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What is Transhumanism?

The human desire to acquire posthuman attributes is as ancient as the human species itself. Humans have always sought to expand the boundaries of their existence, be it ecologically, geographically, or mentally. There is a tendency in at least some individuals always to try to find a way around every limitation and obstacle.

Ceremonial burial and preserved fragments of religious writings show that prehistoric humans were deeply disturbed by the death of their loved ones and sought to reduce the cognitive dissonance by postulating an afterlife. Yet, despite the idea of an afterlife, people still endeavored to extend life. In the Sumerian Epic of Gilgamesh (approx. 2000 B.C.), a king embarks on a quest to find an herb that can make him immortal. Its worth noting that it was assumed both that mortality was not inescapable in principle, and that there existed (at least mythological) means of overcoming it. That people really strove to live longer and richer lives can also be seen in the development of systems of magic and alchemy; lacking scientific means of producing an elixir of life, one resorted to magical means. This strategy was adopted, for example, by the various schools of esoteric Taoism in China, which sought physical immortality and control over or harmony with the forces of nature.

The Greeks were ambivalent about humans transgressing our natural confines. On the one hand, they were fascinated by the idea. We see it in the myth of Prometheus, who stole the fire from Zeus and gave it to the humans, thereby permanently improving the human condition. And in the myth of Daedalus, the gods are repeatedly challenged, quite successfully, by a clever engineer and artist, who uses non-magical means to extend human capabilities. On the other hand, there is also the concept of hubris: that some ambitions are off-limit and would backfire if pursued. In the end, Daedalus enterprise ends in disaster (not, however, because it was punished by the gods but owing entirely to natural causes).

Greek philosophers made the first, stumbling attempts to create systems of thought that were based not purely on faith but on logical reasoning. Socrates and the sophists extended the application of critical thinking from metaphysics and cosmology to include the study of ethics and questions about human society and human psychology. Out of this inquiry arose cultural humanism, a very important current throughout the history of Western science, political theory, ethics, and law.

In the Renaissance, human thinking was awoken from medieval otherworldliness and the scholastic modes of reasoning that had predominated for a millennium, and the human being and the natural world again became legitimate objects of study. Renaissance humanism encouraged people to rely on their own observations and their own judgment rather than to defer in every matter to religious authorities. Renaissance humanism also created the ideal of the well-rounded personality, one that is highly developed scientifically, morally, culturally, and spiritually. A milestone is Giovanni Pico della Mirandolas Oration on the Dignity of Man (1486), which states that man does not have a ready form but that it is mans task to form himself. And crucially, modern science began to take form then, through the works of Copernicus, Kepler, and Galileo.

The Age of Enlightenment can be said to have started with the publication of Francis Bacons Novum Organum, the new tool (1620), in which he proposes a scientific methodology based on empirical investigation rather than a priori reasoning. Bacon advocates the project of effecting all things possible, by which he meant the achievement of mastery over nature in order to improve the condition of human beings. The heritage from the Renaissance combines with the influences of Isaac Newton, Thomas Hobbes, John Locke, Immanuel Kant, Marquis de Condorcet, and others to form the basis for rational humanism, which emphasizes science and critical reasoning rather than revelation and religious authority as ways of learning about the natural world and the destiny and nature of man and of providing a grounding for morality. Transhumanism traces its roots to this rational humanism.

In the 18th and 19th centuries we begin to see glimpses of the idea that even humans themselves can be developed through the appliance of science. Benjamin Franklin and Voltaire speculated about extending human life span through medical science. Especially after Darwins theory of evolution, atheism or agnosticism came to be seen as increasingly attractive alternatives. However, the optimism of the late 19th century often degenerated into narrow-minded positivism and the belief that progress was automatic. When this view collided with reality, some people reacted by turning to irrationalism, concluding that since reason was not sufficient, it was worthless. This resulted in the anti-technological, anti-intellectual sentiments whose sequelae we can still witness today in some postmodernist writers, in the New Age movement, and among the neo-Luddite wing of the anti-globalization agitators.

A significant stimulus in the formation of transhumanism was the essay Daedalus: Science and the Future (1923) by the British biochemist J. B. S. Haldane, in which he discusses how scientific and technological findings may come to affect society and improve the human condition. This essay set off a chain reaction of future-oriented discussions, including The World, the Flesh and the Devil by J. D. Bernal (1929), which speculates about space colonization and bionic implants as well as mental improvements through advanced social science and psychology; the works of Olaf Stapledon; and the essay Icarus: the Future of Science (1924) by Bertrand Russell, who took a more pessimistic view, arguing that without more kindliness in the world, technological power will mainly serve to increase mens ability to inflict harm on one another. Science fiction authors such as H. G. Wells and Olaf Stapledon also got many people thinking about the future evolution of the human race. One frequently cited work is Aldous Huxleys Brave New World (1932), a dystopia where psychological conditioning, promiscuous sexuality, biotechnology, and opiate drugs are used to keep the population placid and contented in a static, totalitarian society ruled by an elite consisting of ten world controllers. Huxleys novel warns of the dehumanizing potential of technology being used to arrest growth and to diminish the scope of human nature rather than enhance it.

The Second World War changed the direction of some of those currents that result in todays transhumanism. The eugenics movement, which had previously found advocates not only among racists on the extreme right but also among socialists and progressivist social democrats, was thoroughly discredited. The goal of creating a new and better world through a centrally imposed vision became taboo and pass; and the horrors of the Stalinist Soviet Union again underscored the dangers of such an approach. Mindful of these historical lessons, transhumanists are often deeply suspicious of collectively orchestrated change, arguing instead for the right of individuals to redesign themselves and their own descendants.

In the postwar era, optimistic futurists tended to direct their attention more toward technological progress, such as space travel, medicine, and computers. Science began to catch up with speculation. Transhumanist ideas during this period were discussed and analyzed chiefly in the literary genre of science fiction. Authors such as Arthur C. Clarke, Isaac Asimov, Robert Heinlein, Stanislaw Lem, and later Bruce Sterling, Greg Egan, and Vernor Vinge have explored various aspects of transhumanism in their writings and contributed to its proliferation.

Robert Ettinger played an important role in giving transhumanism its modern form. The publication of his book The Prospect of Immortality in 1964 led to the creation of the cryonics movement. Ettinger argued that since medical technology seems to be constantly progressing, and since chemical activity comes to a complete halt at low temperatures, it should be possible to freeze a person today and preserve the body until such a time when technology is advanced enough to repair the freezing damage and reverse the original cause of deanimation. In a later work, Man into Superman (1972), he discussed a number of conceivable improvements to the human being, continuing the tradition started by Haldane and Bernal.

Another influential early transhumanist was F. M. Esfandiary, who later changed his name to FM-2030. One of the first professors of future studies, FM taught at the New School for Social Research in New York in the 1960s and formed a school of optimistic futurists known as the UpWingers. In his book Are you a transhuman? (1989), he described what he saw as the signs of the emergence of the transhuman person, in his terminology indicating an evolutionary link towards posthumanity. (A terminological aside: an early use of the word transhuman was in the 1972-book of Ettinger, who doesnt now remember where he first encountered the term. The word transhumanism may have been coined by Julian Huxley in New Bottles for New Wine (1957); the sense in which he used it, however, was not quite the contemporary one.) Further, its use is evidenced in T.S. Elliots writing around the same time. And it is known that Dante Alighieri referred to the notion of the transhuman in historical writings.

In the 1970s and 1980s, several organizations sprung up for life extension, cryonics, space colonization, science fiction, media arts, and futurism. They were often isolated from one another, and while they shared similar views and values, they did not yet amount to any unified coherent worldview. One prominent voice from a standpoint with strong transhumanist elements during this era came from Marvin Minsky, an eminent artificial intelligence researcher.

In 1986, Eric Drexler published Engines of Creation, the first book-length exposition of molecular manufacturing. (The possibility of nanotechnology had been anticipated by Nobel Laureate physicist Richard Feynman in a now-famous after-dinner address in 1959 entitled There is Plenty of Room at the Bottom.) In this groundbreaking work, Drexler not only argued for the feasibility of assembler-based nanotechnology but also explored its consequences and began charting the strategic challenges posed by its development. Drexlers later writings supplied more technical analyses that confirmed his initial conclusions. To prepare the world for nanotechnology and work towards it safe implementation, he founded the Foresight Institute together with his then wife Christine Peterson in 1986.

Ed Regiss Great Mambo Chicken and the Transhuman Condition (1990) took a humorous look at transhumanisms hubristic scientists and philosophers. Another couple of influential books were roboticist Hans Moravecs seminal Mind Children (1988) about the future development of machine intelligence, and more recently Ray Kurzweils bestselling Age of Spiritual Machines (1999), which presented ideas similar to Moravecs. Frank Tiplers Physics of Immortality (1994), inspired by the writings of Pierre Teilhard de Chardin (a paleontologist and Jesuit theologian who saw an evolutionary telos in the development of an encompassing noosphere, a global consciousness) argued that advanced civilizations might come to have a shaping influence on the future evolution of the cosmos, although some were put off by Tiplers attempt to blend science with religion. Many science advocates, such as Carl Sagan, Richard Dawkins, Steven Pinker, and Douglas Hofstadter, have also helped pave the way for public understanding of transhumanist ideas.

In 1988, the first issue of the Extropy Magazine was published by Max More and Tom Morrow, and in 1992 they founded the Extropy Institute (the term extropy being coined as an informal opposite of entropy). The magazine and the institute served as catalysts, bringing together disparate groups of people with futuristic ideas. More wrote the first definition of transhumanism in its modern sense, and created his own distinctive brand of transhumanism, which emphasized individualism, dynamic optimism, and the market mechanism in addition to technology. The transhumanist arts genre became more self-aware through the works of the artist Natasha Vita-More. During this time, an intense exploration of ideas also took place on various Internet mailing lists. Influential early contributors included Anders Sandberg (then a neuroscience doctoral student) and Robin Hanson (an economist and polymath) among many others.

The World Transhumanist Association was founded in 1998 by Nick Bostrom and David Pearce to act as a coordinating international nonprofit organization for all transhumanist-related groups and interests, across the political spectrum. The WTA focused on supporting transhumanism as a serious academic discipline and on promoting public awareness of transhumanist thinking. The WTA began publishing the Journal of Evolution and Technology, the first scholarly peer-reviewed journal for transhumanist studies in 1999 (which is also the year when the first version of this FAQ was published). In 2001, the WTA adopted its current constitution and is now governed by an executive board that is democratically elected by its full membership. James Hughes especially (a former WTA Secretary) among others helped lift the WTA to its current more mature stage, and a strong team of volunteers has been building up the organization to what it is today.

Humanity+ developed after to rebrand transhumanism informing Humanity+ as a cooperative organization, seeking to pull together the leaders of transhumanism: from the early 1990s: Max More, Natasha Vita-More, Anders Sandberg; the late 1990s: Nick Bostrom, David Pearce, James Hughes; the 2000s: James Clement, Ben Goertzel, Giulio Prisco and many others. In short, it is based on the early work of Extropy Institute and WTA.

In the past couple of years, the transhumanist movement has been growing fast and furiously. Local groups are mushrooming in all parts of the world. Awareness of transhumanist ideas is spreading. Transhumanism is undergoing the transition from being the preoccupation of a fringe group of intellectual pioneers to becoming a mainstream approach to understanding the prospects for technological transformation of the human condition. That technological advances will help us overcome many of our current human limitations is no longer an insight confined to a few handfuls of techno-savvy visionaries. Yet understanding the consequences of these anticipated possibilities and the ethical choices we will face is a momentous challenge that humanity will be grappling with over the coming decades. The transhumanist tradition has produced a (still evolving) body of thinking to illuminate these complex issues that is unparalleled in its scope and depth of foresight.

Read this article:

What is Transhumanism?

Transhuman – Wikipedia

Transhuman or trans-human is the concept of an intermediary form between human and posthuman.[1] In other words, a transhuman is a being that resembles a human in most respects but who has powers and abilities beyond those of standard humans.[2] These abilities might include improved intelligence, awareness, strength, or durability. Transhumans sometimes appear in science-fiction as cyborgs or genetically-enhanced humans.

The use of the term “transhuman” goes back to French philosopher Pierre Teilhard de Chardin, who wrote in his 1949 book The Future of Mankind:

Liberty: that is to say, the chance offered to every man (by removing obstacles and placing the appropriate means at his disposal) of ‘trans-humanizing’ himself by developing his potentialities to the fullest extent.[3]

And in a 1951 unpublished revision of the same book:

In consequence one is the less disposed to reject as unscientific the idea that the critical point of planetary Reflection, the fruit of socialization, far from being a mere spark in the darkness, represents our passage, by Translation or dematerialization, to another sphere of the Universe: not an ending of the ultra-human but its accession to some sort of trans-humanity at the ultimate heart of things.[4]

In 1957 book New Bottles for New Wine, English evolutionary biologist Julian Huxley wrote:

The human species can, if it wishes, transcend itself not just sporadically, an individual here in one way, an individual there in another way, but in its entirety, as humanity. We need a name for this new belief. Perhaps transhumanism will serve: man remaining man, but transcending himself, by realizing new possibilities of and for his human nature. “I believe in transhumanism”: once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence, as different from ours as ours is from that of Peking man. It will at last be consciously fulfilling its real destiny.[5]

One of the first professors of futurology, FM-2030, who taught “new concepts of the Human” at The New School of New York City in the 1960s, used “transhuman” as shorthand for “transitional human”. Calling transhumans the “earliest manifestation of new evolutionary beings”, FM argued that signs of transhumans included physical and mental augmentations including prostheses, reconstructive surgery, intensive use of telecommunications, a cosmopolitan outlook and a globetrotting lifestyle, androgyny, mediated reproduction (such as in vitro fertilisation), absence of religious beliefs, and a rejection of traditional family values.[6]

FM-2030 used the concept of transhuman as an evolutionary transition, outside the confines of academia, in his contributing final chapter to the 1972 anthology Woman, Year 2000.[7] In the same year, American cryonics pioneer Robert Ettinger contributed to conceptualization of “transhumanity” in his book Man into Superman.[8] In 1982, American Natasha Vita-More authored a statement titled Transhumanist Arts Statement and outlined what she perceived as an emerging transhuman culture.[9]

Jacques Attali, writing in 2006, envisaged transhumans as an altruistic vanguard of the later 21st century:

Vanguard players (I shall call them transhumans) will run (they are already running) relational enterprises in which profit will be no more than a hindrance, not a final goal. Each of these transhumans will be altruistic, a citizen of the planet, at once nomadic and sedentary, his neighbor’s equal in rights and obligations, hospitable and respectful of the world. Together, transhumans will give birth to planetary institutions and change the course of industrial enterprises.[10]

In March 2007, American physicist Gregory Cochran and paleoanthropologist John Hawks published a study, alongside other recent research on which it builds, which amounts to a radical reappraisal of traditional views, which tended to assume that humans have reached an evolutionary endpoint. Physical anthropologist Jeffrey McKee argued the new findings of accelerated evolution bear out predictions he made in a 2000 book The Riddled Chain. Based on computer models, he argued that evolution should speed up as a population grows because population growth creates more opportunities for new mutations; and the expanded population occupies new environmental niches, which would drive evolution in new directions. Whatever the implications of the recent findings, McKee concludes that they highlight a ubiquitous point about evolution: “every species is a transitional species”.[11]

Read more:

Transhuman – Wikipedia

What is Transhumanism?

The human desire to acquire posthuman attributes is as ancient as the human species itself. Humans have always sought to expand the boundaries of their existence, be it ecologically, geographically, or mentally. There is a tendency in at least some individuals always to try to find a way around every limitation and obstacle.

Ceremonial burial and preserved fragments of religious writings show that prehistoric humans were deeply disturbed by the death of their loved ones and sought to reduce the cognitive dissonance by postulating an afterlife. Yet, despite the idea of an afterlife, people still endeavored to extend life. In the Sumerian Epic of Gilgamesh (approx. 2000 B.C.), a king embarks on a quest to find an herb that can make him immortal. Its worth noting that it was assumed both that mortality was not inescapable in principle, and that there existed (at least mythological) means of overcoming it. That people really strove to live longer and richer lives can also be seen in the development of systems of magic and alchemy; lacking scientific means of producing an elixir of life, one resorted to magical means. This strategy was adopted, for example, by the various schools of esoteric Taoism in China, which sought physical immortality and control over or harmony with the forces of nature.

The Greeks were ambivalent about humans transgressing our natural confines. On the one hand, they were fascinated by the idea. We see it in the myth of Prometheus, who stole the fire from Zeus and gave it to the humans, thereby permanently improving the human condition. And in the myth of Daedalus, the gods are repeatedly challenged, quite successfully, by a clever engineer and artist, who uses non-magical means to extend human capabilities. On the other hand, there is also the concept of hubris: that some ambitions are off-limit and would backfire if pursued. In the end, Daedalus enterprise ends in disaster (not, however, because it was punished by the gods but owing entirely to natural causes).

Greek philosophers made the first, stumbling attempts to create systems of thought that were based not purely on faith but on logical reasoning. Socrates and the sophists extended the application of critical thinking from metaphysics and cosmology to include the study of ethics and questions about human society and human psychology. Out of this inquiry arose cultural humanism, a very important current throughout the history of Western science, political theory, ethics, and law.

In the Renaissance, human thinking was awoken from medieval otherworldliness and the scholastic modes of reasoning that had predominated for a millennium, and the human being and the natural world again became legitimate objects of study. Renaissance humanism encouraged people to rely on their own observations and their own judgment rather than to defer in every matter to religious authorities. Renaissance humanism also created the ideal of the well-rounded personality, one that is highly developed scientifically, morally, culturally, and spiritually. A milestone is Giovanni Pico della Mirandolas Oration on the Dignity of Man (1486), which states that man does not have a ready form but that it is mans task to form himself. And crucially, modern science began to take form then, through the works of Copernicus, Kepler, and Galileo.

The Age of Enlightenment can be said to have started with the publication of Francis Bacons Novum Organum, the new tool (1620), in which he proposes a scientific methodology based on empirical investigation rather than a priori reasoning. Bacon advocates the project of effecting all things possible, by which he meant the achievement of mastery over nature in order to improve the condition of human beings. The heritage from the Renaissance combines with the influences of Isaac Newton, Thomas Hobbes, John Locke, Immanuel Kant, Marquis de Condorcet, and others to form the basis for rational humanism, which emphasizes science and critical reasoning rather than revelation and religious authority as ways of learning about the natural world and the destiny and nature of man and of providing a grounding for morality. Transhumanism traces its roots to this rational humanism.

In the 18th and 19th centuries we begin to see glimpses of the idea that even humans themselves can be developed through the appliance of science. Benjamin Franklin and Voltaire speculated about extending human life span through medical science. Especially after Darwins theory of evolution, atheism or agnosticism came to be seen as increasingly attractive alternatives. However, the optimism of the late 19th century often degenerated into narrow-minded positivism and the belief that progress was automatic. When this view collided with reality, some people reacted by turning to irrationalism, concluding that since reason was not sufficient, it was worthless. This resulted in the anti-technological, anti-intellectual sentiments whose sequelae we can still witness today in some postmodernist writers, in the New Age movement, and among the neo-Luddite wing of the anti-globalization agitators.

A significant stimulus in the formation of transhumanism was the essay Daedalus: Science and the Future (1923) by the British biochemist J. B. S. Haldane, in which he discusses how scientific and technological findings may come to affect society and improve the human condition. This essay set off a chain reaction of future-oriented discussions, including The World, the Flesh and the Devil by J. D. Bernal (1929), which speculates about space colonization and bionic implants as well as mental improvements through advanced social science and psychology; the works of Olaf Stapledon; and the essay Icarus: the Future of Science (1924) by Bertrand Russell, who took a more pessimistic view, arguing that without more kindliness in the world, technological power will mainly serve to increase mens ability to inflict harm on one another. Science fiction authors such as H. G. Wells and Olaf Stapledon also got many people thinking about the future evolution of the human race. One frequently cited work is Aldous Huxleys Brave New World (1932), a dystopia where psychological conditioning, promiscuous sexuality, biotechnology, and opiate drugs are used to keep the population placid and contented in a static, totalitarian society ruled by an elite consisting of ten world controllers. Huxleys novel warns of the dehumanizing potential of technology being used to arrest growth and to diminish the scope of human nature rather than enhance it.

The Second World War changed the direction of some of those currents that result in todays transhumanism. The eugenics movement, which had previously found advocates not only among racists on the extreme right but also among socialists and progressivist social democrats, was thoroughly discredited. The goal of creating a new and better world through a centrally imposed vision became taboo and pass; and the horrors of the Stalinist Soviet Union again underscored the dangers of such an approach. Mindful of these historical lessons, transhumanists are often deeply suspicious of collectively orchestrated change, arguing instead for the right of individuals to redesign themselves and their own descendants.

In the postwar era, optimistic futurists tended to direct their attention more toward technological progress, such as space travel, medicine, and computers. Science began to catch up with speculation. Transhumanist ideas during this period were discussed and analyzed chiefly in the literary genre of science fiction. Authors such as Arthur C. Clarke, Isaac Asimov, Robert Heinlein, Stanislaw Lem, and later Bruce Sterling, Greg Egan, and Vernor Vinge have explored various aspects of transhumanism in their writings and contributed to its proliferation.

Robert Ettinger played an important role in giving transhumanism its modern form. The publication of his book The Prospect of Immortality in 1964 led to the creation of the cryonics movement. Ettinger argued that since medical technology seems to be constantly progressing, and since chemical activity comes to a complete halt at low temperatures, it should be possible to freeze a person today and preserve the body until such a time when technology is advanced enough to repair the freezing damage and reverse the original cause of deanimation. In a later work, Man into Superman (1972), he discussed a number of conceivable improvements to the human being, continuing the tradition started by Haldane and Bernal.

Another influential early transhumanist was F. M. Esfandiary, who later changed his name to FM-2030. One of the first professors of future studies, FM taught at the New School for Social Research in New York in the 1960s and formed a school of optimistic futurists known as the UpWingers. In his book Are you a transhuman? (1989), he described what he saw as the signs of the emergence of the transhuman person, in his terminology indicating an evolutionary link towards posthumanity. (A terminological aside: an early use of the word transhuman was in the 1972-book of Ettinger, who doesnt now remember where he first encountered the term. The word transhumanism may have been coined by Julian Huxley in New Bottles for New Wine (1957); the sense in which he used it, however, was not quite the contemporary one.) Further, its use is evidenced in T.S. Elliots writing around the same time. And it is known that Dante Alighieri referred to the notion of the transhuman in historical writings.

In the 1970s and 1980s, several organizations sprung up for life extension, cryonics, space colonization, science fiction, media arts, and futurism. They were often isolated from one another, and while they shared similar views and values, they did not yet amount to any unified coherent worldview. One prominent voice from a standpoint with strong transhumanist elements during this era came from Marvin Minsky, an eminent artificial intelligence researcher.

In 1986, Eric Drexler published Engines of Creation, the first book-length exposition of molecular manufacturing. (The possibility of nanotechnology had been anticipated by Nobel Laureate physicist Richard Feynman in a now-famous after-dinner address in 1959 entitled There is Plenty of Room at the Bottom.) In this groundbreaking work, Drexler not only argued for the feasibility of assembler-based nanotechnology but also explored its consequences and began charting the strategic challenges posed by its development. Drexlers later writings supplied more technical analyses that confirmed his initial conclusions. To prepare the world for nanotechnology and work towards it safe implementation, he founded the Foresight Institute together with his then wife Christine Peterson in 1986.

Ed Regiss Great Mambo Chicken and the Transhuman Condition (1990) took a humorous look at transhumanisms hubristic scientists and philosophers. Another couple of influential books were roboticist Hans Moravecs seminal Mind Children (1988) about the future development of machine intelligence, and more recently Ray Kurzweils bestselling Age of Spiritual Machines (1999), which presented ideas similar to Moravecs. Frank Tiplers Physics of Immortality (1994), inspired by the writings of Pierre Teilhard de Chardin (a paleontologist and Jesuit theologian who saw an evolutionary telos in the development of an encompassing noosphere, a global consciousness) argued that advanced civilizations might come to have a shaping influence on the future evolution of the cosmos, although some were put off by Tiplers attempt to blend science with religion. Many science advocates, such as Carl Sagan, Richard Dawkins, Steven Pinker, and Douglas Hofstadter, have also helped pave the way for public understanding of transhumanist ideas.

In 1988, the first issue of the Extropy Magazine was published by Max More and Tom Morrow, and in 1992 they founded the Extropy Institute (the term extropy being coined as an informal opposite of entropy). The magazine and the institute served as catalysts, bringing together disparate groups of people with futuristic ideas. More wrote the first definition of transhumanism in its modern sense, and created his own distinctive brand of transhumanism, which emphasized individualism, dynamic optimism, and the market mechanism in addition to technology. The transhumanist arts genre became more self-aware through the works of the artist Natasha Vita-More. During this time, an intense exploration of ideas also took place on various Internet mailing lists. Influential early contributors included Anders Sandberg (then a neuroscience doctoral student) and Robin Hanson (an economist and polymath) among many others.

The World Transhumanist Association was founded in 1998 by Nick Bostrom and David Pearce to act as a coordinating international nonprofit organization for all transhumanist-related groups and interests, across the political spectrum. The WTA focused on supporting transhumanism as a serious academic discipline and on promoting public awareness of transhumanist thinking. The WTA began publishing the Journal of Evolution and Technology, the first scholarly peer-reviewed journal for transhumanist studies in 1999 (which is also the year when the first version of this FAQ was published). In 2001, the WTA adopted its current constitution and is now governed by an executive board that is democratically elected by its full membership. James Hughes especially (a former WTA Secretary) among others helped lift the WTA to its current more mature stage, and a strong team of volunteers has been building up the organization to what it is today.

Humanity+ developed after to rebrand transhumanism informing Humanity+ as a cooperative organization, seeking to pull together the leaders of transhumanism: from the early 1990s: Max More, Natasha Vita-More, Anders Sandberg; the late 1990s: Nick Bostrom, David Pearce, James Hughes; the 2000s: James Clement, Ben Goertzel, Giulio Prisco and many others. In short, it is based on the early work of Extropy Institute and WTA.

In the past couple of years, the transhumanist movement has been growing fast and furiously. Local groups are mushrooming in all parts of the world. Awareness of transhumanist ideas is spreading. Transhumanism is undergoing the transition from being the preoccupation of a fringe group of intellectual pioneers to becoming a mainstream approach to understanding the prospects for technological transformation of the human condition. That technological advances will help us overcome many of our current human limitations is no longer an insight confined to a few handfuls of techno-savvy visionaries. Yet understanding the consequences of these anticipated possibilities and the ethical choices we will face is a momentous challenge that humanity will be grappling with over the coming decades. The transhumanist tradition has produced a (still evolving) body of thinking to illuminate these complex issues that is unparalleled in its scope and depth of foresight.

Original post:

What is Transhumanism?

What is Transhumanism?

The human desire to acquire posthuman attributes is as ancient as the human species itself. Humans have always sought to expand the boundaries of their existence, be it ecologically, geographically, or mentally. There is a tendency in at least some individuals always to try to find a way around every limitation and obstacle.

Ceremonial burial and preserved fragments of religious writings show that prehistoric humans were deeply disturbed by the death of their loved ones and sought to reduce the cognitive dissonance by postulating an afterlife. Yet, despite the idea of an afterlife, people still endeavored to extend life. In the Sumerian Epic of Gilgamesh (approx. 2000 B.C.), a king embarks on a quest to find an herb that can make him immortal. Its worth noting that it was assumed both that mortality was not inescapable in principle, and that there existed (at least mythological) means of overcoming it. That people really strove to live longer and richer lives can also be seen in the development of systems of magic and alchemy; lacking scientific means of producing an elixir of life, one resorted to magical means. This strategy was adopted, for example, by the various schools of esoteric Taoism in China, which sought physical immortality and control over or harmony with the forces of nature.

The Greeks were ambivalent about humans transgressing our natural confines. On the one hand, they were fascinated by the idea. We see it in the myth of Prometheus, who stole the fire from Zeus and gave it to the humans, thereby permanently improving the human condition. And in the myth of Daedalus, the gods are repeatedly challenged, quite successfully, by a clever engineer and artist, who uses non-magical means to extend human capabilities. On the other hand, there is also the concept of hubris: that some ambitions are off-limit and would backfire if pursued. In the end, Daedalus enterprise ends in disaster (not, however, because it was punished by the gods but owing entirely to natural causes).

Greek philosophers made the first, stumbling attempts to create systems of thought that were based not purely on faith but on logical reasoning. Socrates and the sophists extended the application of critical thinking from metaphysics and cosmology to include the study of ethics and questions about human society and human psychology. Out of this inquiry arose cultural humanism, a very important current throughout the history of Western science, political theory, ethics, and law.

In the Renaissance, human thinking was awoken from medieval otherworldliness and the scholastic modes of reasoning that had predominated for a millennium, and the human being and the natural world again became legitimate objects of study. Renaissance humanism encouraged people to rely on their own observations and their own judgment rather than to defer in every matter to religious authorities. Renaissance humanism also created the ideal of the well-rounded personality, one that is highly developed scientifically, morally, culturally, and spiritually. A milestone is Giovanni Pico della Mirandolas Oration on the Dignity of Man (1486), which states that man does not have a ready form but that it is mans task to form himself. And crucially, modern science began to take form then, through the works of Copernicus, Kepler, and Galileo.

The Age of Enlightenment can be said to have started with the publication of Francis Bacons Novum Organum, the new tool (1620), in which he proposes a scientific methodology based on empirical investigation rather than a priori reasoning. Bacon advocates the project of effecting all things possible, by which he meant the achievement of mastery over nature in order to improve the condition of human beings. The heritage from the Renaissance combines with the influences of Isaac Newton, Thomas Hobbes, John Locke, Immanuel Kant, Marquis de Condorcet, and others to form the basis for rational humanism, which emphasizes science and critical reasoning rather than revelation and religious authority as ways of learning about the natural world and the destiny and nature of man and of providing a grounding for morality. Transhumanism traces its roots to this rational humanism.

In the 18th and 19th centuries we begin to see glimpses of the idea that even humans themselves can be developed through the appliance of science. Benjamin Franklin and Voltaire speculated about extending human life span through medical science. Especially after Darwins theory of evolution, atheism or agnosticism came to be seen as increasingly attractive alternatives. However, the optimism of the late 19th century often degenerated into narrow-minded positivism and the belief that progress was automatic. When this view collided with reality, some people reacted by turning to irrationalism, concluding that since reason was not sufficient, it was worthless. This resulted in the anti-technological, anti-intellectual sentiments whose sequelae we can still witness today in some postmodernist writers, in the New Age movement, and among the neo-Luddite wing of the anti-globalization agitators.

A significant stimulus in the formation of transhumanism was the essay Daedalus: Science and the Future (1923) by the British biochemist J. B. S. Haldane, in which he discusses how scientific and technological findings may come to affect society and improve the human condition. This essay set off a chain reaction of future-oriented discussions, including The World, the Flesh and the Devil by J. D. Bernal (1929), which speculates about space colonization and bionic implants as well as mental improvements through advanced social science and psychology; the works of Olaf Stapledon; and the essay Icarus: the Future of Science (1924) by Bertrand Russell, who took a more pessimistic view, arguing that without more kindliness in the world, technological power will mainly serve to increase mens ability to inflict harm on one another. Science fiction authors such as H. G. Wells and Olaf Stapledon also got many people thinking about the future evolution of the human race. One frequently cited work is Aldous Huxleys Brave New World (1932), a dystopia where psychological conditioning, promiscuous sexuality, biotechnology, and opiate drugs are used to keep the population placid and contented in a static, totalitarian society ruled by an elite consisting of ten world controllers. Huxleys novel warns of the dehumanizing potential of technology being used to arrest growth and to diminish the scope of human nature rather than enhance it.

The Second World War changed the direction of some of those currents that result in todays transhumanism. The eugenics movement, which had previously found advocates not only among racists on the extreme right but also among socialists and progressivist social democrats, was thoroughly discredited. The goal of creating a new and better world through a centrally imposed vision became taboo and pass; and the horrors of the Stalinist Soviet Union again underscored the dangers of such an approach. Mindful of these historical lessons, transhumanists are often deeply suspicious of collectively orchestrated change, arguing instead for the right of individuals to redesign themselves and their own descendants.

In the postwar era, optimistic futurists tended to direct their attention more toward technological progress, such as space travel, medicine, and computers. Science began to catch up with speculation. Transhumanist ideas during this period were discussed and analyzed chiefly in the literary genre of science fiction. Authors such as Arthur C. Clarke, Isaac Asimov, Robert Heinlein, Stanislaw Lem, and later Bruce Sterling, Greg Egan, and Vernor Vinge have explored various aspects of transhumanism in their writings and contributed to its proliferation.

Robert Ettinger played an important role in giving transhumanism its modern form. The publication of his book The Prospect of Immortality in 1964 led to the creation of the cryonics movement. Ettinger argued that since medical technology seems to be constantly progressing, and since chemical activity comes to a complete halt at low temperatures, it should be possible to freeze a person today and preserve the body until such a time when technology is advanced enough to repair the freezing damage and reverse the original cause of deanimation. In a later work, Man into Superman (1972), he discussed a number of conceivable improvements to the human being, continuing the tradition started by Haldane and Bernal.

Another influential early transhumanist was F. M. Esfandiary, who later changed his name to FM-2030. One of the first professors of future studies, FM taught at the New School for Social Research in New York in the 1960s and formed a school of optimistic futurists known as the UpWingers. In his book Are you a transhuman? (1989), he described what he saw as the signs of the emergence of the transhuman person, in his terminology indicating an evolutionary link towards posthumanity. (A terminological aside: an early use of the word transhuman was in the 1972-book of Ettinger, who doesnt now remember where he first encountered the term. The word transhumanism may have been coined by Julian Huxley in New Bottles for New Wine (1957); the sense in which he used it, however, was not quite the contemporary one.) Further, its use is evidenced in T.S. Elliots writing around the same time. And it is known that Dante Alighieri referred to the notion of the transhuman in historical writings.

In the 1970s and 1980s, several organizations sprung up for life extension, cryonics, space colonization, science fiction, media arts, and futurism. They were often isolated from one another, and while they shared similar views and values, they did not yet amount to any unified coherent worldview. One prominent voice from a standpoint with strong transhumanist elements during this era came from Marvin Minsky, an eminent artificial intelligence researcher.

In 1986, Eric Drexler published Engines of Creation, the first book-length exposition of molecular manufacturing. (The possibility of nanotechnology had been anticipated by Nobel Laureate physicist Richard Feynman in a now-famous after-dinner address in 1959 entitled There is Plenty of Room at the Bottom.) In this groundbreaking work, Drexler not only argued for the feasibility of assembler-based nanotechnology but also explored its consequences and began charting the strategic challenges posed by its development. Drexlers later writings supplied more technical analyses that confirmed his initial conclusions. To prepare the world for nanotechnology and work towards it safe implementation, he founded the Foresight Institute together with his then wife Christine Peterson in 1986.

Ed Regiss Great Mambo Chicken and the Transhuman Condition (1990) took a humorous look at transhumanisms hubristic scientists and philosophers. Another couple of influential books were roboticist Hans Moravecs seminal Mind Children (1988) about the future development of machine intelligence, and more recently Ray Kurzweils bestselling Age of Spiritual Machines (1999), which presented ideas similar to Moravecs. Frank Tiplers Physics of Immortality (1994), inspired by the writings of Pierre Teilhard de Chardin (a paleontologist and Jesuit theologian who saw an evolutionary telos in the development of an encompassing noosphere, a global consciousness) argued that advanced civilizations might come to have a shaping influence on the future evolution of the cosmos, although some were put off by Tiplers attempt to blend science with religion. Many science advocates, such as Carl Sagan, Richard Dawkins, Steven Pinker, and Douglas Hofstadter, have also helped pave the way for public understanding of transhumanist ideas.

In 1988, the first issue of the Extropy Magazine was published by Max More and Tom Morrow, and in 1992 they founded the Extropy Institute (the term extropy being coined as an informal opposite of entropy). The magazine and the institute served as catalysts, bringing together disparate groups of people with futuristic ideas. More wrote the first definition of transhumanism in its modern sense, and created his own distinctive brand of transhumanism, which emphasized individualism, dynamic optimism, and the market mechanism in addition to technology. The transhumanist arts genre became more self-aware through the works of the artist Natasha Vita-More. During this time, an intense exploration of ideas also took place on various Internet mailing lists. Influential early contributors included Anders Sandberg (then a neuroscience doctoral student) and Robin Hanson (an economist and polymath) among many others.

The World Transhumanist Association was founded in 1998 by Nick Bostrom and David Pearce to act as a coordinating international nonprofit organization for all transhumanist-related groups and interests, across the political spectrum. The WTA focused on supporting transhumanism as a serious academic discipline and on promoting public awareness of transhumanist thinking. The WTA began publishing the Journal of Evolution and Technology, the first scholarly peer-reviewed journal for transhumanist studies in 1999 (which is also the year when the first version of this FAQ was published). In 2001, the WTA adopted its current constitution and is now governed by an executive board that is democratically elected by its full membership. James Hughes especially (a former WTA Secretary) among others helped lift the WTA to its current more mature stage, and a strong team of volunteers has been building up the organization to what it is today.

Humanity+ developed after to rebrand transhumanism informing Humanity+ as a cooperative organization, seeking to pull together the leaders of transhumanism: from the early 1990s: Max More, Natasha Vita-More, Anders Sandberg; the late 1990s: Nick Bostrom, David Pearce, James Hughes; the 2000s: James Clement, Ben Goertzel, Giulio Prisco and many others. In short, it is based on the early work of Extropy Institute and WTA.

In the past couple of years, the transhumanist movement has been growing fast and furiously. Local groups are mushrooming in all parts of the world. Awareness of transhumanist ideas is spreading. Transhumanism is undergoing the transition from being the preoccupation of a fringe group of intellectual pioneers to becoming a mainstream approach to understanding the prospects for technological transformation of the human condition. That technological advances will help us overcome many of our current human limitations is no longer an insight confined to a few handfuls of techno-savvy visionaries. Yet understanding the consequences of these anticipated possibilities and the ethical choices we will face is a momentous challenge that humanity will be grappling with over the coming decades. The transhumanist tradition has produced a (still evolving) body of thinking to illuminate these complex issues that is unparalleled in its scope and depth of foresight.

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What is Transhumanism?

The Transhumanist

Centralized marketplaces have disabled consumers since they have emerged from the scene, centuries ago. Along with a lead to economic collapse, and the institutional inefficiencies; centralization is indirectly creating a feeling of paralyzation among the consumers who lack transparency and security that they need for making empowered decisions regarding their own welfare. Read the Post How Centralization Is Paralyzing Society

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The Transhumanist

Transhuman – Wikipedia

Transhuman or trans-human is the concept of an intermediary form between human and posthuman.[1] In other words, a transhuman is a being that resembles a human in most respects but who has powers and abilities beyond those of standard humans.[2] These abilities might include improved intelligence, awareness, strength, or durability. Transhumans sometimes appear in science-fiction as cyborgs or genetically-enhanced humans.

The use of the term “transhuman” goes back to French philosopher Pierre Teilhard de Chardin, who wrote in his 1949 book The Future of Mankind:

Liberty: that is to say, the chance offered to every man (by removing obstacles and placing the appropriate means at his disposal) of ‘trans-humanizing’ himself by developing his potentialities to the fullest extent.[3]

And in a 1951 unpublished revision of the same book:

In consequence one is the less disposed to reject as unscientific the idea that the critical point of planetary Reflection, the fruit of socialization, far from being a mere spark in the darkness, represents our passage, by Translation or dematerialization, to another sphere of the Universe: not an ending of the ultra-human but its accession to some sort of trans-humanity at the ultimate heart of things.[4]

In 1957 book New Bottles for New Wine, English evolutionary biologist Julian Huxley wrote:

The human species can, if it wishes, transcend itself not just sporadically, an individual here in one way, an individual there in another way, but in its entirety, as humanity. We need a name for this new belief. Perhaps transhumanism will serve: man remaining man, but transcending himself, by realizing new possibilities of and for his human nature. “I believe in transhumanism”: once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence, as different from ours as ours is from that of Peking man. It will at last be consciously fulfilling its real destiny.[5]

One of the first professors of futurology, FM-2030, who taught “new concepts of the Human” at The New School of New York City in the 1960s, used “transhuman” as shorthand for “transitional human”. Calling transhumans the “earliest manifestation of new evolutionary beings”, FM argued that signs of transhumans included physical and mental augmentations including prostheses, reconstructive surgery, intensive use of telecommunications, a cosmopolitan outlook and a globetrotting lifestyle, androgyny, mediated reproduction (such as in vitro fertilisation), absence of religious beliefs, and a rejection of traditional family values.[6]

FM-2030 used the concept of transhuman as an evolutionary transition, outside the confines of academia, in his contributing final chapter to the 1972 anthology Woman, Year 2000.[7] In the same year, American cryonics pioneer Robert Ettinger contributed to conceptualization of “transhumanity” in his book Man into Superman.[8] In 1982, American Natasha Vita-More authored a statement titled Transhumanist Arts Statement and outlined what she perceived as an emerging transhuman culture.[9]

Jacques Attali, writing in 2006, envisaged transhumans as an altruistic vanguard of the later 21st century:

Vanguard players (I shall call them transhumans) will run (they are already running) relational enterprises in which profit will be no more than a hindrance, not a final goal. Each of these transhumans will be altruistic, a citizen of the planet, at once nomadic and sedentary, his neighbor’s equal in rights and obligations, hospitable and respectful of the world. Together, transhumans will give birth to planetary institutions and change the course of industrial enterprises.[10]

In March 2007, American physicist Gregory Cochran and paleoanthropologist John Hawks published a study, alongside other recent research on which it builds, which amounts to a radical reappraisal of traditional views, which tended to assume that humans have reached an evolutionary endpoint. Physical anthropologist Jeffrey McKee argued the new findings of accelerated evolution bear out predictions he made in a 2000 book The Riddled Chain. Based on computer models, he argued that evolution should speed up as a population grows because population growth creates more opportunities for new mutations; and the expanded population occupies new environmental niches, which would drive evolution in new directions. Whatever the implications of the recent findings, McKee concludes that they highlight a ubiquitous point about evolution: “every species is a transitional species”.[11]

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Transhuman – Wikipedia

Transhuman – Wikipedia

Transhuman or trans-human is the concept of an intermediary form between human and posthuman.[1] In other words, a transhuman is a being that resembles a human in most respects but who has powers and abilities beyond those of standard humans.[2] These abilities might include improved intelligence, awareness, strength, or durability. Transhumans sometimes appear in science-fiction as cyborgs or genetically-enhanced humans.

The use of the term “transhuman” goes back to French philosopher Pierre Teilhard de Chardin, who wrote in his 1949 book The Future of Mankind:

Liberty: that is to say, the chance offered to every man (by removing obstacles and placing the appropriate means at his disposal) of ‘trans-humanizing’ himself by developing his potentialities to the fullest extent.[3]

And in a 1951 unpublished revision of the same book:

In consequence one is the less disposed to reject as unscientific the idea that the critical point of planetary Reflection, the fruit of socialization, far from being a mere spark in the darkness, represents our passage, by Translation or dematerialization, to another sphere of the Universe: not an ending of the ultra-human but its accession to some sort of trans-humanity at the ultimate heart of things.[4]

In 1957 book New Bottles for New Wine, English evolutionary biologist Julian Huxley wrote:

The human species can, if it wishes, transcend itself not just sporadically, an individual here in one way, an individual there in another way, but in its entirety, as humanity. We need a name for this new belief. Perhaps transhumanism will serve: man remaining man, but transcending himself, by realizing new possibilities of and for his human nature. “I believe in transhumanism”: once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence, as different from ours as ours is from that of Peking man. It will at last be consciously fulfilling its real destiny.[5]

One of the first professors of futurology, FM-2030, who taught “new concepts of the Human” at The New School of New York City in the 1960s, used “transhuman” as shorthand for “transitional human”. Calling transhumans the “earliest manifestation of new evolutionary beings”, FM argued that signs of transhumans included physical and mental augmentations including prostheses, reconstructive surgery, intensive use of telecommunications, a cosmopolitan outlook and a globetrotting lifestyle, androgyny, mediated reproduction (such as in vitro fertilisation), absence of religious beliefs, and a rejection of traditional family values.[6]

FM-2030 used the concept of transhuman as an evolutionary transition, outside the confines of academia, in his contributing final chapter to the 1972 anthology Woman, Year 2000.[7] In the same year, American cryonics pioneer Robert Ettinger contributed to conceptualization of “transhumanity” in his book Man into Superman.[8] In 1982, American Natasha Vita-More authored a statement titled Transhumanist Arts Statement and outlined what she perceived as an emerging transhuman culture.[9]

Jacques Attali, writing in 2006, envisaged transhumans as an altruistic vanguard of the later 21st century:

Vanguard players (I shall call them transhumans) will run (they are already running) relational enterprises in which profit will be no more than a hindrance, not a final goal. Each of these transhumans will be altruistic, a citizen of the planet, at once nomadic and sedentary, his neighbor’s equal in rights and obligations, hospitable and respectful of the world. Together, transhumans will give birth to planetary institutions and change the course of industrial enterprises.[10]

In March 2007, American physicist Gregory Cochran and paleoanthropologist John Hawks published a study, alongside other recent research on which it builds, which amounts to a radical reappraisal of traditional views, which tended to assume that humans have reached an evolutionary endpoint. Physical anthropologist Jeffrey McKee argued the new findings of accelerated evolution bear out predictions he made in a 2000 book The Riddled Chain. Based on computer models, he argued that evolution should speed up as a population grows because population growth creates more opportunities for new mutations; and the expanded population occupies new environmental niches, which would drive evolution in new directions. Whatever the implications of the recent findings, McKee concludes that they highlight a ubiquitous point about evolution: “every species is a transitional species”.[11]

Originally posted here:

Transhuman – Wikipedia

Transhumanist Party

The following post is from the Institute for Social Futurism (ISF). Although its concerns are essentially philosophical, they inform many practical realities for organisations in our network over the coming year and beyond.

If youre looking for a quick punchline, this is perhaps not the article for you, but you could try skipping to section 1: The Jewel and the Lotus.

0. The Desert of the Real

Over the last few years, we have been developing a network of organisations which share a positive attitude toward technological change while being mindful of the serious challenges the world faces today. The idea is for that network to develop connections with like-minded others who wish to usher in a new paradigm for our society, based on a combination of science, technology, positive values and principles. During that time there has been a natural process of weaving together the ideas and views of many people, and that process has been driving the emergence of a worldview which we call Social Futurism.

Aside from the usual logistical issues of a growing movement, I have become aware of a strong need to reach beyond the complicated tangle of inspirations and concerns which have brought us together, and clearly articulate a single core idea underlying this nascent movement. To momentarily put aside our many assumptions and preconceptions, and examine the deepest ideological nexus which ties them all together. Having done that, we will be able to move forward sure in the knowledge that we are all working toward a common goal, no matter any differences in our philosophies, affiliations, or methods. In short, I have recently felt the need to cast a radically skeptical eye over everything we collectively believe and are committed to, throwing out all unnecessary assumptions in the hope of discerning a single common axiom. It seems to me that any such axiom must be extremely simple and incisive, akin to Descartes Cogito Ergo Sum.

The key to this inquiry is to put aside every claim or belief which may not be true, or which can in any conceivable way be countered or argued against. We are of course very much in support of science and greatly value its utility, but no scientific fact can ever be our central axiom, as scientific facts must by definition be potentially disprovable by new evidence. Our common focus must be more akin to a steadfast attitude or conviction than a mere observation that could change at any time. Chinese and Indian philosophy traditionally saw the observed world as composed of myriad relative facts, apparent phenomena and distinctions which could change just as easily as a viewers perspective, and such schools of thought (particularly Taoism and Buddhism) consistently warned against identifying too closely with ephemera. The traditional Eastern view is that all identification with any apparent fact (perspective, observation, expectation, philosophy or ideal) would cast a shadow consisting of everything contrary to that position. Like Descartes, initiates of these religions were urged to let go of every conviction that could be doubted (both the Buddhists and Descartes conclusion was that everything could be doubted except the existence of Mind), and simply live in the world as they found it. We could learn a lot from the minimalism of this stance, encouraging activists to use the myriad facts of science and the world as necessary, but to embrace a common identity rooted only in a single, fundamental, undeniable axiom. That kind of strong shared identity would enable us to rest assured that we are all on the same team, no matter what disagreements we may have over any details, which would be a thing of great practical and strategic value to the movement as a whole.

A recent Western echo of these ancient Eastern ideas is particularly relevant to techno-social concerns in the early 21st Century, and to the future of our movement. In 1999, The Matrix presented such philosophical concerns about the nature of reality, along with issues involving technology and social control, in a very popular action-adventure entertainment format. The movie drew not only upon traditional Eastern thought, but among a great many other things the writings of French Postmodernist philosopher Jean Baudrillard. Baudrillard said that we are surrounded by simulacra or simulations which no longer refer to any underlying reality, such as news stories which reflect consumer demand and media manipulation rather than any deep truth. He further claimed that in this ultra-mediated environment, actual reality (i.e. unmediated, unmanipulated things-as-they-actually-are) is now extremely hard to find. We see things almost entirely through the lens of culture and technology, now. This notion of reality as an increasingly hidden, deserted place was summed up in Baudrillards phrase the desert of the real. The idea that we live in some kind of mediated bubble of false reality while an authentic reality exists outside is the central theme of Gnosticism, found today in the work of people such as Science Fiction writer Philip K Dick (both Gnosticism and Dicks ideas were also prominent in The Matrix).

At this point you may well be asking what all these wild and wonderful ideas have to do with advancing technology, social progress, or indeed the real world. It all boils down to the intrinsic nature of the Transhumanist urge; to go beyond all that we have known in order to become more than human. To transcend the traditional limitations of the human condition. It is no accident that Transhumanists are regularly accused of being neo-Gnostics, because the idea of extending human life and health beyond current limitations is indeed reminiscent of the ancient heresy, albeit expressed in a very new way. This is a touchy issue, as Transhumanists are generally at pains to distinguish their technological hopes from ancient religious dreams, despite their clear common origin in simple human yearnings for a greater or happier existence. We should note that it is not as simple a matter as some people calling Transhumanists Gnostics and Transhumanists themselves uniformly rejecting the idea. Not only are many Transhumanists open to spirituality of various types, even including nuanced (usually secular) interpretations of Gnosticism, but the accusers are often sympathetic to both (neo-)Gnosticism and Transhumanism (and therefore presumably trying to draw attention to what they see as a good thing). Perhaps the best example of this is Erik Davis, in his 1998 book TechGnosis: Myth, Magic, and Mysticism in the Age of Information (to show the close interrelatedness of all these ideas, we may note that Davis is a scholar professionally interested in the works of Philip K Dick).

The thing that Transhumanists, Gnostics, and the heroes of The Matrix have in common is a pointed and total disrespect for the limitations of a world which pretends to be the whole of reality, but which is in fact only a subset of all that is truly possible. In other words, we Transhumanists are inherently driven to reject any convention or ideology that tells us to be content within our limits, to know our place. Instead, we seek to venture beyond those limits into the desert of the real, and in doing so take responsibility for directing our own evolution. I must stress that this need not imply a hedonistic, individualistic flight from communitarian responsibilities, when the very act of transcending limits makes it possible for others to follow our example; and for the whole of society to thus evolve and progress beyond its former limits.

In short, we feel that we could be more, that we could help others in the process, and that no-one has the right to impose their arbitrary limitations upon us. We would explore beyond the safe havens of the world as we know it, and out into the desert of the real into the darkness of possibilities. This rejection of the worlds distinctions and limitations is the one and only thing that can unite our diverse movement. That movement already includes many people who do not consider themselves to be Transhumanists, and that will only become more true over time, but the common impulse that unites us is clear: To sweep away the old world that stands between us and a much better future. A person might oppose this impulse for whatever reason, but they cannot argue it to be false in any way. It simply is.

1. The Jewel and the Lotus

We have discerned the idea that lies at the heart of our movements many manifestations (i.e. not just Transhumanism and other forms of Futurism but all truly modern and progressive activism, and any number of related philosophies, arts, and sciences): That our salvation lies beyond the limits of the world as we currently understand it and that by transforming ourselves we can transcend those limits. In short, that we can and should remake the world and our place within it. Paradoxically, this idea is truly ancient, and yet its combination with technology makes a powerful new revolution in human affairs possible.

At this point, we should take a moment to note a parallel between the advice offered for individual living by religions such as Taoism and Buddhism on the one hand, and the necessary way forward for any modern activist movement on the other. Followers of the ancient Eastern ways are encouraged to live in the present moment, rather than dwelling unduly on the past or future. This reduces identification with transient things, and thus reduces the suffering caused by regret over the past or anxiety over the future. Interestingly, any truly revolutionary movement would do well to heed the same advice, since the act of relinquishing the past and future (i.e. memories and expectations) is tantamount to rejecting limitation by those things. In other words, to focus on the present and to reject all unnecessary limitations are two sides of the same coin.

Having identified this central idea, our next question is of course how to simplify and condense its expression, to maintain its clarity for ourselves and communicate it easily to others. Traditionally this is the realm of symbols, or simple signs that stand for (and easily summon) complex sets of ideas. In keeping with the ancient Eastern philosophies mentioned earlier, I have settled upon two key symbols with a somewhat oriental flavour: The Jewel and the Lotus. In this section I will explain these two symbols, and their potential value.

It is common to depict an incisive axiom as a blade or sword, as in the cases of Occams Razor or Alexander cutting the Gordian Knot (indeed the very word incisive implies both clear, rational analysis and the act of cutting). In ancient Indian writings there is mention of a sword known as the Jewel of the Desert, and that strikes me as a particularly apt name for an axiom which refers to the Desert of the Real. This Jewel is our central idea an article of faith which unites our emerging movement and it can be expressed as follows:

Act Now and Be Free

(Nunc Agere et Liberi)

The only reality is action in the moment, and the bonds of the unreal demand to be cut. In other words, the individual and any movement for positive change must always focus on what they can be or do now, and all apparent limitations conjured by tradition, convention, history, hope or expectation with no solid basis in the reality of the present must be cast aside without hesitation. If an obstacle can be overcome, it should be. If a limitation can be transcended, then transcend it. This is a point of view which should come naturally to Transhumanists, Gnostics, all opponents of arbitrary and unwanted limitation, and all those who would sweep away the old to make way for a better future. It is often said that you can best know a thing by looking at what it opposes, and in this case we are utterly opposed to entrenched limitations which only exist out of a sense of history, social convention, or natural order rather than having something clearly positive to contribute to the future of humanity. We must tear down all such false limitations in our bid to remake civilization.

Beyond this central philosophical matter, as mentioned earlier I have become acutely aware of logistical issues that naturally arise with the growth of any movement. I wont go into the details of these issues, except to say that they boil down to a question of resources: How to get the resources we need, and how to use the ones we have well. Perhaps the most pressing resource issue has been the question of time and communications. A lot of people have something to say or ask, but we simply cannot respond to every such contact in a centralised way. Instead, the network must scale up in such a way that local groups can handle initial contact in most cases, and important messages can be passed through the network as appropriate, meaning that no single part of the network is overloaded with messages from everybody. In order to make my own part of the network more manageable and to set an example, I will be restricting my personal engagement to the activity in eight official channels. I can no longer guarantee any response to any communication outside those channels, which are outlined briefly below.

If every part of the network were to operate in a similar manner, maintaining a small number of recognised and well-maintained collaboration/communication channels, then the result would be something like a mosaic of decentralised activity, a fractal heterarchy or holarchy. A symbol for the network (and any given node within it) which I find to be appropriate and appealing is the lotus flower. The lotus is essentially a memorable image which represents a centre connecting multiple channels or aspects. The lotus is also a symbol common to the various Eastern philosophies mentioned earlier, although a rose would be the equally appropriate counterpart traditional in the West.

Others are free to organise themselves as they see fit, of course, but the specific eight channels which I will personally be focussed upon, going forward, are as listed below. In each case I will only be working with a relatively small core team, rather than attempting to manage all functions of these wider organisations directly. Such functions represent my close neighbours within the network, that I collaborate with but am not directly responsible for. If we all operate in this way with clear cooperative links but limited personal workloads then we will be maximally effective as a network.

I am currently in the process of reorganising the core teams and preferred communications channels for these groups, and will link to further information and full contact details for all eight channels from here on Friday January 22nd, 2016. In the meantime you can still contact these groups as before.

This post has covered a number of complex and subtle ideas with an unfortunate but necessary brevity, where any of these could be the departure point for long conversations in and of themselves. My objective will have been met, however, if you remember the symbols of the Jewel and the Lotus. That the Jewel of the Desert is simply a determination to stand squarely in the reality of the moment and cut through the proliferation of illusions, distractions, and false limitations which we are constantly told to embrace and respect (or at least take seriously). And that the Lotus is merely a reminder that while remaining focussed and effective, you always have the option of being connected with others in a movement toward something greater.

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Transhumanist Party

Transhumanist Agenda War Crimes Tribunal

HAARP-Chemtrails weapons system Locations worldwide

Proposed Legislation Banning New Physics Torture Weapons in the European Union

EUROPEAN COMMISSION

REGULATION

Council Regulation (EC) No _________________ of _________, 201_ concerning weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

There are three basic types of EU legislation:

regulations, directives and decisions.A regulation is similar to a national law

with the difference that it is applicable in all EU countries.

European Commission ec.europa.eu

The European Commission differs from the other institutions in that it alone has legislative initiative in the EU. Only the Commission can make formal proposals for legislation: they cannot originate in the legislative branches. However, the Council and Parliament may request the Commission to draft legislation, though the Commission does have the power to refuse to do so. Under the Lisbon Treaty, EU citizens are also able to request the Commission to legislate in an area via a petition carrying one million signatures, but this is not binding.

August 29, 2013

Council Regulation (EC) No _________________ of _________, 201_

Council Regulation (EC) No _________________ of _________, 201_ concerning weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including but not limited to electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

Official Journal _______________________________________

Council Regulation (EC) ________________________________

of ______________ 201_

concerning weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including but not limited to electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

(hereinafter collectively referred to as new physics torture weapons).

THE COUNCIL OF THE EUROPEAN UNION,

Having regard to the Treaty establishing the European Community, and in particular Article 133 thereof,

Having regard to the proposal from the Commission,

Whereas:

(1) Pursuant to Article 6 of the Treaty on European Union, respect for human rights and fundamental freedoms constitutes one of the principles common to the Member States. In view of this, the Community resolved in 1995 to make respect for human rights and fundamental freedoms an essential element of its relations with third countries.

(2) Article 5 of the Universal Declaration of Human Rights, Article 7 of the International Covenant on Civil and Political Rights and Article 3 of the European Convention for the Protection of Human Rights and Fundamental Freedoms all lay down an unconditional, comprehensive prohibition on torture and other cruel, inhuman or degrading treatment. Other provisions, in particular the United Nations Declaration Against Torture and the 1984 United Nations Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment, place an obligation on States to prevent torture.

(3) Article 2(2) of the Charter of Fundamental Rights of the European Union states that no one shall be condemned to the death penalty or executed. On 29 June 1998, the Council approved Guidelines on EU policy towards third countries on the death penalty and resolved that the European Union would work towards the universal abolition of the death penalty.

(4) Article 4 of the said Charter states that no one shall be subjected to torture or to inhuman or degrading treatment. On 9 April 2001, the Council approved Guidelines to the EU policy toward third countries, on torture and other cruel, inhuman or degrading treatment . These guidelines refer to both the adoption of the EU Code of Conduct on Arms Exports in 1998 and the ongoing work to introduce EU-wide controls on the exports of paramilitary equipment as examples of measures to work effectively towards the prevention of torture and other cruel, inhuman or degrading treatment within the Common Foreign and Security Policy. These guidelines also provide for third countries to be urged to prevent the use and production of, and trade in, equipment that is designed to inflict torture or other cruel, inhuman or degrading treatment and prevent the abuse of any other equipment to these ends.

(5) It is therefore appropriate to lay down Community rules on use and on trade with third countries in new physics torture weapons. These rules are instrumental in promoting respect for human life and for fundamental human rights and thus serve the purpose of protecting public morals. Such rules should ensure that Community economic operators do not derive any benefits from trade that either promotes or otherwise facilitates the implementation of policies on torture and other cruel, inhuman or degrading treatment, which are not compatible with the relevant EU Guidelines, the Charter of Fundamental Rights of the European Union and international conventions and treaties.

(6) For the purpose of this Regulation, it is considered appropriate to apply the definitions of torture and other cruel, inhuman or degrading treatment laid down in the 1984 United Nations Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment and in Resolution 3452 (XXX) of the General Assembly of the United Nations. These definitions should be interpreted taking into account the case law on the interpretation of the corresponding terms in the European Convention on Human Rights and in relevant texts adopted by the EU or its Member States.

(7) The Guidelines to the EU Policy toward third countries on torture and other cruel, inhuman or degrading treatment provide, inter alia, that the Heads of Mission in third countries will include in their periodic reports an analysis of the occurrence of torture and other cruel, inhuman or degrading treatment in the State of their accreditation, and the measures taken to combat it. It is appropriate for the competent authorities to take these and similar reports made by relevant international and civil society organisations into account when deciding on requests for authorisations. Such reports should also describe any new physics torture weapons used in third countries for the purpose of torture and other cruel, inhuman or degrading treatment.

(8) In order to contribute to the prevention of torture and other cruel, inhuman or degrading treatment, it is considered necessary to prohibit the supply to third countries of technical assistance related to goods which have no practical use other than for the purpose of torture and other cruel, inhuman or degrading treatment by new physics torture weapons.

(9) The aforementioned Guidelines state that, in order to meet the objective of taking effective measures against torture and other cruel, inhuman or degrading treatment, measures should be taken to prevent the use, production and trade of new physics torture weapons, including parts and equipment thereof, which are designed to inflict torture or other cruel, inhuman or degrading treatment. It is up to the Member States to impose and enforce the necessary restrictions on the use and production of such equipment.

(10) In order to take into account new data and technological developments, the lists of new physics torture weapons and parts and equipment thereof covered by this Regulation should be kept under review and provision should be made for a specific procedure to amend these lists.

(11) The Commission and the Member States should inform each other of the measures taken under this Regulation and of other relevant information at their disposal in connection with this Regulation.

(12) Member States should lay down rules on penalties applicable to infringements of the provisions of this Regulation and ensure that they are implemented. Those penalties should be effective, proportionate and dissuasive.

(13) This Regulation respects the fundamental rights and observes the principles recognised in particular by the Charter of Fundamental Rights of the European Union,

HAS ADOPTED THIS REGULATION:

CHAPTER I

Subject matter, scope and definitions

Article 1

Subject matter and scope

1. This Regulation lays down Community rules governing new physics torture weapons.

Article 2

Definitions

For the purposes of this Regulation:

(a) new physics torture weapons means weapons or weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including but not limited to electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

(b) torture means the use of new physics torture weapons to commit any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes including but not limited to intentional psychological programming, experimentation, voice to skull communication, artificial telepathy, remote influencing, remote inducement of physical or mental illness, mood management, mind control of persons or populations, remote virtual sexual assault, remote virtual rape, forced reproductive sterilization by means of chemtrails aerosol weapons, forced reproductive sterilization by means of vaccinations, (RHIC- EDOM) radio hypnotic intracerebral control and electronic dissolution of memory, remote transmission of images or films to brain, remote reading and controlling of thoughts, subliminal thought control, tinnitus, remote introduction of implants into body via vaccination, remote introduction of implants into body via chemtrails aerosol weapon, remote introduction of implants into body via food, water or potable liquid, remote introduction of implants into body via nanobot, remote scarring of body, remote introduction of inorganic particles into body, telephone terror including remotely induced epilepsy, muscle pains and cramps in neck and legs, headaches, severe toothaches, sudden falling off of healthy teeth while talking on the phone, remotely induced backaches, vibrations in various parts of the body, itching, ear tumors, brain tumors, respiratory diseases, asthma, immediate diarrhea and vomiting, remote deformation of victims body parts and organs including deformed bloated abdomen, deformed neck, lumps and channels on the head, shoulders widened, blown up arms and legs, deformed genitals and other deformations, remote inducement of extreme weight gain or abnormal weight loss endangering the victims health, genetically engineered vaccines that alter DNA, or GE vaccines with certain characteristics or inclusions of nanoparticles or RFID chips or other materials, remote inducement of blindness, cataracts or eye cancer, remote control of gangstalking or gangstalkers, gangstalking, commission of the following crimes in conjunction with the use of new physics torture weapons: harassment, breaking and entering of private property, ransacking of private property.

(c) assassination means the intentional use of new physics torture weapons to cause the death of a person by means including but not limited to heart attack; strangulation; suffocation; fast-acting cancer; diabetes; myocardial infarction; hemorrhage in brain; thrombosis in lungs; infectious disease.

CHAPTER II

Weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment

Article 3

Use prohibition

1. Any use of a new energy torture weapon to torture or inflict other cruel, inhuman or degrading treatment on any individual in the European Union or on any European Union citizen shall be prohibited, irrespective of the geographical location of such weapon, inside or outside of the European Union.

Article 4

Export prohibition

1. Any export of a new energy torture weapon shall be prohibited, irrespective of the origin of such weapon.

2. The supply of technical assistance related to a new energy torture weapon, whether for consideration or not, from the customs territory of the Community, to any person, entity or body in a third country shall be prohibited.

Article 5

Import prohibition

1. Any import of a new energy torture weapon shall be prohibited, irrespective of the origin of such weapon.

2. The acceptance by a person, entity or body in the customs territory of the Community of technical assistance related to a new energy torture weapon, supplied from a third country, whether for consideration or not, by any person, entity or body shall be prohibited.

Article 6

Absolute prohibition

1. High frequency active aural high altitude ultra low frequency weapon The manufacture, deployment, or operation of any new physics torture weapon known as a high frequency active aural high altitude ultra low frequency weapon that uses high frequency (HF) electromagnetic or scalar wave transmission to excite the ionosphere or any other part of the Earths atmosphere over the territory of the Community in order to torture or inflict other cruel, inhuman or degrading treatment on any individual, weather modification in the European Union or on any European Union citizen, irrespective of the geographical location of the ground component of such weapon, inside or outside of the Community shall be absolutely prohibited. The combination of those weapons from different locations is also forbidden.

2. Chemtrail aerosol weapon The manufacture, deployment, operation, or dispersal of any new physics torture weapon known as a chemtrail aerosol weapon in or over any part of the Earths atmosphere over the territory of the Community in order to torture or inflict other cruel, inhuman or degrading treatment on any individual in the European Union or on any European Union citizen shall be absolutely prohibited.

CHAPTER III

General and final provisions

Article 6

National Security

In any case where an individual, organisation or Member State charged with violation of this Regulation shall plead national security or other reasons for secrecy as a legal defense to its actions, that individual, organisation or Member State shall be required to prove beyond a reasonable doubt that its actions were in fact directly related to national security or other reasons for secrecy and not to an intention or negligence to torture or inflict other cruel, inhuman or degrading treatment.

Article 7

Penalties and Compensation for Victims

1. Member States shall lay down rules on penalties applicable to infringements of this Regulation imposing a minimum criminal penalty of twenty (20) years without possibility of parole to a maximum of life in prison without possibility of parole plus a fine of 1,000,000 Euros for each individual infringement and shall take all measures necessary to ensure that they are implemented. The penalties provided for must be effective, proportionate and dissuasive.

2. Compensation for Victims Member States shall lay down rules on compensation to victims of any infringement of this Regulation which shall include:

(a) the costs of any surgery and physical or psychological therapy to fully restore the physical and mental health of the victim;

(b) financial compensation to the victims family for pain and suffering endured as a result of any infringement of this Regulation;

(c) financial compensation to the victim for loss of income and loss of property due to any infringement of this Regulation.

Member States shall take all measures necessary to ensure that such rules are implemented. The compensation provided for must be effective, proportionate and fair to the victim and the victims family. Wherever possible, the individual or organisation committing the infringement shall be held financially responsible for paying compensation, except that the victims and their families shall be entitled to compensation hereunder regardless of the ability of the individual or organisation committing the infringement to pay.

3. Member States shall notify the Commission of those rules by _____________201_ and shall notify it without delay of any subsequent amendment affecting them.

Article 8

Territorial scope

1. This Regulation shall apply to the customs territory of the Community.

Article 9

Entry into force

This Regulation shall enter into force on ____________ 201_.

This Regulation shall be binding in its entirety and directly applicable in all Member States.

Done at _____________________, ______________ 201_

For the Council

The President

Go here to read the rest:

Transhumanist Agenda War Crimes Tribunal

What is Transhumanism?

The human desire to acquire posthuman attributes is as ancient as the human species itself. Humans have always sought to expand the boundaries of their existence, be it ecologically, geographically, or mentally. There is a tendency in at least some individuals always to try to find a way around every limitation and obstacle.

Ceremonial burial and preserved fragments of religious writings show that prehistoric humans were deeply disturbed by the death of their loved ones and sought to reduce the cognitive dissonance by postulating an afterlife. Yet, despite the idea of an afterlife, people still endeavored to extend life. In the Sumerian Epic of Gilgamesh (approx. 2000 B.C.), a king embarks on a quest to find an herb that can make him immortal. Its worth noting that it was assumed both that mortality was not inescapable in principle, and that there existed (at least mythological) means of overcoming it. That people really strove to live longer and richer lives can also be seen in the development of systems of magic and alchemy; lacking scientific means of producing an elixir of life, one resorted to magical means. This strategy was adopted, for example, by the various schools of esoteric Taoism in China, which sought physical immortality and control over or harmony with the forces of nature.

The Greeks were ambivalent about humans transgressing our natural confines. On the one hand, they were fascinated by the idea. We see it in the myth of Prometheus, who stole the fire from Zeus and gave it to the humans, thereby permanently improving the human condition. And in the myth of Daedalus, the gods are repeatedly challenged, quite successfully, by a clever engineer and artist, who uses non-magical means to extend human capabilities. On the other hand, there is also the concept of hubris: that some ambitions are off-limit and would backfire if pursued. In the end, Daedalus enterprise ends in disaster (not, however, because it was punished by the gods but owing entirely to natural causes).

Greek philosophers made the first, stumbling attempts to create systems of thought that were based not purely on faith but on logical reasoning. Socrates and the sophists extended the application of critical thinking from metaphysics and cosmology to include the study of ethics and questions about human society and human psychology. Out of this inquiry arose cultural humanism, a very important current throughout the history of Western science, political theory, ethics, and law.

In the Renaissance, human thinking was awoken from medieval otherworldliness and the scholastic modes of reasoning that had predominated for a millennium, and the human being and the natural world again became legitimate objects of study. Renaissance humanism encouraged people to rely on their own observations and their own judgment rather than to defer in every matter to religious authorities. Renaissance humanism also created the ideal of the well-rounded personality, one that is highly developed scientifically, morally, culturally, and spiritually. A milestone is Giovanni Pico della Mirandolas Oration on the Dignity of Man (1486), which states that man does not have a ready form but that it is mans task to form himself. And crucially, modern science began to take form then, through the works of Copernicus, Kepler, and Galileo.

The Age of Enlightenment can be said to have started with the publication of Francis Bacons Novum Organum, the new tool (1620), in which he proposes a scientific methodology based on empirical investigation rather than a priori reasoning. Bacon advocates the project of effecting all things possible, by which he meant the achievement of mastery over nature in order to improve the condition of human beings. The heritage from the Renaissance combines with the influences of Isaac Newton, Thomas Hobbes, John Locke, Immanuel Kant, Marquis de Condorcet, and others to form the basis for rational humanism, which emphasizes science and critical reasoning rather than revelation and religious authority as ways of learning about the natural world and the destiny and nature of man and of providing a grounding for morality. Transhumanism traces its roots to this rational humanism.

In the 18th and 19th centuries we begin to see glimpses of the idea that even humans themselves can be developed through the appliance of science. Benjamin Franklin and Voltaire speculated about extending human life span through medical science. Especially after Darwins theory of evolution, atheism or agnosticism came to be seen as increasingly attractive alternatives. However, the optimism of the late 19th century often degenerated into narrow-minded positivism and the belief that progress was automatic. When this view collided with reality, some people reacted by turning to irrationalism, concluding that since reason was not sufficient, it was worthless. This resulted in the anti-technological, anti-intellectual sentiments whose sequelae we can still witness today in some postmodernist writers, in the New Age movement, and among the neo-Luddite wing of the anti-globalization agitators.

A significant stimulus in the formation of transhumanism was the essay Daedalus: Science and the Future (1923) by the British biochemist J. B. S. Haldane, in which he discusses how scientific and technological findings may come to affect society and improve the human condition. This essay set off a chain reaction of future-oriented discussions, including The World, the Flesh and the Devil by J. D. Bernal (1929), which speculates about space colonization and bionic implants as well as mental improvements through advanced social science and psychology; the works of Olaf Stapledon; and the essay Icarus: the Future of Science (1924) by Bertrand Russell, who took a more pessimistic view, arguing that without more kindliness in the world, technological power will mainly serve to increase mens ability to inflict harm on one another. Science fiction authors such as H. G. Wells and Olaf Stapledon also got many people thinking about the future evolution of the human race. One frequently cited work is Aldous Huxleys Brave New World (1932), a dystopia where psychological conditioning, promiscuous sexuality, biotechnology, and opiate drugs are used to keep the population placid and contented in a static, totalitarian society ruled by an elite consisting of ten world controllers. Huxleys novel warns of the dehumanizing potential of technology being used to arrest growth and to diminish the scope of human nature rather than enhance it.

The Second World War changed the direction of some of those currents that result in todays transhumanism. The eugenics movement, which had previously found advocates not only among racists on the extreme right but also among socialists and progressivist social democrats, was thoroughly discredited. The goal of creating a new and better world through a centrally imposed vision became taboo and pass; and the horrors of the Stalinist Soviet Union again underscored the dangers of such an approach. Mindful of these historical lessons, transhumanists are often deeply suspicious of collectively orchestrated change, arguing instead for the right of individuals to redesign themselves and their own descendants.

In the postwar era, optimistic futurists tended to direct their attention more toward technological progress, such as space travel, medicine, and computers. Science began to catch up with speculation. Transhumanist ideas during this period were discussed and analyzed chiefly in the literary genre of science fiction. Authors such as Arthur C. Clarke, Isaac Asimov, Robert Heinlein, Stanislaw Lem, and later Bruce Sterling, Greg Egan, and Vernor Vinge have explored various aspects of transhumanism in their writings and contributed to its proliferation.

Robert Ettinger played an important role in giving transhumanism its modern form. The publication of his book The Prospect of Immortality in 1964 led to the creation of the cryonics movement. Ettinger argued that since medical technology seems to be constantly progressing, and since chemical activity comes to a complete halt at low temperatures, it should be possible to freeze a person today and preserve the body until such a time when technology is advanced enough to repair the freezing damage and reverse the original cause of deanimation. In a later work, Man into Superman (1972), he discussed a number of conceivable improvements to the human being, continuing the tradition started by Haldane and Bernal.

Another influential early transhumanist was F. M. Esfandiary, who later changed his name to FM-2030. One of the first professors of future studies, FM taught at the New School for Social Research in New York in the 1960s and formed a school of optimistic futurists known as the UpWingers. In his book Are you a transhuman? (1989), he described what he saw as the signs of the emergence of the transhuman person, in his terminology indicating an evolutionary link towards posthumanity. (A terminological aside: an early use of the word transhuman was in the 1972-book of Ettinger, who doesnt now remember where he first encountered the term. The word transhumanism may have been coined by Julian Huxley in New Bottles for New Wine (1957); the sense in which he used it, however, was not quite the contemporary one.) Further, its use is evidenced in T.S. Elliots writing around the same time. And it is known that Dante Alighieri referred to the notion of the transhuman in historical writings.

In the 1970s and 1980s, several organizations sprung up for life extension, cryonics, space colonization, science fiction, media arts, and futurism. They were often isolated from one another, and while they shared similar views and values, they did not yet amount to any unified coherent worldview. One prominent voice from a standpoint with strong transhumanist elements during this era came from Marvin Minsky, an eminent artificial intelligence researcher.

In 1986, Eric Drexler published Engines of Creation, the first book-length exposition of molecular manufacturing. (The possibility of nanotechnology had been anticipated by Nobel Laureate physicist Richard Feynman in a now-famous after-dinner address in 1959 entitled There is Plenty of Room at the Bottom.) In this groundbreaking work, Drexler not only argued for the feasibility of assembler-based nanotechnology but also explored its consequences and began charting the strategic challenges posed by its development. Drexlers later writings supplied more technical analyses that confirmed his initial conclusions. To prepare the world for nanotechnology and work towards it safe implementation, he founded the Foresight Institute together with his then wife Christine Peterson in 1986.

Ed Regiss Great Mambo Chicken and the Transhuman Condition (1990) took a humorous look at transhumanisms hubristic scientists and philosophers. Another couple of influential books were roboticist Hans Moravecs seminal Mind Children (1988) about the future development of machine intelligence, and more recently Ray Kurzweils bestselling Age of Spiritual Machines (1999), which presented ideas similar to Moravecs. Frank Tiplers Physics of Immortality (1994), inspired by the writings of Pierre Teilhard de Chardin (a paleontologist and Jesuit theologian who saw an evolutionary telos in the development of an encompassing noosphere, a global consciousness) argued that advanced civilizations might come to have a shaping influence on the future evolution of the cosmos, although some were put off by Tiplers attempt to blend science with religion. Many science advocates, such as Carl Sagan, Richard Dawkins, Steven Pinker, and Douglas Hofstadter, have also helped pave the way for public understanding of transhumanist ideas.

In 1988, the first issue of the Extropy Magazine was published by Max More and Tom Morrow, and in 1992 they founded the Extropy Institute (the term extropy being coined as an informal opposite of entropy). The magazine and the institute served as catalysts, bringing together disparate groups of people with futuristic ideas. More wrote the first definition of transhumanism in its modern sense, and created his own distinctive brand of transhumanism, which emphasized individualism, dynamic optimism, and the market mechanism in addition to technology. The transhumanist arts genre became more self-aware through the works of the artist Natasha Vita-More. During this time, an intense exploration of ideas also took place on various Internet mailing lists. Influential early contributors included Anders Sandberg (then a neuroscience doctoral student) and Robin Hanson (an economist and polymath) among many others.

The World Transhumanist Association was founded in 1998 by Nick Bostrom and David Pearce to act as a coordinating international nonprofit organization for all transhumanist-related groups and interests, across the political spectrum. The WTA focused on supporting transhumanism as a serious academic discipline and on promoting public awareness of transhumanist thinking. The WTA began publishing the Journal of Evolution and Technology, the first scholarly peer-reviewed journal for transhumanist studies in 1999 (which is also the year when the first version of this FAQ was published). In 2001, the WTA adopted its current constitution and is now governed by an executive board that is democratically elected by its full membership. James Hughes especially (a former WTA Secretary) among others helped lift the WTA to its current more mature stage, and a strong team of volunteers has been building up the organization to what it is today.

Humanity+ developed after to rebrand transhumanism informing Humanity+ as a cooperative organization, seeking to pull together the leaders of transhumanism: from the early 1990s: Max More, Natasha Vita-More, Anders Sandberg; the late 1990s: Nick Bostrom, David Pearce, James Hughes; the 2000s: James Clement, Ben Goertzel, Giulio Prisco and many others. In short, it is based on the early work of Extropy Institute and WTA.

In the past couple of years, the transhumanist movement has been growing fast and furiously. Local groups are mushrooming in all parts of the world. Awareness of transhumanist ideas is spreading. Transhumanism is undergoing the transition from being the preoccupation of a fringe group of intellectual pioneers to becoming a mainstream approach to understanding the prospects for technological transformation of the human condition. That technological advances will help us overcome many of our current human limitations is no longer an insight confined to a few handfuls of techno-savvy visionaries. Yet understanding the consequences of these anticipated possibilities and the ethical choices we will face is a momentous challenge that humanity will be grappling with over the coming decades. The transhumanist tradition has produced a (still evolving) body of thinking to illuminate these complex issues that is unparalleled in its scope and depth of foresight.

See more here:

What is Transhumanism?

Transhumanist Party

The following post is from the Institute for Social Futurism (ISF). Although its concerns are essentially philosophical, they inform many practical realities for organisations in our network over the coming year and beyond.

If youre looking for a quick punchline, this is perhaps not the article for you, but you could try skipping to section 1: The Jewel and the Lotus.

0. The Desert of the Real

Over the last few years, we have been developing a network of organisations which share a positive attitude toward technological change while being mindful of the serious challenges the world faces today. The idea is for that network to develop connections with like-minded others who wish to usher in a new paradigm for our society, based on a combination of science, technology, positive values and principles. During that time there has been a natural process of weaving together the ideas and views of many people, and that process has been driving the emergence of a worldview which we call Social Futurism.

Aside from the usual logistical issues of a growing movement, I have become aware of a strong need to reach beyond the complicated tangle of inspirations and concerns which have brought us together, and clearly articulate a single core idea underlying this nascent movement. To momentarily put aside our many assumptions and preconceptions, and examine the deepest ideological nexus which ties them all together. Having done that, we will be able to move forward sure in the knowledge that we are all working toward a common goal, no matter any differences in our philosophies, affiliations, or methods. In short, I have recently felt the need to cast a radically skeptical eye over everything we collectively believe and are committed to, throwing out all unnecessary assumptions in the hope of discerning a single common axiom. It seems to me that any such axiom must be extremely simple and incisive, akin to Descartes Cogito Ergo Sum.

The key to this inquiry is to put aside every claim or belief which may not be true, or which can in any conceivable way be countered or argued against. We are of course very much in support of science and greatly value its utility, but no scientific fact can ever be our central axiom, as scientific facts must by definition be potentially disprovable by new evidence. Our common focus must be more akin to a steadfast attitude or conviction than a mere observation that could change at any time. Chinese and Indian philosophy traditionally saw the observed world as composed of myriad relative facts, apparent phenomena and distinctions which could change just as easily as a viewers perspective, and such schools of thought (particularly Taoism and Buddhism) consistently warned against identifying too closely with ephemera. The traditional Eastern view is that all identification with any apparent fact (perspective, observation, expectation, philosophy or ideal) would cast a shadow consisting of everything contrary to that position. Like Descartes, initiates of these religions were urged to let go of every conviction that could be doubted (both the Buddhists and Descartes conclusion was that everything could be doubted except the existence of Mind), and simply live in the world as they found it. We could learn a lot from the minimalism of this stance, encouraging activists to use the myriad facts of science and the world as necessary, but to embrace a common identity rooted only in a single, fundamental, undeniable axiom. That kind of strong shared identity would enable us to rest assured that we are all on the same team, no matter what disagreements we may have over any details, which would be a thing of great practical and strategic value to the movement as a whole.

A recent Western echo of these ancient Eastern ideas is particularly relevant to techno-social concerns in the early 21st Century, and to the future of our movement. In 1999, The Matrix presented such philosophical concerns about the nature of reality, along with issues involving technology and social control, in a very popular action-adventure entertainment format. The movie drew not only upon traditional Eastern thought, but among a great many other things the writings of French Postmodernist philosopher Jean Baudrillard. Baudrillard said that we are surrounded by simulacra or simulations which no longer refer to any underlying reality, such as news stories which reflect consumer demand and media manipulation rather than any deep truth. He further claimed that in this ultra-mediated environment, actual reality (i.e. unmediated, unmanipulated things-as-they-actually-are) is now extremely hard to find. We see things almost entirely through the lens of culture and technology, now. This notion of reality as an increasingly hidden, deserted place was summed up in Baudrillards phrase the desert of the real. The idea that we live in some kind of mediated bubble of false reality while an authentic reality exists outside is the central theme of Gnosticism, found today in the work of people such as Science Fiction writer Philip K Dick (both Gnosticism and Dicks ideas were also prominent in The Matrix).

At this point you may well be asking what all these wild and wonderful ideas have to do with advancing technology, social progress, or indeed the real world. It all boils down to the intrinsic nature of the Transhumanist urge; to go beyond all that we have known in order to become more than human. To transcend the traditional limitations of the human condition. It is no accident that Transhumanists are regularly accused of being neo-Gnostics, because the idea of extending human life and health beyond current limitations is indeed reminiscent of the ancient heresy, albeit expressed in a very new way. This is a touchy issue, as Transhumanists are generally at pains to distinguish their technological hopes from ancient religious dreams, despite their clear common origin in simple human yearnings for a greater or happier existence. We should note that it is not as simple a matter as some people calling Transhumanists Gnostics and Transhumanists themselves uniformly rejecting the idea. Not only are many Transhumanists open to spirituality of various types, even including nuanced (usually secular) interpretations of Gnosticism, but the accusers are often sympathetic to both (neo-)Gnosticism and Transhumanism (and therefore presumably trying to draw attention to what they see as a good thing). Perhaps the best example of this is Erik Davis, in his 1998 book TechGnosis: Myth, Magic, and Mysticism in the Age of Information (to show the close interrelatedness of all these ideas, we may note that Davis is a scholar professionally interested in the works of Philip K Dick).

The thing that Transhumanists, Gnostics, and the heroes of The Matrix have in common is a pointed and total disrespect for the limitations of a world which pretends to be the whole of reality, but which is in fact only a subset of all that is truly possible. In other words, we Transhumanists are inherently driven to reject any convention or ideology that tells us to be content within our limits, to know our place. Instead, we seek to venture beyond those limits into the desert of the real, and in doing so take responsibility for directing our own evolution. I must stress that this need not imply a hedonistic, individualistic flight from communitarian responsibilities, when the very act of transcending limits makes it possible for others to follow our example; and for the whole of society to thus evolve and progress beyond its former limits.

In short, we feel that we could be more, that we could help others in the process, and that no-one has the right to impose their arbitrary limitations upon us. We would explore beyond the safe havens of the world as we know it, and out into the desert of the real into the darkness of possibilities. This rejection of the worlds distinctions and limitations is the one and only thing that can unite our diverse movement. That movement already includes many people who do not consider themselves to be Transhumanists, and that will only become more true over time, but the common impulse that unites us is clear: To sweep away the old world that stands between us and a much better future. A person might oppose this impulse for whatever reason, but they cannot argue it to be false in any way. It simply is.

1. The Jewel and the Lotus

We have discerned the idea that lies at the heart of our movements many manifestations (i.e. not just Transhumanism and other forms of Futurism but all truly modern and progressive activism, and any number of related philosophies, arts, and sciences): That our salvation lies beyond the limits of the world as we currently understand it and that by transforming ourselves we can transcend those limits. In short, that we can and should remake the world and our place within it. Paradoxically, this idea is truly ancient, and yet its combination with technology makes a powerful new revolution in human affairs possible.

At this point, we should take a moment to note a parallel between the advice offered for individual living by religions such as Taoism and Buddhism on the one hand, and the necessary way forward for any modern activist movement on the other. Followers of the ancient Eastern ways are encouraged to live in the present moment, rather than dwelling unduly on the past or future. This reduces identification with transient things, and thus reduces the suffering caused by regret over the past or anxiety over the future. Interestingly, any truly revolutionary movement would do well to heed the same advice, since the act of relinquishing the past and future (i.e. memories and expectations) is tantamount to rejecting limitation by those things. In other words, to focus on the present and to reject all unnecessary limitations are two sides of the same coin.

Having identified this central idea, our next question is of course how to simplify and condense its expression, to maintain its clarity for ourselves and communicate it easily to others. Traditionally this is the realm of symbols, or simple signs that stand for (and easily summon) complex sets of ideas. In keeping with the ancient Eastern philosophies mentioned earlier, I have settled upon two key symbols with a somewhat oriental flavour: The Jewel and the Lotus. In this section I will explain these two symbols, and their potential value.

It is common to depict an incisive axiom as a blade or sword, as in the cases of Occams Razor or Alexander cutting the Gordian Knot (indeed the very word incisive implies both clear, rational analysis and the act of cutting). In ancient Indian writings there is mention of a sword known as the Jewel of the Desert, and that strikes me as a particularly apt name for an axiom which refers to the Desert of the Real. This Jewel is our central idea an article of faith which unites our emerging movement and it can be expressed as follows:

Act Now and Be Free

(Nunc Agere et Liberi)

The only reality is action in the moment, and the bonds of the unreal demand to be cut. In other words, the individual and any movement for positive change must always focus on what they can be or do now, and all apparent limitations conjured by tradition, convention, history, hope or expectation with no solid basis in the reality of the present must be cast aside without hesitation. If an obstacle can be overcome, it should be. If a limitation can be transcended, then transcend it. This is a point of view which should come naturally to Transhumanists, Gnostics, all opponents of arbitrary and unwanted limitation, and all those who would sweep away the old to make way for a better future. It is often said that you can best know a thing by looking at what it opposes, and in this case we are utterly opposed to entrenched limitations which only exist out of a sense of history, social convention, or natural order rather than having something clearly positive to contribute to the future of humanity. We must tear down all such false limitations in our bid to remake civilization.

Beyond this central philosophical matter, as mentioned earlier I have become acutely aware of logistical issues that naturally arise with the growth of any movement. I wont go into the details of these issues, except to say that they boil down to a question of resources: How to get the resources we need, and how to use the ones we have well. Perhaps the most pressing resource issue has been the question of time and communications. A lot of people have something to say or ask, but we simply cannot respond to every such contact in a centralised way. Instead, the network must scale up in such a way that local groups can handle initial contact in most cases, and important messages can be passed through the network as appropriate, meaning that no single part of the network is overloaded with messages from everybody. In order to make my own part of the network more manageable and to set an example, I will be restricting my personal engagement to the activity in eight official channels. I can no longer guarantee any response to any communication outside those channels, which are outlined briefly below.

If every part of the network were to operate in a similar manner, maintaining a small number of recognised and well-maintained collaboration/communication channels, then the result would be something like a mosaic of decentralised activity, a fractal heterarchy or holarchy. A symbol for the network (and any given node within it) which I find to be appropriate and appealing is the lotus flower. The lotus is essentially a memorable image which represents a centre connecting multiple channels or aspects. The lotus is also a symbol common to the various Eastern philosophies mentioned earlier, although a rose would be the equally appropriate counterpart traditional in the West.

Others are free to organise themselves as they see fit, of course, but the specific eight channels which I will personally be focussed upon, going forward, are as listed below. In each case I will only be working with a relatively small core team, rather than attempting to manage all functions of these wider organisations directly. Such functions represent my close neighbours within the network, that I collaborate with but am not directly responsible for. If we all operate in this way with clear cooperative links but limited personal workloads then we will be maximally effective as a network.

I am currently in the process of reorganising the core teams and preferred communications channels for these groups, and will link to further information and full contact details for all eight channels from here on Friday January 22nd, 2016. In the meantime you can still contact these groups as before.

This post has covered a number of complex and subtle ideas with an unfortunate but necessary brevity, where any of these could be the departure point for long conversations in and of themselves. My objective will have been met, however, if you remember the symbols of the Jewel and the Lotus. That the Jewel of the Desert is simply a determination to stand squarely in the reality of the moment and cut through the proliferation of illusions, distractions, and false limitations which we are constantly told to embrace and respect (or at least take seriously). And that the Lotus is merely a reminder that while remaining focussed and effective, you always have the option of being connected with others in a movement toward something greater.

More:

Transhumanist Party

Transhumanist Agenda War Crimes Tribunal

HAARP-Chemtrails weapons system Locations worldwide

Proposed Legislation Banning New Physics Torture Weapons in the European Union

EUROPEAN COMMISSION

REGULATION

Council Regulation (EC) No _________________ of _________, 201_ concerning weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

There are three basic types of EU legislation:

regulations, directives and decisions.A regulation is similar to a national law

with the difference that it is applicable in all EU countries.

European Commission ec.europa.eu

The European Commission differs from the other institutions in that it alone has legislative initiative in the EU. Only the Commission can make formal proposals for legislation: they cannot originate in the legislative branches. However, the Council and Parliament may request the Commission to draft legislation, though the Commission does have the power to refuse to do so. Under the Lisbon Treaty, EU citizens are also able to request the Commission to legislate in an area via a petition carrying one million signatures, but this is not binding.

August 29, 2013

Council Regulation (EC) No _________________ of _________, 201_

Council Regulation (EC) No _________________ of _________, 201_ concerning weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including but not limited to electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

Official Journal _______________________________________

Council Regulation (EC) ________________________________

of ______________ 201_

concerning weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including but not limited to electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

(hereinafter collectively referred to as new physics torture weapons).

THE COUNCIL OF THE EUROPEAN UNION,

Having regard to the Treaty establishing the European Community, and in particular Article 133 thereof,

Having regard to the proposal from the Commission,

Whereas:

(1) Pursuant to Article 6 of the Treaty on European Union, respect for human rights and fundamental freedoms constitutes one of the principles common to the Member States. In view of this, the Community resolved in 1995 to make respect for human rights and fundamental freedoms an essential element of its relations with third countries.

(2) Article 5 of the Universal Declaration of Human Rights, Article 7 of the International Covenant on Civil and Political Rights and Article 3 of the European Convention for the Protection of Human Rights and Fundamental Freedoms all lay down an unconditional, comprehensive prohibition on torture and other cruel, inhuman or degrading treatment. Other provisions, in particular the United Nations Declaration Against Torture and the 1984 United Nations Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment, place an obligation on States to prevent torture.

(3) Article 2(2) of the Charter of Fundamental Rights of the European Union states that no one shall be condemned to the death penalty or executed. On 29 June 1998, the Council approved Guidelines on EU policy towards third countries on the death penalty and resolved that the European Union would work towards the universal abolition of the death penalty.

(4) Article 4 of the said Charter states that no one shall be subjected to torture or to inhuman or degrading treatment. On 9 April 2001, the Council approved Guidelines to the EU policy toward third countries, on torture and other cruel, inhuman or degrading treatment . These guidelines refer to both the adoption of the EU Code of Conduct on Arms Exports in 1998 and the ongoing work to introduce EU-wide controls on the exports of paramilitary equipment as examples of measures to work effectively towards the prevention of torture and other cruel, inhuman or degrading treatment within the Common Foreign and Security Policy. These guidelines also provide for third countries to be urged to prevent the use and production of, and trade in, equipment that is designed to inflict torture or other cruel, inhuman or degrading treatment and prevent the abuse of any other equipment to these ends.

(5) It is therefore appropriate to lay down Community rules on use and on trade with third countries in new physics torture weapons. These rules are instrumental in promoting respect for human life and for fundamental human rights and thus serve the purpose of protecting public morals. Such rules should ensure that Community economic operators do not derive any benefits from trade that either promotes or otherwise facilitates the implementation of policies on torture and other cruel, inhuman or degrading treatment, which are not compatible with the relevant EU Guidelines, the Charter of Fundamental Rights of the European Union and international conventions and treaties.

(6) For the purpose of this Regulation, it is considered appropriate to apply the definitions of torture and other cruel, inhuman or degrading treatment laid down in the 1984 United Nations Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment and in Resolution 3452 (XXX) of the General Assembly of the United Nations. These definitions should be interpreted taking into account the case law on the interpretation of the corresponding terms in the European Convention on Human Rights and in relevant texts adopted by the EU or its Member States.

(7) The Guidelines to the EU Policy toward third countries on torture and other cruel, inhuman or degrading treatment provide, inter alia, that the Heads of Mission in third countries will include in their periodic reports an analysis of the occurrence of torture and other cruel, inhuman or degrading treatment in the State of their accreditation, and the measures taken to combat it. It is appropriate for the competent authorities to take these and similar reports made by relevant international and civil society organisations into account when deciding on requests for authorisations. Such reports should also describe any new physics torture weapons used in third countries for the purpose of torture and other cruel, inhuman or degrading treatment.

(8) In order to contribute to the prevention of torture and other cruel, inhuman or degrading treatment, it is considered necessary to prohibit the supply to third countries of technical assistance related to goods which have no practical use other than for the purpose of torture and other cruel, inhuman or degrading treatment by new physics torture weapons.

(9) The aforementioned Guidelines state that, in order to meet the objective of taking effective measures against torture and other cruel, inhuman or degrading treatment, measures should be taken to prevent the use, production and trade of new physics torture weapons, including parts and equipment thereof, which are designed to inflict torture or other cruel, inhuman or degrading treatment. It is up to the Member States to impose and enforce the necessary restrictions on the use and production of such equipment.

(10) In order to take into account new data and technological developments, the lists of new physics torture weapons and parts and equipment thereof covered by this Regulation should be kept under review and provision should be made for a specific procedure to amend these lists.

(11) The Commission and the Member States should inform each other of the measures taken under this Regulation and of other relevant information at their disposal in connection with this Regulation.

(12) Member States should lay down rules on penalties applicable to infringements of the provisions of this Regulation and ensure that they are implemented. Those penalties should be effective, proportionate and dissuasive.

(13) This Regulation respects the fundamental rights and observes the principles recognised in particular by the Charter of Fundamental Rights of the European Union,

HAS ADOPTED THIS REGULATION:

CHAPTER I

Subject matter, scope and definitions

Article 1

Subject matter and scope

1. This Regulation lays down Community rules governing new physics torture weapons.

Article 2

Definitions

For the purposes of this Regulation:

(a) new physics torture weapons means weapons or weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including but not limited to electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

(b) torture means the use of new physics torture weapons to commit any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes including but not limited to intentional psychological programming, experimentation, voice to skull communication, artificial telepathy, remote influencing, remote inducement of physical or mental illness, mood management, mind control of persons or populations, remote virtual sexual assault, remote virtual rape, forced reproductive sterilization by means of chemtrails aerosol weapons, forced reproductive sterilization by means of vaccinations, (RHIC- EDOM) radio hypnotic intracerebral control and electronic dissolution of memory, remote transmission of images or films to brain, remote reading and controlling of thoughts, subliminal thought control, tinnitus, remote introduction of implants into body via vaccination, remote introduction of implants into body via chemtrails aerosol weapon, remote introduction of implants into body via food, water or potable liquid, remote introduction of implants into body via nanobot, remote scarring of body, remote introduction of inorganic particles into body, telephone terror including remotely induced epilepsy, muscle pains and cramps in neck and legs, headaches, severe toothaches, sudden falling off of healthy teeth while talking on the phone, remotely induced backaches, vibrations in various parts of the body, itching, ear tumors, brain tumors, respiratory diseases, asthma, immediate diarrhea and vomiting, remote deformation of victims body parts and organs including deformed bloated abdomen, deformed neck, lumps and channels on the head, shoulders widened, blown up arms and legs, deformed genitals and other deformations, remote inducement of extreme weight gain or abnormal weight loss endangering the victims health, genetically engineered vaccines that alter DNA, or GE vaccines with certain characteristics or inclusions of nanoparticles or RFID chips or other materials, remote inducement of blindness, cataracts or eye cancer, remote control of gangstalking or gangstalkers, gangstalking, commission of the following crimes in conjunction with the use of new physics torture weapons: harassment, breaking and entering of private property, ransacking of private property.

(c) assassination means the intentional use of new physics torture weapons to cause the death of a person by means including but not limited to heart attack; strangulation; suffocation; fast-acting cancer; diabetes; myocardial infarction; hemorrhage in brain; thrombosis in lungs; infectious disease.

CHAPTER II

Weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment

Article 3

Use prohibition

1. Any use of a new energy torture weapon to torture or inflict other cruel, inhuman or degrading treatment on any individual in the European Union or on any European Union citizen shall be prohibited, irrespective of the geographical location of such weapon, inside or outside of the European Union.

Article 4

Export prohibition

1. Any export of a new energy torture weapon shall be prohibited, irrespective of the origin of such weapon.

2. The supply of technical assistance related to a new energy torture weapon, whether for consideration or not, from the customs territory of the Community, to any person, entity or body in a third country shall be prohibited.

Article 5

Import prohibition

1. Any import of a new energy torture weapon shall be prohibited, irrespective of the origin of such weapon.

2. The acceptance by a person, entity or body in the customs territory of the Community of technical assistance related to a new energy torture weapon, supplied from a third country, whether for consideration or not, by any person, entity or body shall be prohibited.

Article 6

Absolute prohibition

1. High frequency active aural high altitude ultra low frequency weapon The manufacture, deployment, or operation of any new physics torture weapon known as a high frequency active aural high altitude ultra low frequency weapon that uses high frequency (HF) electromagnetic or scalar wave transmission to excite the ionosphere or any other part of the Earths atmosphere over the territory of the Community in order to torture or inflict other cruel, inhuman or degrading treatment on any individual, weather modification in the European Union or on any European Union citizen, irrespective of the geographical location of the ground component of such weapon, inside or outside of the Community shall be absolutely prohibited. The combination of those weapons from different locations is also forbidden.

2. Chemtrail aerosol weapon The manufacture, deployment, operation, or dispersal of any new physics torture weapon known as a chemtrail aerosol weapon in or over any part of the Earths atmosphere over the territory of the Community in order to torture or inflict other cruel, inhuman or degrading treatment on any individual in the European Union or on any European Union citizen shall be absolutely prohibited.

CHAPTER III

General and final provisions

Article 6

National Security

In any case where an individual, organisation or Member State charged with violation of this Regulation shall plead national security or other reasons for secrecy as a legal defense to its actions, that individual, organisation or Member State shall be required to prove beyond a reasonable doubt that its actions were in fact directly related to national security or other reasons for secrecy and not to an intention or negligence to torture or inflict other cruel, inhuman or degrading treatment.

Article 7

Penalties and Compensation for Victims

1. Member States shall lay down rules on penalties applicable to infringements of this Regulation imposing a minimum criminal penalty of twenty (20) years without possibility of parole to a maximum of life in prison without possibility of parole plus a fine of 1,000,000 Euros for each individual infringement and shall take all measures necessary to ensure that they are implemented. The penalties provided for must be effective, proportionate and dissuasive.

2. Compensation for Victims Member States shall lay down rules on compensation to victims of any infringement of this Regulation which shall include:

(a) the costs of any surgery and physical or psychological therapy to fully restore the physical and mental health of the victim;

(b) financial compensation to the victims family for pain and suffering endured as a result of any infringement of this Regulation;

(c) financial compensation to the victim for loss of income and loss of property due to any infringement of this Regulation.

Member States shall take all measures necessary to ensure that such rules are implemented. The compensation provided for must be effective, proportionate and fair to the victim and the victims family. Wherever possible, the individual or organisation committing the infringement shall be held financially responsible for paying compensation, except that the victims and their families shall be entitled to compensation hereunder regardless of the ability of the individual or organisation committing the infringement to pay.

3. Member States shall notify the Commission of those rules by _____________201_ and shall notify it without delay of any subsequent amendment affecting them.

Article 8

Territorial scope

1. This Regulation shall apply to the customs territory of the Community.

Article 9

Entry into force

This Regulation shall enter into force on ____________ 201_.

This Regulation shall be binding in its entirety and directly applicable in all Member States.

Done at _____________________, ______________ 201_

For the Council

The President

More:

Transhumanist Agenda War Crimes Tribunal

Transhumanist Agenda War Crimes Tribunal

HAARP-Chemtrails weapons system Locations worldwide

Proposed Legislation Banning New Physics Torture Weapons in the European Union

EUROPEAN COMMISSION

REGULATION

Council Regulation (EC) No _________________ of _________, 201_ concerning weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

There are three basic types of EU legislation:

regulations, directives and decisions.A regulation is similar to a national law

with the difference that it is applicable in all EU countries.

European Commission ec.europa.eu

The European Commission differs from the other institutions in that it alone has legislative initiative in the EU. Only the Commission can make formal proposals for legislation: they cannot originate in the legislative branches. However, the Council and Parliament may request the Commission to draft legislation, though the Commission does have the power to refuse to do so. Under the Lisbon Treaty, EU citizens are also able to request the Commission to legislate in an area via a petition carrying one million signatures, but this is not binding.

August 29, 2013

Council Regulation (EC) No _________________ of _________, 201_

Council Regulation (EC) No _________________ of _________, 201_ concerning weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including but not limited to electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

Official Journal _______________________________________

Council Regulation (EC) ________________________________

of ______________ 201_

concerning weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including but not limited to electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

(hereinafter collectively referred to as new physics torture weapons).

THE COUNCIL OF THE EUROPEAN UNION,

Having regard to the Treaty establishing the European Community, and in particular Article 133 thereof,

Having regard to the proposal from the Commission,

Whereas:

(1) Pursuant to Article 6 of the Treaty on European Union, respect for human rights and fundamental freedoms constitutes one of the principles common to the Member States. In view of this, the Community resolved in 1995 to make respect for human rights and fundamental freedoms an essential element of its relations with third countries.

(2) Article 5 of the Universal Declaration of Human Rights, Article 7 of the International Covenant on Civil and Political Rights and Article 3 of the European Convention for the Protection of Human Rights and Fundamental Freedoms all lay down an unconditional, comprehensive prohibition on torture and other cruel, inhuman or degrading treatment. Other provisions, in particular the United Nations Declaration Against Torture and the 1984 United Nations Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment, place an obligation on States to prevent torture.

(3) Article 2(2) of the Charter of Fundamental Rights of the European Union states that no one shall be condemned to the death penalty or executed. On 29 June 1998, the Council approved Guidelines on EU policy towards third countries on the death penalty and resolved that the European Union would work towards the universal abolition of the death penalty.

(4) Article 4 of the said Charter states that no one shall be subjected to torture or to inhuman or degrading treatment. On 9 April 2001, the Council approved Guidelines to the EU policy toward third countries, on torture and other cruel, inhuman or degrading treatment . These guidelines refer to both the adoption of the EU Code of Conduct on Arms Exports in 1998 and the ongoing work to introduce EU-wide controls on the exports of paramilitary equipment as examples of measures to work effectively towards the prevention of torture and other cruel, inhuman or degrading treatment within the Common Foreign and Security Policy. These guidelines also provide for third countries to be urged to prevent the use and production of, and trade in, equipment that is designed to inflict torture or other cruel, inhuman or degrading treatment and prevent the abuse of any other equipment to these ends.

(5) It is therefore appropriate to lay down Community rules on use and on trade with third countries in new physics torture weapons. These rules are instrumental in promoting respect for human life and for fundamental human rights and thus serve the purpose of protecting public morals. Such rules should ensure that Community economic operators do not derive any benefits from trade that either promotes or otherwise facilitates the implementation of policies on torture and other cruel, inhuman or degrading treatment, which are not compatible with the relevant EU Guidelines, the Charter of Fundamental Rights of the European Union and international conventions and treaties.

(6) For the purpose of this Regulation, it is considered appropriate to apply the definitions of torture and other cruel, inhuman or degrading treatment laid down in the 1984 United Nations Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment and in Resolution 3452 (XXX) of the General Assembly of the United Nations. These definitions should be interpreted taking into account the case law on the interpretation of the corresponding terms in the European Convention on Human Rights and in relevant texts adopted by the EU or its Member States.

(7) The Guidelines to the EU Policy toward third countries on torture and other cruel, inhuman or degrading treatment provide, inter alia, that the Heads of Mission in third countries will include in their periodic reports an analysis of the occurrence of torture and other cruel, inhuman or degrading treatment in the State of their accreditation, and the measures taken to combat it. It is appropriate for the competent authorities to take these and similar reports made by relevant international and civil society organisations into account when deciding on requests for authorisations. Such reports should also describe any new physics torture weapons used in third countries for the purpose of torture and other cruel, inhuman or degrading treatment.

(8) In order to contribute to the prevention of torture and other cruel, inhuman or degrading treatment, it is considered necessary to prohibit the supply to third countries of technical assistance related to goods which have no practical use other than for the purpose of torture and other cruel, inhuman or degrading treatment by new physics torture weapons.

(9) The aforementioned Guidelines state that, in order to meet the objective of taking effective measures against torture and other cruel, inhuman or degrading treatment, measures should be taken to prevent the use, production and trade of new physics torture weapons, including parts and equipment thereof, which are designed to inflict torture or other cruel, inhuman or degrading treatment. It is up to the Member States to impose and enforce the necessary restrictions on the use and production of such equipment.

(10) In order to take into account new data and technological developments, the lists of new physics torture weapons and parts and equipment thereof covered by this Regulation should be kept under review and provision should be made for a specific procedure to amend these lists.

(11) The Commission and the Member States should inform each other of the measures taken under this Regulation and of other relevant information at their disposal in connection with this Regulation.

(12) Member States should lay down rules on penalties applicable to infringements of the provisions of this Regulation and ensure that they are implemented. Those penalties should be effective, proportionate and dissuasive.

(13) This Regulation respects the fundamental rights and observes the principles recognised in particular by the Charter of Fundamental Rights of the European Union,

HAS ADOPTED THIS REGULATION:

CHAPTER I

Subject matter, scope and definitions

Article 1

Subject matter and scope

1. This Regulation lays down Community rules governing new physics torture weapons.

Article 2

Definitions

For the purposes of this Regulation:

(a) new physics torture weapons means weapons or weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment including but not limited to electronic weapons, electromagnetic weapons, magnetic weapons, directed energy weapons, geophysical weapons, wave-energy weapons, frequency weapons, genetic weapons, scalar weapons, psychotronic weapons, chemtrail aerosol weapons, implant weapons, vaccine-based weapons, nanotechnology weapons, high frequency active aural high altitude ultra low frequency weapons, information technology weapons.

(b) torture means the use of new physics torture weapons to commit any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes including but not limited to intentional psychological programming, experimentation, voice to skull communication, artificial telepathy, remote influencing, remote inducement of physical or mental illness, mood management, mind control of persons or populations, remote virtual sexual assault, remote virtual rape, forced reproductive sterilization by means of chemtrails aerosol weapons, forced reproductive sterilization by means of vaccinations, (RHIC- EDOM) radio hypnotic intracerebral control and electronic dissolution of memory, remote transmission of images or films to brain, remote reading and controlling of thoughts, subliminal thought control, tinnitus, remote introduction of implants into body via vaccination, remote introduction of implants into body via chemtrails aerosol weapon, remote introduction of implants into body via food, water or potable liquid, remote introduction of implants into body via nanobot, remote scarring of body, remote introduction of inorganic particles into body, telephone terror including remotely induced epilepsy, muscle pains and cramps in neck and legs, headaches, severe toothaches, sudden falling off of healthy teeth while talking on the phone, remotely induced backaches, vibrations in various parts of the body, itching, ear tumors, brain tumors, respiratory diseases, asthma, immediate diarrhea and vomiting, remote deformation of victims body parts and organs including deformed bloated abdomen, deformed neck, lumps and channels on the head, shoulders widened, blown up arms and legs, deformed genitals and other deformations, remote inducement of extreme weight gain or abnormal weight loss endangering the victims health, genetically engineered vaccines that alter DNA, or GE vaccines with certain characteristics or inclusions of nanoparticles or RFID chips or other materials, remote inducement of blindness, cataracts or eye cancer, remote control of gangstalking or gangstalkers, gangstalking, commission of the following crimes in conjunction with the use of new physics torture weapons: harassment, breaking and entering of private property, ransacking of private property.

(c) assassination means the intentional use of new physics torture weapons to cause the death of a person by means including but not limited to heart attack; strangulation; suffocation; fast-acting cancer; diabetes; myocardial infarction; hemorrhage in brain; thrombosis in lungs; infectious disease.

CHAPTER II

Weapons systems operating on new physics principles used to torture or inflict other cruel, inhuman or degrading treatment

Article 3

Use prohibition

1. Any use of a new energy torture weapon to torture or inflict other cruel, inhuman or degrading treatment on any individual in the European Union or on any European Union citizen shall be prohibited, irrespective of the geographical location of such weapon, inside or outside of the European Union.

Article 4

Export prohibition

1. Any export of a new energy torture weapon shall be prohibited, irrespective of the origin of such weapon.

2. The supply of technical assistance related to a new energy torture weapon, whether for consideration or not, from the customs territory of the Community, to any person, entity or body in a third country shall be prohibited.

Article 5

Import prohibition

1. Any import of a new energy torture weapon shall be prohibited, irrespective of the origin of such weapon.

2. The acceptance by a person, entity or body in the customs territory of the Community of technical assistance related to a new energy torture weapon, supplied from a third country, whether for consideration or not, by any person, entity or body shall be prohibited.

Article 6

Absolute prohibition

1. High frequency active aural high altitude ultra low frequency weapon The manufacture, deployment, or operation of any new physics torture weapon known as a high frequency active aural high altitude ultra low frequency weapon that uses high frequency (HF) electromagnetic or scalar wave transmission to excite the ionosphere or any other part of the Earths atmosphere over the territory of the Community in order to torture or inflict other cruel, inhuman or degrading treatment on any individual, weather modification in the European Union or on any European Union citizen, irrespective of the geographical location of the ground component of such weapon, inside or outside of the Community shall be absolutely prohibited. The combination of those weapons from different locations is also forbidden.

2. Chemtrail aerosol weapon The manufacture, deployment, operation, or dispersal of any new physics torture weapon known as a chemtrail aerosol weapon in or over any part of the Earths atmosphere over the territory of the Community in order to torture or inflict other cruel, inhuman or degrading treatment on any individual in the European Union or on any European Union citizen shall be absolutely prohibited.

CHAPTER III

General and final provisions

Article 6

National Security

In any case where an individual, organisation or Member State charged with violation of this Regulation shall plead national security or other reasons for secrecy as a legal defense to its actions, that individual, organisation or Member State shall be required to prove beyond a reasonable doubt that its actions were in fact directly related to national security or other reasons for secrecy and not to an intention or negligence to torture or inflict other cruel, inhuman or degrading treatment.

Article 7

Penalties and Compensation for Victims

1. Member States shall lay down rules on penalties applicable to infringements of this Regulation imposing a minimum criminal penalty of twenty (20) years without possibility of parole to a maximum of life in prison without possibility of parole plus a fine of 1,000,000 Euros for each individual infringement and shall take all measures necessary to ensure that they are implemented. The penalties provided for must be effective, proportionate and dissuasive.

2. Compensation for Victims Member States shall lay down rules on compensation to victims of any infringement of this Regulation which shall include:

(a) the costs of any surgery and physical or psychological therapy to fully restore the physical and mental health of the victim;

(b) financial compensation to the victims family for pain and suffering endured as a result of any infringement of this Regulation;

(c) financial compensation to the victim for loss of income and loss of property due to any infringement of this Regulation.

Member States shall take all measures necessary to ensure that such rules are implemented. The compensation provided for must be effective, proportionate and fair to the victim and the victims family. Wherever possible, the individual or organisation committing the infringement shall be held financially responsible for paying compensation, except that the victims and their families shall be entitled to compensation hereunder regardless of the ability of the individual or organisation committing the infringement to pay.

3. Member States shall notify the Commission of those rules by _____________201_ and shall notify it without delay of any subsequent amendment affecting them.

Article 8

Territorial scope

1. This Regulation shall apply to the customs territory of the Community.

Article 9

Entry into force

This Regulation shall enter into force on ____________ 201_.

This Regulation shall be binding in its entirety and directly applicable in all Member States.

Done at _____________________, ______________ 201_

For the Council

The President

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Transhumanist Agenda War Crimes Tribunal

Transhumanist Party

The following post is from the Institute for Social Futurism (ISF). Although its concerns are essentially philosophical, they inform many practical realities for organisations in our network over the coming year and beyond.

If youre looking for a quick punchline, this is perhaps not the article for you, but you could try skipping to section 1: The Jewel and the Lotus.

0. The Desert of the Real

Over the last few years, we have been developing a network of organisations which share a positive attitude toward technological change while being mindful of the serious challenges the world faces today. The idea is for that network to develop connections with like-minded others who wish to usher in a new paradigm for our society, based on a combination of science, technology, positive values and principles. During that time there has been a natural process of weaving together the ideas and views of many people, and that process has been driving the emergence of a worldview which we call Social Futurism.

Aside from the usual logistical issues of a growing movement, I have become aware of a strong need to reach beyond the complicated tangle of inspirations and concerns which have brought us together, and clearly articulate a single core idea underlying this nascent movement. To momentarily put aside our many assumptions and preconceptions, and examine the deepest ideological nexus which ties them all together. Having done that, we will be able to move forward sure in the knowledge that we are all working toward a common goal, no matter any differences in our philosophies, affiliations, or methods. In short, I have recently felt the need to cast a radically skeptical eye over everything we collectively believe and are committed to, throwing out all unnecessary assumptions in the hope of discerning a single common axiom. It seems to me that any such axiom must be extremely simple and incisive, akin to Descartes Cogito Ergo Sum.

The key to this inquiry is to put aside every claim or belief which may not be true, or which can in any conceivable way be countered or argued against. We are of course very much in support of science and greatly value its utility, but no scientific fact can ever be our central axiom, as scientific facts must by definition be potentially disprovable by new evidence. Our common focus must be more akin to a steadfast attitude or conviction than a mere observation that could change at any time. Chinese and Indian philosophy traditionally saw the observed world as composed of myriad relative facts, apparent phenomena and distinctions which could change just as easily as a viewers perspective, and such schools of thought (particularly Taoism and Buddhism) consistently warned against identifying too closely with ephemera. The traditional Eastern view is that all identification with any apparent fact (perspective, observation, expectation, philosophy or ideal) would cast a shadow consisting of everything contrary to that position. Like Descartes, initiates of these religions were urged to let go of every conviction that could be doubted (both the Buddhists and Descartes conclusion was that everything could be doubted except the existence of Mind), and simply live in the world as they found it. We could learn a lot from the minimalism of this stance, encouraging activists to use the myriad facts of science and the world as necessary, but to embrace a common identity rooted only in a single, fundamental, undeniable axiom. That kind of strong shared identity would enable us to rest assured that we are all on the same team, no matter what disagreements we may have over any details, which would be a thing of great practical and strategic value to the movement as a whole.

A recent Western echo of these ancient Eastern ideas is particularly relevant to techno-social concerns in the early 21st Century, and to the future of our movement. In 1999, The Matrix presented such philosophical concerns about the nature of reality, along with issues involving technology and social control, in a very popular action-adventure entertainment format. The movie drew not only upon traditional Eastern thought, but among a great many other things the writings of French Postmodernist philosopher Jean Baudrillard. Baudrillard said that we are surrounded by simulacra or simulations which no longer refer to any underlying reality, such as news stories which reflect consumer demand and media manipulation rather than any deep truth. He further claimed that in this ultra-mediated environment, actual reality (i.e. unmediated, unmanipulated things-as-they-actually-are) is now extremely hard to find. We see things almost entirely through the lens of culture and technology, now. This notion of reality as an increasingly hidden, deserted place was summed up in Baudrillards phrase the desert of the real. The idea that we live in some kind of mediated bubble of false reality while an authentic reality exists outside is the central theme of Gnosticism, found today in the work of people such as Science Fiction writer Philip K Dick (both Gnosticism and Dicks ideas were also prominent in The Matrix).

At this point you may well be asking what all these wild and wonderful ideas have to do with advancing technology, social progress, or indeed the real world. It all boils down to the intrinsic nature of the Transhumanist urge; to go beyond all that we have known in order to become more than human. To transcend the traditional limitations of the human condition. It is no accident that Transhumanists are regularly accused of being neo-Gnostics, because the idea of extending human life and health beyond current limitations is indeed reminiscent of the ancient heresy, albeit expressed in a very new way. This is a touchy issue, as Transhumanists are generally at pains to distinguish their technological hopes from ancient religious dreams, despite their clear common origin in simple human yearnings for a greater or happier existence. We should note that it is not as simple a matter as some people calling Transhumanists Gnostics and Transhumanists themselves uniformly rejecting the idea. Not only are many Transhumanists open to spirituality of various types, even including nuanced (usually secular) interpretations of Gnosticism, but the accusers are often sympathetic to both (neo-)Gnosticism and Transhumanism (and therefore presumably trying to draw attention to what they see as a good thing). Perhaps the best example of this is Erik Davis, in his 1998 book TechGnosis: Myth, Magic, and Mysticism in the Age of Information (to show the close interrelatedness of all these ideas, we may note that Davis is a scholar professionally interested in the works of Philip K Dick).

The thing that Transhumanists, Gnostics, and the heroes of The Matrix have in common is a pointed and total disrespect for the limitations of a world which pretends to be the whole of reality, but which is in fact only a subset of all that is truly possible. In other words, we Transhumanists are inherently driven to reject any convention or ideology that tells us to be content within our limits, to know our place. Instead, we seek to venture beyond those limits into the desert of the real, and in doing so take responsibility for directing our own evolution. I must stress that this need not imply a hedonistic, individualistic flight from communitarian responsibilities, when the very act of transcending limits makes it possible for others to follow our example; and for the whole of society to thus evolve and progress beyond its former limits.

In short, we feel that we could be more, that we could help others in the process, and that no-one has the right to impose their arbitrary limitations upon us. We would explore beyond the safe havens of the world as we know it, and out into the desert of the real into the darkness of possibilities. This rejection of the worlds distinctions and limitations is the one and only thing that can unite our diverse movement. That movement already includes many people who do not consider themselves to be Transhumanists, and that will only become more true over time, but the common impulse that unites us is clear: To sweep away the old world that stands between us and a much better future. A person might oppose this impulse for whatever reason, but they cannot argue it to be false in any way. It simply is.

1. The Jewel and the Lotus

We have discerned the idea that lies at the heart of our movements many manifestations (i.e. not just Transhumanism and other forms of Futurism but all truly modern and progressive activism, and any number of related philosophies, arts, and sciences): That our salvation lies beyond the limits of the world as we currently understand it and that by transforming ourselves we can transcend those limits. In short, that we can and should remake the world and our place within it. Paradoxically, this idea is truly ancient, and yet its combination with technology makes a powerful new revolution in human affairs possible.

At this point, we should take a moment to note a parallel between the advice offered for individual living by religions such as Taoism and Buddhism on the one hand, and the necessary way forward for any modern activist movement on the other. Followers of the ancient Eastern ways are encouraged to live in the present moment, rather than dwelling unduly on the past or future. This reduces identification with transient things, and thus reduces the suffering caused by regret over the past or anxiety over the future. Interestingly, any truly revolutionary movement would do well to heed the same advice, since the act of relinquishing the past and future (i.e. memories and expectations) is tantamount to rejecting limitation by those things. In other words, to focus on the present and to reject all unnecessary limitations are two sides of the same coin.

Having identified this central idea, our next question is of course how to simplify and condense its expression, to maintain its clarity for ourselves and communicate it easily to others. Traditionally this is the realm of symbols, or simple signs that stand for (and easily summon) complex sets of ideas. In keeping with the ancient Eastern philosophies mentioned earlier, I have settled upon two key symbols with a somewhat oriental flavour: The Jewel and the Lotus. In this section I will explain these two symbols, and their potential value.

It is common to depict an incisive axiom as a blade or sword, as in the cases of Occams Razor or Alexander cutting the Gordian Knot (indeed the very word incisive implies both clear, rational analysis and the act of cutting). In ancient Indian writings there is mention of a sword known as the Jewel of the Desert, and that strikes me as a particularly apt name for an axiom which refers to the Desert of the Real. This Jewel is our central idea an article of faith which unites our emerging movement and it can be expressed as follows:

Act Now and Be Free

(Nunc Agere et Liberi)

The only reality is action in the moment, and the bonds of the unreal demand to be cut. In other words, the individual and any movement for positive change must always focus on what they can be or do now, and all apparent limitations conjured by tradition, convention, history, hope or expectation with no solid basis in the reality of the present must be cast aside without hesitation. If an obstacle can be overcome, it should be. If a limitation can be transcended, then transcend it. This is a point of view which should come naturally to Transhumanists, Gnostics, all opponents of arbitrary and unwanted limitation, and all those who would sweep away the old to make way for a better future. It is often said that you can best know a thing by looking at what it opposes, and in this case we are utterly opposed to entrenched limitations which only exist out of a sense of history, social convention, or natural order rather than having something clearly positive to contribute to the future of humanity. We must tear down all such false limitations in our bid to remake civilization.

Beyond this central philosophical matter, as mentioned earlier I have become acutely aware of logistical issues that naturally arise with the growth of any movement. I wont go into the details of these issues, except to say that they boil down to a question of resources: How to get the resources we need, and how to use the ones we have well. Perhaps the most pressing resource issue has been the question of time and communications. A lot of people have something to say or ask, but we simply cannot respond to every such contact in a centralised way. Instead, the network must scale up in such a way that local groups can handle initial contact in most cases, and important messages can be passed through the network as appropriate, meaning that no single part of the network is overloaded with messages from everybody. In order to make my own part of the network more manageable and to set an example, I will be restricting my personal engagement to the activity in eight official channels. I can no longer guarantee any response to any communication outside those channels, which are outlined briefly below.

If every part of the network were to operate in a similar manner, maintaining a small number of recognised and well-maintained collaboration/communication channels, then the result would be something like a mosaic of decentralised activity, a fractal heterarchy or holarchy. A symbol for the network (and any given node within it) which I find to be appropriate and appealing is the lotus flower. The lotus is essentially a memorable image which represents a centre connecting multiple channels or aspects. The lotus is also a symbol common to the various Eastern philosophies mentioned earlier, although a rose would be the equally appropriate counterpart traditional in the West.

Others are free to organise themselves as they see fit, of course, but the specific eight channels which I will personally be focussed upon, going forward, are as listed below. In each case I will only be working with a relatively small core team, rather than attempting to manage all functions of these wider organisations directly. Such functions represent my close neighbours within the network, that I collaborate with but am not directly responsible for. If we all operate in this way with clear cooperative links but limited personal workloads then we will be maximally effective as a network.

I am currently in the process of reorganising the core teams and preferred communications channels for these groups, and will link to further information and full contact details for all eight channels from here on Friday January 22nd, 2016. In the meantime you can still contact these groups as before.

This post has covered a number of complex and subtle ideas with an unfortunate but necessary brevity, where any of these could be the departure point for long conversations in and of themselves. My objective will have been met, however, if you remember the symbols of the Jewel and the Lotus. That the Jewel of the Desert is simply a determination to stand squarely in the reality of the moment and cut through the proliferation of illusions, distractions, and false limitations which we are constantly told to embrace and respect (or at least take seriously). And that the Lotus is merely a reminder that while remaining focussed and effective, you always have the option of being connected with others in a movement toward something greater.

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Transhumanist Party

What is Transhumanism?

The human desire to acquire posthuman attributes is as ancient as the human species itself. Humans have always sought to expand the boundaries of their existence, be it ecologically, geographically, or mentally. There is a tendency in at least some individuals always to try to find a way around every limitation and obstacle.

Ceremonial burial and preserved fragments of religious writings show that prehistoric humans were deeply disturbed by the death of their loved ones and sought to reduce the cognitive dissonance by postulating an afterlife. Yet, despite the idea of an afterlife, people still endeavored to extend life. In the Sumerian Epic of Gilgamesh (approx. 2000 B.C.), a king embarks on a quest to find an herb that can make him immortal. Its worth noting that it was assumed both that mortality was not inescapable in principle, and that there existed (at least mythological) means of overcoming it. That people really strove to live longer and richer lives can also be seen in the development of systems of magic and alchemy; lacking scientific means of producing an elixir of life, one resorted to magical means. This strategy was adopted, for example, by the various schools of esoteric Taoism in China, which sought physical immortality and control over or harmony with the forces of nature.

The Greeks were ambivalent about humans transgressing our natural confines. On the one hand, they were fascinated by the idea. We see it in the myth of Prometheus, who stole the fire from Zeus and gave it to the humans, thereby permanently improving the human condition. And in the myth of Daedalus, the gods are repeatedly challenged, quite successfully, by a clever engineer and artist, who uses non-magical means to extend human capabilities. On the other hand, there is also the concept of hubris: that some ambitions are off-limit and would backfire if pursued. In the end, Daedalus enterprise ends in disaster (not, however, because it was punished by the gods but owing entirely to natural causes).

Greek philosophers made the first, stumbling attempts to create systems of thought that were based not purely on faith but on logical reasoning. Socrates and the sophists extended the application of critical thinking from metaphysics and cosmology to include the study of ethics and questions about human society and human psychology. Out of this inquiry arose cultural humanism, a very important current throughout the history of Western science, political theory, ethics, and law.

In the Renaissance, human thinking was awoken from medieval otherworldliness and the scholastic modes of reasoning that had predominated for a millennium, and the human being and the natural world again became legitimate objects of study. Renaissance humanism encouraged people to rely on their own observations and their own judgment rather than to defer in every matter to religious authorities. Renaissance humanism also created the ideal of the well-rounded personality, one that is highly developed scientifically, morally, culturally, and spiritually. A milestone is Giovanni Pico della Mirandolas Oration on the Dignity of Man (1486), which states that man does not have a ready form but that it is mans task to form himself. And crucially, modern science began to take form then, through the works of Copernicus, Kepler, and Galileo.

The Age of Enlightenment can be said to have started with the publication of Francis Bacons Novum Organum, the new tool (1620), in which he proposes a scientific methodology based on empirical investigation rather than a priori reasoning. Bacon advocates the project of effecting all things possible, by which he meant the achievement of mastery over nature in order to improve the condition of human beings. The heritage from the Renaissance combines with the influences of Isaac Newton, Thomas Hobbes, John Locke, Immanuel Kant, Marquis de Condorcet, and others to form the basis for rational humanism, which emphasizes science and critical reasoning rather than revelation and religious authority as ways of learning about the natural world and the destiny and nature of man and of providing a grounding for morality. Transhumanism traces its roots to this rational humanism.

In the 18th and 19th centuries we begin to see glimpses of the idea that even humans themselves can be developed through the appliance of science. Benjamin Franklin and Voltaire speculated about extending human life span through medical science. Especially after Darwins theory of evolution, atheism or agnosticism came to be seen as increasingly attractive alternatives. However, the optimism of the late 19th century often degenerated into narrow-minded positivism and the belief that progress was automatic. When this view collided with reality, some people reacted by turning to irrationalism, concluding that since reason was not sufficient, it was worthless. This resulted in the anti-technological, anti-intellectual sentiments whose sequelae we can still witness today in some postmodernist writers, in the New Age movement, and among the neo-Luddite wing of the anti-globalization agitators.

A significant stimulus in the formation of transhumanism was the essay Daedalus: Science and the Future (1923) by the British biochemist J. B. S. Haldane, in which he discusses how scientific and technological findings may come to affect society and improve the human condition. This essay set off a chain reaction of future-oriented discussions, including The World, the Flesh and the Devil by J. D. Bernal (1929), which speculates about space colonization and bionic implants as well as mental improvements through advanced social science and psychology; the works of Olaf Stapledon; and the essay Icarus: the Future of Science (1924) by Bertrand Russell, who took a more pessimistic view, arguing that without more kindliness in the world, technological power will mainly serve to increase mens ability to inflict harm on one another. Science fiction authors such as H. G. Wells and Olaf Stapledon also got many people thinking about the future evolution of the human race. One frequently cited work is Aldous Huxleys Brave New World (1932), a dystopia where psychological conditioning, promiscuous sexuality, biotechnology, and opiate drugs are used to keep the population placid and contented in a static, totalitarian society ruled by an elite consisting of ten world controllers. Huxleys novel warns of the dehumanizing potential of technology being used to arrest growth and to diminish the scope of human nature rather than enhance it.

The Second World War changed the direction of some of those currents that result in todays transhumanism. The eugenics movement, which had previously found advocates not only among racists on the extreme right but also among socialists and progressivist social democrats, was thoroughly discredited. The goal of creating a new and better world through a centrally imposed vision became taboo and pass; and the horrors of the Stalinist Soviet Union again underscored the dangers of such an approach. Mindful of these historical lessons, transhumanists are often deeply suspicious of collectively orchestrated change, arguing instead for the right of individuals to redesign themselves and their own descendants.

In the postwar era, optimistic futurists tended to direct their attention more toward technological progress, such as space travel, medicine, and computers. Science began to catch up with speculation. Transhumanist ideas during this period were discussed and analyzed chiefly in the literary genre of science fiction. Authors such as Arthur C. Clarke, Isaac Asimov, Robert Heinlein, Stanislaw Lem, and later Bruce Sterling, Greg Egan, and Vernor Vinge have explored various aspects of transhumanism in their writings and contributed to its proliferation.

Robert Ettinger played an important role in giving transhumanism its modern form. The publication of his book The Prospect of Immortality in 1964 led to the creation of the cryonics movement. Ettinger argued that since medical technology seems to be constantly progressing, and since chemical activity comes to a complete halt at low temperatures, it should be possible to freeze a person today and preserve the body until such a time when technology is advanced enough to repair the freezing damage and reverse the original cause of deanimation. In a later work, Man into Superman (1972), he discussed a number of conceivable improvements to the human being, continuing the tradition started by Haldane and Bernal.

Another influential early transhumanist was F. M. Esfandiary, who later changed his name to FM-2030. One of the first professors of future studies, FM taught at the New School for Social Research in New York in the 1960s and formed a school of optimistic futurists known as the UpWingers. In his book Are you a transhuman? (1989), he described what he saw as the signs of the emergence of the transhuman person, in his terminology indicating an evolutionary link towards posthumanity. (A terminological aside: an early use of the word transhuman was in the 1972-book of Ettinger, who doesnt now remember where he first encountered the term. The word transhumanism may have been coined by Julian Huxley in New Bottles for New Wine (1957); the sense in which he used it, however, was not quite the contemporary one.) Further, its use is evidenced in T.S. Elliots writing around the same time. And it is known that Dante Alighieri referred to the notion of the transhuman in historical writings.

In the 1970s and 1980s, several organizations sprung up for life extension, cryonics, space colonization, science fiction, media arts, and futurism. They were often isolated from one another, and while they shared similar views and values, they did not yet amount to any unified coherent worldview. One prominent voice from a standpoint with strong transhumanist elements during this era came from Marvin Minsky, an eminent artificial intelligence researcher.

In 1986, Eric Drexler published Engines of Creation, the first book-length exposition of molecular manufacturing. (The possibility of nanotechnology had been anticipated by Nobel Laureate physicist Richard Feynman in a now-famous after-dinner address in 1959 entitled There is Plenty of Room at the Bottom.) In this groundbreaking work, Drexler not only argued for the feasibility of assembler-based nanotechnology but also explored its consequences and began charting the strategic challenges posed by its development. Drexlers later writings supplied more technical analyses that confirmed his initial conclusions. To prepare the world for nanotechnology and work towards it safe implementation, he founded the Foresight Institute together with his then wife Christine Peterson in 1986.

Ed Regiss Great Mambo Chicken and the Transhuman Condition (1990) took a humorous look at transhumanisms hubristic scientists and philosophers. Another couple of influential books were roboticist Hans Moravecs seminal Mind Children (1988) about the future development of machine intelligence, and more recently Ray Kurzweils bestselling Age of Spiritual Machines (1999), which presented ideas similar to Moravecs. Frank Tiplers Physics of Immortality (1994), inspired by the writings of Pierre Teilhard de Chardin (a paleontologist and Jesuit theologian who saw an evolutionary telos in the development of an encompassing noosphere, a global consciousness) argued that advanced civilizations might come to have a shaping influence on the future evolution of the cosmos, although some were put off by Tiplers attempt to blend science with religion. Many science advocates, such as Carl Sagan, Richard Dawkins, Steven Pinker, and Douglas Hofstadter, have also helped pave the way for public understanding of transhumanist ideas.

In 1988, the first issue of the Extropy Magazine was published by Max More and Tom Morrow, and in 1992 they founded the Extropy Institute (the term extropy being coined as an informal opposite of entropy). The magazine and the institute served as catalysts, bringing together disparate groups of people with futuristic ideas. More wrote the first definition of transhumanism in its modern sense, and created his own distinctive brand of transhumanism, which emphasized individualism, dynamic optimism, and the market mechanism in addition to technology. The transhumanist arts genre became more self-aware through the works of the artist Natasha Vita-More. During this time, an intense exploration of ideas also took place on various Internet mailing lists. Influential early contributors included Anders Sandberg (then a neuroscience doctoral student) and Robin Hanson (an economist and polymath) among many others.

The World Transhumanist Association was founded in 1998 by Nick Bostrom and David Pearce to act as a coordinating international nonprofit organization for all transhumanist-related groups and interests, across the political spectrum. The WTA focused on supporting transhumanism as a serious academic discipline and on promoting public awareness of transhumanist thinking. The WTA began publishing the Journal of Evolution and Technology, the first scholarly peer-reviewed journal for transhumanist studies in 1999 (which is also the year when the first version of this FAQ was published). In 2001, the WTA adopted its current constitution and is now governed by an executive board that is democratically elected by its full membership. James Hughes especially (a former WTA Secretary) among others helped lift the WTA to its current more mature stage, and a strong team of volunteers has been building up the organization to what it is today.

Humanity+ developed after to rebrand transhumanism informing Humanity+ as a cooperative organization, seeking to pull together the leaders of transhumanism: from the early 1990s: Max More, Natasha Vita-More, Anders Sandberg; the late 1990s: Nick Bostrom, David Pearce, James Hughes; the 2000s: James Clement, Ben Goertzel, Giulio Prisco and many others. In short, it is based on the early work of Extropy Institute and WTA.

In the past couple of years, the transhumanist movement has been growing fast and furiously. Local groups are mushrooming in all parts of the world. Awareness of transhumanist ideas is spreading. Transhumanism is undergoing the transition from being the preoccupation of a fringe group of intellectual pioneers to becoming a mainstream approach to understanding the prospects for technological transformation of the human condition. That technological advances will help us overcome many of our current human limitations is no longer an insight confined to a few handfuls of techno-savvy visionaries. Yet understanding the consequences of these anticipated possibilities and the ethical choices we will face is a momentous challenge that humanity will be grappling with over the coming decades. The transhumanist tradition has produced a (still evolving) body of thinking to illuminate these complex issues that is unparalleled in its scope and depth of foresight.

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What is Transhumanism?

Transhumanism – RationalWiki

You know what they say the modern version of Pascal’s Wager is? Sucking up to as many Transhumanists as possible, just in case one of them turns into God. Julie from Crystal Nights by Greg Egan

Transhumanism (or H+), an intellectual movement, is greatly influenced by science fiction and presents an idealistic point of view of what technology could do for humanity in the future, not what it can do; it’s all hypothetical.[1] Transhumanism explores the benefits and repercussions of what technology could do for humanity; however, it assumes the technological boundaries are nonexistent.[2]

How plausible is transhumanism? In the 1930s, many sensible people were sure human beings would never get to the Moon and that was just one of many predictions that turned out incorrect.[3] Early 21st century people do not know one way or the other what will be possible in the future. However, the scientific claims of transhumanism still need to be examined critically, because some of these technoscientific prophecies may not be plausible.[4]

While frequently dismissed as mere speculation at best by most rationalists[5] (especially in light of the many failures of artificial intelligence), transhumanism is a strongly-held belief among many computer geeks, notably synthesizer and accessible computing guru Ray Kurzweil, a believer in the “technological singularity,” where technology evolves beyond humanity’s current capacity to understand or anticipate it, and Sun Microsystems founder and Unix demigod Bill Joy, who believes the inevitable result of AI research is the obsolescence of humanity.[6]

Certain recent technological advances are making the possibility of the realization of transhumanism appear more plausible: Scientists funded by the military developed an implant that can translate motor neuron signals into a form that a computer can use, thus opening the door for advanced prosthetics capable of being manipulated like biological limbs and producing sensory information.[7] This is on top of the earlier development of cochlear implants, which translate sound waves into nerve signals; they are often called “bionic ears.”[8]

Even DIY transhumanism or ‘biohacking’ is becoming an option, with people installing magnetic implants, allowing them to feel magnetic and electric fields.[9] Others have taken to wearing belts of magnets, in order to always be able to find magnetic north. Prosthetic limbs with some level of touch are also now being developed, a major milestone. [10]One notable individual whose received magnetic finger implants is Zoe Quinn; [11] the current scientific consensus seems unclear, although humans are not thought to have a magnetic sense, there is a cryptochrome protein in the eye which could potentially make humans capable of Magnetoreception, like certain other mammals such as mice and cows appear to be. [12]

“Whole brain emulation” (WBE) is a term used by transhumanists to refer to, quite obviously, the emulation of a brain on a computer. While this is no doubt a possibility, it encounters two problems that keep it from being a certainty anytime in the near future.

The first is a philosophical objection: For WBE to work, “strong AI” (i.e. AI equivalent to or greater than human intelligence) must be attainable. A number of philosophical objections have been raised against strong AI, generally contending either that the mind or consciousness is not computable or that a simulation of consciousness is not equivalent to true consciousness (whatever that is). There is still controversy over strong AI in the field of philosophy of mind.[13]

A second possible objection is technological: WBE may not defy physics, but the technology to fully simulate a human brain (in the sense meant by transhumanists, at least) is a long way away. Currently, no computer (or network of computers) is powerful enough to simulate a human brain. Henry Markram, head of the Blue Brain Project, estimates that simulating a brain would require 500 petabytes of data for storage and that the power required to run the simulation would cost about $3 billion annually. (However, in 2008, he optimistically predicts this will be possible in ten years.[14]) In addition to technological limitations in computing, there are also the limits of neuroscience. Neuroscience currently relies on technology that can only scan the brain at the level of gross anatomy (e.g., fMRI, PET). Forms of single neuron imaging (SNI) have been developed recently, but they can only be used on animal subjects (usually rats) because they destroy neural tissue.[15]

First, let me say that Im all in favor of research on aging, and I think science has great potential to prolong healthy livesand Im all for that. But I think immortality, or even a close approximation to it, is both impossible and undesirable.

Another transhumanist goal is mind uploading, which is one way they claim[17][18] we will be able to achieve immortality. Aside from the problems with WBE listed above, mind uploading suffers a philosophical problem, namely the “swamp man problem.” That is, will the “uploaded” mind be “you” or simply a copy or facsimile of your mind? However, one possible way round this problem would be via incremental replacement of parts of the brain with their cybernetic equivalents (the patient being awake during each operation). Then there is no “breaking” of the continuity of the individual’s consciousness, and it becomes difficult for proponents of the “swamp man” hypothesis to pinpoint exactly when the individual stops being “themselves.”

Cryonics is another favorite of many transhumanists. In principle, cryonics is not impossible, but the current form of it is based largely on hypothetical future technologies and costs substantial amounts of money.

Fighting aging and extending life expectancy is possible the field that studies aging and attempts to provide suggestions for anti-aging technology is known as “biogerontology”. Aubrey de Grey has proposed a number of treatments for aging. In 2005, 28 scientists working in biogerontology signed a letter to EMBO Reports pointing out that de Grey’s treatments had never been demonstrated to work and that many of his claims for anti-aging technology were extremely inflated.[19] This article was written in response to a July 2005 EMBO reports article previously published by de Grey[20] and a response from de Grey was published in the same November issue.[21] De Grey summarizes these events in “The biogerontology research community’s evolving view of SENS,” published on the Methuselah Foundation website.[22]

Worst of all, some transhumanists outright ignore[citationneeded] what people in the fields they’re interested in tell them; a few AI boosters, for example, believe that neurobiology is an outdated science because AI researchers can do it themselves anyway. They seem to have taken the analogy used to introduce the computational theory of mind, “the mind (or brain) is like a computer”, and taken it literally. Of course, the mind/brain is not a computer in the usual sense.[23] Debates with such people can take on the wearying feel of a debate with a creationist or climate change denialist, as such people will stick to their positions no matter what. Indeed, many critics are simply dismissed as Luddites or woolly-headed romantics who oppose scientific and technological progress.[24]

Transhumanism has often been criticized for not taking ethical issues seriously on a variety of topics,[25] including life extension technology,[26] cryonics,[27] and mind uploading and other enhancements.[28][29] Francis Fukuyama (in his doctrinaire neoconservative days) caused a stir by naming transhumanism “the world’s most dangerous idea.”[30] One of Fukuyama’s criticisms, that implementation of the technologies transhumanists push for will lead to severe inequality, is a rather common one.

A number of political criticisms of transhumanism have been made as well. Transhumanist organizations have been accused of being in the pocket of corporate and military interests.[31] The movement has been identified with Silicon Valley due to the fact that some of its biggest backers, such as Peter Thiel (of PayPal and Bitcoin fame), reside in the region.[32][33] Some writers see transhumanism as a hive of cranky and obnoxious techno-libertarianism.[34][35] The fact that Julian Huxley coined the term “transhumanism” and many transhumanists’ obsession with constructing a Nietzschean ubermensch known as the “posthuman” has led to comparisons with eugenics.[36][31] Like eugenics, it has been characterized as a utopian political ideology.[37] Jaron Lanier slammed it as “cybernetic totalism”.[38]

Some tension has developed between transhumanism and religion, namely Christianity.[citationneeded] Some transhumanists, generally being atheistic naturalists, see all religion as an impediment to scientific and technological advancement and some Christians oppose transhumanism because of its stance on cloning and genetic engineering and label it as a heretical belief system.[39] Other transhumanists, however, have attempted to extend an olive branch to Christians.[40] Some have tried to reconcile their religion and techno-utopian beliefs, calling for a “scientific theology.”[41] There is even a Mormon transhumanist organization.[42] Ironically for the atheistic transhumanists, the movement has itself been characterized as a religion and its rhetoric compared to Christian apologetics.[43][44] Interestingly the word transhuman first appeared in Henry Francis Careys 1814 translation of Paradiso, the last book of the Divine Comedy as Dante ascends to heaven during the resurrection. [45]

The very small transhumanist political movement has gained momentum with Zoltan Istvan announcing his bid for US president, with the Transhumanist Party and other small political parties gaining support internationally.

The important thing about transhumanism is that while a lot of such predictions may in fact be possible (and may even be in their embryonic stages right now), a strong skeptical eye is required for any claimed prediction about the fields it covers. When evaluating such a claim, one will probably need a trip to a library (or Wikipedia, or a relevant scientist’s home page) to get up to speed on the basics.[note 1]

A common trope in science fiction for decades is that the prospect of transcending the current form may be positive, as in Arthur C. Clarke’s 1953 novel Childhood’s End or negative, as in the film The Matrix, with its barely disguised salvationist theme, or the Terminator series of films, where humanity has been essentially replaced by machine life. Change so radical elicits fear and thus it is unsurprising that many of the portrayals of transhumanism in popular culture are negative. The cyberpunk genre deals extensively with the theme of a transhumanist society gone wrong.

On closer inspection, this should not be surprising. Since transhumanism is ambitious about conquering age-related illnesses (extropianism), death (immortalism), ecological damage (technogaianism), gender differences (postgenderism) and suffering (abolitionism), a fictional world where this has already been achieved leaves a story with few plot devices to exploit. Additionally, it could be hard for the public to identify with flawless, post-human characters.

Among the utopian visions of transhumanism are those found in the collaborative online science fiction setting Orion’s Arm. Temporally located in the post-singularity future, 10,000 years from now, Orion’s Arm is massively optimistic about genetic engineering, continued improvements in computing and materials science. Because only technology which has been demonstrated to be impossible is excluded, even remotely plausible concepts has a tendency to be thrown in. At the highest end of the scale is artificial wormhole creation, baby universes and inertia without mass.[46] Perhaps the only arguably positive depiction of transhumanism in video games is the Megaman ZX series where the line between human and reploids has begun to blur. Defining at what point the definition of the singularity was met in the centuries long Megaman timeline can be a useful way of illustrating how nebulous the terminology is during a debate.

The rest is here:

Transhumanism – RationalWiki

What is Transhumanism?

The human desire to acquire posthuman attributes is as ancient as the human species itself. Humans have always sought to expand the boundaries of their existence, be it ecologically, geographically, or mentally. There is a tendency in at least some individuals always to try to find a way around every limitation and obstacle.

Ceremonial burial and preserved fragments of religious writings show that prehistoric humans were deeply disturbed by the death of their loved ones and sought to reduce the cognitive dissonance by postulating an afterlife. Yet, despite the idea of an afterlife, people still endeavored to extend life. In the Sumerian Epic of Gilgamesh (approx. 2000 B.C.), a king embarks on a quest to find an herb that can make him immortal. Its worth noting that it was assumed both that mortality was not inescapable in principle, and that there existed (at least mythological) means of overcoming it. That people really strove to live longer and richer lives can also be seen in the development of systems of magic and alchemy; lacking scientific means of producing an elixir of life, one resorted to magical means. This strategy was adopted, for example, by the various schools of esoteric Taoism in China, which sought physical immortality and control over or harmony with the forces of nature.

The Greeks were ambivalent about humans transgressing our natural confines. On the one hand, they were fascinated by the idea. We see it in the myth of Prometheus, who stole the fire from Zeus and gave it to the humans, thereby permanently improving the human condition. And in the myth of Daedalus, the gods are repeatedly challenged, quite successfully, by a clever engineer and artist, who uses non-magical means to extend human capabilities. On the other hand, there is also the concept of hubris: that some ambitions are off-limit and would backfire if pursued. In the end, Daedalus enterprise ends in disaster (not, however, because it was punished by the gods but owing entirely to natural causes).

Greek philosophers made the first, stumbling attempts to create systems of thought that were based not purely on faith but on logical reasoning. Socrates and the sophists extended the application of critical thinking from metaphysics and cosmology to include the study of ethics and questions about human society and human psychology. Out of this inquiry arose cultural humanism, a very important current throughout the history of Western science, political theory, ethics, and law.

In the Renaissance, human thinking was awoken from medieval otherworldliness and the scholastic modes of reasoning that had predominated for a millennium, and the human being and the natural world again became legitimate objects of study. Renaissance humanism encouraged people to rely on their own observations and their own judgment rather than to defer in every matter to religious authorities. Renaissance humanism also created the ideal of the well-rounded personality, one that is highly developed scientifically, morally, culturally, and spiritually. A milestone is Giovanni Pico della Mirandolas Oration on the Dignity of Man (1486), which states that man does not have a ready form but that it is mans task to form himself. And crucially, modern science began to take form then, through the works of Copernicus, Kepler, and Galileo.

The Age of Enlightenment can be said to have started with the publication of Francis Bacons Novum Organum, the new tool (1620), in which he proposes a scientific methodology based on empirical investigation rather than a priori reasoning. Bacon advocates the project of effecting all things possible, by which he meant the achievement of mastery over nature in order to improve the condition of human beings. The heritage from the Renaissance combines with the influences of Isaac Newton, Thomas Hobbes, John Locke, Immanuel Kant, Marquis de Condorcet, and others to form the basis for rational humanism, which emphasizes science and critical reasoning rather than revelation and religious authority as ways of learning about the natural world and the destiny and nature of man and of providing a grounding for morality. Transhumanism traces its roots to this rational humanism.

In the 18th and 19th centuries we begin to see glimpses of the idea that even humans themselves can be developed through the appliance of science. Benjamin Franklin and Voltaire speculated about extending human life span through medical science. Especially after Darwins theory of evolution, atheism or agnosticism came to be seen as increasingly attractive alternatives. However, the optimism of the late 19th century often degenerated into narrow-minded positivism and the belief that progress was automatic. When this view collided with reality, some people reacted by turning to irrationalism, concluding that since reason was not sufficient, it was worthless. This resulted in the anti-technological, anti-intellectual sentiments whose sequelae we can still witness today in some postmodernist writers, in the New Age movement, and among the neo-Luddite wing of the anti-globalization agitators.

A significant stimulus in the formation of transhumanism was the essay Daedalus: Science and the Future (1923) by the British biochemist J. B. S. Haldane, in which he discusses how scientific and technological findings may come to affect society and improve the human condition. This essay set off a chain reaction of future-oriented discussions, including The World, the Flesh and the Devil by J. D. Bernal (1929), which speculates about space colonization and bionic implants as well as mental improvements through advanced social science and psychology; the works of Olaf Stapledon; and the essay Icarus: the Future of Science (1924) by Bertrand Russell, who took a more pessimistic view, arguing that without more kindliness in the world, technological power will mainly serve to increase mens ability to inflict harm on one another. Science fiction authors such as H. G. Wells and Olaf Stapledon also got many people thinking about the future evolution of the human race. One frequently cited work is Aldous Huxleys Brave New World (1932), a dystopia where psychological conditioning, promiscuous sexuality, biotechnology, and opiate drugs are used to keep the population placid and contented in a static, totalitarian society ruled by an elite consisting of ten world controllers. Huxleys novel warns of the dehumanizing potential of technology being used to arrest growth and to diminish the scope of human nature rather than enhance it.

The Second World War changed the direction of some of those currents that result in todays transhumanism. The eugenics movement, which had previously found advocates not only among racists on the extreme right but also among socialists and progressivist social democrats, was thoroughly discredited. The goal of creating a new and better world through a centrally imposed vision became taboo and pass; and the horrors of the Stalinist Soviet Union again underscored the dangers of such an approach. Mindful of these historical lessons, transhumanists are often deeply suspicious of collectively orchestrated change, arguing instead for the right of individuals to redesign themselves and their own descendants.

In the postwar era, optimistic futurists tended to direct their attention more toward technological progress, such as space travel, medicine, and computers. Science began to catch up with speculation. Transhumanist ideas during this period were discussed and analyzed chiefly in the literary genre of science fiction. Authors such as Arthur C. Clarke, Isaac Asimov, Robert Heinlein, Stanislaw Lem, and later Bruce Sterling, Greg Egan, and Vernor Vinge have explored various aspects of transhumanism in their writings and contributed to its proliferation.

Robert Ettinger played an important role in giving transhumanism its modern form. The publication of his book The Prospect of Immortality in 1964 led to the creation of the cryonics movement. Ettinger argued that since medical technology seems to be constantly progressing, and since chemical activity comes to a complete halt at low temperatures, it should be possible to freeze a person today and preserve the body until such a time when technology is advanced enough to repair the freezing damage and reverse the original cause of deanimation. In a later work, Man into Superman (1972), he discussed a number of conceivable improvements to the human being, continuing the tradition started by Haldane and Bernal.

Another influential early transhumanist was F. M. Esfandiary, who later changed his name to FM-2030. One of the first professors of future studies, FM taught at the New School for Social Research in New York in the 1960s and formed a school of optimistic futurists known as the UpWingers. In his book Are you a transhuman? (1989), he described what he saw as the signs of the emergence of the transhuman person, in his terminology indicating an evolutionary link towards posthumanity. (A terminological aside: an early use of the word transhuman was in the 1972-book of Ettinger, who doesnt now remember where he first encountered the term. The word transhumanism may have been coined by Julian Huxley in New Bottles for New Wine (1957); the sense in which he used it, however, was not quite the contemporary one.) Further, its use is evidenced in T.S. Elliots writing around the same time. And it is known that Dante Alighieri referred to the notion of the transhuman in historical writings.

In the 1970s and 1980s, several organizations sprung up for life extension, cryonics, space colonization, science fiction, media arts, and futurism. They were often isolated from one another, and while they shared similar views and values, they did not yet amount to any unified coherent worldview. One prominent voice from a standpoint with strong transhumanist elements during this era came from Marvin Minsky, an eminent artificial intelligence researcher.

In 1986, Eric Drexler published Engines of Creation, the first book-length exposition of molecular manufacturing. (The possibility of nanotechnology had been anticipated by Nobel Laureate physicist Richard Feynman in a now-famous after-dinner address in 1959 entitled There is Plenty of Room at the Bottom.) In this groundbreaking work, Drexler not only argued for the feasibility of assembler-based nanotechnology but also explored its consequences and began charting the strategic challenges posed by its development. Drexlers later writings supplied more technical analyses that confirmed his initial conclusions. To prepare the world for nanotechnology and work towards it safe implementation, he founded the Foresight Institute together with his then wife Christine Peterson in 1986.

Ed Regiss Great Mambo Chicken and the Transhuman Condition (1990) took a humorous look at transhumanisms hubristic scientists and philosophers. Another couple of influential books were roboticist Hans Moravecs seminal Mind Children (1988) about the future development of machine intelligence, and more recently Ray Kurzweils bestselling Age of Spiritual Machines (1999), which presented ideas similar to Moravecs. Frank Tiplers Physics of Immortality (1994), inspired by the writings of Pierre Teilhard de Chardin (a paleontologist and Jesuit theologian who saw an evolutionary telos in the development of an encompassing noosphere, a global consciousness) argued that advanced civilizations might come to have a shaping influence on the future evolution of the cosmos, although some were put off by Tiplers attempt to blend science with religion. Many science advocates, such as Carl Sagan, Richard Dawkins, Steven Pinker, and Douglas Hofstadter, have also helped pave the way for public understanding of transhumanist ideas.

In 1988, the first issue of the Extropy Magazine was published by Max More and Tom Morrow, and in 1992 they founded the Extropy Institute (the term extropy being coined as an informal opposite of entropy). The magazine and the institute served as catalysts, bringing together disparate groups of people with futuristic ideas. More wrote the first definition of transhumanism in its modern sense, and created his own distinctive brand of transhumanism, which emphasized individualism, dynamic optimism, and the market mechanism in addition to technology. The transhumanist arts genre became more self-aware through the works of the artist Natasha Vita-More. During this time, an intense exploration of ideas also took place on various Internet mailing lists. Influential early contributors included Anders Sandberg (then a neuroscience doctoral student) and Robin Hanson (an economist and polymath) among many others.

The World Transhumanist Association was founded in 1998 by Nick Bostrom and David Pearce to act as a coordinating international nonprofit organization for all transhumanist-related groups and interests, across the political spectrum. The WTA focused on supporting transhumanism as a serious academic discipline and on promoting public awareness of transhumanist thinking. The WTA began publishing the Journal of Evolution and Technology, the first scholarly peer-reviewed journal for transhumanist studies in 1999 (which is also the year when the first version of this FAQ was published). In 2001, the WTA adopted its current constitution and is now governed by an executive board that is democratically elected by its full membership. James Hughes especially (a former WTA Secretary) among others helped lift the WTA to its current more mature stage, and a strong team of volunteers has been building up the organization to what it is today.

Humanity+ developed after to rebrand transhumanism informing Humanity+ as a cooperative organization, seeking to pull together the leaders of transhumanism: from the early 1990s: Max More, Natasha Vita-More, Anders Sandberg; the late 1990s: Nick Bostrom, David Pearce, James Hughes; the 2000s: James Clement, Ben Goertzel, Giulio Prisco and many others. In short, it is based on the early work of Extropy Institute and WTA.

In the past couple of years, the transhumanist movement has been growing fast and furiously. Local groups are mushrooming in all parts of the world. Awareness of transhumanist ideas is spreading. Transhumanism is undergoing the transition from being the preoccupation of a fringe group of intellectual pioneers to becoming a mainstream approach to understanding the prospects for technological transformation of the human condition. That technological advances will help us overcome many of our current human limitations is no longer an insight confined to a few handfuls of techno-savvy visionaries. Yet understanding the consequences of these anticipated possibilities and the ethical choices we will face is a momentous challenge that humanity will be grappling with over the coming decades. The transhumanist tradition has produced a (still evolving) body of thinking to illuminate these complex issues that is unparalleled in its scope and depth of foresight.

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What is Transhumanism?

Transhuman – Wikipedia

Transhuman or trans-human is the concept of an intermediary form between human and posthuman.[1] In other words, a transhuman is a being that resembles a human in most respects but who has powers and abilities beyond those of standard humans.[2] These abilities might include improved intelligence, awareness, strength, or durability. Transhumans sometimes appear in science-fiction as cyborgs or genetically-enhanced humans.

The use of the term “transhuman” goes back to French philosopher Pierre Teilhard de Chardin, who wrote in his 1949 book The Future of Mankind:

Liberty: that is to say, the chance offered to every man (by removing obstacles and placing the appropriate means at his disposal) of ‘trans-humanizing’ himself by developing his potentialities to the fullest extent.[3]

And in a 1951 unpublished revision of the same book:

In consequence one is the less disposed to reject as unscientific the idea that the critical point of planetary Reflection, the fruit of socialization, far from being a mere spark in the darkness, represents our passage, by Translation or dematerialization, to another sphere of the Universe: not an ending of the ultra-human but its accession to some sort of trans-humanity at the ultimate heart of things.[4]

In 1957 book New Bottles for New Wine, English evolutionary biologist Julian Huxley wrote:

The human species can, if it wishes, transcend itself not just sporadically, an individual here in one way, an individual there in another way, but in its entirety, as humanity. We need a name for this new belief. Perhaps transhumanism will serve: man remaining man, but transcending himself, by realizing new possibilities of and for his human nature. “I believe in transhumanism”: once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence, as different from ours as ours is from that of Peking man. It will at last be consciously fulfilling its real destiny.[5]

One of the first professors of futurology, FM-2030, who taught “new concepts of the Human” at The New School of New York City in the 1960s, used “transhuman” as shorthand for “transitional human”. Calling transhumans the “earliest manifestation of new evolutionary beings”, FM argued that signs of transhumans included physical and mental augmentations including prostheses, reconstructive surgery, intensive use of telecommunications, a cosmopolitan outlook and a globetrotting lifestyle, androgyny, mediated reproduction (such as in vitro fertilisation), absence of religious beliefs, and a rejection of traditional family values.[6]

FM-2030 used the concept of transhuman as an evolutionary transition, outside the confines of academia, in his contributing final chapter to the 1972 anthology Woman, Year 2000.[7] In the same year, American cryonics pioneer Robert Ettinger contributed to conceptualization of “transhumanity” in his book Man into Superman.[8] In 1982, American Natasha Vita-More authored a statement titled Transhumanist Arts Statement and outlined what she perceived as an emerging transhuman culture.[9]

Jacques Attali, writing in 2006, envisaged transhumans as an altruistic vanguard of the later 21st century:

Vanguard players (I shall call them transhumans) will run (they are already running) relational enterprises in which profit will be no more than a hindrance, not a final goal. Each of these transhumans will be altruistic, a citizen of the planet, at once nomadic and sedentary, his neighbor’s equal in rights and obligations, hospitable and respectful of the world. Together, transhumans will give birth to planetary institutions and change the course of industrial enterprises.[10]

In March 2007, American physicist Gregory Cochran and paleoanthropologist John Hawks published a study, alongside other recent research on which it builds, which amounts to a radical reappraisal of traditional views, which tended to assume that humans have reached an evolutionary endpoint. Physical anthropologist Jeffrey McKee argued the new findings of accelerated evolution bear out predictions he made in a 2000 book The Riddled Chain. Based on computer models, he argued that evolution should speed up as a population grows because population growth creates more opportunities for new mutations; and the expanded population occupies new environmental niches, which would drive evolution in new directions. Whatever the implications of the recent findings, McKee concludes that they highlight a ubiquitous point about evolution: “every species is a transitional species”.[11]

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Transhuman – Wikipedia

Transhuman – Wikipedia

Transhuman or trans-human is the concept of an intermediary form between human and posthuman.[1] In other words, a transhuman is a being that resembles a human in most respects but who has powers and abilities beyond those of standard humans.[2] These abilities might include improved intelligence, awareness, strength, or durability. Transhumans sometimes appear in science-fiction as cyborgs or genetically-enhanced humans.

The use of the term “transhuman” goes back to French philosopher Pierre Teilhard de Chardin, who wrote in his 1949 book The Future of Mankind:

Liberty: that is to say, the chance offered to every man (by removing obstacles and placing the appropriate means at his disposal) of ‘trans-humanizing’ himself by developing his potentialities to the fullest extent.[3]

And in a 1951 unpublished revision of the same book:

In consequence one is the less disposed to reject as unscientific the idea that the critical point of planetary Reflection, the fruit of socialization, far from being a mere spark in the darkness, represents our passage, by Translation or dematerialization, to another sphere of the Universe: not an ending of the ultra-human but its accession to some sort of trans-humanity at the ultimate heart of things.[4]

In 1957 book New Bottles for New Wine, English evolutionary biologist Julian Huxley wrote:

The human species can, if it wishes, transcend itself not just sporadically, an individual here in one way, an individual there in another way, but in its entirety, as humanity. We need a name for this new belief. Perhaps transhumanism will serve: man remaining man, but transcending himself, by realizing new possibilities of and for his human nature. “I believe in transhumanism”: once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence, as different from ours as ours is from that of Peking man. It will at last be consciously fulfilling its real destiny.[5]

One of the first professors of futurology, FM-2030, who taught “new concepts of the Human” at The New School of New York City in the 1960s, used “transhuman” as shorthand for “transitional human”. Calling transhumans the “earliest manifestation of new evolutionary beings”, FM argued that signs of transhumans included physical and mental augmentations including prostheses, reconstructive surgery, intensive use of telecommunications, a cosmopolitan outlook and a globetrotting lifestyle, androgyny, mediated reproduction (such as in vitro fertilisation), absence of religious beliefs, and a rejection of traditional family values.[6]

FM-2030 used the concept of transhuman as an evolutionary transition, outside the confines of academia, in his contributing final chapter to the 1972 anthology Woman, Year 2000.[7] In the same year, American cryonics pioneer Robert Ettinger contributed to conceptualization of “transhumanity” in his book Man into Superman.[8] In 1982, American Natasha Vita-More authored a statement titled Transhumanist Arts Statement and outlined what she perceived as an emerging transhuman culture.[9]

Jacques Attali, writing in 2006, envisaged transhumans as an altruistic vanguard of the later 21st century:

Vanguard players (I shall call them transhumans) will run (they are already running) relational enterprises in which profit will be no more than a hindrance, not a final goal. Each of these transhumans will be altruistic, a citizen of the planet, at once nomadic and sedentary, his neighbor’s equal in rights and obligations, hospitable and respectful of the world. Together, transhumans will give birth to planetary institutions and change the course of industrial enterprises.[10]

In March 2007, American physicist Gregory Cochran and paleoanthropologist John Hawks published a study, alongside other recent research on which it builds, which amounts to a radical reappraisal of traditional views, which tended to assume that humans have reached an evolutionary endpoint. Physical anthropologist Jeffrey McKee argued the new findings of accelerated evolution bear out predictions he made in a 2000 book The Riddled Chain. Based on computer models, he argued that evolution should speed up as a population grows because population growth creates more opportunities for new mutations; and the expanded population occupies new environmental niches, which would drive evolution in new directions. Whatever the implications of the recent findings, McKee concludes that they highlight a ubiquitous point about evolution: “every species is a transitional species”.[11]

Read the original here:

Transhuman – Wikipedia

Transhumanism – RationalWiki

You know what they say the modern version of Pascal’s Wager is? Sucking up to as many Transhumanists as possible, just in case one of them turns into God. Julie from Crystal Nights by Greg Egan

Transhumanism (or H+), an intellectual movement, is greatly influenced by science fiction and presents an idealistic point of view of what technology could do for humanity in the future, not what it can do; it’s all hypothetical.[1] Transhumanism explores the benefits and repercussions of what technology could do for humanity; however, it assumes the technological boundaries are nonexistent.[2]

How plausible is transhumanism? In the 1930s, many sensible people were sure human beings would never get to the Moon and that was just one of many predictions that turned out incorrect.[3] Early 21st century people do not know one way or the other what will be possible in the future. However, the scientific claims of transhumanism still need to be examined critically, because some of these technoscientific prophecies may not be plausible.[4]

While frequently dismissed as mere speculation at best by most rationalists[5] (especially in light of the many failures of artificial intelligence), transhumanism is a strongly-held belief among many computer geeks, notably synthesizer and accessible computing guru Ray Kurzweil, a believer in the “technological singularity,” where technology evolves beyond humanity’s current capacity to understand or anticipate it, and Sun Microsystems founder and Unix demigod Bill Joy, who believes the inevitable result of AI research is the obsolescence of humanity.[6]

Certain recent technological advances are making the possibility of the realization of transhumanism appear more plausible: Scientists funded by the military developed an implant that can translate motor neuron signals into a form that a computer can use, thus opening the door for advanced prosthetics capable of being manipulated like biological limbs and producing sensory information.[7] This is on top of the earlier development of cochlear implants, which translate sound waves into nerve signals; they are often called “bionic ears.”[8]

Even DIY transhumanism or ‘biohacking’ is becoming an option, with people installing magnetic implants, allowing them to feel magnetic and electric fields.[9] Others have taken to wearing belts of magnets, in order to always be able to find magnetic north. Prosthetic limbs with some level of touch are also now being developed, a major milestone. [10]One notable individual whose received magnetic finger implants is Zoe Quinn; [11] the current scientific consensus seems unclear, although humans are not thought to have a magnetic sense, there is a cryptochrome protein in the eye which could potentially make humans capable of Magnetoreception, like certain other mammals such as mice and cows appear to be. [12]

“Whole brain emulation” (WBE) is a term used by transhumanists to refer to, quite obviously, the emulation of a brain on a computer. While this is no doubt a possibility, it encounters two problems that keep it from being a certainty anytime in the near future.

The first is a philosophical objection: For WBE to work, “strong AI” (i.e. AI equivalent to or greater than human intelligence) must be attainable. A number of philosophical objections have been raised against strong AI, generally contending either that the mind or consciousness is not computable or that a simulation of consciousness is not equivalent to true consciousness (whatever that is). There is still controversy over strong AI in the field of philosophy of mind.[13]

A second possible objection is technological: WBE may not defy physics, but the technology to fully simulate a human brain (in the sense meant by transhumanists, at least) is a long way away. Currently, no computer (or network of computers) is powerful enough to simulate a human brain. Henry Markram, head of the Blue Brain Project, estimates that simulating a brain would require 500 petabytes of data for storage and that the power required to run the simulation would cost about $3 billion annually. (However, in 2008, he optimistically predicts this will be possible in ten years.[14]) In addition to technological limitations in computing, there are also the limits of neuroscience. Neuroscience currently relies on technology that can only scan the brain at the level of gross anatomy (e.g., fMRI, PET). Forms of single neuron imaging (SNI) have been developed recently, but they can only be used on animal subjects (usually rats) because they destroy neural tissue.[15]

First, let me say that Im all in favor of research on aging, and I think science has great potential to prolong healthy livesand Im all for that. But I think immortality, or even a close approximation to it, is both impossible and undesirable.

Another transhumanist goal is mind uploading, which is one way they claim[17][18] we will be able to achieve immortality. Aside from the problems with WBE listed above, mind uploading suffers a philosophical problem, namely the “swamp man problem.” That is, will the “uploaded” mind be “you” or simply a copy or facsimile of your mind? However, one possible way round this problem would be via incremental replacement of parts of the brain with their cybernetic equivalents (the patient being awake during each operation). Then there is no “breaking” of the continuity of the individual’s consciousness, and it becomes difficult for proponents of the “swamp man” hypothesis to pinpoint exactly when the individual stops being “themselves.”

Cryonics is another favorite of many transhumanists. In principle, cryonics is not impossible, but the current form of it is based largely on hypothetical future technologies and costs substantial amounts of money.

Fighting aging and extending life expectancy is possible the field that studies aging and attempts to provide suggestions for anti-aging technology is known as “biogerontology”. Aubrey de Grey has proposed a number of treatments for aging. In 2005, 28 scientists working in biogerontology signed a letter to EMBO Reports pointing out that de Grey’s treatments had never been demonstrated to work and that many of his claims for anti-aging technology were extremely inflated.[19] This article was written in response to a July 2005 EMBO reports article previously published by de Grey[20] and a response from de Grey was published in the same November issue.[21] De Grey summarizes these events in “The biogerontology research community’s evolving view of SENS,” published on the Methuselah Foundation website.[22]

Worst of all, some transhumanists outright ignore[citationneeded] what people in the fields they’re interested in tell them; a few AI boosters, for example, believe that neurobiology is an outdated science because AI researchers can do it themselves anyway. They seem to have taken the analogy used to introduce the computational theory of mind, “the mind (or brain) is like a computer”, and taken it literally. Of course, the mind/brain is not a computer in the usual sense.[23] Debates with such people can take on the wearying feel of a debate with a creationist or climate change denialist, as such people will stick to their positions no matter what. Indeed, many critics are simply dismissed as Luddites or woolly-headed romantics who oppose scientific and technological progress.[24]

Transhumanism has often been criticized for not taking ethical issues seriously on a variety of topics,[25] including life extension technology,[26] cryonics,[27] and mind uploading and other enhancements.[28][29] Francis Fukuyama (in his doctrinaire neoconservative days) caused a stir by naming transhumanism “the world’s most dangerous idea.”[30] One of Fukuyama’s criticisms, that implementation of the technologies transhumanists push for will lead to severe inequality, is a rather common one.

A number of political criticisms of transhumanism have been made as well. Transhumanist organizations have been accused of being in the pocket of corporate and military interests.[31] The movement has been identified with Silicon Valley due to the fact that some of its biggest backers, such as Peter Thiel (of PayPal and Bitcoin fame), reside in the region.[32][33] Some writers see transhumanism as a hive of cranky and obnoxious techno-libertarianism.[34][35] The fact that Julian Huxley coined the term “transhumanism” and many transhumanists’ obsession with constructing a Nietzschean ubermensch known as the “posthuman” has led to comparisons with eugenics.[36][31] Like eugenics, it has been characterized as a utopian political ideology.[37] Jaron Lanier slammed it as “cybernetic totalism”.[38]

Some tension has developed between transhumanism and religion, namely Christianity.[citationneeded] Some transhumanists, generally being atheistic naturalists, see all religion as an impediment to scientific and technological advancement and some Christians oppose transhumanism because of its stance on cloning and genetic engineering and label it as a heretical belief system.[39] Other transhumanists, however, have attempted to extend an olive branch to Christians.[40] Some have tried to reconcile their religion and techno-utopian beliefs, calling for a “scientific theology.”[41] There is even a Mormon transhumanist organization.[42] Ironically for the atheistic transhumanists, the movement has itself been characterized as a religion and its rhetoric compared to Christian apologetics.[43][44] Interestingly the word transhuman first appeared in Henry Francis Careys 1814 translation of Paradiso, the last book of the Divine Comedy as Dante ascends to heaven during the resurrection. [45]

The very small transhumanist political movement has gained momentum with Zoltan Istvan announcing his bid for US president, with the Transhumanist Party and other small political parties gaining support internationally.

The important thing about transhumanism is that while a lot of such predictions may in fact be possible (and may even be in their embryonic stages right now), a strong skeptical eye is required for any claimed prediction about the fields it covers. When evaluating such a claim, one will probably need a trip to a library (or Wikipedia, or a relevant scientist’s home page) to get up to speed on the basics.[note 1]

A common trope in science fiction for decades is that the prospect of transcending the current form may be positive, as in Arthur C. Clarke’s 1953 novel Childhood’s End or negative, as in the film The Matrix, with its barely disguised salvationist theme, or the Terminator series of films, where humanity has been essentially replaced by machine life. Change so radical elicits fear and thus it is unsurprising that many of the portrayals of transhumanism in popular culture are negative. The cyberpunk genre deals extensively with the theme of a transhumanist society gone wrong.

On closer inspection, this should not be surprising. Since transhumanism is ambitious about conquering age-related illnesses (extropianism), death (immortalism), ecological damage (technogaianism), gender differences (postgenderism) and suffering (abolitionism), a fictional world where this has already been achieved leaves a story with few plot devices to exploit. Additionally, it could be hard for the public to identify with flawless, post-human characters.

Among the utopian visions of transhumanism (fused with libertarianism) are those found in the collaborative online science fiction setting Orion’s Arm. Temporally located in the post-singularity future, 10,000 years from now, Orion’s Arm is massively optimistic about genetic engineering, continued improvements in computing and materials science. Because only technology which has been demonstrated to be impossible is excluded, even remotely plausible concepts has a tendency to be thrown in. At the highest end of the scale is artificial wormhole creation, baby universes and inertia without mass.[46] Perhaps the only arguably positive depiction of transhumanism in video games is the Megaman ZX series where the line between human and reploids has begun to blur. Defining at what point the definition of the singularity was met in the centuries long Megaman timeline can be a useful way of illustrating how nebulous the terminology is during a debate.

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Transhumanism – RationalWiki


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