Gennady Stolyarov II

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Futile Temporary Totalitarianism in Boston – Video by G. Stolyarov II

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Categories: Justice, Politics, Tags: , , , , , , , , , , , , , , , , ,

The aftermath of the Boston Marathon bombings of April 15, 2013, showed all too clearly that totalitarianism does not need decades of incremental legislation and regimentation to come to this country. All it needs is the now-pervasive fear of “terrorism” – a fear which can give one man the power to shut down the economic life of an entire city for a day.

This video is based on Mr. Stolyarov’s recent essay, “Futile Temporary Totalitarianism in Boston“.

References

-”U.S. Cities With Bigger Economies Than Entire Countries” – Wall Street Journal – July 20, 2012
- “Adding up the financial costs of the Boston bombings” – Bill Dedman and John Schoen, NBC News – April 30, 2013
- “United Airlines Flight 93” – Wikipedia
- “Richard Reid” – Wikipedia
- “Umar Farouk Abdulmutallab” – Wikipedia
- “Homicides decrease in Boston for third straight year” – Matt Carroll, The Boston Globe – January 1, 2013
- “List of motor vehicle deaths in U.S. by year” – Wikipedia
- “How Scared of Terrorism Should You Be?” – Ronald Bailey, Reason Magazine – September 6, 2011
- “Terrorism Risk Insurance Act” – Wikipedia
- “Business Frets at Terrorism Tag of Marathon Attack” – Associated Press – May 13, 2013
- “TIME/CNN Poll Shows Increasing Number Of Americans Won’t Give Up Civil Liberties To Fight Terrorism” – Tim Cushing, TechDirt – May 6, 2013

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Illiberal Belief #17: Democracy is a Cure-All – Article by Bradley Doucet

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Categories: Politics, Tags: , , , , , , , , , , , , , ,

The New Renaissance Hat
Bradley Doucet
May 14, 2013
Recommend this page.
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I know it is sacrilege, but that is all the more reason to say it, and say it loud: Democracy is not the be-all, end-all, Holy Grail of politics that many imagine it to be. It is one, but only one, of the ingredients that make for good societies, and it is far from the most important one. Why point this out? If democracy is a good thing, why stir controversy by questioning just how good? Because the widespread, quasi-religious devotion to democracy in evidence today has some very nasty consequences. Democracy means “rule by the people.” The people usually rule by electing representatives, a process which is called, simply enough, representative democracy. Sometimes, as in the case of a referendum on a specific question, the people rule more directly, and this is known as direct democracy. Actually, though, “rule by the people” is a bit misleading, since “the people” are never unanimous on any given question, and neither are their chosen representatives. In practice, democracy is rule by majority (i.e., 50% + 1), or even mere plurality (i.e., more than any one other candidate but less than half) when three or more candidates compete.
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Long before any nation had experienced anything even approaching universal suffrage, people concerned with human liberty—thinkers like Alexis de Tocqueville and John Stuart Mill—expressed concerns that the fading tyranny of kings might merely be replaced by a “tyranny of the majority.” They worried that majorities might vote away minorities’ hard-won rights to property, freedom of religion, freedom of expression, and freedom of movement. Majorities with a hate on for certain minorities might even vote away their very right to life.

History has given these worries ample justification. Democracy by itself is no guarantee of peace and freedom. Adolf Hitler’s victory in democratic 1930s Germany is only the most glaring example of popular support for an illiberal, anti-human regime. The people of Latin America have a long and hallowed tradition of rallying behind populist strongmen who repay their fealty by grinding them (or sometimes their neighbours) beneath their boot heels, all the while running their economies into the ground. Their counterparts in post-colonial Africa and certain parts of Asia have shown similarly stellar political acumen.

As writers like Fareed Zakaria (The Future of Freedom: Illiberal Democracy at Home and Abroad) point out, in those parts of the world that have successfully achieved a respectable degree of freedom and prosperity (basically Europe, the Anglosphere, and Japan and the Asian Tigers), sheer democracy has been supplemented—and preceded—by institutions like the rule of law, including an independent judiciary; secure property rights; the separation of church and state; freedom of the press; and an educated middle class. Indeed, instead of supplementing democracy, it is more accurate to say that these institutions limit the things over which the people can rule. It is enshrined in law and tradition that neither the people nor their representatives shall be above the law, violate the lives or property of others, impose their religious beliefs on others, or censor the freedom of the press. These checks on the power of the people have created, in the most successful parts of the world, not just democracies but liberal democracies.

According to Zakaria, societies that democratize before having built up these liberal institutions and the prosperity they engender are practically doomed to see their situations deteriorate instead of improve, often to the detriment of neighbouring countries, too. Liberty is simply more important than democracy, and must come first. We who are fortunate enough to live in liberal democracies would do well to remember this when judging other nations, like China, and urging them to democratize faster.

We would do well to remember it when thinking about our own societies, too. Thinkers like economist Bryan Caplan, author of The Myth of the Rational Voter: Why Democracies Choose Bad Policies, argue that even in the most liberal countries, democracy often works against liberty. Economists have been saying for a few decades now that political ignorance is an intractable problem that undermines the beneficial effects of democracy. The argument is that since a single vote has practically no chance of affecting the outcome of an election (or a referendum), the average voter has no incentive to become informed. Defenders of democracy have replied that ignorance doesn’t matter, since the ignorant essentially vote randomly, and random ignorant votes in one direction will be cancelled out by random ignorant votes in the opposite direction, leaving the well-informed in the driver’s seat.

Caplan agrees that if average voters were merely ignorant, their votes would cancel each other out, and the well-informed would be in charge and make good decisions. His central insight, though, is that voters are not merely ignorant, but irrational to boot. Voters have systematically biased beliefs, to which they are deeply attached, and those biases do not cancel each other out. Specifically, the average voter underestimates how well markets work; underestimates the benefits of dealing with foreigners; focuses on the short-term pain of job losses instead of the long-term gain of productivity increases; and tends at any given time to be overly pessimistic about the economy. These biases lead voters to support candidates and policies that undermine their own best interests.

The alternative to democracy, Caplan emphasizes, is not dictatorship, but markets. The market is not perfect, but it works a lot better than politics, because in my daily life as a producer and a consumer, I have an obvious incentive to be rational: my pocketbook. This incentive is lacking when it comes time to go to the polls, because of the aforementioned near-impossibility that my vote will determine the outcome. Given this asymmetry, we should favour markets over politics whenever possible. For those things that must be decided collectively, democracy may be the best we can do, but we should strive to decide as many things as possible privately, resorting to politics only when no other option is feasible. In other words, we should recapture the wisdom of the American Founding Fathers, rediscover the genius of constitutionally limited democracy, and reclaim some of the liberty previous generations fought so valiantly to secure. If we don’t, it might not be too much longer, in the grand scheme of things, before the Western world ceases to be a model worth emulating.

Bradley Doucet is Le Quebecois Libré‘s English Editor. A writer living in Montreal, he has studied philosophy and economics, and is currently completing a novel on the pursuit of happiness.

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Futile Temporary Totalitarianism in Boston – Article by G. Stolyarov II

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Categories: Politics, Tags: , , , , , , , , , , , , , , ,

The New Renaissance Hat
G. Stolyarov II
May 13, 2013
Recommend this page.
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Everyday life in the United States is still semi-free most of the time, if one goes about one’s own business and avoids flying or crossing the border. Yet, the aftermath of the Boston Marathon bombings of April 15, 2013, showed all too clearly that totalitarianism does not need decades of incremental legislation and regimentation to come to this country. All it needs is the now-pervasive fear of “terrorism” – a fear which can give one man the power to shut down the economic life of an entire city for a day.

The annual Gross Domestic Product of Boston is approximately $326 billion (based on 2011 figures from the Wall Street Journal). For one day, Boston’s GDP can be roughly estimated as ($326 billion)/365 = $893.15 million. Making the rather conservative assumption that only about half of a city’s economic activity would require people to leave their homes in any way, one can estimate the economic losses due to the Boston lockdown to be around $447 million. By contrast, how much damaged property and medical costs resulted directly from the criminal act committed by the Chechen nationalist and Islamic fundamentalist brothers Tamerlan and Dzokhar Tsarnaev? An NBC News article detailing the economic damages from the bombing estimates total medical costs to be in excess of $9 million, while total losses within the “impact zone” designated by the Boston Police Department are about $10 million. To give us a wide margin of error again, let us double these estimates and assume that the bombers inflicted total economic damage of $38 million. The economic damage done by the lockdown would still exceed this total by a factor of about 11.76 – more than an order of magnitude!

It is true, of course, that the cost in terms of the length and quality of life for the three people killed and the 264 people injured by the bombings cannot be accounted for in monetary terms. But I wonder: how many years of life will $447 million in lost economic gains deprive from the population of Boston put together – especially when one considers that these economic losses affect life-sustaining sectors such as medical care and pharmaceuticals? Furthermore, to what extent would this lost productivity forestall the advent of future advances that could have lengthened people’s lives one day sooner? One will most likely never know, but the reality of opportunity cost is nonetheless always with us, and surely, some massive opportunity costs were incurred during the Boston lockdown.  Moreover, one type of damage does not justify or excuse another. However horrific the Boston bombings were, they were not a reason to further hinder innocent people.

Bad policy is the surest and most powerful ally of malicious, hate-driven miscreants like the Tsarnaev brothers. On April 19, the day of the lockdown, Dzokhar Tsarnaev, the sole surviving Boston Marathon bomber, hid inside a boat in a private backyard, incapacitated and nearly dead from a botched suicide attempt. Dzokhar wanted only to end his own life, and yet he could never have caused more trouble than he did during those hours, because, while the lockdown was in place, bad policy was inflicting more economic damage than the Tsarnaev brothers’ crude and clumsy attack could ever have unleashed on its own.

Only after the lockdown was lifted could a private citizen, David Henneberry, leave his house and notice that his boat had a loose cover. As Thomas Jefferson would have told the Bostonians, the price of liberty is eternal vigilance. Virtually every time malicious plots against innocent civilians are actually foiled – be it the takedown of United Airlines Flight 93 or the arrests of attempted “shoe bomber” Richard Reid and “underwear bomber” Umar Farouk Abdulmutallab – it is the vigilance of ordinary but courageous individuals that truly enhances the safety of us all.  Policies that create martial law, prevent people from leading their lives, and result in SWAT-style “sweeps” of people’s homes in search of a single individual not only do nothing to actually help capture the violent wrongdoer, but also subvert the liberty, prosperity, and quality of life for many orders of magnitude more people than any criminal cell could ever hope to undermine on its own.

Would any other dangerous condition, one not thought to be “terrorism,” ever provoke such a wildly disproportionate and oppressive reaction? Consider that Boston had 58 homicides in the year 2012. Many cities’ murder rates are much higher, sometimes reaching an average of one murder per day. Was a lockdown initiated for every third homicide in any American city? Traffic fatalities claim over 30,000 lives in the United States every year – or 10,000 times the death toll of the Boston Marathon bombing, and ten times the death toll of even the terrorist attacks of September 11, 2001. Are entire neighborhoods shut down every time there is a deadly car crash? If this were the accepted practice, all economic life – indeed most life in general – in the United States would grind to a halt.  Yet, while the most likely and widespread threats to our lives come from very mundane sources, bad policies and distorted public perceptions of risk are motivated by fear of the unusual, the grotesque, the sensational and sensationalized kinds of death. And yet, in spite of fear-mongering by politicians, the media, special interests, and those who rely exclusively on sound bites, the threat to one’s personal safety from a terrorist act is so minuscule as to safely be ignored. In fact, as Ronald Bailey of Reason Magazine discusses, the odds of being killed by a lightning bolt are about four times greater!

 Ironically enough, the very act that precipitated the Boston lockdown might not even officially be designated a terrorist act after all. If you thought that this was because politicians are suddenly coming to their senses, think again. The real reason is somewhat less intuitive and relates to insurance coverage for the businesses damaged by the attacks. Most commercial property and business-interruption insurance policies will cover losses from criminal acts, but explicitly exclude coverage for acts of terrorism, unless the business purchases special terrorism coverage reinsured by the federal Terrorism Risk Insurance Program. However, for the terrorism exclusions in many ordinary commercial insurance policies to apply, an act of terrorism has to be formally certified as such by the Secretary of the Treasury (and sometimes other officials, such as the Attorney General and the Secretary of Homeland Security). (For more details on this turn of events, read “Business Frets at Terrorism Tag of Marathon Attack” by the Associated Press.) The affected businesses really do not want the bombings to be formally classified as terrorism, as this will impede the businesses’ ability to obtain the insurance proceeds which would be integral to their recovery.

 I have no objection to the federal government refraining from certifying the bombings as a terrorist act in an effort to avoid needless bureaucratic complications that would impede recovery. However, I also detest Orwellian doublethink. If the bombings are not terrorism for one purpose, then they cannot be terrorism in any other sense. If they will not be used to justify depriving businesses of insurance proceeds, then surely they must not be used to deprive the rest of us of our freedom to move about as we wish, to pursue our economic aspirations, to retain the privacy of our homes, and to otherwise lead our lives in peace. If the bombings are not certified as terrorism, then all fear-mongering rhetoric by federal politicians about the need to heighten “security” in response to this “terrorist” act should cease as well. The law of non-contradiction is one type of law that our politicians – and the people of the United States more generally – urgently need to recognize.

I certainly hope that no future bombings of public events occur in the United States, not only out of a desire to preserve the lives of my fellow human beings, but also out of grave concern for the possibly totalitarian reaction that would follow any such heinous act. I enjoy living in peace and relative freedom day to day, but I know that it is only by the grace and perhaps the laziness of America’s political masters that I am able to do so. I continue to hope for an amazing run of good luck with regard to the non-occurrence of any particularly visible instances of mass crime, so that the people of the United States can find the time to gradually become enlightened about the real risks in their lives and the genuinely effective strategies for reducing those risks. There is hope that the American people are gradually regaining their common sense; perhaps they will drag the politicians toward reason with them – however reluctant the politicians might be to pursue sensible policies for a change.

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Immortality: Material or Ethereal? Nanotech Does Both! – Article by Franco Cortese

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Categories: Science, Transhumanism, Tags: , , , , , , , , , , , , , , , , , , , , , , ,

The New Renaissance Hat
Franco Cortese
May 11, 2013
Recommend this page.
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This essay is the second chapter in Franco Cortese’s forthcoming e-book, I Shall Not Go Quietly Into That Good Night!: My Quest to Cure Death, published by the Center for Transhumanity. The first chapter was previously published on The Rational Argumentator as “The Moral Imperative and Technical Feasibility of Defeating Death“.

In August 2006 I conceived of the initial cybernetic brain-transplant procedure. It originated from a very simple, even intuitive sentiment: if there were heart and lung machines and prosthetic organs, then why couldn’t these be integrated in combination with modern (and future) robotics to keep the brain alive past the death of its biological body? I saw a possibility, felt its magnitude, and threw myself into realizing it. I couldn’t think of a nobler quest than the final eradication of involuntary death, and felt willing to spend the rest of my life trying to make it happen.

First I collected research on organic brain transplantation, on maintaining the brain’s homeostatic and regulatory mechanisms outside the body (or in this case without the body), on a host of prosthetic and robotic technologies (including sensory prosthesis and substitution), and on the work in Brain-Computer-Interface technologies that would eventually allow a given brain to control its new, non-biological body—essentially collecting the disparate mechanisms and technologies that would collectively converge to facilitate the creation of a fully cybernetic body to house the organic brain and keep it alive past the death of its homeostatic and regulatory organs.

I had by this point come across online literature on Artificial Neurons (ANs) and Artificial Neural Networks (ANNs), which are basically simplified mathematical models of neurons meant to process information in a way coarsely comparable to them. There was no mention in the literature of integrating them with existing neurons or for replacing existing neurons towards the objective of immortality ; their use was merely as an interesting approach to computation particularly optimal to certain situations. While artificial neurons can be run on general-purpose hardware (massively parallel architectures being the most efficient for ANNs, however), I had something more akin to neuromorphic hardware in mind (though I wasn’t aware of that just yet).

At its most fundamental level, Artificial Neurons need not even be physical at all. Their basic definition is a mathematical model roughly based on neuronal operation – and there is nothing precluding that model from existing solely on paper, with no actual computation going on. When I discovered them, I had thought that a given artificial neuron was a physically-embodied entity, rather than a software simulation. – i.e., an electronic device that operates in a way comparable to biological neurons.  Upon learning that they were mathematical models however, and that each AN needn’t be a separate entity from the rest of the ANs in a given AN Network, I saw no problem in designing them so as to be separate physical entities (which they needed to be in order to fit the purposes I had for them – namely, the gradual replacement of biological neurons with prosthetic functional equivalents). Each AN would be a software entity run on a piece of computational substrate, enclosed in a protective casing allowing it to co-exist with the biological neurons already in-place. The mathematical or informational outputs of the simulated neuron would be translated into biophysical, chemical, and electrical output by operatively connecting the simulation to an appropriate series of actuators (which could range from being as simple as producing electric fields or currents, to the release of chemical stores of neurotransmitters) and likewise a series of sensors to translate biophysical, chemical, and electrical properties into the mathematical or informational form they would need to be in to be accepted as input by the simulated AN.

Thus at this point I didn’t make a fundamental distinction between replicating the functions and operations of a neuron via physical embodiment (e.g., via physically embodied electrical, chemical, and/or electromechanical systems) or via virtual embodiment (usefully considered as 2nd-order embodiment, e.g., via a mathematical or computational model, whether simulation or emulation, run on a 1st-order physically embodied computational substrate).

The potential advantages, disadvantages, and categorical differences between these two approaches were still a few months away. When I discovered ANs, still thinking of them as physically embodied electronic devices rather than as mathematical or computational models, I hadn’t yet moved on to ways of preserving the organic brain itself so as to delay its organic death. Their utility in constituting a more permanent, durable, and readily repairable supplement for our biological neurons wasn’t yet apparent.

I initially saw their utility as being intelligence amplification, extension and modification through their integration with the existing biological brain. I realized that they were categorically different than Brain-Computer Interfaces (BCIs) and normative neural prosthesis for being able to become an integral and continuous part of our minds and personalities – or more properly the subjective, experiential parts of our minds. If they communicated with single neurons and interact with them on their own terms—if the two were operationally indistinct—then they could become a continuous part of us in a way that didn’t seem possible for normative BCI due to their fundamental operational dissimilarity with existing biological neural networks. I also collected research on the artificial synthesis and regeneration of biological neurons as an alternative to ANs. This approach would replace an aging or dying neuron with an artificially synthesized but still structurally and operationally biological neuron, so as to maintain the aging or dying neuron’s existing connections and relative location. I saw this procedure (i.e., adding artificial or artificially synthesized but still biological neurons to the existing neurons constituting our brains, not yet for the purposes of gradually replacing the brain but instead for the purpose of mental expansion and amplification) as not only allowing us to extend our existing functional and experiential modalities (e.g., making us smarter through an increase in synaptic density and connectivity, and an increase in the number of neurons in general) but even to create fundamentally new functional and experiential modalities that are categorically unimaginable to us now via the integration of wholly new Artificial Neural Networks embodying such new modalities. Note that I saw this as newly possible with my cybernetic-body approach because additional space could be made for the additional neurons and neural networks, whereas the degree with which we could integrate new, artificial neural networks in a normal biological body would be limited by the available volume of the unmodified skull.

Before I discovered ANs, I speculated in my notes as to whether the “bionic nerves” alluded to in some of the literature I had collected by this point (specifically regarding BCI, neural prosthesis, and the ability to operatively connect a robotic prosthetic extremity – e.g., an arm or a leg – via BCI) could be used to extend the total number of neurons and synaptic connections in the biological brain. This sprang from my knowledge on the operational similarities between neurons and muscle cells, both of the larger class of excitable cells.

Kurzweil’s cyborgification approach (i.e., that we could integrate non-biological systems with our biological brains to such an extent that the biological portions become so small as to be negligible to our subjective-continuity when they succumb to cell-death, thus achieving effective immortality without needing to actually replace any of our existing biological neurons at all) may have been implicit in this concept. I envisioned our brains increasing in size many times over and thus that the majority of our mind would be embodied or instantiated in larger part by the artificial portion than by the biological portions; the fact that the degree with which the loss of a part of our brain will affect our emergent personalities depends on how big (other potential metrics alternative to size include connectivity and the degree with which other systems depend on that potion for their own normative operation) that lost part is in comparison to the total size of the brain, the loss of a lobe being much worse than the loss of a neuron, follows naturally from this initial premise. The lack of any explicit statement of this realization in my notes during this period, however, makes this mere speculation.

It wasn’t until November 11, 2006, that I had the fundamental insight underlying mind-uploading—that the replacement of existing biological neurons with non-biological functional equivalents that maintain the existing relative location and connection of such biological neurons could very well facilitate maintaining the memory and personality embodied therein or instantiated thereby—essentially achieving potential technological immortality, since the approach is based on replacement and iterations of replacement-cycles can be run indefinitely. Moreover, the fact that we would be manufacturing such functional equivalents ourselves means that we could not only diagnose potential eventual dysfunctions easier and with greater speed, but we could manufacture them so as to have readily replaceable parts, thus simplifying the process of physically remediating any such potential dysfunction or operational degradation, even going so far as to include systems for the safe import and export of replacement components or as to make all such components readily detachable, so that we don’t have to cause damage to adjacent structures and systems in the process of removing a given component.

Perhaps it wasn’t so large a conceptual step from knowledge of the existence of computational models of neurons to the realization of using them to replace existing biological neurons towards the aim of immortality. Perhaps I take too much credit for independently conceiving both the underlying conceptual gestalt of mind-uploading, as well as some specific technologies and methodologies for its pragmatic technological implementation. Nonetheless, it was a realization I arrived at on my own, and was one that I felt would allow us to escape the biological death of the brain itself.

While I was aware (after a little more research) that ANNs were mathematical (and thus computational) models of neurons, hereafter referred to as the informationalist-functionalist approach, I felt that a physically embodied (i.e., not computationally emulated or simulated) prosthetic approach, hereafter referred to as the physicalist-functionalist approach, would be a better approach to take. This was because even if the brain were completely reducible to computation, a prosthetic approach would necessarily facilitate the computation underlying the functioning of the neuron (as the physical operations of biological neurons do presently), and if the brain proved to be computationally irreducible, then the prosthetic approach would in such a case presumably preserve whatever salient physical processes were necessary. So the prosthetic approach didn’t necessitate the computational-reducibility premise – but neither did it preclude such a view, thereby allowing me to hedge my bets and increase the cumulative likelihood of maintaining subjective-continuity of consciousness through substrate-replacement in general.

This marks a telling proclivity recurrent throughout my project: the development of mutually exclusive and methodologically and/or technologically alternate systems for a given objective, each based upon alternate premises and contingencies – a sort of possibilizational web unfurling fore and outward. After all, if one approach failed, then we had alternate approaches to try. This seemed like the work-ethic and conceptualizational methodology that would best ensure the eventual success of the project.

I also had less assurance in the sufficiency of the informational-functionalist approach at the time, stemming mainly from a misconception with the premises of normative Whole-Brain Emulation (WBE). When I first discovered ANs, I was more dubious at that point about the computational reducibility of the mind because I thought that it relied on the premise that neurons act in a computational fashion (i.e., like normative computational paradigms) to begin with—thus a conflation of classical computation with neural operation—rather than on the conclusion, drawn from the Church-Turing thesis, that mind is computable because the universe is. It is not that the brain is a computer to begin with, but that we can model any physical process via mathematical/computational emulation and simulation. The latter would be the correct view, and I didn’t really realize that this was the case until after I had discovered the WBE roadmap in 2010. This fundamental misconception allowed me, however, to also independently arrive at the insight underlying the real premise of WBE:  that combining premise A – that we had various mathematical computational models of neuron behavior – with premise B – that we can perform mathematical models on computers – ultimately yields the conclusion C – that we can simply perform the relevant mathematical models on computational substrate, thereby effectively instantiating the mind “embodied” in those neural operations while simultaneously eliminating many logistical and technological challenges to the prosthetic approach. This seemed both likelier than the original assumption—conflating neuronal activity with normative computation, as a special case not applicable to, say, muscle cells or skin cells, which wasn’t the presumption WBE makes at all—because this approach only required the ability to mathematically model anything, rather than relying on a fundamental equivalence between two different types of physical system (neuron and classical computer). The fact that I mistakenly saw it as an approach to emulation that was categorically dissimilar to normative WBE also helped urge me on to continue conceptual development of the various sub-aims of the project after having found that the idea of brain emulation already existed, because I thought that my approach was sufficiently different to warrant my continued effort.

There are other reasons for suspecting that mind may not be computationally reducible using current computational paradigms – reasons that rely on neither vitalism (i.e., the claim that mind is at least partially immaterial and irreducible to physical processes) nor on the invalidity of the Church-Turing thesis. This line of reasoning has nothing to do with functionality and everything to do with possible physical bases for subjective-continuity, both a) immediate subjective-continuity (i.e., how can we be a unified, continuous subjectivity if all our component parts are discrete and separate in space?), which can be considered as the capacity to have subjective experience, also called sentience (as opposed to sapience, which designated the higher cognitive capacities like abstract thinking) and b) temporal subjective-continuity (i.e., how do we survive as continuous subjectivities through a process of gradual substrate replacement?). Thus this argument impacts the possibility of computationally reproducing mind only insofar as the definition of mind is not strictly functional but is made to include a subjective sense of self—or immediate subjective-continuity. Note that subjective-continuity through gradual replacement is not speculative (just the scale and rate required to sufficiently implement it are), but rather has proof of concept in the normal metabolic replacement of the neuron’s constituent molecules. Each of us is a different person materially than we were 7 years ago, and we still claim to retain subjective-continuity. Thus, gradual replacement works; it is just the scale and rate required that are under question.

This is another way in which my approach and project differs from WBE. WBE equates functional equivalence (i.e., the same output via different processes) with subjective equivalence, whereas my approach involved developing variant approaches to neuron-replication-unit design that were each based on a different hypothetical basis for instantive subjective continuity.

 Are Current Computational Paradigms Sufficient?

Biological neurons are both analog and binary. It is useful to consider a 1st tier of analog processes, manifest in the action potentials occurring all over the neuronal soma and terminals, with a 2nd tier of binary processing, in that either the APs’ sum crosses the threshold value needed for the neuron to fire, or it falls short of it and the neuron fails to fire. Thus the analog processes form the basis of the digital ones. Moreover, the neuron is in an analog state even in the absence of membrane depolarization through the generation of the resting-membrane potential (maintained via active ion-transport proteins), which is analog rather than binary for always undergoing minor fluctuations due to it being an active process (ion-pumps) that instantiates it. Thus the neuron at any given time is always in the process of a state-transition (and minor state-transitions still within the variation-range allowed by a given higher-level static state; e.g., resting membrane potential is a single state, yet still undergoes minor fluctuations because the ions and components manifesting it still undergo state-transitions without the resting-membrane potential itself undergoing a state-transition), and thus is never definitively on or off. This brings us to the first potential physical basis for both immediate and temporal subjective-continuity. Analog states are continuous, and the fact that there is never a definitive break in the processes occurring at the lower levels of the neuron represents a potential basis for our subjective sense of immediate and temporal continuity.

Paradigms of digital computation, on the other hand, are at the lowest scale either definitively on or definitively off. While any voltage within a certain range will cause the generation of an output, it is still at base binary because in the absence of input the logic elements are not producing any sort of fluctuating voltage—they are definitively off. In binary computation, the substrates undergo a break (i.e., region of discontinuity) in their processing in the absence of inputs, and are in this way fundamentally dissimilar to the low-level operational modality of biological neurons by virtue of being procedurally discrete rather than procedurally continuous.

If the premise that the analog and procedurally continuous nature of neuron-functioning (including action potentials, resting-membrane potential, and metabolic processes that form a potential basis for immediate and temporal subjective-continuity) holds true, then current digital paradigms of computation may prove insufficient at maintaining subjective-continuity if used as the substrate in a gradual-replacement procedure, while still being sufficient to functionally replicate the mind in all empirically verifiable metrics and measures. This is due to both the operational modality of binary processing (i.e., lack of analog output) and the procedural modality of binary processing (the lack of temporal continuity or lack of producing minor fluctuations in reference to a baseline state when in a resting or inoperative state). A logic element could have a fluctuating resting voltage rather than the absence of any voltage and could thus be procedurally continuous while still being operationally discrete by producing solely binary outputs.

So there are two possibilities here. One is that any physical substrate used to replicate a neuron (whether via 1st-order embodiment a.k.a prosthesis/physical-systems, or via 2nd-order embodiment a.k.a computational emulation or simulation) must not undergo a break in its operation in the absence of input, because biological neurons do not, and this may be a potential basis for instantive subjective-continuity, but rather must produce a continuous or uninterrupted signal when in a “steady-state” (i.e., in the absence of inputs). The second possibility includes all the premises of the first, but adds that such an inoperative-state signal (or “no-inputs”-state signal) undergo minor fluctuations (because then a steady stream of causal interaction is occurring – e.g., producing a steady signal could be as discontinuous as no signal, like “being on pause”.

Thus one reason for developing the physicalist-functionalist (i.e., physically embodied prosthetic) approach to NRU design was a hedging of bets, in the case that a.) current computational substrates fail to replicate a personally continuous mind for the reasons described above, or b.) we fail to discover the principles underlying a given physical process—thus being unable to predictively model it—but still succeed in integrating them with the artificial systems comprising the prosthetic approach until such a time as to be able to discover their underlying principles, or c.) in the event that we find some other, heretofore unanticipated conceptual obstacle to computational reducibility of mind.

Chapter Two Bibliography

Copeland, J. B. (2008). Neural Network. In The Stanford Encyclopedia of Philosophy (Fall 2008 Edition). Retrieved February 28, 2013. from http://plato.stanford.edu/archives/fall2008/entries/church-turing

Crick, F. (1984 Nov 8-14). Memory and molecular turnover. In Nature, 312(5990)(101). PMID: 6504122

Criterion of Falsifiability, Encyclopædia Britannica. Encyclopædia Britannica Online Academic Edition. Retrieved February 28, 2013, from http://www.britannica.com/EBchecked/topic/201091/criterion-of-falsifiability

Drexler, K. E. (1986). Engines of Creation: The Coming Era of Nanotechnology. New York: Anchor Books.

Grabianowski (2007). How Brain-computer Interfaces Work. Retrieved February 28, 2013, from http://computer.howstuffworks.com/brain-computer-interface.htm

Koene, R. (2011). The Society of Neural Prosthetics and Whole Brain Emulation Science. Retrieved February 28, 2013, from http://www.minduploading.org/

Martins, N. R., Erlhagen, W. & Freitas Jr., R. A. (2012). Non-destructive whole-brain monitoring using nanorobots: Neural electrical data rate requirements. International Journal of Machine Consciousness, 2011. Retrieved February 28, 2013, from http://www.nanomedicine.com/Papers/NanoroboticBrainMonitoring2012.pdf.

Narayan, A. (2004). Computational Methods for NEMS. Retrieved February 28, 2013, from http://nanohub.org/resources/407.

Sandberg, A. & Bostrom, N. (2008). Whole Brain Emulation: A Roadmap, Technical Report #2008-3. Retrieved February 28, 2013, from Whole Brain Emulation: A Roadmap, Technical Report #2008-3.

Star, E. N., Kwiatkowski, D. J. & Murthy, V. N. (2002). Rapid turnover of actin in dendritic spines and its regulation by activity. Nature Neuroscience, 5 , 239-246.

Tsien, J. Z., Rampon, C., Tang,Y.P. & Shimizu, E. (2000). NMDA receptor dependent synaptic reinforcement as a crucial process for memory consolidation. Science, 290 , 1170-1174.

Vladimir, Z. (2013). Neural Network. In Encyclopædia Britannica Online Academic Edition. Retrieved February 28, 2013, from http://www.britannica.com/EBchecked/topic/410549/neural-network

Wolf, W. & (March 2009). Cyber-physical Systems. In Embedded Computing. Retrieved February 28, 2013, from http://www.jiafuwan.net/download/cyber_physical_systems.pdf

 

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Theme and Variations #1, Op. 61 (2009) – Video by G. Stolyarov II

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Categories: Music, Tags: , , , , , , , , , , , , , , , , , , , ,

This 2009 composition was written in a theme-and-variations format, with the main theme being presented, then varied five times, then repeated in its original form. The melody is played by a harpsichord with piano accompaniment, and a second harpsichord provides additional accompaniment in the first variation.

This composition has been remastered in Finale 2011 software and is played by two harpsichords and a piano.

Download the MP3 file of this composition here.

See the index of Mr. Stolyarov’s compositions, all available for free download, here.

The artwork is Mr. Stolyarov’s Abstract Orderism Fractal 25, available for download here and here.

Remember to LIKE, FAVORITE, and SHARE this video in order to spread rational high culture to others.

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The Best Novels and Plays about Business: Results of a Survey – Article by Edward W. Younkins

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Categories: Business, Fiction, Tags: , , , , , , , , , , , ,

The New Renaissance Hat
Edward W. Younkins
May 10, 2013
Recommend this page.
******************************
My Koch Research Fellows, Jomana Krupinski and Kaitlyn Pytlak, and I conducted a survey of 250 Business and Economics professors and 250 English and Literature professors. Colleges and universities were randomly selected and then professors from the relevant departments were also randomly selected to receive our email survey. They were asked to list and rank from 1 to 10 what they considered to be the best novels and plays about business. We did not attempt to define the word “best”,  leaving that decision to each respondent. We obtained sixty-nine usable responses from Business and Economics professors and fifty-one from English and Literature professors. A list of fifty choices was given to each respondent and an opportunity was presented to vote for works not on the list. When tabulating the results, ten points were given to a novel or play in a respondent’s first position, nine points were assigned to a work in the second position, and so on, down to the tenth listed work, which was allotted one point. The table below presents the top twenty-five novels and plays for each group of professors. Interestingly, fifteen works made both top-25 lists. These are noted in bold type.
***

The Best Novels and Plays about Business

Business and Economics Professors
Points
English and Literature Professors
Points
1.   Atlas Shrugged, Ayn Rand
457
1.   Death of a Salesman, Arthur Miller
282
2.   The Fountainhead, Ayn Rand
297
2.   Bartleby: The Scrivener, Herman Melville
259
3.   The Great Gatsby, F. Scott Fitzgerald
216
3.   The Great Gatsby, F. Scott Fitzgerald
231
4.   Death of a Salesman, Arthur Miller
164
4.   The Jungle, Upton Sinclair
143
5.   Time Will Run Back, Henry Hazlitt
145
5.   Babbitt, Sinclair Lewis
126
6.   The Jungle, Upton Sinclair
136
6.   Glengarry Glen Ross, David Mamet
121
7.   The Gilded Age, Mark Twain and Charles Dudley Warner
95
7.   The Rise of Silas Lapham, William Dean Howells
98
8.   Glengarry Glen Ross, David Mamet
89
8.   American Pastoral, Philip Roth
85
9.   God Bless You, Mr. Rosewater, Kurt Vonnegut, Jr.
57
9.   The Confidence Man, Herman Melville
75
10. Other People’s Money, Jerry Sterner
57
10. The Fountainhead, Ayn Rand
75
11. Bartleby: The Scrivener, Herman Melville
55
11. A Hazard of New Fortunes, William Dean Howells
66
12. A Man in Full, Tom Wolfe
48
12. The Octopus, Frank Norris
65
13. Babbitt, Sinclair Lewis
47
13. Atlas Shrugged, Ayn Rand
62
14. The Man in the Gray Flannel Suit, Sloan Wilson
43
14. Nice Work, David Lodge
62
15. Rabbit is Rich, John Updike
41
15. The Big Money, John Dos Passos
59
16. Major Barbara, George Bernard Shaw
39
16. The Gilded Age, Mark Twain and Charles Dudley Marner
58
17. Dombey and Son, Charles Dickens
33
17. Rabbit is Rich, John Updike
55
18. The Goal, Eliyahu M. Goldratt
33
18. Seize the Day, Saul Bellow
55
19. The Driver, Garet Garrett
32
19. Mildred Pierce, James M. Gain
54
20. Executive Suite, Cameron Hawley
32
20. The Financier, Theodore Dreiser
53
21. The Way We Live Now, Anthony Trollope
32
21. Dombey and Son, Charles Dickens
51
22. American Pastoral, Philip Roth
29
22. Sometimes a Great Notion, Ken Kesey
45
23. The Octopus, Frank Norris
29
23. The Last Tycoon, F. Scott Fitzgerald
44
24. Sometimes a Great Notion, Ken Kesey
28
24. The Moviegoer, Walker Percy
43
25. North and South, Elizabeth Gaskell
27
25. God Bless You, Mr. Rosewater, Kurt Vonnegut, Jr.
39

 

Dr. Edward W. Younkins is Professor of Accountancy at Wheeling Jesuit University. He is the author of Capitalism and Commerce: Conceptual Foundations of Free Enterprise [Lexington Books, 2002], Philosophers of Capitalism: Menger, Mises, Rand, and Beyond [Lexington Books, 2005] (See Mr. Stolyarov’s review of this book.), and Flourishing and Happiness in a Free Society: Toward a Synthesis of Aristotelianism, Austrian Economics, and Ayn Rand’s Objectivism [Rowman & Littlefield Pub Incorporated, 2011] (See Mr. Stolyarov’s review of this book.). Many of Dr. Younkins’s essays can be found online at his web page at www.quebecoislibre.org. You can contact Dr. Younkins at younkins@wju.edu

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The Best Self-Help is Free – Treatise by G. Stolyarov II – Second Edition

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Categories: Self-Improvement, Tags: , , , , , , , , , , , , , , , , ,

The Rational Argumentator is pleased to announce the publication of the Second Edition of The Best Self-Help is Free by G. Stolyarov II. This 85-page treatise has been enhanced with additional chapters and is available for free download in PDF, MOBI, and EPUB formats.

Cover Art by Wendy Stolyarov

The Best Self-Help is Free – G. Stolyarov II – Second Edition

Cover Design by Wendy Stolyarov

Public-Domain Cover Art by Albert Bierstadt (1865): Looking Down Yosemite Valley

The Best Self-Help is Free is not your conventional self-help book. Instead of leaving you poorer for purchasing it, this book can only benefit you at no monetary cost to you and with no strings attached.  G. Stolyarov II – author, actuary, philosopher, and rational individualist – presents common-sense, reason-based approaches to improving quality of life, enhancing productivity, and clearly perceiving fundamental realities in the face of widespread obfuscations, fallacies, and illusions. Unlike many self-help books, this one will not attempt to diminish you, break you down, or build you back up in the author’s image. Rather, it is written as a set of respectful deliberations on self-improvement from one fundamentally decent, intelligent person to another, based on the author’s own experiences and discoveries of approaches that truly work to achieve results.

This is the Second Edition of The Best Self-Help is Free, made available (of course) for free. The majority of this 85-page treatise was originally written in 2008. The Second Edition includes five new chapters, written in 2009 and 2012.

The Second Edition of The Best Self-Help is Free is available in PDF, MOBI, and EPUB formats.

 

Download the PDF version.

Download the MOBI version.

Download the EPUB version.

 

 

The Rational Argumentator welcomes your reviews of The Best Self-Help is Free. You can submit them to TRA by sending them to gennadystolyarovii@yahoo.com. You are also encouraged to spread the word by reprinting the information on this page or your own comments concerning the book on other media outlets.

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Always Think! – Video by G. Stolyarov II

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Categories: Education, Philosophy, Self-Improvement, Tags: , , , , , , , , , , , , , , , , ,

Mr. Stolyarov explains why thinking is essential and indispensable for everyone; that includes you. He discusses the fundamental purpose of his videos – to cultivate an broadly oriented intellectual mindset among viewers, in an effort to further the progress and maintenance of human civilization.

Remember to LIKE, FAVORITE, and SHARE this video in order to spread rational discourse on this issue.

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The Moral Imperative and Technical Feasibility of Defeating Death – Article by Franco Cortese

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Categories: Transhumanism, Tags: , , , , , , , , , , , , , , ,

The New Renaissance Hat
Franco Cortese
May 5, 2013
Recommend this page.
******************************

Consume my heart away; sick with desire
And fastened to a dying animal
It knows not what it is; and gather me
Into the artifice of eternity.
Once out of nature I shall never take
My bodily form from any natural thing,
But such a form as Grecian goldsmiths make
Of hammered gold and gold enameling
To keep a drowsy Emperor awake;
Or set upon a golden bough to sing
To lords and ladies of Byzantium
Of what is past, or passing, or to come.

~ W. B. Yeats

The original is unfaithful to the translation.

~ Jorge Luis Borges

“Whatever can be repaired gradually without destroying the original whole is, like the vestal fire, potentially eternal.

~ Francis Bacon, A History of Life and Death, 1638

I became both Immortalist and Transhumanist long before I knew such designations existed. In 2006, at age 14, I conceived of both the extreme desirability and technical feasibility of ending death, without any knowledge of the proposals for immortality already extant. I thought I was the only one in the world who saw both the utter, belligerent waste of death, and our ability to technologically defeat it. I was dumbfounded that humanity wasn’t attacking the problem like any other preventable source of widespread suffering. I saw that the end of death was not only desirable but a moral imperative.
***

If we have the power to make it happen, or have even a chance at doing so, yet fail to even try for reasons of inertia, incredulity, or indifference, then we are condemning massive amounts of real people to unnecessary death by our inaction. I felt a moral obligation to work on conceptual development of the various pragmatic aspects required  to physically realize indefinite longevity until I was old enough to physically put these developments into practice – i.e., do experiments and design physical systems. I worked on my grand project, as I thought of it, from August 2006 until May 2010, at which time I discovered multiple other approaches to indefinite longevity being actively developed (initially through Kurzweil’s The Singularity is Near), and even multiple antecedents of my own approach, I felt less of an imperative to continue active conceptual development on these procedures. I was happy to find the existing Immortalist movement, of course; I stopped not out of resentment for having been anteceded, but rather out of newfound assurance that the defeat of death didn’t lay solely in my hands.

I had worked for 4 years on conceptual designs and approaches to indefinite life extension – designs that I was planning on building and experimentally verifying in my young adulthood, whether through normative medical research and academia or through a privately funded venture, thinking that I would have more of a success than if I came to the world as a teenager with these ideas, as they were. By 2010, 4 years into the project, I discovered that others were seeking the defeat of death through technological intervention as well, and that many of the specific ideas I had come up with were already out and in the world.

My original approach involved transplanting the organic brain into a full cybernetic body. Over the next few months I collected research on experiments in organic brain transplantation done with salamanders, dogs, and monkeys , on maintaining the brain’s homeostatic and regulatory mechanisms outside the body and on a host of prosthetic and robotic technologies which I saw as developmentally converging to allow the creation of a fully cybernetic body. I soon realized that this approach was problematic; while the brain typically dies as a consequence of its homeostatic and regulatory mechanisms (i.e. heart and lungs failing), it would still fall prey to cell death if it remained organic, even if such regulatory mechanisms were maintained technologically.

This obstacle led to my conceiving the essential gestalt of uploading – the gradual replacement of neurons with functional equivalents that preserve each original neuron’s relative location and connection – three months later. Although my original approach was prosthetic (i.e., physically embodied functional equivalents of neurons), I eventually saw computational models as being preferable for their comparatively higher speed and ease of modification and/or modulation.

I discovered that Brain-Emulation and Connectomics (or Mind-Uploading more informally) was an existing discipline not long after conceiving of the idea, but at the time thought that various aspects required for gradual replacement (and thus for real immortality, and not the creation of an immortal double, were undeveloped in regard to how the computational models would communicate and maintain functional equilibrium with the existing biological neurons. If we seek to replace biological neurons with artificial equivalents, once we have a simulation of a given neuron in a computer outside the body, how is that simulated neuron to communicate with the biological neurons still inside that biological body, and vice versa? My solution was the use of initially MEMS (micro-electro-mechanical systems) but later NEMS (nano-electro-mechanical-systems) to detect biophysical properties via sensors and translate them into computational inputs, and likewise to translate computational output into biophysical properties via electrical actuators and the programmed release of chemical stores (essentially stored quantities of indexed chemicals to be released upon command). While the computational hardware could hypothetically be located outside the body, communicating wirelessly to corresponding in-vivo sensors and actuators, I saw the replacement of neurons with enclosed in-vivo computational hardware in direct operative connection with its corresponding sensors and actuators as preferable. I didn’t realize until 2010 that this approach—the use of NEMS to computationally model the neurons, to integrate (i.e., construct and place) the artificial neurons and translate to biophysical signals into computational signals and vice versa—was already suggested by Kurzweil and conceptually developed more formally by Robert Freitas, and when I did, I felt that I didn’t really have much to present that hadn’t already been conceived and developed.

However, since then I’ve come to realize some significant distinctions between my approach and Brain-Emulation, and that besides being an interesting story that helps validate the naturality of Immortalism’s premises (that indefinite longevity is a physically realizable state, and thus technologically realizable -  and what can be considered the “strong Immortalist” claim: that providing people the choice of indefinite longevity if it were realizable is a moral imperative), I had several novel notions and conceptions which might prove useful to the larger community working and thinking on these topics.

While this project began as a means of indefinite longevity, it took on Transhumanist concerns within days of its conception. A cybernetic body not only frees one from the strictures of death, but also from the limitations of a static body designed for a static environment. Freed from our flesh, we could comfortably bear any extremes of Earth or beyond; interchange our bodily designs with the nonchalance of attire; and continuously, on a daily basis, take charge of what it means for us to be. I envisioned extreme phenotypic diversity as undermining racism and prejudices, an explosion of intelligence and happiness consequent of finally taking the stuff of our being into our own hands, the newfound availability of heretofore unrealized modalities of being, experience, thought, morality, and abilities realized through the technological extension and enhancement of the mind.

By 2007, I was calling this philosophy “Enhancism”, which I designated as the thesis that enhancement is the principal underlying both human nature and evolutionary nature. Regardless of what constitutes an “enhancement”, the fact that we strive to reach idealized objectives and grow toward what we envision as better versions of our selves and our world exemplifies enhancement as the underlying driver and primal force that makes up Mind, Man, and Humanity. The objective or “optimization target” isn’t important – what is important is the act of designating an objective as better, and then striving in a fit of fiery thrusts toward it.

I never saw this imperative of improving ourselves using all available means as a move away from humanity, but rather as a natural extension and continuation of what has always best designated us as human. I realized that self-directed modification of both body and mind were not only both possible and desirable, but a natural extension of what humanity has been doing since long before the very concept of “humanity” existed. I had arrived at the essential premises and conclusions of both Immortalism and Transhumanism without exposure to existing forms of either. Indeed, this was even before I started reading science fiction!

I think this observation undermines what I feel to be a common misconception of outside of Transhumanist circles – that Transhumanism and Immortalism are fringe movements for statistical outliers with idiosyncratic interests. I think that this rather adds credence to rebuttal that Transhumanism and Immortalism exemplify the modern embodiment of all we’ve ever been; that they are not founded upon grandiose and overly contingent axioms, but rather on the respective premises that life is good and so should be extended for as long as possible and that we are more likely to create a better world and better selves than we are to find them already given.

If the underlying logic behind Immortalism and Transhumanism can be independently arrived at by a 14-year-old without any knowledge of historical or extant forms of either, then how removed from the human concerns of the majority can they really be? If they relied on a host of contingent hopes and deviant memetic baggage – if their claims or conclusions were overly complicated in any way – how could they be arrived at so readily and fluidly by an adolescent?

I also unwittingly recapitulated many specific Transhumanist objectives throughout the course of my “grand project”, as I had thought of it at the time. My approach of gradually replacing the neurons in the brain with functional equivalents would necessitate control over the processes exhibited by the replacements. This would allow us to actively and consciously control the variables and metrics determining neuronal behavior, not only modifying ourselves through the integration of additional NRUs (neuron-replication-units) or NRU-networks, but also through active modification and real-time modulation of the NRUs that would by then underlie our existing mental and experiential modalities, having replaced our existing biological neurons.

Within the first year of the project, I had conceived of using these new capabilities to make ourselves smarter (an unwitting recapitulation of intelligence-amplification), of making ourselves more ethical (an unwitting recapitulation of moral engineering, explored by such thinkers as James Hughes, Julian Savulescu and Asher Seidel, among others), and of actively making ourselves happier, or rather of eliminating those normative biological aspects that bias us needlessly towards unhappiness (an unwitting variant of David Pearce’s hedonistic imperative), and the exchange of real-time perception and memory deeper and of higher fidelity than sensory memories, essentially extending to thoughts, emotions, and indeed all experiential modalities available to us.

One could imagine my surprise upon finding Transhumanism and Immortalism as existing disciplines and movements; I felt as though I had borne a son and gone away for a day only to return and find him grown up – and that I was never his biological father to begin with.

The fact that both Transhumanist (i.e., enhancement, self-modification and self-modulation) and Immortalist concerns and conceptions developed concurrently throughout my work also reifies their having a shared gestalt. While they are not mutually inclusive (you can be one without being the other), they do share some strong similarities. They both eschew biological and naturalistic limitations, exalt autonomy and the provision of rights, and spring from a legitimate glorification of life and self.

The last point I would like to make here is one that I think helps subvert the superficial claim that Transhumanist or Immortalist objectives are essentially selfish concerns. At 14 I had no personal stake in trying to end death as fast as possible; both ending death and increasing our ability to better determine who we are and what we can do were from day one for the world and for broader humanity – particularly for those who didn’t have the majority of the rest of their lives to live: the 100,000 people who succumb to bitter finitude each day. I think most other Transhumanist and Immortalist thinkers would agree that any positive future involves broad access to both longevity treatments and to the latest means of improving and realizing ourselves.

None of these naïve misinterpretations are real concerns to Transhumanist and Immortalist communities, except in regards to the degree with which they prevent people from digging deep enough to discover their stark insubstantiality. While they may be so off-base as to make their fallaciousness readily obvious to members of either community, and thus a seeming non-issue, I think the way in which they engender public misconceptions about Transhumanism and Immortalism validates our need to dispel them. Transhumanism is the only humanism; it exemplifies the very heart of what makes us human. The “trans” and the “human” in Transhumanism can only signify each other, for to be human is to strive to become more than human. I’ve thought this from the beginning, and this is a direction that my thinking – while having developed significantly since the practical work described here – is still oriented toward.

I wonder how many others there are out there like me, yet to approach the world with their vast extrapersonal visions of self-directed self-realization, yet to find the daring to throw their raucous good works in the face of this world that deserves better than to simply die quietly and unquestioningly, without revolt; others who, like me, saw that to try and change the world for the better is the very namesake of Man; who’ve crafted star-spangled dreams as large and as belligerently righteous as ending death and taking definite control of our ever-indefinite and indefinitive selves.

To every riled child who has ever had a vision larger than himself but that he has been too afraid to reveal, who has ever dreamt of bounding past the boundaries of present and toward the real prize, who has ever felt a dire need to make Man more than he is: I call thee out of the whorlworks and into the world! Come, show us what you’ve done!

What follows in my subsequent essays is first a broad overview of my work in this area from 2006 to 2010 (at which time I had discovered enough Immortalist antecedents to stop actively working on conceptual varieties of techno-immortality), first in terms of my methodology for achieving indefinite longevity (i.e., my work in uploading or brain-emulation proper), and then in terms of the enhancement and modification side, focusing on similarities and differences between my vision and those developed in Transhumanism and Immortalism.

While this essay is largely personal and introductory, I think the fact of my independently arriving at many of the conceptual premises and conclusions of Transhumanism and Immortalism, and under different terms, also reifies the more substantial claim that Transhumanism isn’t as far-out as is normatively presumed—or perhaps rather that the “human” isn’t as right-here as is commonly supposed. For that curious creature of clamorous self-determination called Man is most familiar with unfamiliarity, and most at home in alien dendritic jungles, for having gone so far out as to come back around again.

While in 2010 I thought most of my ideas in regards to practical approaches to immortality as already conceived, I now see some differences between my approach and other conceptions of brain-emulation. One is the conceptual development of physical/prosthetic approaches to neuron replication and replacement (i.e., prosthetics on the cellular scale) in addition to strictly computational approaches. Another is several novel approaches to preserving both immediate subjective-continuity (that is, the ability to have subjective experience, sometimes called sentience – as opposed to sapience, which denotes our higher cognitive capacities like abstract thinking, thus humans have sentience and sapience while most non-mammals are thought to lack sapience but possess sentience) and temporal subjective-continuity (the property of feeling like the same subjective person as you did yesterday, or a week ago, or 10 years ago – despite the fact that all of the molecules constituting your brain are gone, having been replaced with identical molecules through metabolism – via molecular turnover rather than full-cell replacement – over the course of a seven-year period) through a gradual (neuron) replacement procedure that are to my knowledge yet to be explored by the wider techno-immortalist community and brain-emulation discipline, respectively.

Franco Cortese is an editor for Transhumanity.net, as well as one of its most frequent contributors.  He has also published articles and essays on Immortal Life and The Rational Argumentator. He contributed 4 essays and 7 debate responses to the digital anthology Human Destiny is to Eliminate Death: Essays, Rants and Arguments About Immortality.

Franco is an Advisor for Lifeboat Foundation (on its Futurists Board and its Life Extension Board) and contributes regularly to its blog.

Bibliography

(June 2012). International Journal of Machine Consciousness, 4 (1).

Browne, M. W. (2011). From science fiction to science: ‘the whole body transplant’. Retrieved February 28, 2013 from http://www.nytimes.com/1998/05/05/science/essay-from-science-fiction-to-science-the-whole-body-transplant.html

Demikhov, V. P. & (1962).Experimental transplantation of vital organs. Basil Haigh, transl. New York: Consultant’s Bureau Enterprises, Inc.

Grabianowski (2007). How Brain-computer Interfaces Work. Retrieved February 28, 2013 from http://computer.howstuffworks.com/brain-computer-interface.htm

Hickey, L. P. (2011). The brain in a vat argument. Internet encyclopedia of philosophy, 2011. Retrieved February 28, 2013 from http://www.iep.utm.edu/brainvat/

Kurzweil, R. (2005). The Singularity is Near. Penguin Books, p. 63-67.

Martins, N. R., Erlhagen, W. & Freitas Jr., R. A. (2012). Non-destructive whole-brain monitoring using nanorobots: Neural electrical data rate requirements. International Journal of Machine Consciousness, 2011 .Retrieved February 28, 2013 from http://www.nanomedicine.com/Papers/NanoroboticBrainMonitoring2012.pdf (URL).

Narayan, A. (2004). Computational Methods for NEMS.Retrieved February 28, 2013 from http://nanohub.org/resources/407.

Pietsch, P. & Schneider, C. W. (1969). Brain transplantation in salamanders: an approach to memory transfer . Brain Research, Aug;14 (3), 705-715. PMID: 5822440

Stoney, W. S. (1962). Evolution of cardiopulmonary bypass. Experimental transplantation of vital organs. Circulation, 2009 (119), 2844-53.

Vagaš, M. (2012). To view the current state of robotic technologies. Advanced Materials Research. Circulation, 2012 , 436-464, 1711.

What is MEMS Technology? (2011). Retrieved February 28, 2013 from https://www.memsnet.org/about/what-is.html

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Federal Reserve Blows More Bubbles – Article by Ron Paul

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Categories: Economics, Politics, Tags: , , , , , , , , , , , , , , , , ,

The New Renaissance Hat
Ron Paul
May 5, 2013
Recommend this page.
******************************

Last week at its regular policy-setting meeting, the Federal Reserve announced it would double down on the policies that have failed to produce anything but a stagnant economy. It was a disappointing, but not surprising, move.

The Fed affirmed that it is prepared to increase its monthly purchases of Treasuries and mortgage-backed securities if things don’t start looking up. But actually the Fed has already been buying more than the announced $85 billion per month. Between February and March, the Fed’s securities holdings increased $95 billion. From March to April, they increased $100 billion. In all, the Fed has pumped more than a half trillion dollars into the economy since announcing its latest round of “quantitative easing” (QE3) in September 2012.

Although many were up in arms when the Fed said it would buy $600 billion in government debt outright for the previous round, QE2, all seems quiet about the magnitude of QE3 because it doesn’t come with huge up-front total price tag. But by year’s end the Fed’s balance sheet could hit $4 trillion.

With no recovery in sight, where’s all this money going? It is creating bubbles. Bubbles in the housing sector, the stock market, and government debt. The national debt is fast approaching $17 trillion, with the Fed monetizing most of the newly issued debt. The stock market has been hitting record highs for the past two months as investors seek to capitalize on the Fed’s easy money. After all, as long as the Fed keeps the spigot open, nominal profits are there for the taking. But this is a house of cards. Eventually, just like in 2008-2009, the market will discipline the bad actions of the Fed and seek to find the real normal.

In the meantime, real families are suffering. While Wall Street and the federal government take advantage of access to the Fed’s new “free” money, the Fed claims there is no inflation. But who hasn’t paid higher prices at the grocery store, the gas pump, for tuition, for insurance? It’s bad enough that household incomes have stagnated, but real purchasing power has declined so much that one in seven Americans, 47.3 million people, are on food stamps. Five million are collecting unemployment insurance with 21.5 million afflicted by unemployment according to the federal government’s own figures. That’s 13.9 percent — close to double the 7.5 percent unemployment number reported last week.

We are certainly not in a recovery. We don’t see the long unemployment and soup-kitchen lines like in the Great Depression, but that’s just because the lines are electronic now.

It is not surprising the Fed has decided to hand the American people more of the same failed policies. But it is disappointing. We know what the real solution is: allow the marketplace to work. Allow entrepreneurs the chance to create instead of stifling innovation with arbitrary regulations. Allow interest rates to rise to equal the risks in the economy. Allow bad debts to be liquidated so we can build on a firm foundation. Stop printing money to benefit the government and big banks. Restore sound money to the economy and the American people. Sound money is the bedrock for prosperity and the best check on big government and crony capitalism.

Ron Paul, MD, is a former three-time Republican candidate for U. S. President and Congressman from Texas.

This article is reprinted with permission.

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