searle writes:

[Computers] have, literally [], no intelligence, no motivation, no autonomy, and no agency. We design them to behave as if they had certain sorts of psychology, but there is no psychological reality to the corresponding processes or behavior. [] [T]he machinery has no beliefs, desires, [or] motivations.[27]

Martin Ford in The Lights in the Tunnel: Automation, Accelerating Technology and the Economy of the Future[28] postulates a “technology paradox” in that before the singularity could occur most routine jobs in the economy would be automated, since this would require a level of technology inferior to that of the singularity. This would cause massive unemployment and plummeting consumer demand, which in turn would destroy the incentive to invest in the technologies that would be required to bring about the Singularity. Job displacement is increasingly no longer limited to work traditionally considered to be “routine”.[29]

Jared Diamond, in Collapse: How Societies Choose to Fail or Succeed, argues that cultures self-limit when they exceed the sustainable carrying capacity of their environment, and the consumption of strategic resources (frequently timber, soils or water) creates a deleterious positive feedback loop that leads eventually to social collapse and technological retrogression.[improper synthesis?]

Theodore Modis[30][31] and Jonathan Huebner[32] argue that the rate of technological innovation has not only ceased to rise, but is actually now declining. Evidence for this decline is that the rise in computer clock rates is slowing, even while Moore’s prediction of exponentially increasing circuit density continues to hold. This is due to excessive heat build-up from the chip, which cannot be dissipated quickly enough to prevent the chip from melting when operating at higher speeds. Advancements in speed may be possible in the future by virtue of more power-efficient CPU designs and multi-cell processors.[33] While Kurzweil used Modis’ resources, and Modis’ work was around accelerating change, Modis distanced himself from Kurzweil’s thesis of a “technological singularity”, claiming that it lacks scientific rigor.[31]

Others[who?] propose that other “singularities” can be found through analysis of trends in world population, world gross domestic product, and other indices. Andrey Korotayev and others argue that historical hyperbolic growth curves can be attributed to feedback loops that ceased to affect global trends in the 1970s, and thus hyperbolic growth should not be expected in the future.[34][improper synthesis?]

In a detailed empirical accounting, The Progress of Computing, William Nordhaus argued that, prior to 1940, computers followed the much slower growth of a traditional industrial economy, thus rejecting extrapolations of Moore’s law to 19th-century computers.[35]

In a 2007 paper, Schmidhuber stated that the frequency of subjectively “notable events” appears to be approaching a 21st-century singularity, but cautioned readers to take such plots of subjective events with a grain of salt: perhaps differences in memory of recent and distant events could create an illusion of accelerating change where none exists.[36]

Paul Allen argues the opposite of accelerating returns, the complexity brake;[16] the more progress science makes towards understanding intelligence, the more difficult it becomes to make additional progress. A study of the number of patents shows that human creativity does not show accelerating returns, but in fact, as suggested by Joseph Tainter in his The Collapse of Complex Societies,[37] a law of diminishing returns. The number of patents per thousand peaked in the period from 1850 to 1900, and has been declining since.[32] The growth of complexity eventually becomes self-limiting, and leads to a widespread “general systems collapse”.

Jaron Lanier refutes the idea that the Singularity is inevitable. He states: “I do not think the technology is creating itself. It’s not an autonomous process.”[38] He goes on to assert: “The reason to believe in human agency over technological determinism is that you can then have an economy where people earn their own way and invent their own lives. If you structure a society on not emphasizing individual human agency, it’s the same thing operationally as denying people clout, dignity, and self-determination … to embrace [the idea of the Singularity] would be a celebration of bad data and bad politics.”[38]

Economist Robert J. Gordon, in The Rise and Fall of American Growth: The U.S. Standard of Living Since the Civil War (2016), points out that measured economic growth has slowed around 1970 and slowed even further since the financial crisis of 2008, and argues that the economic data show no trace of a coming Singularity as imagined by mathematician I.J. Good.[39]

In addition to general criticisms of the singularity concept, several critics have raised issues with Kurzweil’s iconic chart. One line of criticism is that a log-log chart of this nature is inherently biased toward a straight-line result. Others identify selection bias in the points that Kurzweil chooses to use. For example, biologist PZ Myers points out that many of the early evolutionary “events” were picked arbitrarily.[40] Kurzweil has rebutted this by charting evolutionary events from 15 neutral sources, and showing that they fit a straight line on a log-log chart. The Economist mocked the concept with a graph extrapolating that the number of blades on a razor, which has increased over the years from one to as many as five, will increase ever-faster to infinity.[41]

The term “technological singularity” reflects the idea that such change may happen suddenly, and that it is difficult to predict how the resulting new world would operate.[42][43] It is unclear whether an intelligence explosion of this kind would be beneficial or harmful, or even an existential threat,[44][45] as the issue has not been dealt with by most artificial general intelligence researchers, although the topic of friendly artificial intelligence is investigated by the Future of Humanity Institute and the Machine Intelligence Research Institute.[42]

While the technological singularity is usually seen as a sudden event, some scholars argue the current speed of change already fits this description. In addition, some argue that we are already in the midst of a major evolutionary transition that merges technology, biology, and society. Digital technology has infiltrated the fabric of human society to a degree of indisputable and often life-sustaining dependence. A 2016 article in Trends in Ecology & Evolution argues that “humans already embrace fusions of biology and technology. We spend most of our waking time communicating through digitally mediated channels… we trust artificial intelligence with our lives through antilock braking in cars and autopilots in planes… With one in three marriages in America beginning online, digital algorithms are also taking a role in human pair bonding and reproduction”. The article argues that from the perspective of the evolution, several previous Major Transitions in Evolution have transformed life through innovations in information storage and replication (RNA, DNA, multicellularity, and culture and language). In the current stage of life’s evolution, the carbon-based biosphere has generated a cognitive system (humans) capable of creating technology that will result in a comparable evolutionary transition. The digital information created by humans has reached a similar magnitude to biological information in the biosphere. Since the 1980s, “the quantity of digital information stored has doubled about every 2.5 years, reaching about 5 zettabytes in 2014 (5×10^21 bytes). In biological terms, there are 7.2 billion humans on the planet, each having a genome of 6.2 billion nucleotides. Since one byte can encode four nucleotide pairs, the individual genomes of every human on the planet could be encoded by approximately 1×10^19 bytes. The digital realm stored 500 times more information than this in 2014 (…see Figure)… The total amount of DNA contained in all of the cells on Earth is estimated to be about 5.3×10^37 base pairs, equivalent to 1.325×10^37 bytes of information. If growth in digital storage continues at its current rate of 3038% compound annual growth per year,[20] it will rival the total information content contained in all of the DNA in all of the cells on Earth in about 110 years. This would represent a doubling of the amount of information stored in the biosphere across a total time period of just 150 years”.[46]

In February 2009, under the auspices of the Association for the Advancement of Artificial Intelligence (AAAI), Eric Horvitz chaired a meeting of leading computer scientists, artificial intelligence researchers and roboticists at Asilomar in Pacific Grove, California. The goal was to discuss the potential impact of the hypothetical possibility that robots could become self-sufficient and able to make their own decisions. They discussed the extent to which computers and robots might be able to acquire autonomy, and to what degree they could use such abilities to pose threats or hazards.[47]

Some machines are programmed with various forms of semi-autonomy, including the ability to locate their own power sources and choose targets to attack with weapons. Also, some computer viruses can evade elimination and, according to scientists in attendance, could therefore be said to have reached a “cockroach” stage of machine intelligence. The conference attendees noted that self-awareness as depicted in science-fiction is probably unlikely, but that other potential hazards and pitfalls exist.[47]

Some experts and academics have questioned the use of robots for military combat, especially when such robots are given some degree of autonomous functions.[48][improper synthesis?]

In his 2005 book, The Singularity is Near, Kurzweil suggests that medical advances would allow people to protect their bodies from the effects of aging, making the life expectancy limitless. Kurzweil argues that the technological advances in medicine would allow us to continuously repair and replace defective components in our bodies, prolonging life to an undetermined age.[49] Kurzweil further buttresses his argument by discussing current bio-engineering advances. Kurzweil suggests somatic gene therapy; after synthetic viruses with specific genetic information, the next step would be to apply this technology to gene therapy, replacing human DNA with synthesized genes.[50]

Beyond merely extending the operational life of the physical body, Jaron Lanier argues for a form of immortality called “Digital Ascension” that involves “people dying in the flesh and being uploaded into a computer and remaining conscious”.[51]Singularitarianism has also been likened to a religion by John Horgan.[52]

In his obituary for John von Neumann, Ulam recalled a conversation with von Neumann about the “ever accelerating progress of technology and changes in the mode of human life, which gives the appearance of approaching some essential singularity in the history of the race beyond which human affairs, as we know them, could not continue.”[4]

In 1965, Good wrote his essay postulating an “intelligence explosion” of recursive self-improvement of a machine intelligence. In 1985, in “The Time Scale of Artificial Intelligence”, artificial intelligence researcher Ray Solomonoff articulated mathematically the related notion of what he called an “infinity point”: if a research community of human-level self-improving AIs take four years to double their own speed, then two years, then one year and so on, their capabilities increase infinitely in finite time.[5][53]

In 1983, Vinge greatly popularized Good’s intelligence explosion in a number of writings, first addressing the topic in print in the January 1983 issue of Omni magazine. In this op-ed piece, Vinge seems to have been the first to use the term “singularity” in a way that was specifically tied to the creation of intelligent machines:[54][55] writing

We will soon create intelligences greater than our own. When this happens, human history will have reached a kind of singularity, an intellectual transition as impenetrable as the knotted space-time at the center of a black hole, and the world will pass far beyond our understanding. This singularity, I believe, already haunts a number of science-fiction writers. It makes realistic extrapolation to an interstellar future impossible. To write a story set more than a century hence, one needs a nuclear war in between … so that the world remains intelligible.

Vinge’s 1993 article “The Coming Technological Singularity: How to Survive in the Post-Human Era”,[6] spread widely on the internet and helped to popularize the idea.[56] This article contains the statement, “Within thirty years, we will have the technological means to create superhuman intelligence. Shortly after, the human era will be ended.” Vinge argues that science-fiction authors cannot write realistic post-singularity characters who surpass the human intellect, as the thoughts of such an intellect would be beyond the ability of humans to express.[6]

In 2000, Bill Joy, a prominent technologist and a co-founder of Sun Microsystems, voiced concern over the potential dangers of the singularity.[25]

In 2005, Kurzweil published The Singularity is Near. Kurzweil’s publicity campaign included an appearance on The Daily Show with Jon Stewart.[57]

In 2007, Eliezer Yudkowsky suggested that many of the varied definitions that have been assigned to “singularity” are mutually incompatible rather than mutually supporting.[11][58] For example, Kurzweil extrapolates current technological trajectories past the arrival of self-improving AI or superhuman intelligence, which Yudkowsky argues represents a tension with both I. J. Good’s proposed discontinuous upswing in intelligence and Vinge’s thesis on unpredictability.[11]

In 2009, Kurzweil and X-Prize founder Peter Diamandis announced the establishment of Singularity University, a nonaccredited private institute whose stated mission is “to educate, inspire and empower leaders to apply exponential technologies to address humanity’s grand challenges.”[59] Funded by Google, Autodesk, ePlanet Ventures, and a group of technology industry leaders, Singularity University is based at NASA’s Ames Research Center in Mountain View, California. The not-for-profit organization runs an annual ten-week graduate program during the northern-hemisphere summer that covers ten different technology and allied tracks, and a series of executive programs throughout the year.

In 2007, the joint Economic Committee of the United States Congress released a report about the future of nanotechnology. It predicts significant technological and political changes in the mid-term future, including possible technological singularity.[60][61][62]

Former President of the United States Barack Obama spoke about singularity in his interview to Wired in 2016:[63]

One thing that we havent talked about too much, and I just want to go back to, is we really have to think through the economic implications. Because most people arent spending a lot of time right now worrying about singularitythey are worrying about Well, is my job going to be replaced by a machine?

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Technological singularity – Wikipedia

Singularitarianism – Lesswrongwiki

Wikipedia has an article about

Singularitarianism refers to attitudes or beliefs favoring a technological singularity.

The term was coined by Mark Plus, then given a more specific meaning by Eliezer Yudkowsky in his Singularitarian principles. “Singularitarianism”, early on, referred to an principled activist stance aimed at creating a singularity for the benefit of humanity as a whole, and in particular to the movement surrounding the Machine Intelligence Research Institute.

The term has since sometimes been used differently, without it implying the specific principles listed by Yudkowsky. For example, Ray Kurzweil’s book “The Singularity Is Near” contains a chapter titled “Ich bin ein Singularitarian”, in which Kurzweil describes his own vision for technology improving the world. Others have used the term to refer to people with an impact on the Singularity and to “expanding one’s mental faculties by merging with technology”. Others have used “Singularitarian” to refer to anyone who predicts a technological singularity will happen.

Yudkowsky has (perhaps facetiously) suggested that those adhering to the original activist stance relabel themselves the “Elder Singularitarians”.

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Singularitarianism – Lesswrongwiki

Singularitarianism | Transhumanism Wiki | Fandom powered …

Singularitarianism is a moral philosophy based upon the belief that a technological singularity the technological creation of smarter-than-human intelligence is possible, and advocating deliberate action to bring it into effect and ensure its safety. While many futurists and transhumanists speculate on the possibility and nature of this technological development (often referred to as the Singularity), Singularitarians believe it is not only possible, but desirable if, and only if, guided safely. Accordingly, they might sometimes “dedicate their lives” to acting in ways they believe will contribute to its safe implementation.

The term “singularitarian” was originally defined by Extropian Mark Plus in 1991 to mean “one who believes the concept of a Singularity”. This term has since been redefined to mean “Singularity activist” or “friend of the Singularity”; that is, one who acts so as to bring about the Singularity.[1]

Ray Kurzweil, the author of the book The Singularity is Near, defines a Singularitarian as someone “who understands the Singularity and who has reflected on its implications for his or her own life”.[2]

In his 2000 essay, “Singularitarian Principles”, Eliezer Yudkowsky writes that there are four qualities that define a Singularitarian:[3]

In July 2000 Eliezer Yudkowsky, Brian Atkins and Sabine Atkins founded the Singularity Institute for Artificial Intelligence to work towards the creation of self-improving Friendly AI. The Singularity Institute’s writings argue for the idea that an AI with the ability to improve upon its own design (Seed AI) would rapidly lead to superintelligence. Singularitarians believe that reaching the Singularity swiftly and safely is the best possible way to minimize net existential risk.

Many believe a technological singularity is possible without adopting Singularitarianism as a moral philosophy. Although the exact numbers are hard to quantify, Singularitarianism is presently a small movement. Other prominent Singularitarians include Ray Kurzweil and Nick Bostrom.

Often ridiculing the Singularity as “the Rapture for nerds”, many critics have dismissed singularitarianism as a pseudoreligion of fringe science.[4] However, some green anarchist militants have taken singularitarian rhetoric seriously enough to have called for violent direct action to stop the Singularity.[5]

lt:Singuliaritarianizmas

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Singularitarianism r/Singularitarianism – reddit

Welcome to /r/Singularitarianism

A subreddit devoted to the social, political, and technological movement defined by the belief that deliberate action ought to be taken to ensure that an Intelligence Explosion benefits human civilization.

The theory of Singularitarianism is that our human species is an infant waiting to be born. An infant that is unaware of an outside world beyond the womb. The hope, purpose, and meaning in the creation of greater-than-human intelligence is our will to be born. The birth of humanity, the birth of the infant, is the evolution of the intelligence of our man and machine civilization.

Singularitarianism is a non-religious, decentralized futurist and transhumanist movement. Singularitarianism is faith in scientific skepticism and admiration for the biological phenomenon of human intelligence. From this biological intelligence comes the awe, responsibility, and capability of creating non-biological machine intelligence.

The Singularity places a horizon across humanity’s understanding because we are still discovering the scientific nature of our own intelligence. Not until we understand and improve upon the biological heritage of our intelligence can we begin to understand the meaning of superintelligence. Ultimately, this reverence for universal forms of intelligence and sentience is our safeguard against mysticism, fanaticism, and ideology. Understanding and improving intelligence is simultaneously our greatest imperative and our guiding principle. This movement does not believe in God- but that simply man is a bridge and not an end- that instead we can become the Gods themselves. The human future(s) are infinite.

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Singularitarianism r/Singularitarianism – reddit

Technological utopianism – Wikipedia

Technological utopianism (often called techno-utopianism or technoutopianism) is any ideology based on the premise that advances in science and technology will eventually bring about a utopia, or at least help to fulfil one or another utopian ideal. A techno-utopia is therefore a hypothetical ideal society, in which laws, government, and social conditions are solely operating for the benefit and well-being of all its citizens, set in the near- or far-future, when advanced science and technology will allow these ideal living standards to exist; for example, post-scarcity, transformations in human nature, the abolition of suffering and even the end of death. Technological utopianism is often connected with other discourses presenting technologies as agents of social and cultural change, such as technological determinism or media imaginaries.[1]

Douglas Rushkoff, a leading theorist on technology and cyberculture claims that technology gives everyone a chance to voice their own opinions, fosters individualistic thinking, and dilutes hierarchy and power structures by giving the power to the people.[2] He says that the whole world is in the middle of a new Renaissance, one that is centered on technology and self-expression. However, Rushkoff makes it clear that people dont live their lives behind a desk with their hands on a keyboard [3]

A tech-utopia does not disregard any problems that technology may cause,[4] but strongly believes that technology allows mankind to make social, economic, political, and cultural advancements.[5] Overall, Technological Utopianism views technologys impacts as extremely positive.

In the late 20th and early 21st centuries, several ideologies and movements, such as the cyberdelic counterculture, the Californian Ideology, transhumanism,[6] and singularitarianism, have emerged promoting a form of techno-utopia as a reachable goal. Cultural critic Imre Szeman argues technological utopianism is an irrational social narrative because there is no evidence to support it. He concludes that it shows the extent to which modern societies place faith in narratives of progress and technology overcoming things, despite all evidence to the contrary.[7]

Karl Marx believed that science and democracy were the right and left hands of what he called the move from the realm of necessity to the realm of freedom. He argued that advances in science helped delegitimize the rule of kings and the power of the Christian Church.[8]

19th-century liberals, socialists, and republicans often embraced techno-utopianism. Radicals like Joseph Priestley pursued scientific investigation while advocating democracy. Robert Owen, Charles Fourier and Henri de Saint-Simon in the early 19th century inspired communalists with their visions of a future scientific and technological evolution of humanity using reason. Radicals seized on Darwinian evolution to validate the idea of social progress. Edward Bellamys socialist utopia in Looking Backward, which inspired hundreds of socialist clubs in the late 19th century United States and a national political party, was as highly technological as Bellamys imagination. For Bellamy and the Fabian Socialists, socialism was to be brought about as a painless corollary of industrial development.[8]

Marx and Engels saw more pain and conflict involved, but agreed about the inevitable end. Marxists argued that the advance of technology laid the groundwork not only for the creation of a new society, with different property relations, but also for the emergence of new human beings reconnected to nature and themselves. At the top of the agenda for empowered proletarians was to increase the total productive forces as rapidly as possible. The 19th and early 20th century Left, from social democrats to communists, were focused on industrialization, economic development and the promotion of reason, science, and the idea of progress.[8]

Some technological utopians promoted eugenics. Holding that in studies of families, such as the Jukes and Kallikaks, science had proven that many traits such as criminality and alcoholism were hereditary, many advocated the sterilization of those displaying negative traits. Forcible sterilization programs were implemented in several states in the United States.[9]

H.G. Wells in works such as The Shape of Things to Come promoted technological utopianism.

The horrors of the 20th century – communist and fascist dictatorships, world wars – caused many to abandon optimism. The Holocaust, as Theodor Adorno underlined, seemed to shatter the ideal of Condorcet and other thinkers of the Enlightenment, which commonly equated scientific progress with social progress.[10]

The Goliath of totalitarianism will be brought down by the David of the microchip.

A movement of techno-utopianism began to flourish again in the dot-com culture of the 1990s, particularly in the West Coast of the United States, especially based around Silicon Valley. The Californian Ideology was a set of beliefs combining bohemian and anti-authoritarian attitudes from the counterculture of the 1960s with techno-utopianism and support for libertarian economic policies. It was reflected in, reported on, and even actively promoted in the pages of Wired magazine, which was founded in San Francisco in 1993 and served for a number years as the “bible” of its adherents.[11][12][13]

This form of techno-utopianism reflected a belief that technological change revolutionizes human affairs, and that digital technology in particular – of which the Internet was but a modest harbinger – would increase personal freedom by freeing the individual from the rigid embrace of bureaucratic big government. “Self-empowered knowledge workers” would render traditional hierarchies redundant; digital communications would allow them to escape the modern city, an “obsolete remnant of the industrial age”.[11][12][13]

Similar forms of “digital utopianism” has often entered in the political messages of party and social movements that point to the Web or more broadly to new media as harbingers of political and social change.[14] Its adherents claim it transcended conventional “right/left” distinctions in politics by rendering politics obsolete. However, techno-utopianism disproportionately attracted adherents from the libertarian right end of the political spectrum. Therefore, techno-utopians often have a hostility toward government regulation and a belief in the superiority of the free market system. Prominent “oracles” of techno-utopianism included George Gilder and Kevin Kelly, an editor of Wired who also published several books.[11][12][13]

During the late 1990s dot-com boom, when the speculative bubble gave rise to claims that an era of “permanent prosperity” had arrived, techno-utopianism flourished, typically among the small percentage of the population who were employees of Internet startups and/or owned large quantities of high-tech stocks. With the subsequent crash, many of these dot-com techno-utopians had to rein in some of their beliefs in the face of the clear return of traditional economic reality.[12][13]

In the late 1990s and especially during the first decade of the 21st century, technorealism and techno-progressivism are stances that have risen among advocates of technological change as critical alternatives to techno-utopianism.[15][16] However, technological utopianism persists in the 21st century as a result of new technological developments and their impact on society. For example, several technical journalists and social commentators, such as Mark Pesce, have interpreted the WikiLeaks phenomenon and the United States diplomatic cables leak in early December 2010 as a precursor to, or an incentive for, the creation of a techno-utopian transparent society.[17]Cyber-utopianism, first coined by Evgeny Morozov, is another manifestation of this, in particular in relation to the Internet and social networking.

Bernard Gendron, a professor of philosophy at the University of WisconsinMilwaukee, defines the four principles of modern technological utopians in the late 20th and early 21st centuries as follows:[18]

Rushkoff presents us with multiple claims that surround the basic principles of Technological Utopianism:[19]

Critics claim that techno-utopianism’s identification of social progress with scientific progress is a form of positivism and scientism. Critics of modern libertarian techno-utopianism point out that it tends to focus on “government interference” while dismissing the positive effects of the regulation of business. They also point out that it has little to say about the environmental impact of technology[22] and that its ideas have little relevance for much of the rest of the world that are still relatively quite poor (see global digital divide).[11][12][13]

In his 2010 study System Failure: Oil, Futurity, and the Anticipation of Disaster, Canada Research Chairholder in cultural studies Imre Szeman argues that technological utopianism is one of the social narratives that prevent people from acting on the knowledge they have concerning the effects of oil on the environment.[7]

In a controversial article “Techno-Utopians are Mugged by Reality”, Wall Street Journal explores the concept of the violation of free speech by shutting down social media to stop violence. As a result of British cities being looted consecutively, Prime British Minister David Cameron argued that the government should have the ability to shut down social media during crime sprees so that the situation could be contained. A poll was conducted to see if Twitter users would prefer to let the service be closed temporarily or keep it open so they can chat about the famous television show X-Factor. The end report showed that every Tweet opted for X-Factor. The negative social effects of technological utopia is that society is so addicted to technology that we simply can’t be parted even for the greater good. While many Techno-Utopians would like to believe that digital technology is for the greater good, it can also be used negatively to bring harm to the public.[23]

Other critics of a techno-utopia include the worry of the human element. Critics suggest that a techno-utopia may lessen human contact, leading to a distant society. Another concern is the amount of reliance society may place on their technologies in these techno-utopia settings.[24] These criticisms are sometimes referred to as a technological anti-utopian view or a techno-dystopia.

Even today, the negative social effects of a technological utopia can be seen. Mediated communication such as phone calls, instant messaging and text messaging are steps towards a utopian world in which one can easily contact another regardless of time or location. However, mediated communication removes many aspects that are helpful in transferring messages. As it stands today, most text, email, and instant messages offer fewer nonverbal cues about the speakers feelings than do face-to-face encounters.[25] This makes it so that mediated communication can easily be misconstrued and the intended message is not properly conveyed. With the absence of tone, body language, and environmental context, the chance of a misunderstanding is much higher, rendering the communication ineffective. In fact, mediated technology can be seen from a dystopian view because it can be detrimental to effective interpersonal communication. These criticisms would only apply to messages that are prone to misinterpretation as not every text based communication requires contextual cues. The limitations of lacking tone and body language in text based communication are likely to be mitigated by video and augmented reality versions of digital communication technologies.[26]

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Technological utopianism – Wikipedia

Sterling Crispin: Begin at the End – ArtSlant

This essay was first published in the ArtSlant Prize 2016 Catalogue, on the occasion of theArtSlant Prize Shortlist exhibitionat SPRING/BREAK Art Show, from February 28March 6, 2016.Sterling Crispin is the ArtSlant Prize 2016 Third Prize winner.Other ArtSlant Prize 2016 catalogue essays:Brigitta Varadi & Tiffany Smith

What does the end, The End, look like? Is it a transcendent experience like the religious and singularitarians believe? Will humans transform into iridescent angels of ethereal nature, timeless in their march towards oneness? Will the end look like an episode of The Walking Dead? Like an episode of Doomsday Preppers? Will the remnants of society scrabble together the few resources left to find baseline survival the underlying truth of excess? Does the end resemble a person sitting in a concrete box buried underground swallowing baked beans out of a can, or do we become waves of energy, identifiable not by our body but by a collection of experiences and tropes traveling from host to host, like a Westworld protagonist?

It is hard to conceive of a greater tension between these two visions and yet they exist, in tandem, in our collective imaginations. To imagine civilization dwindling down to a couple thousand people, the Earth in environmental hell, taking global collapse to its conclusionits unimaginably terrible, says artist Sterling Crispin. But, he continues, take techno-optimism to its extreme, with humans living for hundreds of thousands of years, and its also kind of unimaginable.

Sterling Crispin explores the end. From a fascination with Buddhist conceptions of oneness and propelled by the rapid technological pace in the era of Moores Law[1], Crispin takes as his subject the hurtling hulk of humanity as it flies towards some kind of imagined or real conclusion. Transhumanism is on my mind a lot, he says.

Crispins materials are birthed in todays technology. Aluminum server frames, Alexa towers, emergency water filtration systems, canned food, Bitcoin miners, extruded plastics and resinsthese are the vocabulary of an end-times practice.

The singularity as a concept comes from a 1993 paper[2]by mathematician Vernor Vinge in which he states: We are on the edge of change comparable to the rise of human life on Earth. The precise cause of this change is the imminent creation by technology of entities with greater-than-human intelligence. The basic principle of singularitarianism is that, at a certain point, advancement will be out of human hands. Technology will be free to replicate and improve on its own. Futurist Ray Kurzweilbelieves that at this point a massive rupture in human culture, philosophy, and civilization will occur, characterized by the end of death and anthropocentric evolution. Kurzweils end is an apocalypse of a different sort.[3] His is a moment of becoming and transcendence beyond the human.

Sterling Crispin, Self-Contained Investment Module and Contingency Package (Cloud-Enabled Modular Emergency-Enterprise Application Platform),2015. Courtesy of the artist

The globe just scored a hat trick of hottest years on record. The doomsday clock has begun ticking towards midnight again. Amidst the statistical evidence, markers of impending doom keep pinging us. The cries of apocryphal evangelists are beginning to ring true.

With each passing meteor, every seemingly-significant date on an ancient calendar that appears on our Julian calendar, throngs proclaim the end with rapturous fervency. But the end interrogated by Crispin is not fanciful. His work has a sincere immediacy: Trumps presidency and the collapse of civil society really gets you thinking about how fragile our whole global economy is and how loosely everything is held together. He goes on, Next month, some catastrophe could happen that could close down international shipping, close off the internet; millions of people could die because there wasnt enough food. Were just on the edge of this all of the time.

Never has the world been so interconnected. In 2015, $16 trillion (21% of GWP) in merchandise exchanged hands across the world. In 2013, one fifth of the average Americans diet was imported. This interdependence isnt trivial. As political forces around the world begin to pull back from the integrated system of globalized advanced capitalism, the connections holding it all together seem more tenuous than ever.

Crispins suite of four sculptures, N.A.N.O., B.I.O., I.N.F.O., C.O.G.N.O. (2015), serves as sentries. Each monolith is attached to an industry stock: N.A.N.O. comes with 100 shares of stock in a nanotechnology company, B.I.O., biotechnology, I.N.F.O., informatics, and C.O.G.N.O., cognitive research. If separated, these Gundam-like structures will track each other: a GPS display shows you where the other three horsemen are at all times. An emergency water purifier and food rations anchor the sculptures. N.A.N.O. et al. recall ancient statues guarding a crypt, protectors of humanity straight out of anime waiting for the right time to awaken and save the world. They reach towards the promises of advanced capital, zeroing in on the industries most likely to transform humanity via the singularity and save it from itself.

Sterling Crispin, N.A.N.O. , B.I.O. , I.N.F.O. , C.O.G.N.O., 2015. Courtesy of the artist

Of course, if that doesnt work out, theres always a jerrycan of clean water and some freeze-dried beef.[4]

Self-Contained Investment Module and Contingency Package (2015), like N.A.N.O., is practical and sculptural. Inside an aluminum frame sits an ASIC Bitcoin mining tube, a Lifesaver Systems 4000 ultra-filtration water bottle, an emergency radio, Mayday emergency food rations, a knife, heirloom seeds, etc. The connections are barely waiting to be pieced together by the viewer: theyre all there, visible in the cube. Crispins work makes hard connections, direct metaphors, in his search for the aesthetic of the end. The metaphors I use are heavy-handed but rounded in the utility of their function in reality, relays the artist.

This frankness fights the obfuscating nature of reality. Are things really as dire as they seem? It is readily accepted that things will be okay; we tell ourselves the same often enough. But why is it so difficult to accept that things might not be okay? Is it so difficult to imagine that, shit, were fucked?

In some remote corner of the universe, flickering in the light of the countless solar systems into which it had been poured, there was once a planet on which clever animals invented cognition. It was the most arrogant and most mendacious minute in the history of the world; but a minute was all it was. After nature had drawn just a few more breaths the planet froze and the clever animals had to die.[5]

There is something reflected in the gleaming aluminum, the candy-apple neon, and low hum of Self-Contained. An optimism, perhaps, that if we structure things just right, if we allow for recursive corrections, if we prepare and adjust, we wont be the ones responsible for bringing the short reign of humanity to an end. We might not be Nietzsches arrogant creatures doomed to death on a frozen, or in this case, scorched Earth. We may just be the ones that become whats next. Either way, be prepared.

Joel Kuennen

Joel Kuennenis the Chief Operations Officer and a Senior Editor at ArtSlant.

[1] Moores Law holds that the number of transistors in an integrated circuit doubles every two years. This law has been extrapolated to include the exponential rate of computational and technological advancement more broadly.

[2] Vernor Vinge, The Coming Technological Singularity: How to Survive in the Post-Human Era (paper presented at the VISION-21 Symposium sponsored by NASA Lewis Research Center and the Ohio Aerospace Institute, March 30-31, 1993).

[3] Kurzweil, it should be noted, is driven to defeat death so that he may resurrect his father who died early on in Kurzweils life. How human is that?!

[4] Its difficult to ignore humor when discussing the end. One cannot approach nothingness without being a bit glib.

[5] Friedrich Nietzsche, On Truth and Lies in a Non-Moral Sense, Trans. Ronald Spiers. 1873.

(Image at top: Sterling Crispin, Self-Contained Investment Module and Contingency Package (Cloud-Enabled Modular Emergency-Enterprise Application Platform) (detail), 2015. Courtesy of the artist)

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Sterling Crispin: Begin at the End – ArtSlant

Singularitarianism.com

I invite you to help develop this website in an effort to bring the Singularitarian community together in such a way as to empower us to have as positive an impact on the world as possible.

I registered Singularitarianism.org and Singularitarianism.com hoping to turn them into a social-networking and information sharing site for people who are interested in looking for and discussing notable technological advancements as we progress toward the Singularity.

If you’d like to get involved, send your ideas and offers of help to:

and/or send a message to Singularitarianism.org’s Volunteer organizer…

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Singularitarianism.com

Singularitarianism | Prometheism.net

Ray Kurzweil is a genius. One of the greatest hucksters of the age. Thats the only way I can explain how his nonsense gets so much press and has such a following. Now he has the cover of Time magazine, and an article called 2045: The Year Man Becomes Immortal. It certainly couldnt be taken seriously anywhere else; once again, Kurzweil wiggles his fingers and mumbles a few catchphrases and upchucks a remarkable prediction, that in 35 years (a number dredged out of his compendium of biased estimates), Man (one, a few, many? How? He doesnt know) will finally achieve immortality (seems to me youd need to wait a few years beyond that goal to know if it was true). Now weve even got a name for the Kurzweil delusion: Singularitarianism.

Theres room inside Singularitarianism for considerable diversity of opinion about what the Singularity means and when and how it will or wont happen. But Singularitarians share a worldview. They think in terms of deep time, they believe in the power of technology to shape history, they have little interest in the conventional wisdom about anything, and they cannot believe youre walking around living your life and watching TV as if the artificial-intelligence revolution were not about to erupt and change absolutely everything. They have no fear of sounding ridiculous; your ordinary citizens distaste for apparently absurd ideas is just an example of irrational bias, and Singularitarians have no truck with irrationality. When you enter their mind-space you pass through an extreme gradient in worldview, a hard ontological shear that separates Singularitarians from the common run of humanity. Expect turbulence.

Wow. Sounds just like the Raelians, or Hercolubians, or Scientologists, or any of the modern New Age pseudosciences that appropriate a bit of jargon and blow it up into a huge mythology. Nice hyperbole there, though. Too bad the whole movement is empty of evidence.

One of the things I do really despise about the Kurzweil approach is their dishonest management of critics, and Kurzweil is the master. He loves to tell everyone whats wrong with his critics, but he doesnt actually address the criticisms.

Take the question of whether computers can replicate the biochemical complexity of an organic brain. Kurzweil yields no ground there whatsoever. He does not see any fundamental difference between flesh and silicon that would prevent the latter from thinking. He defies biologists to come up with a neurological mechanism that could not be modeled or at least matched in power and flexibility by software running on a computer. He refuses to fall on his knees before the mystery of the human brain. Generally speaking, he says, the core of a disagreement Ill have with a critic is, theyll say, Oh, Kurzweil is underestimating the complexity of reverse-engineering of the human brain or the complexity of biology. But I dont believe Im underestimating the challenge. I think theyre underestimating the power of exponential growth.

This is wrong. For instance, I think reverse-engineering the general principles of a human brain might well be doable in a few or several decades, and I do suspect that well be able to do things in ten years, 20 years, a century that I cant even imagine. I dont find Kurzweil silly because Im blind to the power of exponential growth, but because:

Kurzweil hasnt demonstrated that there is exponential growth at play here. Ive read his absurd book, and his data is phony and fudged to fit his conclusion. He cheerfully makes stuff up or drops data that goes against his desires to invent these ridiculous charts.

Im not claiming he underestimates the complexity of the brain, Im saying he doesnt understand biology, period. Handwaving is not enough if hes going to make fairly specific claims of immortality in 35 years, there had better be some understanding of the path that will be taken.

There is a vast difference between grasping a principle and implementing the specifics. If we understand how the brain works, if we can create a computer simulation that replicates and improves upon the function of our brain, that does not in any way imply that my identity and experiences can be translated into the digital realm. Again, Kurzweil doesnt have even a hint of a path that can be taken to do that, so he has no basis for making the prediction.

Smooth curves that climb upward into infinity can exist in mathematics (although Kurzweils predictions dont live in state of rigor that would justify calling them mathematical), but they dont work in the real world. There are limits. Weve been building better and more powerful power plants for aircraft for a century, but they havent gotten to a size and efficiency to allow me to fly off with a personal jetpack. I have no reason to expect that they will, either.

While I dont doubt that science will advance rapidly, I also expect that the directions it takes will be unpredictable. Kurzweil confuses engineering, where you build something to fit a predetermined set of specifications, with science, in which you follow the evidence wherever it leads. Look at the so-called war on cancer: it isnt won, no one expects that it will be, but what it has accomplished is to provide limited success in improving health and quality of life, extending survival times, and developing new tools for earlier diagnosis thats reality, and understanding reality is achieved incrementally, not by sudden surges in technology independent of human effort. It also generates unexpected spinoffs in deeper knowledge about cell cycles, signaling, gene regulation, etc. The problems get more interesting and diverse, and its awfully silly of one non-biologist in 2011 to try to predict what surprises will pop out.

Kurzweil is a typical technocrat with limited breadth of knowledge. Imagine what happens IF we actually converge on some kind of immortality. Who gets it? If its restricted, what makes Kurzweil think he, and not Senator Dumbbum who controls federal spending on health, or Tycoon Greedo the trillionaire, gets it? How would the world react if such a capability were available, and they (or their dying mother, or their sick child) dont have access? What if its cheap and easy, and everyone gets it? Kurzweil is talking about a technology that would almost certainly destroy every human society on the planet, and he treats it as blithely as the prospect of getting new options for his cell phone. In case he hadnt noticed, human sociology and politics shows no sign of being on an exponential trend towards greater wisdom. Yeah, expect turbulence.

Hes guilty of a very weird form of reductionism that considers a human life can be reduced to patterns in a computer. I have no stock in spiritualism or dualism, but we are very much a product of our crude and messy biology we percieve the world through imprecise chemical reactions, our brains send signals by shuffling ions in salt water, our attitudes and reactions are shaped by chemicals secreted by glands in our guts. Replicating the lightning while ignoring the clouds and rain and pressure changes will not give you a copy of the storm. It will give you something different, which would be interesting still, but its not the same.

Kurzweil shows other signs of kookery. Two hundred pills a day? Weekly intravenous transfusions? Drinking alkalized water because hes afraid of acidosis? The man is an intelligent engineer, but hes also an obsessive crackpot.

Oh, well. Ill make my own predictions. Magazines will continue to praise Kurzweils techno-religion in sporadic bursts, and followers will continue to gullibly accept what he says because it is what they wish would happen. Kurzweil will die while brain-uploading and immortality are still vague dreams; he will be frozen in liquid nitrogen, which will so thoroughly disrupt his cells that even if we discover how to cure whatever kills him, there will be no hope of recovering the mind and personality of Kurzweil from the scrambled chaos of his dead brain. 2045 will come, and those of us who are alive to see it, will look back and realize it is very, very different from what life was like in 2011, and also very different from what we expected life to be like. At some point, I expect artificial intelligences to be part of our culture, if we persist; theyll work in radically different ways than human brains, and they will revolutionize society, but I have no way of guessing how. Ray Kurzweil will be forgotten, mostly, but records of the existence of a strange shaman of the circuitry from the late 20th and early 21st century will be tucked away in whatever the future databases are like, and people and machines will sometimes stumble across them and laugh or zotigrate and say, How quaint and amusing!, or whatever the equivalent in the frangitwidian language of the trans-entity circumsolar ansible network might be.

And thatll be kinda cool. I wish I could live to see it.

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Singularitarianism | Prometheism.net

Singularitarianism | Article about Singularitarianism by …

(redirected from Singularitarianism) Also found in: Wikipedia. An individual who believes that technology singularity is inevitable. “I regard someone who understands the Singularity and who has reflected on its implications for his or her own life as a singularitarian.” From Ray Kurzweil’s best seller “The Singularity Is Near.” See technology singularity.

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Singularitarianism | Article about Singularitarianism by …

Singularitarianism – Wikipedia

Singularitarianism is a movement[1] defined by the belief that a technological singularitythe creation of superintelligencewill likely happen in the medium future, and that deliberate action ought to be taken to ensure that the Singularity benefits humans.

Singularitarians are distinguished from other futurists who speculate on a technological singularity by their belief that the Singularity is not only possible, but desirable if guided prudently. Accordingly, they might sometimes dedicate their lives to acting in ways they believe will contribute to its rapid yet safe realization.[2]

Time magazine describes the worldview of Singularitarians by saying that “they think in terms of deep time, they believe in the power of technology to shape history, they have little interest in the conventional wisdom about anything, and they cannot believe you’re walking around living your life and watching TV as if the artificial-intelligence revolution were not about to erupt and change absolutely everything.”[1]

Inventor and futurist Ray Kurzweil, author of the 2005 book The Singularity Is Near: When Humans Transcend Biology, defines a Singularitarian as someone “who understands the Singularity and who has reflected on its implications for his or her own life”; he estimates the Singularity will occur around 2045.[2]

Singularitarianism coalesced into a coherent ideology in 2000 when artificial intelligence (AI) researcher Eliezer Yudkowsky wrote The Singularitarian Principles,[2][3] in which he stated that a Singularitarian believes that the singularity is a secular, non-mystical event which is possible and beneficial to the world and is worked towards by its adherents.[3]

In June 2000 Yudkowsky, with the support of Internet entrepreneurs Brian Atkins and Sabine Atkins, founded the Machine Intelligence Research Institute to work towards the creation of self-improving Friendly AI. MIRI’s writings argue for the idea that an AI with the ability to improve upon its own design (Seed AI) would rapidly lead to superintelligence. These Singularitarians believe that reaching the Singularity swiftly and safely is the best possible way to minimize net existential risk.

Many people believe a technological singularity is possible without adopting Singularitarianism as a moral philosophy. Although the exact numbers are hard to quantify, Singularitarianism is a small movement, which includes transhumanist philosopher Nick Bostrom. Inventor and futurist Ray Kurzweil, who predicts that the Singularity will occur circa 2045, greatly contributed to popularizing Singularitarianism with his 2005 book The Singularity Is Near: When Humans Transcend Biology .[2]

What, then, is the Singularity? It’s a future period during which the pace of technological change will be so rapid, its impact so deep, that human life will be irreversibly transformed. Although neither utopian or dystopian, this epoch will transform the concepts we rely on to give meaning to our lives, from our business models to the cycle of human life, including death itself. Understanding the Singularity will alter our perspective on the significance of our past and the ramifications for our future. To truly understand it inherently changes one’s view of life in general and one’s particular life. I regard someone who understands the Singularity and who has reflected on its implications for his or her own life as a singularitarian.[2]

With the support of NASA, Google and a broad range of technology forecasters and technocapitalists, the Singularity University opened in June 2009 at the NASA Research Park in Silicon Valley with the goal of preparing the next generation of leaders to address the challenges of accelerating change.

In July 2009, many prominent Singularitarians participated in a conference organized by the Association for the Advancement of Artificial Intelligence (AAAI) to discuss the potential impact of robots and computers and the impact of the hypothetical possibility that they could become self-sufficient and able to make their own decisions. They discussed the possibility and the extent to which computers and robots might be able to acquire any level of autonomy, and to what degree they could use such abilities to possibly pose any threat or hazard (i.e., cybernetic revolt). They noted that some machines have acquired various forms of semi-autonomy, including being able to find power sources on their own and being able to independently choose targets to attack with weapons. They warned that some computer viruses can evade elimination and have achieved “cockroach intelligence.” They asserted that self-awareness as depicted in science fiction is probably unlikely, but that there were other potential hazards and pitfalls.[4] Some experts and academics have questioned the use of robots for military combat, especially when such robots are given some degree of autonomous functions.[5] The President of the AAAI has commissioned a study to look at this issue.[6]

Science journalist John Horgan has likened singularitarianism to a religion:

Let’s face it. The singularity is a religious rather than a scientific vision. The science-fiction writer Ken MacLeod has dubbed it the rapture for nerds, an allusion to the end-time, when Jesus whisks the faithful to heaven and leaves us sinners behind. Such yearning for transcendence, whether spiritual or technological, is all too understandable. Both as individuals and as a species, we face deadly serious problems, including terrorism, nuclear proliferation, overpopulation, poverty, famine, environmental degradation, climate change, resource depletion, and AIDS. Engineers and scientists should be helping us face the world’s problems and find solutions to them, rather than indulging in escapist, pseudoscientific fantasies like the singularity.[7]

Kurzweil rejects this categorization, stating that his predictions about the singularity are driven by the data that increases in computational technology have been exponential in the past.[8]

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Singularitarianism – Wikipedia