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Why Modern Luddites Are Attacking Uber Drivers – Article by Mateusz Machaj

Why Modern Luddites Are Attacking Uber Drivers – Article by Mateusz Machaj

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The New Renaissance HatMateusz Machaj
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Earlier this year, a number of Uber cars in Poland came under attack by a group of vandals who were likely taxi drivers. In general, these types of vandalism have a long tradition in human history and have contributed to keeping populations’ general living standards at very low levels.

Attacks on Uber drivers are simply the latest chapter in a long story of efforts to intimidate and destroy innovators who are moving markets and societies in new and unfamiliar directions.

Reactions to Early Machines
For a very long time, separation of grain from the chaff was done in a very primitive manner. The process took weeks, involved hard working men, hard working women feeding them, and also children working as additional helpers. Finally, someone invented a threshing machine that allowed farmers to get rid of all this hard work: the machine could do the job much faster with less physical labor involved.

The change happened contrary to what many historical books claim: the move to threshing machines did not occur because of the patent system put in place 150 years before the change. It happened because social and political forces were too weak to stop it from happening.

Beginning in the eighteenth century in Europe, the entrepreneurial class was growing. They were a group of small profit-driven innovators interested in selling various products, and beating their competitors to markets. This “Great Change” was driven forward by many cultural, religious, political, legal, and technological factors.

At first, threshing machines were very imperfect. They didn’t always work well, and they also were expensive. There was a lot of room for improvements, and for making them better, faster, and cheaper. As they were slowly improved, it quickly became apparent the new machines were more efficient than the old manual methods. It was only a matter of time until someone would realize that steam engines could be combined with the threshing machines.

Not surprisingly, threshing machines were not welcomed by everyone. Swing Riots flared up and the Luddite movement attempted to crush technological innovation. Despite such obstacles, the entrepreneurs won out, paving the way for the future chain of market innovations, well symbolized by the modern farmer sitting in the modern air-conditioned tractor (with a good stereo system). Over the past two hundred years, agricultural workers were reduced from more than 80 percent of workers to less than 5 percent.

Economic Growth and Social Change
One of the big mysteries of human history is the question of why rapid technological and innovative growth started only around the nineteenth century. Many new ideas and technological changes were present for ages (and invented centuries before). Other cultures introduced many new innovative ideas as well.

Some steam engines were even being used in ancient times. They were applied in narrow places, however, due to social and political circumstances.

One early example of political resistance is related to us through the Roman Emperor Vespasian’s opposition to new labor saving innovations. Faced with the prospect of replacing workers with machines, Vespasian reputedly said: “You must let me feed my poor commons.”

Vespasian’s reaction is understandable; it is hard to predict what will happen in response to innovations that make certain job skills obsolete. And it’s not just the workers who fear the change. The ruling class, faced with an idle and unemployed population might also fear social upheaval.

The words of Peter Green summarize many of these concerns:

The ruling class were scared, as the Puritans said, of Satan finding work for idle hands to do. One of the great things about not developing the source of energy that did not depend on muscle power was the fear of what the muscles might get up to if they weren’t kept fully employed. The sort of inventions that were taken up and used practically were the things that needed muscle power to start with, including the Archimedean screw. On the other hand, consider that marvelous box gear of Hero’s: it was never used. That would have been a real conversion of power. What got paid for? The Lagids tended to patronize toys, fraudulent temple tricks in large quantities, and military experiments.

Naturally, human history is complicated and subject to many different factors. Nevertheless, there appears to be some truth in the argument that fixed social and political structure did not favor society open to the widespread adoption of innovation. Otherwise, it is hard to explain why so many new technical discoveries were not applied for so long, even though science and intelligence supplied them centuries before. We had to wait for the new political and social arrangements that either were tolerant of new innovations, or were unable to stop them.

Uber and Beyond
Everywhere we look, we see both the creative and destructive power of innovation. First threshing machine sellers lead to reductions in agricultural employment. Later, tractors killed the threshing machines. Telegraph and railway killed communication systems that relied on horses. Cars destroyed the horse industry. Mass production of textiles destroyed the demand for hand-crafted items. Big stores destroyed smaller shops, now discount shops (in parts of Europe) are destroying big stores. Video rentals hampered the cinema industry, now Netflix and others killed video rentals, while Napster’s success (despite its illegality) predicted a coming end to the old music industry. China’s growth and cheap efficient outsourcing reshaped traditional industries in developed countries. (From an economic perspective there is no difference between hiring cheaper labor or hiring a better machine.)

Dell smashed the traditional computer industry with eliminating many middle men. Ikea did something similar in the furniture industry. The internet destroyed regular newspapers, while Google smashed the marketing industry. Amazon destroys bookstores around the world, while Uber is doing the same with the taxi industry.

Economic progress decreases employments in one place, allows for creation of new ones, even in the service sector. During the process of liquidating employment positions, huge economic development is capable of multiplying per capita production within one generation, positively affecting all social classes.

The current state of affairs is not the end of history. Those companies, innovative today, will be endangered tomorrow. Even Jeff Bezos, creator of Amazon.com, admits Amazon won’t last forever:

Companies have short life spans. … And Amazon will be disrupted one day. I don’t worry about it ’cause I know it’s inevitable. Companies come and go. And the companies that are, you know, the shiniest and most important of any era, you wait a few decades and they’re gone.

Mateusz Machaj, PhD in economics; is a founder of the Polish Ludwig von Mises Institute. He has been a summer fellow at the Ludwig von Mises Institute. He is assistant professor at the Institute of Economic Sciences at the University of Wroclaw.

This article was published on Mises.org and may be freely distributed, subject to a Creative Commons Attribution United States License, which requires that credit be given to the author.

Let’s Hope Machines Take Our Jobs: We Want Wealth, Not Jobs – Article by Peter St. Onge

Let’s Hope Machines Take Our Jobs: We Want Wealth, Not Jobs – Article by Peter St. Onge

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The New Renaissance Hat
Peter St. Onge
June 11, 2015
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The job-threatening rise of the machines is an economically illiterate meme that refuses to die. We’re actually probably in the early stages of it, a bull-market in neo-luddism, if you will. Bastiat’s “Candlemakers’ Petititon” answered this one long ago, but today I’ll run a little thought experiment that owes it all to good old Bastiat.

Let’s say Weird Al Yankovic invents a machine capable of making everything with a single push of a button. The first thing he does is print up a bunch of machines and sell them for a ton. Weird Al is now a billionaire, and there are thousands of make-everything machines.

This diffusion of Weird Al’s new technology replicates the market process, where new tech spreads in proportion to its usefulness. If you doubt this, because of patents, for example, check out Brazil’s experience with AIDS drugs, where they tore up the patents on humanitarian grounds.

Weird Al’s machines will, at a minimum, be mass produced in Brazil. Or China. Or Mozambique.

So, one way or another, we get a bunch of make-everything machines.

What happens to the jobs? We’re getting everything for near-free now. So all the production jobs disappear. There are still lots of jobs, of course — child care, gardeners, musicians. But all the production jobs have vanished — something like 20 percent of jobs, maybe up to 50 percent when you include knock-on replacement of people by capital (truck drivers, robot bartenders). Heck, let’s go crazy and say 90 percent of the jobs vanished. Nobody’s got a job outside of preschool or performing on a stage. It’s the end of the world, right?

Well, the key is that, now that everything is made with the push of a button, everything’s extremely cheap. For example, a sixteen-bedroom house or a Lamborghini costs almost nothing. Let’s say they now cost ten cents.

The main expense in such a world is probably surface space. All those dime-a-dozen cars have to park somewhere. It’d take a while to “run out” of space, though — divide the world by the people and you get about twenty acres (eight hectares) for a family of four — about 100 large surburban yards. Add in the oceans — floating islands cost nothing, remember — and triple that. We end up with about 300 homes’ worth of space per family.

What about those unemployed people? Well, when a house or a year’s food costs a dime, they’ll be willing to work really cheap. We’ll work for a penny a day. After all, that’s a new house or a year’s food every two weeks.

Who would hire these workers for a penny? Plenty of people. Heck, if workers cost a penny a day I’d hire several for each of my children, just to keep the kids from getting bored. I’d hire another to cook, one to clean, one to run errands. One to keep track of my mail. One to check Facebook for me. At a penny a day I’d personally hire 100 people, easy. You would too — a buck a day’s nothing.

So the remaining 10 percent of workers who didn’t lose their jobs — babysitters, baristas, musicians — would want 100 workers each. Even at a penny, they’d take them all, and they’d be paying an outrageous rate — a tenth-house per day! That’s a daily rate of $15,000 in today’s terms.

Now, those who kept their jobs would, of course, see dropping wages. A barista who made $12 an hour in the old days would have to compete with the hordes of unemployed workers. Maybe her wage would drop to a penny, too. But, remember, a penny now buys $15,000 worth of stuff.

When the smoke clears, most people would make some extremely low wages — a penny a day. And that extremely low wage would be worth an awful lot — $15,000 a day, implying an annual income north of several million dollars in today’s values. Some lucky few would make a dollar a day — probably the people who are good at things machines cannot do: entertainment, child care, being a good listener, strumming the guitar at the retirement home, and laughing at jokes. At a dollar a day, this super-rich elite that excels at human skills — such as making us laugh — would be billionaires in today’s values.

Either way, there would be nothing we think of even remotely as “poverty.” Sure, there’ll be inequality, but it’ll be relative: “Sarah’s got 200 Lamborghinis and I’ve only got 40.”

The upshot is that wages plunge, but production costs plunge even more. Of course, this is based on the ridiculous Weird Al machine. Why do this? To illustrate the absolute worst-case scenario, when machines make everything for near-nothing.

What about going one step further: That the machine destroys all jobs in the whole world — it makes every single thing for us free, and it even keeps the folks entertained and the warm fuzzies flowing at the old folks’ home.

Well, we’ve already got a case study there — the sun. It gives us warmth and mangos for free. And how do we respond? We sit around and lazily enjoy it. So a machine that truly replaced all jobs would simply mean nobody works anymore — life’s somewhere between a non-stop party and a non-stop pleasant walk in the woods followed by a nice bonfire with friends and chardonnay.

We should all be so lucky that the machines do actually take every last job there is.

Peter St. Onge is an assistant professor at Taiwan’s Fengjia University College of Business. He blogs at Profits of Chaos.
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This article was published on Mises.org and may be freely distributed, subject to a Creative Commons Attribution United States License, which requires that credit be given to the author.
Ludd vs. Schumpeter: Fear of Robot Labor is Fear of the Free Market – Article by Wendy McElroy

Ludd vs. Schumpeter: Fear of Robot Labor is Fear of the Free Market – Article by Wendy McElroy

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The New Renaissance Hat
Wendy McElroy
September 18, 2014
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“Report Suggests Nearly Half of U.S. Jobs Are Vulnerable to Computerization,” screams a headline. The cry of “robots are coming to take our jobs!” is ringing across North America. But the concern reveals nothing so much as a fear—and misunderstanding—of the free market.

In the short term, robotics will cause some job dislocation; in the long term, labor patterns will simply shift. The use of robotics to increase productivity while decreasing costs works basically the same way as past technological advances, like the production line, have worked. Those advances improved the quality of life of billions of people and created new forms of employment that were unimaginable at the time.

Given that reality, the cry that should be heard is, “Beware of monopolies controlling technology through restrictive patents or other government-granted privilege.”

The robots are coming!

Actually, they are here already. Technological advance is an inherent aspect of a free market in which innovators seeks to produce more value at a lower cost. Entrepreneurs want a market edge. Computerization, industrial control systems, and robotics have become an integral part of that quest. Many manual jobs, such as factory-line assembly, have been phased out and replaced by others, such jobs related to technology, the Internet, and games. For a number of reasons, however, robots are poised to become villains of unemployment. Two reasons come to mind:

1. Robots are now highly developed and less expensive. Such traits make them an increasingly popular option. The Banque de Luxembourg News offered a snapshot:

The currently-estimated average unit cost of around $50,000 should certainly decrease further with the arrival of “low-cost” robots on the market. This is particularly the case for “Baxter,” the humanoid robot with evolving artificial intelligence from the US company Rethink Robotics, or “Universal 5” from the Danish company Universal Robots, priced at just $22,000 and $34,000 respectively.

Better, faster, and cheaper are the bases of increased productivity.

2. Robots will be interacting more directly with the general public. The fast-food industry is a good example. People may be accustomed to ATMs, but a robotic kiosk that asks, “Do you want fries with that?” will occasion widespread public comment, albeit temporarily.

Comment from displaced fast-food restaurant workers may not be so transient. NBC News recently described a strike by workers in an estimated 150 cities. The workers’ main demand was a $15 minimum wage, but they also called for better working conditions. The protesters, ironically, are speeding up their own unemployment by making themselves expensive and difficult to manage.

Labor costs

Compared to humans, robots are cheaper to employ—partly for natural reasons and partly because of government intervention.

Among the natural costs are training, safety needs, overtime, and personnel problems such as hiring, firing and on-the-job theft. Now, according to Singularity Hub, robots can also be more productive in certain roles. They  “can make a burger in 10 seconds (360/hr). Fast yes, but also superior quality. Because the restaurant is free to spend its savings on better ingredients, it can make gourmet burgers at fast food prices.”

Government-imposed costs include minimum-wage laws and mandated benefits, as well as discrimination, liability, and other employment lawsuits. The employment advisory Workforce explained, “Defending a case through discovery and a ruling on a motion for summary judgment can cost an employer between $75,000 and $125,000. If an employer loses summary judgment—which, much more often than not, is the case—the employer can expect to spend a total of $175,000 to $250,000 to take a case to a jury verdict at trial.”

At some point, human labor will make sense only to restaurants that wish to preserve the “personal touch” or to fill a niche.

The underlying message of robotechnophobia

The tech site Motherboard aptly commented, “The coming age of robot workers chiefly reflects a tension that’s been around since the first common lands were enclosed by landowners who declared them private property: that between labour and the owners of capital. The future of labour in the robot age has everything to do with capitalism.”

Ironically, Motherboard points to one critic of capitalism who defended technological advances in production: none other than Karl Marx. He called machines “fixed capital.” The defense occurs in a segment called “The Fragment on Machines”  in the unfinished but published manuscript Grundrisse der Kritik der Politischen Ökonomie (Outlines of the Critique of Political Economy).

Marx believed the “variable capital” (workers) dislocated by machines would be freed from the exploitation of their “surplus labor,” the difference between their wages and the selling price of a product, which the capitalist pockets as profit. Machines would benefit “emancipated labour” because capitalists would “employ people upon something not directly and immediately productive, e.g. in the erection of machinery.” The relationship change would revolutionize society and hasten the end of capitalism itself.

Never mind that the idea of “surplus labor” is intellectually bankrupt, technology ended up strengthening capitalism. But Marx was right about one thing: Many workers have been emancipated from soul-deadening, repetitive labor. Many who feared technology did so because they viewed society as static. The free market is the opposite. It is a dynamic, quick-response ecosystem of value. Internet pioneer Vint Cerf argues, “Historically, technology has created more jobs than it destroys and there is no reason to think otherwise in this case.”

Forbes pointed out that U.S. unemployment rates have changed little over the past 120 years (1890 to 2014) despite massive advances in workplace technology:

There have been three major spikes in unemployment, all caused by financiers, not by engineers: the railroad and bank failures of the Panic of 1893, the bank failures of the Great Depression, and finally the Great Recession of our era, also stemming from bank failures. And each time, once the bankers and policymakers got their houses in order, businesses, engineers, and entrepreneurs restored growth and employment.

The drive to make society static is powerful obstacle to that restored employment. How does society become static? A key word in the answer is “monopoly.” But we should not equivocate on two forms of monopoly.

A monopoly established by aggressive innovation and excellence will dominate only as long as it produces better or less expensive goods than others can. Monopolies created by crony capitalism are entrenched expressions of privilege that serve elite interests. Crony capitalism is the economic arrangement by which business success depends upon having a close relationship with government, including legal privileges.

Restrictive patents are a basic building block of crony capitalism because they grant a business the “right” to exclude competition. Many libertarians deny the legitimacy of any patents. The nineteenth century classical liberal Eugen von Böhm-Bawerk rejected patents on classically Austrian grounds. He called them “legally compulsive relationships of patronage which are based on a vendor’s exclusive right of sale”: in short, a government-granted privilege that violated every man’s right to compete freely. Modern critics of patents include the Austrian economist Murray Rothbard and intellectual property attorney Stephan Kinsella.

Pharmaceuticals and technology are particularly patent-hungry. The extent of the hunger can be gauged by how much money companies spend to protect their intellectual property rights. In 2011, Apple and Google reportedly spent more on patent lawsuits and purchases than on research and development. A New York Times article addressed the costs imposed on tech companies by “patent trolls”—people who do not produce or supply services based on patents they own but use them only to collect licensing fees and legal settlements. “Litigation costs in the United States related to patent assertion entities [trolls],” the article claimed, “totaled nearly $30 billion in 2011, more than four times the costs in 2005.” These costs and associated ones, like patent infringement insurance, harm a society’s productivity by creating stasis and  preventing competition.

Dean Baker, co-director of the progressive Center for Economic Policy Research, described the difference between robots produced on the marketplace and robots produced by monopoly. Private producers “won’t directly get rich” because “robots will presumably be relatively cheap to make. After all, we can have robots make them. If the owners of robots get really rich it will be because the government has given them patent monopolies so that they can collect lots of money from anyone who wants to buy or build a robot.”  The monopoly “tax” will be passed on to impoverish both consumers and employees.

Conclusion

Ultimately, we should return again to the wisdom of Joseph Schumpeter, who reminds us that technological progress, while it can change the patterns of production, tends to free up resources for new uses, making life better over the long term. In other words, the displacement of workers by robots is just creative destruction in action. Just as the car starter replaced the buggy whip, the robot might replace the burger-flipper. Perhaps the burger-flipper will migrate to a new profession, such as caring for an elderly person or cleaning homes for busy professionals. But there are always new ways to create value.

An increased use of robots will cause labor dislocation, which will be painful for many workers in the near term. But if market forces are allowed to function, the dislocation will be temporary. And if history is a guide, the replacement jobs will require skills that better express what it means to be human: communication, problem-solving, creation, and caregiving.

Wendy McElroy (wendy@wendymcelroy.com) is an author, editor of ifeminists.com, and Research Fellow at The Independent Institute (independent.org).

This article was originally published by The Foundation for Economic Education.

The Hubris of Neo-Luddism – Article by Franco Cortese

The Hubris of Neo-Luddism – Article by Franco Cortese

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The New Renaissance Hat
Franco Cortese
June 19, 2013
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One of the most common anti-Transhumanist tropes one finds recurring throughout Transhumanist rhetoric is our supposedly rampant hubris. Hubris is an ancient Greek concept meaning excess of pride that carries connotations of reckless vanity and heedless self-absorbment, often to the point of carelessly endangering the welfare of others in the process. It paints us in a selfish and dangerous light, as though we were striving for the technological betterment of ourselves alone and the improvement of the human condition solely as it pertains to ourselves, so as to be enhanced relative to the majority of humanity.
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In no way is this correct or even salient. I, and the majority of Transhumanists, Techno-Progressives, and emerging-tech enthusiasts – I would claim – work toward promoting beneficial outcomes and deliberating the repercussions and most desirable embodiments of radically transformative technologies for the betterment of all mankind first and foremost, and only secondarily for ourselves, if at all.
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The ired irony of this situation is that the very group that most often hails the charge of Hubris against the Transhumanist community is, according to the logic of hubris, more hubristic than those they rail their charge against. Bio-Luddites, and more generally Neo-Luddites, can be clearly seen to be more self-absorbed and recklessly selfish than the Transhumanists they are so quick to raise qualms against.

The logic of this conclusion is simple: Transhumanists seek merely to better determine the controlling circumstances and determining conditions of our own selves, whereas Neo-Luddites seek to determine such circumstances and conditions (even if using a negative definition, i.e., the absence of something) not only for everyone besides themselves alive at the moment, but even for the unquantable multitudes of minds and lives still fetal in the future.

We do not seek to radically transform Humanity against humans’ will; indeed, this is so off the mark as to be antithetical to the true Transhumanist impetus – for we seek to liberate human wills, not leash or lash them. We seek to offer all humans alive the possibility of transforming themselves more effectively according to their own subjective projected objectives; of actualizing and realizing themselves; ultimately of determining themselves for themselves. We seek to offer every member of Humanity the choice to better choose and the option for more optimal options: the self not as final subject but as project-at-last.

Neo-Luddites, on the other hand, wish to deny the whole of humanity that choice. They actively seek the determent, relinquishment, or prohibition of technological self-transformation, and believe in the heat of their idiot-certainty that they have either the intelligence or the right to force their own preference upon everyone else, present and future. Such lumbering, oafish paternalism patronizes the very essence of Man, whose only right is to write his own and whose only will is to will his own – or at least to vow that he will will his own one fateful yet fate-free day.

We seek solely to choose ourselves, and to give everyone alive and yet-to-live the same opportunity: of choice. Neo-Luddites seek not only to choose for themselves but to force this choice upon everyone else as well.

If any of the original Luddites were alive today, perhaps they would loom large to denounce the contemporary caricature of their own movement and rail their tightly spooled rage against the modern Neo-Luddites that use Ludd’s name in so reckless a threadbare fashion. At the heart of it, they were trying to free their working-class fellowship. There would not have been any predominant connotations of extending the distinguishing features of the Luddite revolt into the entire future, no hint of the possibility that they would set a precedent which would effectively forestall or encumber the continuing advancement of technology at the cost of the continuing betterment of humanity.

Who were they to intimate that continuing technological and methodological growth and progress would continually liberate humanity in fits and bounds of expanding freedom to open up the parameters of their possible actions – would free choice from chance and make the general conditions of being continually better and better? If this sentiment were predominant during 1811-1817, perhaps they would have lain their hammers down. They were seeking the liberation of their people, after all; if they knew that their own actions might spawn a future movement seeking to dampen and deter the continual technological liberation of Mankind, perhaps they would have remarked that such future Neo-Luddites missed their point completely.

Perhaps the salient heart of their efforts was not the relinquishment of technology but rather the liberation of their fellow man. Perhaps they would have remarked that while in this particular case technological relinquishment coincided with the liberation of their fellow man, this shouldn’t be heralded as a hard rule. Perhaps the they would have been ashamed of the way in which their name was to be used as the nametag and figurehead for the contemporary fight against liberty and Man’s autonomy. Perhaps Ludd is spinning like a loom in his grave right now.

Does the original Luddites’ enthusiasm for choice and the liberation of their fellow man supersede his revolt against technology? I think it does. The historical continuum of which Transhumanism is but the contemporary leading-tip encompasses not only the technological betterment of self and society, but the non-technological betterment as well. Historical Utopian ventures and visions are valid antecedents of the Transhumanist impetus, just as Techno-Utopian historical antecedents are. While the emphasis on technology predominant in Transhumanist rhetoric isn’t exactly misplaced (simply because technology is our best means of affecting and changing self and society, whorl and world, and thus our best means of improving it according to subjective projected objectives as well), it isn’t a necessary precondition, and its predominance does not preclude the inclusion of non-technological attempts to improve the human condition as well.

The dichotomy between knowledge and device, between technology and methodology, doesn’t have a stable ontological ground in the first place. What is technology but embodied methodology, and methodology but internalized technology? Language is just as unnatural as quantum computers in geological scales of time. To make technology a necessary prerequisite is to miss the end for the means and the mark for a lark. The point is that we are trying to consciously improve the state of self, society, and world; technology has simply superseded methodology as the most optimal means of accomplishing that, and now constitutes our best means of effecting our affectation.

The original Luddite movement was less against advancing technology and more about the particular repercussions that specific advancements in technology (i.e., semi-automated looms) had on their lives and circumstances. To claim that Neo-Luddism has any real continuity of impetus with the original Luddite movement that occurred throughout 1811-1817 may actually be antithetical to the real motivation underlying the original Luddite movement – namely the liberation of the working class. Indeed, Neo-Luddism itself, as a movement, may be antithetical to the real impetus of the initial Luddite movement both for the fact that Neo-Luddites are trying to impose their ideological beliefs upon others (i.e., prohibition is necessarily exclusive, whereas availability of the option to use a given technology is non-exclusive and forces a decision on no one) and because they are trying to prohibit the best mediator of Man’s ever-increasing self-liberation – namely technological growth.

Support for these claims can be found in the secondary literature. For instance, in Luddites and Luddism Kevin Binfield sees the Luddite movement as an expression of worker-class discontent during the Napoleonic Wars than having rather than as an expression of antipathy toward technology in general or toward advancing technology as general trend (Binfield, 2004).

And in terms of base-premises, it is not as though Luddites are categorically against technology in general; rather they are simply against either a specific technology, a specific embodiment of a general class of technology, or a specific degree of technological sophistication. After all, most every Luddite alive wears clothes, takes antibiotics, and uses telephones. Legendary Ludd himself still wanted the return of his manual looms, a technology, when he struck his first blow. I know many Transhumanists and Technoprogressives who still label themselves as such despite being wary of the increasing trend of automation.

This was the Luddites’ own concern: that automation would displace manual work in their industry and thereby severely limit their possible choices and freedoms, such as having enough discretionary income to purchase necessities. If their government were handing out guaranteed basic income garnered from taxes to corporations based on the degree with which they replace previously manual labor with automated labor, I’m sure they would have happily lain their hammers down and laughed all the way home. Even the Amish only prohibit specific levels of technological sophistication, rather than all of technology in general.

In other words no one is against technology in general, only particular technological embodiments, particular classes of technology, or particular gradations of technological sophistication. If you’d like to contest me on this, try communicating your rebuttal without using the advanced technology of cerebral semiotics (i.e., language).

References

Binfield, K. (2004). Luddites and Luddism. Baltimore and London: The Johns Hopkins University Press.

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.

Mr. Stolyarov’s Short Story “What Did Not Have to Be” Wins Transhumanity.net 2033 Immortality Fiction Contest

Mr. Stolyarov’s Short Story “What Did Not Have to Be” Wins Transhumanity.net 2033 Immortality Fiction Contest

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I am pleased to announce that my short story “What Did Not Have to Be” won first place in the Transhumanity.net 2033 Immortality Fiction Contest. What a fitting outcome at a time when I am focusing more on my writing! The prize for first place is $50.

Here is the Transhumanity.net posting of winners. Out of all the contestants, I portray indefinite human longevity in the most optimistic light – and it would indeed be wonderful if technological progress can get us to this most vital of all goals within the next 20 years!

“What Did Not Have To Be” – Science-Fiction Short Story By Mr. Stolyarov, Published on Transhumanity.net

“What Did Not Have To Be” – Science-Fiction Short Story By Mr. Stolyarov, Published on Transhumanity.net

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My new short science-fiction story, “What Did Not Have to Be”, has been published an entry in Transhumanity.net’s 2033 Immortality Fiction Contest. The short story focuses on indefinite life extension and those who resist it. I invite you to read it and offer your thoughts.

Winners of the contest will be announced on January 10, 2013. I applaud Transhumanity.net’s efforts to promote the cause of indefinite life extension by encouraging the writing of fiction on the topic.

Technology as the Solution to Existential Risk

Technology as the Solution to Existential Risk

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The New Renaissance Hat
G. Stolyarov II
April 2, 2012
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What is the relationship between technology and existential risk? Technology does not cause existential risk, but rather is the only effective means for countering it.

I do not deny that existential risks are real – but I find that most existential risks exist currently (e.g., risks from asteroid impacts, a new ice age, pandemics, or nuclear war) and that technological progress is the way to remove many of those risks without introducing others that are as great or greater.  My view is that the existential risks from emerging technologies are quite minor (if at all significant) compared to the tremendous benefits such technologies would have in solving the existential risks we currently face (including the biggest risk to our own individual existences – our own mortality from senescence).

My essay “The Real War – and Why Inter-Human Wars Are a Distraction” describes my views on this matter in greater depth.

In short, I am a techno-optimist, one who considers it imperative to restore the Victorian-era ideal of Progress as a guiding principle in contemporary societies. The problem, as I see it, is not in the technologies of the future, but in the barbarous and primitive condition of the world as it exists today, with its many immediate perils.

As a libertarian, I believe that the entrepreneurship and innovation in even semi-free markets can address existential risks far more effectively than any national government – and bureaucratic management of these efforts would only hamper progress while incurring the risk of subverting the endeavors for nefarious objectives. (The National Security Agency’s recent attempt at a total surveillance state is a case in point.)

But fears of technology are our greatest existential risk. They have a real potential of halting progress in many fruitful areas – either through restrictive legislation or through the actions of a few Luddite fanatics who take it upon themselves to “right” the wrongs they perceive in a world of advancing technology. I can point to examples of such fanatics already exploiting fears of technologies that are not even close to existing yet. For instance, in a post on the LessWrong blog, one “dripgrind” – a sincere and therefore genuinely frightening fanatic – explicitly advocates assassination of AI researchers and chastises the Singularity Institute for Artificial Intelligence for not engaging in such a despicable tactic. This is the consequence of spreading fears about AI technology rather than simply and calmly developing such technology in a rational manner, so as to be incapable of harming humans. Many among the uneducated and superstitious are already on edge about emerging technologies. A strong message of vibrant optimism and reassurance is needed to prevent these people from lashing out and undermining the progress of our civilization in the process.  The Frankenstein syndrome should be resisted no matter in what guise it appears.