Browsed by
Tag: entrepreneurship

Beginners’ Explanation of Transhumanism – Presentation by Bobby Ridge and Gennady Stolyarov II

Beginners’ Explanation of Transhumanism – Presentation by Bobby Ridge and Gennady Stolyarov II

Bobby Ridge
Gennady Stolyarov II


Bobby Ridge, Secretary-Treasurer of the U.S. Transhumanist Party, and Gennady Stolyarov II, Chairman of the U.S. Transhumanist Party, provide a broad “big-picture” overview of transhumanism and major ongoing and future developments in emerging technologies that present the potential to revolutionize the human condition and resolve the age-old perils and limitations that have plagued humankind.

This is a beginners’ overview of transhumanism – which means that it is for everyone, including those who are new to transhumanism and the life-extension movement, as well as those who have been involved in it for many years – since, when it comes to dramatically expanding human longevity and potential, we are all beginners at the beginning of what could be our species’ next great era.

Become a member of the U.S. Transhumanist Party for free, no matter where you reside.

See Mr. Stolyarov’s presentation, “The U.S. Transhumanist Party: Pursuing a Peaceful Political Revolution for Longevity“.

In the background of some of the video segments is a painting now owned by Mr. Stolyarov, from “The Singularity is Here” series by artist Leah Montalto.

He Was a Middle-School Loan Shark – Article by Jeffrey A. Tucker

He Was a Middle-School Loan Shark – Article by Jeffrey A. Tucker

The New Renaissance HatJeffrey A. Tucker
******************************

It came out in passing last night, in discussions with a smart 17-year old, that he got in deep trouble in middle school. He was accused of loan sharking, and forced to do detention.

See if you think there is anything wrong with what he did.

The middle-school cafeteria had candy machines. Every candy cost a dollar. My friend carried extra ones with him. He would buy candy, and immediately people would ask if he could loan them money. He did. More and more people asked. He continued to loan people money, and only some would pay him back. His charity was losing him money.

So he had an idea. He would loan anyone a dollar. However, the next day they had to pay him two dollars. This was great because it weeded out people who were not serious about their candy needs, and got rid of those who had no intention of paying him back. His idea helped to ration his scarce resources. It had the additional advantage of making him some money, which incentivized him to make funds available.

Everyone was happy. He made money. They got their candy. Most everyone paid him back. If he began the week with $5, he ended the week with $10. This was nice. No one was hurt.

If a person was late in paying, he added an additional dollar for each day. Otherwise, why would people pay sooner rather than later? So if you borrowed one dollar on Monday, and didn’t pay until Friday, you would owe $5.

Of course he did have to start keeping books on who borrowed from him. He would sometimes have to hunt them down the next day. Sometimes people need gentle reminders, of course. Mostly people paid.

He was also rather merciful. Once a person got behind by three full weeks. She technically owed $15 on a $1 loan. He came to her and said, “let’s settle this debt today. I’ll take $10 and we can call it even.” She was relieved and happily paid.

My friend was making lots of money. And why? Because many students wanted candy and failed to make the proper financial preparations to purchase it. He was there to facilitate an exchange. They would get candy now, which is what they wanted, and he would be rewarded for anticipating their desires.

So far, I see nothing wrong with this at all.

However, you could express this in more severe terms. People often criticized payday loans for charging an annual percentage rate of 100-700%. Scandalous, right?

Well, think about the rate my friend was charging. It turns out to be 26,000%, based on $1 per weekday.

Keep in mind that we are talking about a 13-year old kid here. This is not exactly a member of the Medici banking family here. He was just trying to help people with a two-party win.

But as his financial holdings grew, and his practices became more formalized, his business became ever more lucrative. That’s when news of his empire began to leak to teachers and parents.

Predictably, there was mass outrage. He was hauled in and accused of “loan sharking.” There was a trial. He was declared guilty. He was put on detention and humiliated publicly.

Once he was out of the picture, kids no longer had any means of getting financing for their candy fixes. They just stood in front of the machines staring blankly. It’s hard to see how the overall middle-school economy was improved by this crackdown.

The response of the parents and teachers was a typical example of mob behavior against intelligent capitalist practices. It’s been going on for hundreds of years, particularly hurting people who make money with their minds through financial savvy.

This was the basis of anti-Semitism from the Middles Ages through the Nazi period, since, as Milton Friedman has explained, Jews have traditionally specialized in the enterprise of money-lending.

And it goes on today, with all the frenzy against usury, payday loans, pawn shops, and so on. Even the Occupy movement sampled some of this populist outrage against money-making.

Damnant quod non intellegunt. They condemn what they do not understand.

Jeffrey Tucker is Director of Content for the Foundation for Economic Education. He is also Chief Liberty Officer and founder of Liberty.me, Distinguished Honorary Member of Mises Brazil, research fellow at the Acton Institute, policy adviser of the Heartland Institute, founder of the CryptoCurrency Conference, member of the editorial board of the Molinari Review, an advisor to the blockchain application builder Factom, and author of five books. He has written 150 introductions to books and many thousands of articles appearing in the scholarly and popular press.

This article was published by The Foundation for Economic Education and may be freely distributed, subject to a Creative Commons Attribution 4.0 International License, which requires that credit be given to the author. Read the original article.

My Childhood as a Renegade Entrepreneur – Article by Derek Magill

My Childhood as a Renegade Entrepreneur – Article by Derek Magill

The New Renaissance HatDerek Magill
******************************

For most of my life I wanted to be a businessman.

As early as preschool, I would insist on wearing only business attire to class every day. And by business attire, I mean I’d put on one of my father’s button-down shirts and tuck it in with a ridiculously oversized pair of slacks that my brother had worn.

When I got older this interest began to manifest itself in ways that caused conflict in class.

The Young Entrepreneur
In 4th grade, I made a little business out of reselling Livestrong wristbands after class. I made about $150 with this side business before the school told me I needed to stop. My classmates were disappointed because I was the only reliable source when it came to getting bands. Plus, I had recently started purchasing Freedom Bands, which were available in far more colors than the Livestrong yellow. Needless to say, my customers were always satisfied.

In 6th grade, I loaned a friend money for a cookie but insisted on there being a 25 cent interest fee tacked onto each day he failed to repay. It took him two weeks and he paid the amount he owed, plus interest, without complaint.

The school found out and my parents received a call home.

What I always found interesting was that there was never any sort of explanation offered as to why my behavior was “bad.” It was just simply against the rules.

My classmates loved my attempts at offering services, but there was always the ever-present, and often unseen, force of teachers and school administrators hovering nearby waiting to stop our transactions.

High School Antics
As the associated student body president, I was required to work in the student store. I developed a practice of accepting tips in the form of the spare change students didn’t want to carry around.

I had a jar on the counter, like any food establishment might, and I would casually suggest students leave their change after a purchase. This was an innocent, voluntary donation in which I’d make a little bit of money every day.

But of course, my teacher found out and her response was a swift write-up. Again, I was not told why my actions were wrong.

It’s Only Fair If Everyone Profits
One day, the administration decided to host a club fundraising festival where each club was allowed to sell one item purchased from a grocery store at lunch in order to raise funds for its club—the only time they ever broke the cafeteria monopoly.

I left campus to purchase 150 burgers from Wendy’s for $1 each. I then sold them for $5 per burger on campus, and gave away a free Arizona Iced tea with the burger, which undercut the two other vendors selling Arizona Iced tea.

We eclipsed the rest of the fundraising group that day by over 200 percent and the school accused us of cheating and being greedy.

They confiscated most of the funds and distributed it among the other students to make it more “fair.”

At last the truth had come out in full. It had taken almost eighteen years but I had the answer they had never given me before: my teachers hated the free market.

The administrators regarded commerce as dirty. They didn’t see the value I created for students who wanted something better than cafeteria food for lunch. They saw value that had been acquired at the expense of others.

As I look back now with more knowledge and experience, I’ve come to the conclusion that this experience was both beautiful and saddening.

As children, we are born capitalists. We have no deep philosophies or moralities but we organize ourselves naturally around mutual exchange because we recognize quickly that life gets better if we do.

We trade cards, toys, our lunches, and other things we value for the things our friends value and rarely do we have trouble working out disputes. We don’t do it because we care consciously about free markets — we don’t even know the concept. Nor do we need to. Markets don’t require everyone to know their importance consciously. They just require people to be left alone.

It takes a lot of schooling to kill these natural inclinations towards freedom. Teachers and administrators stop these interactions on the playground, and in the classroom they teach material that distorts and obfuscates the truth. The process of schooling is the process of taking our innate tendencies towards liberty and destroying them.

As my friend Isaac Morehouse wrote in a comment when I shared this story on Facebook:

Is it any wonder why Ayn Rand is making such a resurgence among high school students?

Derek Magill is a college dropout, marketer, business strategist and career expert. He is currently the Director of Marketing at Praxis and has consulted with companies such as Voice & Exit, the Foundation for Economic Education, Glockstore, Colliers International, Daily Caller, and Undertech.

Derek is the author of How to Get Any Job You Want.

This article was originally published on FEE.org. Read the original article.

In Defense of My Participation Trophy – Article by Tricia Beck-Peter

In Defense of My Participation Trophy – Article by Tricia Beck-Peter

The New Renaissance HatTricia Beck-Peter
******************************

I have one participation trophy, from a youth soccer league I joined when I was five. I joined the league, not because I aspired to a career of professional athleticism, but because my mother wanted me to try a sport.

I was awful at soccer. The coach called me “flower child,” because I would grab my teammates by the hand when we ran drills. The coach imagined my motives to be peace and love and friendship, when in reality I was just trying to pull the slower kids forward. My motives were not derived from the hippie upbringing he imagined had shaped me, but out of compassion for those even less athletically inclined than myself.

Too Much Reward?

My participation trophy is the target of ridicule by smug baby-boomers who spout an “up by the bootstraps” ideology. For them, it is a symbol of mollification and complacency. They think it makes me too soft to handle the pressure of this world. This five-inch-tall piece of cheap, gold-painted plastic threatens their entire worldview.

Do they think that children don’t understand participation trophies? Do they think they don’t notice that the better players get bigger, shinier pieces of cheap gold plastic? They do. Even at five I knew my trophy did not mean I was destined to be a famous soccer player.

The trophy meant that I tried. The trophy meant that every Saturday morning, despite the skinned knee earned in that week’s practice that was still healing, I showed up to play. It meant that despite the heat and the way the grass made me itch and the fact that I had never scored a single goal, I kept going to practice. It meant I kept trying to help the slow kids run faster. It meant I kept trying.

Is it so evil to encourage a child to try by offering them a reward? Those who decry participation trophies will say that trying matters less than succeeding, but I disagree. Trying is a requirement for succeeding. To have a fulfilled life, you must try many more things than you succeed in. To accomplish anything, you must try. That trophy is not a pat on the back and a grudging “good enough.” It is a reminder of the time you spent trying.

Trying Is Good

It’s easy to pick on millennials. We enjoy a higher quality of life than any previous generation. The draft is over, there’s a vaccine for polio, and we can watch color TV on the tiny computers that live in our pockets and let us make phone calls. To the outside observer, we are soft, entitled, and complacent.

Yet Forbes calls us “the true entrepreneur generation.” Our smartphones are loaded with more than Netflix and Buzzfeed, they’re loaded with investment apps like Acorns and business software like Square. One study showed that 63% of 20-somethings want to start a business. While they may not be currently starting their businesses, 90% of millennials recognize entrepreneurship as a mentality, meaning they’re entrepreneurial about their work in settings outside the old “entrepreneurs start businesses” model of generations prior.

Maybe this mindset is not in spite of participation trophies, but in part inspired by them. Entrepreneurs fail. They fail all the time, and they keep trying. They keep trying the same way they did when they were children in grass-stained soccer jerseys, in leagues where they earned participation trophies.


Tricia Beck-Peter is a development intern at FEE, and a graduate of Flagler College.

This article was originally published on FEE.org. Read the original article.

A Totalitarian State Can Only Rule a Desperately Poor Society – Article by Ryan Miller

A Totalitarian State Can Only Rule a Desperately Poor Society – Article by Ryan Miller

The New Renaissance HatRyan Miller
******************************

I recently finished Anthem by Ayn Rand. In this short novella she tells the story of Equality 7-2521 (later called Prometheus), a man living in a dystopian collectivist society which has eclipsed the individual to such a degree that words such as “I” and “my” no longer even exist. The story is about Prometheus’ discovery of himself as an individual and of the world as it was before.

In this society babies are taken immediately from their “parents”, who were assigned to one another by the Council of Eugenics for the sole purpose of breeding, raised in the Home of Infants and then in the Home of Students, and then finally assigned their life-long profession at the age of 15 by the Council of Vocations. Everything is done for the supposed benefit of your brothers, preference is not allowed, superior ability is not allowed, and back-breaking toil is praised as such and not as a way to improve your own or humanity’s situation.

Dictatorship Means Poverty

But what is striking about this story is how accurately it portrays how the world would look under such life-throttling conditions. The Home of the Scholars is praised for having only recently (100 years ago) (re)invented marvels such as candles and glass. Since the times before the “Great Rebirth” and the discovery of the “Great Truth”—namely, “that all men are one and there is no will save the will of all men together”—humanity has, in reality, lost the progress of thousands of years and has reverted back to a time before even such basic utilities as oil lamps or clocks.

But Ayn Rand’s genius is that this is exactly what would happen to the world should it ever discover and truly act upon this “Great Truth.” Yet this is not typically how dystopian stories portray this type of society. Stories such as Brave New World1984The GiverDivergentEquilibrium, and many others, all love to show some type of ultra-technologically-advanced world in the backdrop of total or near total oppression, suppression of the individual, and enforcement of conformity.

Despite the almost total (and often drug-induced) destruction of individual will, drive, and creativity, these societies have reached unprecedented levels of technological competence. This is especially true when one considers when many of these stories were written.

In Brave New World, written in 1931, everyone has a personal helicopter, science has advanced to such a degree that mothers and fathers are no longer necessary parts of the breeding process, and everyone is kept docile and happy by the apparently side-effect lacking drug Soma.

In 1984 (published in 1949) there are two way telescreens, miniscule microphones and cameras, and speak/writes which turn whatever you say into text. In the other stories technology is advanced enough to, among other things, control weather (The Giver), give kids serum-induced psychological aptitude tests (Divergent), and to completely suppress emotions (Equilibrium). In addition to these there are countless other inventions or practices in these stories and the many others of the dystopian future genre.

Invention Requires Freedom

The question that needs to be asked, however, is who invented all these things? These marvel feats, which in the stories are often used for the end of some malevolent goal, are really all potentially awesome, or at least highly complex and complicated, inventions or innovations. Their conception and ultimate realization would have required years of thought, testing, failure, tinkering, and then success—things which all require individual ingenuity, creativity, and the incentives arising from the prospect of individual pride and gain.

Every great break-through in history was achieved by some odd-ball going against the grain or traditionally accepted view of things in their particular field. If they had done things the way people had always done them, they would never have had the ability to think outside the box and discover or create a unique solution to the problem at hand. Inventors and innovators need their quirkiness, eccentricity, social awkwardness, or will and ability to stand up to the existing order. And they need that coupled with the idea that they have something to gain.

But all of these stories, to different degrees, have built societies that destroy our differences, our emotions, our passions, our ability to think differently, and our incentives to create if were even able to.

So where do these advanced societies come from? Sure they could drink from the well of wealth created by the society that may have preceded it, but only for a while. It would eventually dry up. And without new generations of ambitious and intelligent dreamers, tinkerers, outside-the-boxers, there would be no one around to rebuild the wealth. This is the world that Ayn Rand creates in Anthem. The hopeless world without individuals.

The existence of advanced societies in many dystopian stories is reminiscent of the problem with the thinking in our world today and in the past: the thinking that things “just happen”—that innovation, invention, and progress are phenomena which occur naturally, regardless of conditions. Though the worlds portrayed in these other novels are far from desirable, the progress alone that the societies in them have reached is a reflection of this idea that most people, at least passively or unknowingly, buy into.

In reality the world would look much more like that of Anthem.

 

ryan_miller

Ryan Miller is a University of Michigan graduate, freelance translator, and aspiring blogger. He is also a Praxis participant in the September 2016 cohort.

This article was originally published on FEE.org. Read the original article.

Apollo 11 on Human Achievement Day – Article by Edward Hudgins

Apollo 11 on Human Achievement Day – Article by Edward Hudgins

The New Renaissance HatEdward Hudgins
******************************

There are holidays and days of commemoration stretching from New Year’s to Independence Day to Christmas. A new one should be added to the calendar – informally rather than by government decree: Human Achievement Day — July 20th, the date in 1969 when human beings first landed on the Moon.

The most obvious benefit of living in society with others is that we can each specialize in the production of goods and services at which we are best and then trade with others, making us all prosperous. But in society we also have the opportunity to witness the achievements of others, which are constant reminders just how wonderful life can be. And among the greatest achievements in history, individuals using the three pounds of gray matter we each have in our heads figured out how to go to the Moon.

Think of the millions of parts and components and the engineering skills needed to make them function together in the Saturn V rocket, the Columbia Command module and the Eagle lunar lander that carried Neil Armstrong and Buzz Aldrin to the surface of another world. Think of the applications of old knowledge and the discovery of new knowledge needed to create those incredible systems.

Novelist-philosopher Ayn Rand understood the full moral meaning of these efforts when she wrote, “Think of what was required to achieve that mission: think of the unpitying effort; the merciless discipline; the courage; the responsibility of relying on one’s judgment; the days, nights and years of unswerving dedication to a goal; the tension of the unbroken maintenance of a full, clear mental focus; and the honesty.” It took the highest, sustained acts of virtue to create in reality what had only been dreamt of for millennia.

Ayn Rand‘s take on the landing was particularly instructive because of her novelist’s understanding of art, which, at its best, is a selective recreation of reality in light of the artist’s values. Thus Michelangelo’s David and Beethoven’s 9th portray humans as heroes. We go to art for emotional fuel and for the vision of the world as it can be and should be. In Apollo 11 she saw such a vision made manifest.

Concerning the pure exaltation from watching the launch from the Kennedy Space Center, Ayn Rand said that, “What we had seen in naked essentials – but in reality, not in a work of art – was the concretized abstraction of man’s greatness.” The mission “conveyed the sense that we were watching a magnificent work of art – a play dramatizing a single theme: the efficacy of man’s mind.” And “The most inspiring aspect of Apollo 11’s flight was that it made such abstractions as rationality, knowledge, science perceivable in direct, immediate experience. That it involved a landing on another celestial body was like a dramatist’s emphasis on the dimensions of reason’s power.”

Of course the Moon landings were government-funded; if the private sector had led the way we still probably would have traveled to the Moon, only some years later. Today it is private entrepreneurs — the kind who have given us the personal computers, Internet and information revolution — who are turning their creativity to the final frontier. Burt Rutan, who won the private X-Prize by placing a man into space twice in a two-week period on the private, reusable SpaceShipOne, follows in the spirit of Apollo. The celebration of those flights in late 2004 showed how healthy human beings relish the display of efficacious minds.

So on July 20th let’s each reflect on our achievements — as individuals and as we work in concert with others. Let’s recognize that achievements of all sorts — epitomized by the Moon landings — are the essence and the expected of human life. Let’s rejoice on this day and commemorate the best within us with, as Ayn Rand would say, the total passion for the total heights!

Edward Hudgins is the director of advocacy for The Atlas Society and the editor and author of several books on politics and government policy.

Copyright The Atlas Society. For more information, please visit www.atlassociety.org.

G. Stolyarov II Interviews Adam Alonzi Regarding Emerging Biotech Research

G. Stolyarov II Interviews Adam Alonzi Regarding Emerging Biotech Research

The New Renaissance Hat
G. Stolyarov II and Adam Alonzi
August 28, 2015
******************************

On August 23, 2015, Mr. Stolyarov invited Adam Alonzi to share the insights he was able to glean from many recent discussions with biotechnology entrepreneurs and researchers. Mr. Alonzi was able to subsequently edit some of his remarks to remedy the technical issues with audio quality during the broadcast. His edited version appears below.

See the original interview recording:

Adam Alonzi is the author of Praying for Death and A Plank in Reason. He is also a futurist, inventor, DIY enthusiast, biotechnologist, programmer, molecular gastronomist, consummate dilletante and columnist at The Indian Economist. Read his blog here. Listen to his podcasts at http://adamalonzi.libsyn.com.

Adam Alonzi’s Interviews
Elizabeth Parrish – BioViva
Alex Zhavoroknov – InSilico Medicine
Maria Konovalenko – Science for Life Extension Foundation and Longevity Cookbook
Luis Arana – Robots Without Borders

How Anti-Individualist Fallacies Prevent Us from Curing Death – Article by Edward Hudgins

How Anti-Individualist Fallacies Prevent Us from Curing Death – Article by Edward Hudgins

The New Renaissance HatEdward Hudgins
July 3, 2015
******************************

Are you excited about Silicon Valley entrepreneurs investing billions of dollars to extend life and even “cure” death?

It’s amazing that such technologically challenging goals have gone from sci-fi fantasies to fantastic possibilities. But the biggest obstacles to life extension could be cultural: the anti-individualist fallacies arrayed against this goal.

Entrepreneurs defy death

 A recent Washington Post feature documents the “Tech titans’ latest project: Defy death. “ Peter Thiel, PayPal co-founder and venture capitalist, has led the way, raising awareness and funding regenerative medicines. He explains: “I’ve always had this really strong sense that death was a terrible, terrible thing… Most people end up compartmentalizing and they are in some weird mode of denial and acceptance about death, but they both have the result of making you very passive. I prefer to fight it.”

Others prefer to fight as well. Google CEO Larry Page created Calico to invest in start-ups working to stop aging. Oracle’s Larry Ellison has also provided major money for anti-aging research. Google’s Sergey Brin and Facebook’s Mark Zuckerberg both have funded the Breakthrough Prize in Life Sciences Foundation.

Beyond the Post piece we can applaud the education in the exponential technologies needed to reach these goals by Singularity U., co-founded by futurist Ray Kurzweil, who believes humans and machines will merge in the decades to become transhumans, and X-Prize founder Peter Diamandis.

The Post piece points out that while in the past two-thirds of science and medical research was funded by the federal government, today private parties put up two-thirds. These benefactors bring their entrepreneurial talents to their philanthropic efforts. They are restless for results and not satisfied with the slow pace of government bureaucracies plagued by red tape and politics.

“Wonderful!” you’re thinking. “Who could object?”

Laurie Zoloth’s inequality fallacy

 Laurie Zoloth for one. This Northwestern University bioethicist argues that “Making scientific progress faster doesn’t necessarily mean better — unless if you’re an aging philanthropist and want an answer in your lifetime.” The Post quotes her further as saying that “Science is about an arc of knowledge, and it can take a long time to play out.”

Understanding the world through science is a never-ending enterprise. But in this case, science is also about billionaires wanting answers in their lifetimes because they value their own lives foremost and they do not want them to end. And the problem is?

Zoloth grants that it is ”wonderful to be part of a species that dreams in a big way” but she also wants “to be part of a species that takes care of the poor and the dying.” Wouldn’t delaying or even eliminating dying be even better?

The discoveries these billionaires facilitate will help millions of people in the long-run. But her objection seems rooted in a morally-distorted affinity for equality of condition: the feeling that it is wrong for some folks to have more than others—never mind that they earned it—in this case early access to life-extending technologies. She seems to feel that it is wrong for these billionaires to put their own lives, loves, dreams, and well-being first.

We’ve heard this “equality” nonsense for every technological advance: only elites will have electricity, telephones, radios, TVs, computers, the internet, smartphones, whatever. Yes, there are first adopters, those who can afford new things. Without them footing the bills early on, new technologies would never become widespread and affordable. This point should be blindingly obvious today, since the spread of new technologies in recent decades has accelerated. But in any case, the moral essential is that it is right for individuals to seek the best for themselves while respecting their neighbors’ liberty to do the same.

Leon Kass’s “long life is meaningless” fallacy

 The Post piece attributes to political theorist Francis Fukuyama the belief that “a large increase in human life spans would take away people’s motivation for the adaptation necessary for survival. In that kind of world, social change comes to a standstill.”

Nonsense! As average lifespans doubled in past centuries, social change—mostly for the better—accelerated. Increased lifespans in the future could allow individuals to take on projects spanning centuries rather than decades. Indeed, all who love their lives regret that they won’t live to see, experience, and help create the wonders of tomorrow.

The Post cites physician and ethicist Leon Kass who asks: “Could life be serious or meaningful without the limit of mortality?”

Is Kass so limited in imagination or ignorant of our world that he doesn’t appreciate the great, long-term projects that could engage us as individuals seriously and meaningfully for centuries to come? (I personally would love to have the centuries needed to work on terraforming Mars, making it a new habitat for humanity!)

Fukuyama and Kass have missed the profound human truth that we each as individuals create the meaning for our own lives, whether we live 50 years or 500. Meaning and purpose are what only we can give ourselves as we pursue productive achievements that call upon the best within us.

Francis Fukuyama’s anti-individualist fallacy

 The Post piece quotes Fukuyama as saying “I think that research into life extension is going to end up being a big social disaster… Extending the average human life span is a great example of something that is individually desirable by almost everyone but collectively not a good thing. For evolutionary reasons, there is a good reason why we die when we do.”

What a morally twisted reason for opposing life extension! Millions of individuals should literally damn themselves to death in the name of society. Then count me anti-social.

Some might take from Fukuyama’s premise a concern that millions of individuals living to 150 will spend half that time bedridden, vegetating, consuming resources, and not producing. But the life extension goal is to live long with our capacities intact—or enhanced! We want 140 to be the new 40!

What could be good evolutionary reasons why we die when we do? Evolution only metaphorically has “reasons.” It is a biological process that blindly adapted us to survive and reproduce: it didn’t render us immune to ailments. Because life is the ultimate value, curing those ailments rather than passively suffering them is the goal of medicine. Life extension simply takes the maintenance of human life a giant leap further.

Live long and prosper

 Yes, there will be serious ethical questions to face as the research sponsored by benevolent billionaires bears fruit. But individuals who want to live really long and prosper in a world of fellow achievers need to promote human life as the ultimate value and the right of all individuals to live their own lives and pursue their own happiness as the ultimate liberty.

Dr. Edward Hudgins directs advocacy and is a senior scholar for The Atlas Society, the center for Objectivism in Washington, D.C.

Copyright, The Atlas Society. For more information, please visit www.atlassociety.org.

Google, Entrepreneurs, and Living 500 Years – Article by Edward Hudgins

Google, Entrepreneurs, and Living 500 Years – Article by Edward Hudgins

The New Renaissance Hat
Edward Hudgins
March 29, 2015
******************************

“Is it possible to live to be 500?”

“Yes,” answers Bill Maris of Google, without qualifications.

A Bloomberg Markets piece on “Google Ventures and the Search for Immortality” documents how the billions of dollars Maris invests each year is transforming life itself. But the piece also makes clear that the most valuable asset he possesses —and that, in others, makes those billions work—is entrepreneurship.

Google’s Bio-Frontiers

Maris, who heads a venture capital fund set up by Google, studied neuroscience in college. So perhaps it is no surprise that he has invested over one-third of the fund’s billions in health and life sciences. Maris has been influenced by futurist and serial inventor Ray Kurzweil who predicts that by 2045 humans and machines will merge, radically transforming and extending human life, perhaps indefinitely. Google has hired Kurzweil to carry on his work towards what he calls this “singularity.”

Maris was instrumental in creating Calico, a Google company that seeks nothing less than to cure aging, that is, to defeat death itself.  This and other companies in which Maris directs funds have specific projects to bring about this goal, from genetic research to analyzing cancer data.

Maris observes that “There are a lot of billionaires in Silicon Valley, but in the end, we are all heading for the same place. If given the choice between making a lot of money or finding a way to live longer, what do you choose?”

Google Ventures does not restrict its investments to life sciences. For example, it helped with the Uber car service and has put money into data management and home automation tech companies.

“Entrepreneuring” tomorrow

Perhaps the most important take-away from the Bloomberg article is the “why” behind Maris’s efforts. The piece states that “A company with $66 billion in annual revenue isn’t doing this for the money. What Google needs is entrepreneurs.” And that is what Maris and Google Ventures are looking for.

They seek innovators with new, transformative and, ultimately, profitable ideas and visions. Most important, they seek those who have the strategies and the individual qualities that will allow them to build their companies and make real their visions.

Entrepreneurial life

But entrepreneurship is not just a formula for successful start-ups. It is a concept that is crucial for the kind of future that Google and Maris want to bring about, beyond the crucial projects of any given entrepreneur.

Entrepreneurs love their work. They aim at productive achievement. They are individualists who act on the judgments of their own minds. And they take full responsibility for all aspects of their enterprises.

On this model, all individuals should treat their own lives as their own entrepreneurial opportunities. They should love their lives. They should aim at happiness and flourishing—their big profit!—through productive achievement. They should act on the judgments of their own minds. And they should take full responsibility for every aspect of their lives.

And this entrepreneurial morality must define the culture of America and the world if the future is to be the bright one at which Google and Maris aim. An enterprise worthy of a Google investment would seek to promote this morality throughout the culture. It would seek strategies to replace cynicism and a sense of personal impotence and social decline with optimism and a recognition of personal efficacy and the possibility of social progress.

So let’s be inspired by Google’s efforts to change the world, and let’s help promote the entrepreneurial morality that is necessary for bringing it about.

Dr. Edward Hudgins directs advocacy and is a senior scholar for The Atlas Society, the center for Objectivism in Washington, D.C.

Copyright, The Atlas Society. For more information, please visit www.atlassociety.org.

Answers to Some Frequently Asked Questions on Road Privatization (2009) – Article by G. Stolyarov II

Answers to Some Frequently Asked Questions on Road Privatization (2009) – Article by G. Stolyarov II

The New Renaissance Hat
G. Stolyarov II
Originally Published September 12, 2009
as Part of Issue CCVII of The Rational Argumentator
Republished July 24, 2014
******************************
Note from the Author: This essay was originally published as part of Issue CCVII of The Rational Argumentator on September 12, 2009, using the Yahoo! Voices publishing platform. Because of the imminent closure of Yahoo! Voices, the essay is now being made directly available on The Rational Argumentator.
~ G. Stolyarov II, July 24, 2014
***

I recently received a series of questions pertaining to my articles, “The Necessity of Road Privatization” and “How to Privatize the Roads.” I make my answers available to the public, as I have heard the same questions frequently posed to advocates of turning roads over to free-market competition.

Issue: Unavailability of Electronic Technology

Question: “You suggested that electronic tolling can be used for private roads, but what if this technology is not available for some countries? If the technology were not in place, would privatization still be desirable?”

Answer: Road privatization is desirable no matter what the technological level of the society adopting it. There are several justifications for this:

1) In a private, competitive road market, the requisite technologies for providing easy, convenient access to roads for customers will develop quickly, as entrepreneurs will be motivated by profit to invest in them. After all, if customers must spend a lot of time waiting at toll booths to get on the road, they will take their business elsewhere.

2) At any level of initial technology, it is possible to have superior organizational and logistical methods that maximize user convenience. For instance, if we assume no electronic technology whatsoever and physical cash collection as the only feasible means of obtaining payment, we can still conceive of entrepreneurs having large numbers of toll booths at each checkpoint to ensure that customers can pay quickly and be on their way. Alternatively, entrepreneurs can always charge road users regular membership fees and issue members identification papers that would be checked anytime the user enters the road. It is not always possible, of course, to predict the specific form an organizational innovation will take. However, tens of competing producers, each working under the hard budget constraint of a private enterprise, are much more likely to come up with innovative, efficient solutions than a monopoly producer with a soft budget constraint.

3) Historically, some of the first major roads in the United States – the turnpikes of the late 18th and early 19th centuries – were privately built and operated, in an era long before today’s advanced technology. The roads functioned quite well for their time, facilitating inter-state commerce and the westward migration of large numbers of settlers. Private roads have existed with much more primitive technology than is available anywhere today, and so there is no reason to suppose that a given technological level is required for them to be viable. Technology certainly improves quality in this area, as in virtually all others, but the laws of economics function in a society of any level of advancement.

Issue: Different Ownership and Different Rules

Question: “If every road is owned by different people and different rules are imposed, would it not be too confusing?”

Answer: Standardization of rules often happens to a significant extent in private markets. For instance, railroads standardized many of their practices in the 19th century by mutual agreement of private railroad companies. In any business, it is useful and profitable to enable the customers to rely on some common and well-known elements and practices, and it is quite likely that many rules of the road will be extremely similar. On the other hand, this similarity will not be of the rigid, ossified sort that currently exists on government roads – where the rules are uniform and immutable, irrespective of how well they actually work in facilitating safe and efficient roadway use. Entrepreneurs would be free to experiment with new rules and arrangements, and if consumers do not like a particular arrangement, they would always be free to use a competing road. Entrepreneurs will be aware of this and so will hesitate to adopt measures that would be difficult for users to understand and to follow. Roads that do things differently and continue to attract traffic will likely need to prominently advertise the aspects that make them unique, so that potential users are well aware of the peculiarities in advance and in a concise, easy-to-understand manner. The best road innovations will take hold among other entrepreneurs and will eventually become part of a new set of evolving standards.

Issue: Private Road Monopolies

Question: “Can a road monopoly be allowed to charge exorbitantly if there’s no alternative to a place?”

Answer: It is extremely unlikely that any individual business would be able to purchase all possible access routes to a given place, as this would be extraordinarily expensive. If any alternative route exists, and a non-coercive monopoly currently charges exorbitant prices, this will be a strong signal for competitors to enter the market, buy up land on the alternative route, build their own roads, and charge lower prices than the former monopolist. If there is a single provider of a road to a particular place, even the potential of this kind of competition would keep such a provider charging reasonable prices.

In the odd event that competition does not enter the field, people might simply choose not to go to the place for which the only road requires an exorbitant fee for its use. In this case, many individuals will come to see the benefits of going to the place in question as being outweighed by the costs, and so the place will cease to become popular, and the road provider’s revenue will diminish greatly. At that point, the road provider will either need to lower its prices to attract more business or go out of business entirely.

It is important to recognize that a road monopoly is precisely what exists virtually everywhere in many countries today. This monopoly, unlike to transitory monopolies that may sometimes occur on the free market, is supported by law. The consequences of a coercive monopoly in the provision of any good are easy to foresee and identify: lower quality at a higher price. It is reasonable to believe that taxpayers are already being charged exorbitantly for the use of government roads today.

Click here to read more articles in Issue CCVII of The Rational Argumentator.