Unveiling The Truth #29: Transhumanism And Technological Unemployment (26-04-2014) – Video

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Unveiling The Truth #29: Transhumanism And Technological Unemployment (26-04-2014)
Unveiling The Truth #29 Transhumanism And Technological Unemployment 2014-04-26 TRANSHUMANISM AND TECHNOLOGICAL UNEMPLOYMENT Saturday April 26th 2014 Truth i...

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Unveiling The Truth #29: Transhumanism And Technological Unemployment (26-04-2014) - Video

Transhumanism and Genetic Manipulation (Lifting the Curtain: Lesson 8) – Video

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Transhumanism and Genetic Manipulation (Lifting the Curtain: Lesson 8)
Mankind is on a quest to achieve eternal life apart from Christ. We must not submit to the lie that says we can improve on God #39;s design for the human body! Discover how close we are to...

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Transhumanism and Genetic Manipulation (Lifting the Curtain: Lesson 8) - Video

Ana Matronic: ‘Robots confuse the boundaries between life and death’ – Siliconrepublic.com

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Robotophile and transhumanist Ana Matronic took to the Inspirefest stage predicting a future where gender doesnt matter when were all cyborgs.

If you couldnt tell, the name Ana Matronic is a sure sign that someone has not just an interest in robots, but an outright fascination and love for them.

That was made clear on stage at Inspirefest 2017 when the Scissor Sisters singer, DJ and author took us back through her life from an obsession with the cult 70s TV show The Bionic Woman and writing her first self-published zine about robots, to dressing as a robot at a burlesque show in San Francisco.

However, the real focus of her talk was the fascinating philosophical questions posed to us in a present and future where the line between human and robot is becoming increasingly blurred.

And if so, what role does gender play if any when our brains are in robots or uploaded to the cloud?

During those days of creating her fanzine in college for The Bionic Woman, played by Jaime Sommers, Matronic went as far as to create her own robot-infused religion, called Bionic Love, based on the philosophies of Joseph Campbell and with Sommers as its muse and messiah.

My religion playfully painted the caring and compassionate Ms Sommers as the union of opposing forces of science and nature, she said. Shes the embodiment of the future and herald of the coming technological age and a reminder to never lose your humanity in the face of it.

It was the work of academic and writer Donna Haraway, however, that roused Matronics real interest in the topic of cyborgs and where the concept fits in with human constructs.

What triggered Matronics many philosophical questions was Haraways surprising revelation that, for her, we dont have to wait to be a cyborg in the future, as we already are cyborgs.

She wrote [a book] confirming my deification of The Bionic Woman and transformed my love of robots into something more, Matronic said.

According to Haraways argument, a cyborg doesnt have to be a half-human, half-machine entity with bionic limbs, but anyone who has had science alter their body in some capacity, such as getting a vaccination.

Quoting Haraway: In the tradition of Western science and politics, the relation between organism and machine has been a border war. The cyborg manifesto is an argument for the pleasure in the confusion of boundaries and the responsibility for their construction and a world without gender and world without end.

It was in reading this that Matronics discovery and interest in the topic of transhumanism began.

An example of transhumanism would be the uploading of a persons consciousness online so that they can continue on, something that is already underway with early brain emulation software.

Unlike things like time travel and inter-dimensional travel, Matronic said, robots are here and theyre real not just as physical robots, but artificial intelligence as well.

Robots confuse the boundaries between life and death, human and machine, male and female, master and servant, thinking and feeling, ability and disability, creation and destruction, she said.

I take pleasure in the confusion of these boundaries and, as an artist, I have a unique platform to share and study these stories; and, as a transhumanist, I take responsibility of this examination and the construction of new boundaries.

So what are these boundaries being broken down and built again in a cyborg future?

For people like Martine Rothblatt working on brain emulation software and as a transgender person robots and robot bodies offer a way to detach ourselves the limitations of anatomy. Or, more simply, personhood is about equity, not equipment.

We have an opportunity in this moment to be prepared for the arrival of mechanical and digital people and I believe it is our responsibility to be prepared, Matronic said.

When robots do occupy space in our society. When robot rights and robo-sexuality is not just spoken about in an episode of Futurama.But when its actually here, humans will be forced to look around and ask how well we have done for the rights of our fellow humans.

She continued: If you dont do that before the robo-demonstrations, we are going to have problems and not just with the robots.

In a sense, Matronic argued, the rise of robots offers humans the chance to reboot our operating system in every sense.

It certainly seems as if we are moving into a brave new world.

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Ana Matronic: 'Robots confuse the boundaries between life and death' - Siliconrepublic.com

U.S. Transhumanist Party PUTTING SCIENCE, HEALTH …

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Ojochogwu Abdul

Part 1 | Part 2 | Part 3 | Part 4 | Part 5

Part 5:Belief in Progress vs. Rational Uncertainty

The Enlightenment, with its confident efforts to fashion a science of man, was archetypal of the belief and quest that humankind will eventually achieve lasting peace and happiness. In what some interpret as a reformulation of Christianitys teleological salvation history in which the People of God will be redeemed at the end of days and with the Kingdom of Heaven established on Earth, most Enlightenment thinkers believed in the inevitability of human political and technological progress, secularizing the Christian conception of history and eschatology into a conviction that humanity would, using a system of thought built on reason and science, be able to continually improve itself. As portrayed by Carl Becker in his 1933 book The Heavenly City of the Eighteenth-Century Philosophers, the philosophies demolished the Heavenly City of St. Augustine only to rebuild it with more up-to-date materials. Whether this Enlightenment humanist view of progress amounted merely to a recapitulation of the Christian teleological vision of history, or if Enlightenment beliefs in continual, linear political, intellectual, and material improvement reflected, asJames Hughesposits, a clear difference from the dominant Christian historical narrative in which little would change until the End Times and Christs return, the notion, in any case, of a collective progress towards a definitive end-point was one that remained unsupported by the scientific worldview. The scientific worldview, as Hughes reminds us in the opening paragraph of this essay within his series, does not support historical inevitability, only uncertainty. We may annihilate ourselves or regress, he says, and Even the normative judgment of what progress is, and whether we have made any, is open to empirical skepticism.

Hereby, we are introduced to a conflict that exists, at least since after the Enlightenment, between a view of progressive optimism and that of radical uncertainty. Building on the Enlightenments faith in the inevitability of political and scientific progress, the idea of an end-point, salvation moment for humankind fuelled all the great Enlightenment ideologies that followed, flowing down, as Hughes traces, through Comtes positivism and Marxist theories of historical determinism to neoconservative triumphalism about the end of history in democratic capitalism. Communists envisaged that end-point as a post-capitalist utopia that would finally resolve the class struggle which they conceived as the true engine of history. This vision also contained the 20th-century project to build the Soviet Man, one of extra-human capacities, for as Trotsky had predicted, after the Revolution, the average human type will rise to the heights of an Aristotle, a Goethe, or a Marx. And above this ridge new peaks will rise, whereas for 20th-century free-market liberals, this End of History had arrived with the final triumph of liberal democracy, with the entire world bound to be swept in its course. Events though, especially so far in the 21st century, appear to prove this view wrong.

This belief moreover, as Hughes would convincingly argue, in the historical inevitability of progress has also always been locked in conflict with the rationalist, scientific observation that humanity could regress or disappear altogether. Enlightenment pessimism, or at least realism, has, over the centuries, proven a stubborn resistance and constraint of Enlightenment optimism. Hughes, citing Henry Vyberg, reminds us that there were, after all, even French Enlightenment thinkers within that same era who rejected the belief in linear historical progress, but proposed historical cycles or even decadence instead. That aside, contemporary commentators like John Gray would even argue that the efforts themselves of the Enlightenment on the quest for progress unfortunately issued in, for example, the racist pseudo-science of Voltaire and Hume, while all endeavours to establish the rule of reason have resulted in bloody fanaticisms, from Jacobinism to Bolshevism, which equaled the worst atrocities attributable to religious believers. Horrendous acts like racism and anti-Semitism, in the verdict of Gray: .are not incidental defects in Enlightenment thinking. They flow from some of the Enlightenments central beliefs.

Even Darwinisms theory of natural selection was, according to Hughes, suborned by the progressive optimistic thinking of the Enlightenment and its successors to the doctrine of inevitable progress, aided in part by Darwins own teleological interpretation. Problem, however, is that from the scientific worldview, there is no support for progress as to be found provided by the theory of natural selection, only that humanity, Hughes plainly states, like all creatures, is on a random walk through a mine field, that human intelligence is only an accident, and that we could easily go extinct as many species have done. Gray, for example, rebukes Darwin, who wrote: As natural selection works solely for the good of each being, all corporeal and mental endowments will tend to progress to perfection. Natural selection, however, does not work solely for the good of each being, a fact Darwin himself elsewhere acknowledged. Nonetheless, it has continually proven rather difficult for people to resist the impulse to identify evolution with progress, with an extended downside to this attitude being equally difficult to resist the temptation to apply evolution in the rationalization of views as dangerous as Social Darwinism and acts as horrible as eugenics.

Many skeptics therefore hold, rationally, that scientific utopias and promises to transform the human condition deserve the deepest suspicion. Reason is but a frail reed, all events of moral and political progress are and will always remain subject to reversal, and civilization could as well just collapse, eventually. Historical events and experiences have therefore caused faith in the inevitability of progress to wax and wane over time. Hughes notes that among several Millenarian movements and New Age beliefs, such faith could still be found that the world is headed for a millennial age, just as it exists in techno-optimist futurism. Nevertheless, he makes us see that since the rise and fall of fascism and communism, and the mounting evidence of the dangers and unintended consequences of technology, there are few groups that still hold fast to an Enlightenment belief in the inevitability of conjoined scientific and political progress. Within the transhumanist community, however, the possession of such faith in progress can still be found as held by many, albeit signifying a camp in the continuation therefore of the Enlightenment-bequeathed conflict as manifested between transhumanist optimism in contradiction with views of future uncertainty.

As with several occasions in the past, humanity is, again, currently being spun yet another End of History narrative: one of a posthuman future. Yuval Harari, for instance, in Homo Deus argues that emerging technologies and new scientific discoveries are undermining the foundations of Enlightenment humanism, although as he proceeds with his presentation he also proves himself unable to avoid one of the defining tropes of Enlightenment humanist thinking, i.e., that deeply entrenched tendency to conceive human history in teleological terms: fundamentally as a matter of collective progress towards a definitive end-point. This time, though, our eras End of History glorious salvation moment is to be ushered in, not by a politico-economic system, but by a nascent techno-elite with a base in Silicon Valley, USA, a cluster steeped in a predominant tech-utopianism which has at its core the idea that the new technologies emerging there can steer humanity towards a definitive break-point in our history, the Singularity. Among believers in this coming Singularity, transhumanists, as it were, having inherited the tension between Enlightenment convictions in the inevitability of progress, and, in Hughes words, Enlightenments scientific, rational realism that human progress or even civilization may fail, now struggle with a renewed contradiction. And here the contrast as Hughes intends to portray gains sharpness, for as such, transhumanists today are torn between their Enlightenment faith in inevitable progress toward posthuman transcension and utopian Singularities on the one hand, and, on the other, their rational awareness of the possibility that each new technology may have as many risks as benefits and that humanity may not have a future.

The risks of new technologies, even if not necessarily one that threatens the survival of humanity as a species with extinction, may yet be of an undesirable impact on the mode and trajectory of our extant civilization. Henry Kissinger, in his 2018 article How the Enlightenment Ends, expressed his perception that technology, which is rooted in Enlightenment thought, is now superseding the very philosophy that is its fundamental principle. The universal values proposed by the Enlightenment philosophes, as Kissinger points out, could be spread worldwide only through modern technology, but at the same time, such technology has ended or accomplished the Enlightenment and is now going its own way, creating the need for a new guiding philosophy. Kissinger argues specifically that AI may spell the end of the Enlightenment itself, and issues grave warnings about the consequences of AI and the end of Enlightenment and human reasoning, this as a consequence of an AI-led technological revolution whose culmination may be a world relying on machines powered by data and algorithms and ungoverned by ethical or philosophical norms. By way of analogy to how the printing press allowed the Age of Reason to supplant the Age of Religion, he buttresses his proposal that the modern counterpart of this revolutionary process is the rise of intelligent AI that will supersede human ability and put an end to the Enlightenment. Kissinger further outlines his three areas of concern regarding the trajectory of artificial intelligence research: AI may achieve unintended results; in achieving intended goals, AI may change human thought processes and human values, and AI may reach intended goals, but be unable to explain the rationale for its conclusions. Kissingers thesis, of course, has not gone without both support and criticisms attracted from different quarters. Reacting to Kissinger, Yuk Hui, for example, in What Begins After the End of the Enlightenment? maintained that Kissinger is wrongthe Enlightenment has not ended. Rather, modern technologythe support structure of Enlightenment philosophyhas become its own philosophy, with the universalizing force of technology becoming itself the political project of the Enlightenment.

Transhumanists, as mentioned already, reflect the continuity of some of those contradictions between belief in progress and uncertainty about human future. Hughes shows us nonetheless that there are some interesting historical turns suggesting further directions that this mood has taken. In the 1990s, Hughes recalls, transhumanists were full of exuberant Enlightenment optimism about unending progress. As an example, Hughes cites Max Mores 1998 Extropian Principles which defined Perpetual Progress as the first precept of their brand of transhumanism. Over time, however, Hughes communicates how More himself has had cause to temper this optimism, stressing rather this driving principle as one of desirability and more a normative goal than a faith in historical inevitability. History, More would say in 2002, since the Enlightenment makes me wary of all arguments to inevitability

Rational uncertainty among transhumanists hence make many of them refrain from an argument for the inevitability of transhumanism as a matter of progress. Further, there are indeed several possible factors which could deter the transhumanist idea and drive for progress from translating to reality: A neo-Luddite revolution, a turn and rise in preference for rural life, mass disenchantment with technological addiction and increased option for digital detox, nostalgia, disillusionment with modern civilization and a return-to-innocence counter-cultural movement, neo-Romanticism, a pop-culture allure and longing for a Tolkien-esque world, cyclical thinking, conservatism, traditionalism, etc. The alternative, backlash, and antagonistic forces are myriad. Even within transhumanism, the anti-democratic and socially conservative Neoreactionary movement, with its rejection of the view that history shows inevitable progression towards greater liberty and enlightenment, is gradually (and rather disturbingly) growing a contingent. Hughes talks, as another point for rational uncertainty, about the three critiques: futurological, historical, and anthropological, of transhumanist and Enlightenment faith in progress that Phillipe Verdoux offers, and in which the anthropological argument holds that pre-moderns were probably as happy or happier than we moderns. After all, Rousseau, himself a French Enlightenment thinker, is generally seen as having believed in the superiority of the savage over the civilized. Perspectives like these could stir anti-modern, anti-progress sentiments in peoples hearts and minds.

Demonstrating still why transhumanists must not be obstinate over the idea of inevitability, Hughes refers to Greg Burchs 2001 work Progress, Counter-Progress, and Counter-Counter-Progress in which the latter expounded on the Enlightenment and transhumanist commitment to progress as to a political program, fully cognizant that there are many powerful enemies of progress and that victory was not inevitable. Moreover, the possible failure in realizing goals of progress might not even result from the actions of enemies in that antagonistic sense of the word, for there is also that likely scenario, as the 2006 movie Idiocracy depicts, of a future dystopian society based on dysgenics, one in which, going by expectations and trends of the 21st century, the most intelligent humans decrease in reproduction and eventually fail to have children while the least intelligent reproduce prolifically. As such, through the process of natural selection, generations are created that collectively become increasingly dumber and more virile with each passing century, leading to a future world plagued by anti-intellectualism, bereft of intellectual curiosity, social responsibility, coherence in notions of justice and human rights, and manifesting several other traits of degeneration in culture. This is yet a possibility for our future world.

So while for many extropians and transhumanists, nonetheless, perpetual progress was an unstoppable train, responding to which one either got on board for transcension or consigned oneself to the graveyard, other transhumanists, however, Hughes comments, especially in response to certain historical experiences (the 2000 dot-com crash, for example), have seen reason to increasingly temper their expectations about progress. In Hughess appraisal, while, therefore, some transhumanists still press for technological innovation on all fronts and oppose all regulation, others are focusing on reducing the civilization-ending potentials of asteroid strikes, genetic engineering, artificial intelligence and nanotechnology. Some realism hence need be in place to keep under constant check the excesses of contemporary secular technomillennialism as contained in some transhumanist strains.

Hughes presents Nick Bostroms 2001 essay Analyzing Human Extinction Scenarios and Related Hazards as one influential example of this anti-millennial realism, a text in which Bostrom, following his outline of scenarios that could either end the existence of the human species or have us evolve into dead-ends, then addressed not just how we can avoid extinction and ensure that there are descendants of humanity, but also how we can ensure that we will be proud to claim them. Subsequently, Bostrom has been able to produce work on catastrophic risk estimation at the Future of Humanity Institute at Oxford. Hughes seems to favour this approach, for he ensures to indicate that this has also been adopted as a programmatic focus for the Institute for Ethics and Emerging Technologies (IEET) which he directs, and as well for the transhumanist non-profit, the Lifeboat Foundation. Transhumanists who listen to Bostrom, as we could deduce from Hughes, are being urged to take a more critical approach concerning technological progress.

With the availability of this rather cautious attitude, a new tension, Hughes reports, now plays out between eschatological certainty and pessimistic risk assessment. This has taken place mainly concerning the debate over the Singularity. For the likes of Ray Kurzweil (2005), representing the camp of a rather technomillennial, eschatological certainty, his patterns of accelerating trendlines towards a utopian merger of enhanced humanity and godlike artificial intelligence is one of unstoppability, and this Kurzweil supports by referring to the steady exponential march of technological progress through (and despite) wars and depressions. Dystopian and apocalyptic predictions of how humanity might fare under superintelligent machines (extinction, inferiority, and the likes) are, in the assessment of Hughes, but minimally entertained by Kurzweil, since to the techno-prophet we are bound to eventually integrate with these machines into apotheosis.

The platform, IEET, thus has taken a responsibility of serving as a site for teasing out this tension between technoprogressive optimism of the will and pessimism of the intellect, as Hughes echoes Antonio Gramsci. On the one hand, Hughes explains, we have championed the possibility of, and evidence of, human progress. By adopting the term technoprogressivism as our outlook, we have placed ourselves on the side of Enlightenment political and technological progress.And yet on the other hand, he continues, we have promoted technoprogressivism precisely in order to critique uncritical techno-libertarian and futurist ideas about the inevitability of progress. We have consistently emphasized the negative effects that unregulated, unaccountable, and inequitably distributed technological development could have on society (one feels tempted to call out Landian accelerationism at this point). Technoprogressivism, the guiding philosophy of IEET, avails as a principle which insists that technological progress needs to be consistently conjoined with, and dependent on, political progress, whilst recognizing that neither are inevitable.

In charting the essay towards a close, Hughes mentions his and a number of IEET-led technoprogresive publications, among which we have Verdoux who, despite his futurological, historical, and anthropological critique of transhumanism, yet goes ahead to argue for transhumanism on moral grounds (free from the language of Marxisms historical inevitabilism or utopianism, and cautious of the tragic history of communism), and as a less dangerous course than any attempt at relinquishing technological development, but only after the naive faith in progress has been set aside. Unfortunately, however, the rational capitulationism to the transhumanist future that Verdoux offers, according to Hughes, is not something that stirs mens souls. Hughes hence, while admitting to our need to embrace these critical, pessimistic voices and perspectives, yet calls on us to likewise heed to the need to also re-discover our capacity for vision and hope. This need for optimism that humans can collectively exercise foresight and invention, and peacefully deliberate our way to a better future, rather than yielding to narratives that would lead us into the traps of utopian and apocalyptic fatalism, has been one of the motivations behind the creation of the technoprogressive brand. The brand, Hughes presents, has been of help in distinguishing necessarily Enlightenment optimism about the possibility of human political, technological and moral progress from millennialist techno-utopian inevitabilism.

Presumably, upon this technoprogressive philosophy, the new version of the Transhumanist Declaration, adopted by Humanity+ in 2009, indicated a shift from some of the language of the 1998 version, and conveyed a more reflective, critical, realistic, utilitarian, proceed with caution and act with wisdom tone with respect to the transhumanist vision for humanitys progress. This version of the declaration, though relatively sobered, remains equally inspiring nonetheless. Hughes closes the essay with a reminder on our need to stay aware of the diverse ways by which our indifferent universe threatens our existence, how our growing powers come with unintended consequences, and why applying mindfulness on our part in all actions remains the best approach for navigating our way towards progress in our radically uncertain future.

Conclusively, following Hughes objectives in this series, it can be suggested that more studies on the Enlightenment (European and global) are desirable especially for its potential to furnish us with richer understanding into a number of problems within contemporary transhumanism as sprouting from its roots deep in the Enlightenment. Interest and scholarship in Enlightenment studies, fortunately, seems to be experiencing some current revival, and even so with increasing diversity in perspective, thereby presenting transhumanism with a variety of paths through which to explore and gain context for connected issues. Seeking insight thence into some foundations of transhumanisms problems could take the path, among others: of an examination of internal contradictions within the Enlightenment, of the approach of Max Horkheimer and Theodor Adornos Dialectic of Enlightenment; of assessing opponents of the Enlightenment as found, for example, in Isaiah Berlins notion of Counter Enlightenment; of investigating a rather radical strain of the Enlightenment as presented in Jonathan Israels Radical Enlightenment, and as well in grappling with the nature of the relationships between transhumanism and other heirs both of the Enlightenment and the Counter-Enlightenment today. Again, and significantly, serious attention need be paid now and going forwards in jealously guarding transhumanism against ultimately falling into the hands of the Dark Enlightenment.

Ojochogwu Abdulis the founder of the Transhumanist Enlightenment Caf (TEC), is the co-founder of the Enlightenment Transhumanist Forum of Nigeria (H+ Nigeria), and currently serves as a Foreign Ambassador for the U.S. Transhumanist Party in Nigeria.

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U.S. Transhumanist Party PUTTING SCIENCE, HEALTH ...

FALSE: COVID-19 vaccines eliminate ‘God Particle’ in the body – Rappler

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The laws of physics makes it impossible for the vaccines to eliminate or affect the Higgs Boson particle, known in media as the God Particle

A Facebook post published on January 11 by Facebook page Filipino Future falsely claims that COVID-19 vaccines remove the God Particle in the body.

The posts caption has a line that reads: More variants, more shots. Para ano? Para makumpleto ang pag eliminate ng God Particle sa katawan mo, at trabahuin ng mRNA ang pag create ng new strains of tissues na magpapangyari upang ihanda ka sa transhumanism goal ng mga Elitista.

(More variant, more shots. For what? To complete the elimination of the God Particle in your body and to allow mRNA to create new strains of tissues that will prepare you for the transhumanism goal of the elitists.)

The post also defined the God Particle in the line that reads: What is the God Particle? Ito yong mark of God sa DNA ng tao, yong conscience mo, yong naka tanim sa bawat hibla ng tissues ng katawan mo. (What is the God Particle? Its the mark of God in the DNA of humans, your conscience, its in every fiber of the tissues of your body.)

The post has over 300 reactions, 150 comments, and 250 shares on Facebook, as of writing.

This claim is false.

COVID-19 vaccines cannot do anything to eliminate or even affect particles like the Higgs Boson, known in media as the God Particle, due to the limitations of the laws of physics.

The term God Particle was coined by Nobel Laureate for Physics Leon M. Lederman in his book The God Particle: If the Universe is the Answer, What is the Question? originally published in 1993.

The term is used to refer to the sub-atomic particle that gives all particles their mass, which is technically called the Higgs Boson, named after theoretical physicist and Nobel Laureate Peter Higgs. The Higgs Boson was first observed on July 4, 2012.

The European Center for Nuclear Research says that sub-atomic particles are so small that they are governed by either the strong or the weak nuclear force and are described by the quantum theory. Meanwhile, any matter that is larger than atoms is governed by gravity and is described by the general theory of relativity.

These differences do not allow sub-atomic particles to interact with the macro world, and physicists have not yet fit the two into a single framework. The difference in models also explains why sub-atomic particles cannot interact with normal matter.

Dr. Don Lincoln, a senior scientist at the Fermi National Accelerator Laboratory, told Rappler that there is no credible link between the sub-atomic world and vaccines.

Lincoln explained that removing the Higgs Field from an object or a body would instantly make its atoms infinitely large because it is responsible for the mass of every matter in the universe. The Higgs Field is the associated field of the Higgs Boson particle.

No Higgs field means that atoms become infinitely large.If the Higgs field disappeared in the body, youd evaporate or explode, depending on how fast the Higgs field disappeared. Given that there are no reports of post-vaccine explosions or disappearances, I think we can dispel this claim, Lincoln said.

According to the World Health Organization, vaccines work by triggering an immune response in the body to fight a specific virus.

Rappler has fact-checked posts from Filipino Future multiple times in the past. Here are more fact-checks on Filipino Future:

Lorenz Dantes Pasion/Rappler.com

Lorenz Dantes Pasion is a Rappler volunteer. This fact check was reviewed by a member of Rapplers research team and a senior editor. Learn more about Rapplers internship program here.

Keep us aware of suspicious Facebook pages, groups, accounts, websites, articles, or photos in your network by contacting us at factcheck@rappler.com. Let us battle disinformation one Fact Check at a time.

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FALSE: COVID-19 vaccines eliminate 'God Particle' in the body - Rappler

Transhumanism: The final chapter in humanity’s perpetual quest to be kitted out in comforting accessories – The Independent

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In Jackson, Minnesota, there is a man making Massey Ferguson tractors. He works for Agco. Which is huge, apparently: making billions. Tractors are very big business. And now they are making roughly another billion every year, because the guy who is making the tractors is wearing a pair of glasses.

The thing is, they are smart glasses, with a blueprint of the tractor built in to the lens, with instructions about which bit connects to which. He never has to pick up a manual with his greasy hands. They may not even be that greasy, but you can see how its an improvement on the old system. (Suggestion to Ikea: maybe you could consider including a pair of smart glasses with the next bookcase or bed I buy from you).

So its a guy with a very small tool (glasses) making a very big tool (tractor). But eventually he will take the glasses off and go home, job done. Now imagine if he had the lens built in to his eye, maybe like contacts, and he didnt have to take them off any more. Then you would be modifying the human too, you would have created what is popularly known as a transhuman. Not long ago an art student in London was experimenting with a third thumb which she had attached to one hand. Could it speed up tractor making? Its doubtful but if youre already making billions it might be worth a try.

Somewhere out there is a guy with a chip in his head (or neural implant) that enables him to know whether there is any broccoli left in the fridge without ever opening the door.

It sounds trivial but there is something fundamental happening here. I am a great fan of the almond (and other nuts). But I have only recently discovered (thank you, Tony Kuklinski in New Zealand), that the best almond trees are actually grafted on to the back of a peach tree. The peach tree has more resistant roots, I gather. And the almonds are great (I know, I checked). Transhumanism is a bit like that: we are grafting one thing on to another to produce an improvement, in this case the graft is inorganic and the recipient of the graft is organic, namely one of the species we laughingly or in a hopeful, aspirational way (rather like saying Good dog! to a dog that is manifestly not good at all) refer to as Homo sapiens. The point is to make the homo more fully sapient than it (s/he?) was to begin with.

I think it was Jules Verne, in his prescient way, who first predicted the rise of the internet. He also brilliantly predicted newspapers that would be made out of chocolate and you could eat them when you finished reading them. Im sorry that one never quite made it through the reality checkpoint. Verne wrote hymns to technology, which was relatively unusual in the second half of the 19th century. I recall he had serious doubts about bicycles (he actually made a speech to a girls school denouncing them as a threat to civilisation), but on the other hand was very enthusiastic about the submarine.

A Glass apart: Googles foray into eye technology was a bit of a flop (Getty)

Captain Nemo (who appears in Twenty Thousand Leagues Under the Sea and The Mysterious Island) is one of the first characters in literature to dramatise the merging of man and machine. A curious scientist asks him how his wonderful machine is powered: By a cunning system of levers, he replies. It should be obvious it is his organ playing that powers his vehicle (he really is an accomplished organist), which is to say it is the man himself. There is a perfect reciprocity: Nemo is the Nautilus, the Nautilus is Nemo. They are indivisible (far more so than Iron Man, for example, and his suit: you can always take the suit off again). But to make a mere human fully trans now in the underwater realm you would need to give them gills. Maybe a tail too, I guess.

The transhuman is a chimera, a fusion of two forms, one (as I remember human beings being described from an alien point of view) an ugly bag of water and the other a nice clean circuit board inscribed on silicon (or similar). Its like taking the Nautilus and miniaturising it right down and sticking it in your head so you can go cruising 20,000 leagues (or whatever) without any apparent vehicle. You become the vehicle. Which would be cool. Except I dont know if tractor drivers really want to turn into a tractor and have a little plough sticking out of their rear end, I guess that is never going to catch on.

Having just got hopelessly lost on the road from Wellington to Waipukurau when my phone conked out, I wouldnt have minded having a map app installed in my head (had there been a decent atlas of New Zealand in the car this thought would never have occurred to me but rather like the tractor guy I would then be hands-free and wouldnt have to stop to look at the map). You become a functioning GPS system, in other words, with a screen inside your brain, and will never get lost again (which now I come to think of it, I would regret). Homo sapiens are, at last, on the verge of getting smart.

But, hold on a second, says the philosopher, what ever happened to Socratic ignorance? According to Plato, Socrates had a habit (which could be annoying, depending on your point of view, and of course he was ultimately sentenced to death) of going about checking on people who were supposed to know stuff (tractor makers and suchlike) and concluding that really they knew nothing. Neither did he but at least he knew that he knew nothing, and that was his edge over everyone else. Ignorant, yes, but avowedly, self-consciously ignorant. He at least had the knowledge of ignorance.

Many other philosophers have made similar claims, not excluding ace deconstructionist Jacques Derrida, as Bernard Stiegler has pointed out. Stiegler was a student of Derridas who, as one should, derided the old master. All philosophy, argued Stiegler (having done his time in prison, I recall, for armed robbery), has been anti-tekhn. The guys who were making tractors or the BC500 equivalent (Socrates mentions shoemakers, for example) really did know something and Socrates was just being a bit of a pompous ass for cocking a snook at them. And Derrida was doing something similar by raving on all the time about the text and ignoring (in his Socratic ignorance) anything that smacked of science or technology. Just as anti-tekhn as all the others. Which is ironic considering that writing is a form of technology, just so commonplace (unless you happen to be illiterate) that we have forgotten thats what it is.

Dani Clode, a Royal College of Art student, created a third thumb as part of her MA dissertation project (Dani Clode)

This should have been obvious after the invention of the printing press, what Marshall McLuhan called the Gutenberg Galaxy, and the typewriter. If you ever went into a newsroom of old, you will know what I mean: it was like a factory, with the sound of clacking machines, and printed paper coming off the far end of the assembly line. This may explain why, even when it was parchment or stone tablets, Socrates disdained writing and stuck rather religiously to the oral (and relied on Plato to be his Dr Watson). He understood that the written would have compromised and corrupted the purity of his austere anti-tekhn discipline. Somehow Stiegler managed to get Derrida discussing computers and television, which of course he maintained were all just variations on the text.

There is no polarity between the human and the technological. We are naturally prosthetic beings, says Stiegler. The process of hybridisation simply means that we are becoming more engineered. I can think of a few spare parts I wouldnt mind having right now. Its a phenomenon that Derrida refers to as the logic of supplementarity: writing is a supplement to speech, for example. A guy with a leaf blower is supplementing his ability (extremely limited) to blow leaves around. The odd thing about Desmond Morriss old concept of humankind as the naked ape on account of our relative hairlessness is that it omits the crucial fact that we generally are not naked: we are constantly kitting ourselves out with accessories of one kind or another, perpetually dissatisfied as we are with the initial denuded state. The smart glasses are an advanced type of fig leaf.

In Homo Deus, Yuval Noah Harari suggests that, with the multiplication and extension of our virtual skills, we are now approaching a final state of secular divinity. It is true that it is possible to imagine (or not even imagine) enhancements to our knowledge such that, for all practical purposes, we are effectively omniscient. I already have students in the classroom correcting me, about two seconds after I have come out with some clearly inadequate answer to a tricky question: But my phone says You too can become a transhumanly annoying fact checker.

As seen on screen: could RoboCop become a reality? (Rex)

Add to that additional supplements: happiness, you only have to press a button, or rather your brain would press the button for you, releasing a rush of endorphins or endocannabinoids, just as soon as there is a hint of boredom creeping up on you. And, for an added bonus, intolerable beauty too, combined with a dash of immortality. A full-body engineering makeover, physical and mental, bionic and cognitive: the temptation to become a Hollywood superhero will surely become irresistible. In the realm of the Matrix, humans will become simulacra of themselves, but very good at running up walls and firing guns upside down. The physicist Frank Tipler, in The Physics of Immortality, reckoned that we will have to wait till the universe collapses in on itself a form of the Big Crunch that he refers to as the Omega Point until we attain godhood (admittedly, we would have to be boiled down into pure silicon). But perhaps we wont have to wait that long.

And alongside the homo deus would presumably stand the homo stultus, the village idiot or holy fool who remains regressively or aggressively unenhanced. Smartness versus dumbness who will win? The knowledge-based economy has only one answer. But somewhere in the interstices of all this information must remain at least the possibility of the kind of creative madness, an inspired stupidity, that lies beyond mere digital shuffling. Ignorance is probably not bliss, it probably contains an almost unbearable sadness and discontent, but it also allows the possibility of innovation in a form that mere knowledge (by definition) cannot know. Jules Verne, having described how a giant gun could shoot a missile at the moon, ridiculed his rival HG Wells for dreaming up an anti-gravity paint, for in effect, cheating: Mais il invente! Stupid dreamers can invent things that the smart guys can only deride.

Back in the Garden of Eden, Yahweh (a classic transhuman, if ever there was one, fully tooled and enhanced, and spending most of his time stored in a cloud, moreover) felt the same way about the humans he was soon sorry he had conjured up: not only were they ignorant (despite tasting of the tree of knowledge), it was impossible to guess what they were going to do next. If a god does not exist, maybe we can invent one.

Andy Martin is the author of Reacher Said Nothing: Lee Child and the Making of Make Me. He teaches at the University of Cambridge.

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Transhumanism: The final chapter in humanity's perpetual quest to be kitted out in comforting accessories - The Independent

The Ethics Of Transhumanism And The Cult Of Futurist Biotech

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Cryogenic pods. Computer illustration of people in cryogenic pods. Their bodies are being preserved by storing them at very low temperatures. They will remain frozen until a time when the technology might exist to resurrect the dead, a technique known as cryonics. Alternatively a new body may be cloned from their tissue. Some companies offer to store dead peoples bodies.

Transhumanism (also abbreviated as H+) is a philosophical movement which advocates for technology not only enhancing human life, but to take over human life by merging human and machine. The idea is that in one future day, humans will be vastly more intelligent, healthy, and physically powerful. In fact, much of this movement is based upon the notion that death is not an option with a focus to improve the somatic body and make humans immortal.

Certainly, there are those in the movement who espouse the most extreme virtues of transhumanism such as replacing perfectly healthy body parts with artificial limbs. But medical ethicists raise this and other issues as the reason why transhumanism is so dangerous to humans when what is considered acceptable life-enhancement has virtually no checks and balances over who gets a say when we go too far. For instance, Kevin Warwick of Coventry University, a cybernetics expert, asked the Guardian, What is wrong with replacing imperfect bits of your body with artificial parts that will allow you to perform better or which might allow you to live longer? while another doctor stated that he would have no part in such surgeries. There is, after all, a difference between placing a pacemaker or performing laser eye surgery on the body to prolong human life and lend a greater degree of quality to human life, and that of treating the human body as a tabula rasa upon which to rewrite what is, effectively, the natural course of human life.

A largely intellectual movement whose aim is to transform humanity through the development of a panoply of technologies which ostensibly enhance human intellect, physiology, and the very legal status of what being human means, transhumanism is a social project whose inspiration can be dated back to 19th century continental European philosophy and later through the writings of J. B. S. Haldane, a British scientist and Marxist, who in 1923 delivered a speech at the Heretics Society, an intellectual club at Cambridge University, entitled Daedalus or, Science and the Future which foretold the future of the end of ofcoalfor power generation in Britain while proposing a network of windmills which would be used for the electrolytic decomposition of water into oxygen and hydrogen (they would generate hydrogen). According to many transhumanists, this is one of the founding projects of the movement. To read this one might think this was a precursor to the contemporary ecological movement.

The philosophical tenets, academic theories, and institutional practices of transhumanism are well-known.Max More, a British philosopher and leader of the extropian movement claims that transhumanism is the continuation and acceleration of the evolution of intelligent life beyond its currently human form and human limitations by means of science and technology, guided by life-promoting principles and values. This very definition, however, is a paradox since the ethos of this movement is to promote life through that which is not life, even by removing pieces of life, to create something billed as meta-life. Indeed, it is clear that transhumanism banks on its own contradiction: that life is deficient as is, yet can be bettered by prolonging life even to the detriment of life.

Stefan Lorenz Sorgneris a German philosopher and bioethicist who has written widely on the ethical implications of transhumanism to include writings on cryonics and longevity of human life, all of which which go against most ecological principles given the amount of resources needed to keep a body in suspended animation post-death. At the heart of Sorgners writings, like those of Kyle Munkittrick, invoke an almost nave rejection of death, noting that death is neither natural nor a part of human evolution. In fact, much of the writings on transhumanism take a radical approach to technology: anyone who dare question that cutting off healthy limbs to make make way for a super-Olympian sportsperson would be called a Luddite, anti-technology. But that is a false dichotomy since most critics of transhumanism are not against all technology, but question the ethics of any technology that interferes with the human rights of humans.

Take for instance the recent push by many on the ostensible Left who favor surrogacy as a step on the transhumanist ladder, with many publications on this subject, none so far which address the human rights of women who are not only part of this equation, but whose bodies are being used in the this faux-futurist vision of life without the mention of female bodies. Versos publication of a troubling piece by Sophie Lewis earlier this year, aptly titled Gestators of All Genders Unite speaks to the lack of ethics in a field that seems to be grasping at straws in removing the very mention of the bodies which reproduce and give birth to human life: females. In eliminating the specificity of the female body, Lewis attempts to stitch together a utopian future where genders are having children, even though the reality of reproduction across the Mammalia class demonstrates that sex, not gender, determines where life is gestated and birthed. What Lewis attempts in fictionalizing a world of dreamy hopefulness actually resembles more an episode of The Handmaids Tale where this writer has lost sense of any irony. Of course pregnancy is not about gender. It is uniquely about sex and the class of gestators are females under erasure by this dystopian movement anxious to pursue a vision of a world without women.

While many transhumanist ideals remain purely theoretical in scope, what is clear is that females are the class of humans who are being theorised out of social and political discourse. Indeed, much of the social philosophy surrounding transhumanist projects sets out to eliminate genderin the human species through the application of advanced biotechnology andassisted reproductive technologies, ultimately inspired by Shulamith Firestone'sThe Dialectic of Sex and much of Donna Haraways writing on cyborgs. From parthenogenesisto the creation ofartificial wombs, this movement seeks to remove the specificity of not gender, but sex, through the elision of medical terminology and procedures which portend to advance a technological human-cyborg built on the ideals of a post-sex model.

The problem, however, is that women are quite aware that sex-based inequality has zilch to do with anything other than their somatic sex. And nothing transhumanist theories can propose will wash away the reality of the sexed human body upon which social stereotypes are plied.

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The Ethics Of Transhumanism And The Cult Of Futurist Biotech

Transhumanist FAQ – Humanity Plus

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The Transhumanist FAQ was developed in 1998 and authored into a formal FAQ in 1999 through the inspirational work of transhumanists, including Alexander Chislenko, Max More, Anders Sandberg, Natasha Vita-More, James Hughes, and Nick Bostrom. Several people contributed to the definition of transhumanism, which was originated by Max More. Greg Burch, David Pearce, Kathryn Aegis, and Anders Sandberg kindly offered extensive editorial comments. The presentation in the cryonics section was, and still is, directly inspired by an article by Ralph Merkle. Ideas, criticisms, questions, phrases, and sentences to the original version were contributed by (in alphabetical order): Kathryn Aegis, Alex (intech@intsar.com), Brent Allsop, Brian Atkins, Scott Badger, Doug Bailey, Harmony Baldwin, Damien Broderick, Greg Burch, David Cary, John K Clark, Dan Clemensen, Damon Davis, Jeff Dee, Jean-Michel Delhotel, Dylan Evans, EvMick@aol.com, Daniel Fabulich, Frank Forman, Robin Hanson, Andrew Hennessey, Tony Hollick, Joe Jenkins, William John, Michelle Jones, Arjen Kamphius, Henri Kluytmans, Eugene Leitl, Michael Lorrey, mark@unicorn.com, Peter C. McCluskey, Erik Moeller, J. R. Molloy, Max More, Bryan Moss, Harvey Newstrom, Michael Nielsen, John S. Novak III, Dalibor van den Otter, David Pearce, pilgrim@cyberdude.com, Thom Quinn, Anders Sandberg, Wesley R. Schwein, Shakehip@aol.com, Allen Smith, Geoff Smith, Randy Smith, Dennis Stevens, Derek Strong, Remi Sussan, Natasha Vita-More, Michael Wiik, Eliezer Yudkowsky, and zebo@pro-ns.net

Over the years, this FAQ has been updated to provide a substantial account of transhumanism. Extropy Institute (ExI) was a source of information for the first version of the Transhumanist FAQ, version 1.0 in the 1990s. WTA adopted the FAQ in 2001 and Nick Bostrom and James Hughes continued to work on it, with the contributions of close to hundred people from ExI and WTA, including Aleph and Transcedo and the UK Transhumanist Association. New material has been added and many old sections have been substantially reworked. In the preparation of version 2.0, the following people have been especially helpful: Eliezer Yudkowsky, who provided editorial assistance with comments on particular issues of substance; Dale Carrico who proofread the first half of the text; and Michael LaTorra who did the same for the second half; and Reason who then went over the whole document again, as did Frank Forman, and Sarah Banks Forman. Useful comments of either substance or form have also been contributed by (in alphabetical order): Michael Anissimov, Samantha Atkins, Milan Cirkovic, Jos Luis Cordeiro, George Dvorsky, James Hughes, G.E. Jordan, Vasso Kambourelli, Michael LaTorra, Eugen Leitl, Juan Meridalva, Harvey Newstrom, Emlyn OReagan, Christine Peterson, Giulio Prisco, Reason, Rafal Smigrodzki, Simon Smith, Mike Treder, and Mark Walker. Many others have over the years offered questions or reflections that have in some way helped shape this document, and even though it is not possible to name you all, your contributions are warmly appreciated.

The Transhumanist FAQ 3.0, as revised by the continued efforts of many transhumanists, will continue to be updated and modified as we develop new knowledge and better ways of accounting for old knowledge which directly and indirectly relate to transhumanism. Our goal is to provide a reliable source of information about transhumanism.

Thank you to all who have contributed in the past and to those who offer new insights to this FAQ!

3.0

General What is transhumanism?What is a posthuman?What is a transhuman?

Practicalities What are the reasons to expect all these changes?Wont these developments take thousands or millions of years?How can I use transhumanism in my own life? What if it doesnt work?How could I become a posthuman?Wont it be boring to live forever in a perfect world?How can I get involved and contribute?

Society and Politics Will new technologies only benefit the rich and powerful?Do transhumanists advocate eugenics?Arent these future technologies very risky? Could they even cause our extinctionIf these technologies are so dangerous, should they be banned?Shouldnt we concentrate on current problems Will extended life worsen overpopulation problems?Is there any ethical standard What kind of society would posthumans live in?Will posthumans or superintelligent machines pose a threat to humans who arent augmented?

Technologies and Projections Biotechnology, genetic engineering, stem cells, and cloningWhat is molecular nanotechnology?What is superintelligence?What is virtual reality?What is cryonics? Isnt the probability of success too small?What is uploading?What is the singularity?

Transhumanism and Nature Why do transhumanists want to live longer?Isnt this tampering with nature?Will transhuman technologies make us inhuman?Isnt death part of the natural order of things?Are transhumanist technologies environmentally sound?

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Transhumanist FAQ - Humanity Plus

Vatican cardinal on a quest for the soul inside the machine – Crux: Covering all things Catholic

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Artificial intelligence. Androids. Transhumanism. Once just fodder for pulp science fiction, technological advances over the past 30 years have brought these subjects to the forefront of any discussion about the future.

Italian Cardinal Gianfranco Ravasi, the president of the Vaticans Council for Culture, has been trying to make sure the Church is part of that discussion.

Technology runs and proposes new things at a speed that theology and other paths of human knowledge fail to follow, Ravasi told the Italian newspaper La Repubblica on Sunday.

Ravasi runs the Courtyard of the Gentiles, an initiative first proposed by Pope Benedict XVI in 2009 to dialogue with non-believers. The name comes from the space set aside at Herods Temple that was accessible to non-Jews who wanted to speak to rabbis and other Jewish authorities about God and religion.

The Courtyard is currently hosting a series of meetings on future technology, and what effect it could have on what it means to be human.

Right now, major corporations such as IBM, Apple, and Facebook are pouring money into developing Artificial Intelligence (AI). Although the idea of a conscious computer system still exists only in the realm of science fiction, one of the major tasks people want AI for is to create bots for customer service, which should respond to people in such a way that they cant tell they arent talking to a person.

In other words, a computer which isnt conscious, but no one can really tell.

Meanwhile, transhumanism is the idea of transforming the human body through technological progress.

Some of this is already happening, and can be a good thing: Pacemakers, high-tech artificial limbs, and other new medical devices have improved the lives of millions. In a very real way, cyborgs have lived among us for years.

Other examples of a transhumanist future can be seen with Google Glass, the headset which could record what you were seeing, as well as overlay information into your field of view; and the idea of permanent implants to replace credit cards (and possibly many of the functions of your smartphone), which is already being tested in some countries.

These technologies are not inherently wrong, yet may soon present serious ethical dilemmas.

If an artificial limb becomes better than the original, is it okay for a person to upgrade?

If you can record everything you see, should you? Is it any different than an enhanced memory? And who should have access to the images?

But before you can even discuss the implications of the latest technology, yet another gadget hits the market raising new questions.

Ravasi expressed concern over the overproduction of technological gadgets, and complained of an era of bulimia in the means, and atrophy in the ends.

The cardinal said one problem is schools and universities do not cover enough general anthropology, and humanity finds itself flattened in the onslaught of technological change.

If I learn to create robots with a high level of human attributes, if I develop an artificial intelligence, if I intervene in a substantial way with the nervous system: Im not only making a big technological advance, in many cases very valuable for therapeutic medical purposes, Ravasi said. Im also making a real anthropological leap, touching on issues such as freedom, responsibility, guilt, conscience and if we want the soul.

The cardinal said the digital natives who have grown up in this new era are functionally different from older people, often overlapping the relationship between real and virtual, and the traditional way of considering what is true and false. It is as if they were in a video game.

(Ravasis concern is more prescient than even he might know: Many of the technological advances, especially in the field of virtual reality, are being made in the game industry, where the ethical questions about the technological advances are often overshadowed by the cool factor.)

Ravasi also expressed concern about how biotechnology is changing the role of humanity from being a guardian of nature into being a kind of creator.

Synthetic biology, the creation of viruses and bacteria that do not exist in nature, is an expression of this tendency, he said. All these operations have ethical and cultural implications that need to be considered.

Ravasi is not the first Vatican official to speak on these themes.

In 2004, the International Theological Commission issued a document on Human Persons created in the Image of God.

The document affirms that bodiliness is essential to personal identity, and calls for people to exercise a responsible stewardship over the biological integrity of human beings created in the image of God.

The document reads:

Because the body, as an intrinsic part of the human person, is good in itself, fundamental human faculties can only be sacrificed to preserve life. After all, life is a fundamental good that involves the whole of the human person. Without the fundamental good of life, the values like freedom that are in themselves higher than life itself also expire. Given that man was also created in Gods image in his bodiliness, he has no right of full disposal of his own biological nature. God himself and the being created in his image cannot be the object of arbitrary human action.

It goes on to list conditions for any bodily intervention:

For the application of the principle of totality and integrity, the following conditions must be met: (1) there must be a question of an intervention in the part of the body that is either affected or is the direct cause of the life-threatening situation; (2) there can be no other alternatives for preserving life; (3) there is a proportionate chance of success in comparison with drawbacks; and (4) the patient must give assent to the intervention. The unintended drawbacks and side-effects of the intervention can be justified on the basis of the principle of double effect.

Yet in many ways, the document talks past the conversation now happening, especially since those having the conversation are often working out very specific problems how to fix this medical disorder, how to create a better customer interface, how to create a more realistic game and are not considering the larger picture they may be helping to create.

Ravasi is hoping the new dialogue will help everyone stand back and see that picture, and seriously consider the implications of what they are doing.

It is essential for believers and nonbelievers to re-propose the great cultural, spiritual, and ethical values like a positive shock against superficiality, the cardinal said now that we are living through an anthropological and cultural change which is complex and problematic, but is certainly also exciting.

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Vatican cardinal on a quest for the soul inside the machine - Crux: Covering all things Catholic

Transhumanism – before Blade Runner there was The Creation of the Humanoids 1962 AD movie – Video

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Transhumanism - before Blade Runner there was The Creation of the Humanoids 1962 AD movie
"The Order of Flesh and Blood" is up against androids that make crypto-robots; the most advanced human-like androids made from freshly dead human corpses-who...

By: wwwTrueFreethinker

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Transhumanism - before Blade Runner there was The Creation of the Humanoids 1962 AD movie - Video