Daily Archives: January 16, 2014

Humanity stands to be profoundly affected by science and technology in the future. We envision the possibility of broadening human potential by overcoming aging, cognitive shortcomings, involuntary suffering, and our confinement to planet Earth. We believe that humanitys potential is still mostly unrealized. There are possible scenarios that lead to wonderful and exceedingly worthwhile enhanced human conditions. We recognize that humanity faces serious risks, especially from the misuse of new technologies. There are possible realistic scenarios that lead to the loss of most, or even all, of what we hold valuable. Some of these scenarios are drastic, others are subtle. Although all progress is change, not all change is progress. Research effort needs to be invested into understanding these prospects. We need to carefully deliberate how best to reduce risks and expedite beneficial applications. We also need forums where people can constructively discuss what should be done, and a social order where responsible decisions can be implemented. Reduction of existential risks, and development of means for the preservation of life and health, the alleviation of grave suffering, and the improvement of human foresight and wisdom should be pursued as urgent priorities, and heavily funded. Policy making ought to be guided by responsible and inclusive moral vision, taking seriously both opportunities and risks, respecting autonomy and individual rights, and showing solidarity with and concern for the interests and dignity of all people around the globe. We must also consider our moral responsibilities towards generations that will exist in the future. We advocate the well-being of all sentience, including humans, non-human animals, and any future artificial intellects, modified life forms, or other intelligences to which technological and scientific advance may give rise. We favour allowing individuals wide personal choice over how they enable their lives. This includes use of techniques that may be developed to assist memory, concentration, and mental energy; life extension therapies; reproductive choice technologies; cryonics procedures; and many other possible human modification and enhancement technologies.

The Transhumanist Declaration was originally crafted in 1998 by an international group of authors: Doug Baily, Anders Sandberg, Gustavo Alves, Max More, Holger Wagner, Natasha Vita-More, Eugene Leitl, Bernie Staring, David Pearce, Bill Fantegrossi, den Otter, Ralf Fletcher, Kathryn Aegis, Tom Morrow, Alexander Chislenko, Lee Daniel Crocker, Darren Reynolds, Keith Elis, Thom Quinn, Mikhail Sverdlov, Arjen Kamphuis, Shane Spaulding, and Nick Bostrom. This Transhumanist Declaration has been modified over the years by several authors and organizations. It was adopted by the Humanity+ Board in March, 2009.

See the original post:
Transhumanist Declaration - Humanity+

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

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

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

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

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

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

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

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

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

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

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Transhumanism - Future