#relationships nanobots upgrades transhumanism

[sugartums]

The Full Heart and Emotional Availability

I.

The drive home from the Theater for Emotive Artificial Intelligence Science was in the rain on gravel roads past the one/laned bridge. The country. A lone squirrel was making her frantic search for acorns and sustenance for the winter. My winter of discontent, no more, thought she.

He should start acting differently in a few weeks, it’s done, the Maestro determined. It was all a matter of time now. His brain is sub/affecting the change through his baptismal/implanted devices as we speak. They were still current, no new insertion needed for the next twelve years. Strange:  none of the future Meridians had any recollection of the pain inflicted by violent insertion of ear-implants; a ritual unquestioned and decided long before consciousness was attained.

The Maestro remote activated the device to reconfigure the area around the corpus colosseum; (like in Rome, said Maestro), so that when she arrived back home; her live/in boyfriend would already be Engaged. Interconnected cryptic syntax; nerves talking one another or something, his being unaware of the whole affectation of his advanced personality. Blah blah blah.

He would be better that way, such as was advertised on TV.

Click click, program supra/routine engaged: Emotional Availability: EA.

It wasn’t a cheap upgrade. The MC in his electric/silver/plated desk and his silver/black hair swiveled when she balked at the non/premium covered cost of her boyfriend’s brain evolution. That’s not what it said on TV. The Maestro said nothing as prices were haggled.

Slicked back and side parted.

Long metallic pen in thin/tarantula length fingers, fingering the thing.

False/glass plate windows were back in vogue and behind him, the foggy dusty lines framed the once-scientist.

Weary and heaving downward in the chest, he determined the price again without argument. MC would indeed be the Master of the Ceremony and the coin.

She weighed her actions like a laundry list.

←←←←←

II.

The night before the upgrade he didn’t respond to her question. While watching her

decision  (re Boyfriend) stare at the plexiglass moonroof of their bedroom, flat-backed;  "Do you ever feel anything?" asked she.

“Whaat?” and a chuckle from him.

Even worse, any text messages received from him, after her explanation remembering a time-frame, or a series of events surrounding them, were answered with an “I see”.

She thought he may as well have said, “I don’t give a shite” instead of “I see”.

Halloween was over. The guise of insanity no longer an excuse for Fools.

↑↑↑↑

In the next phase, the doctor said, the subject, i.e. Raymond, would be responding more lovingly and with empathy.

It would be another few weeks before anything would happen; runtime errors, bugs, and self-deletion of wayward files.  

It was good for humans to have a heart. Every stew needs a salting.

Even some humans rejected the attempt of science to force more humanity, said the once-scientist. I don’t want this to happen, she thought.

Halloween was over. The guise of insanity no longer a suggestion. Who dresses up on the other days of the year?

←←←←

The stupefied glow of a man after orgasm reaches a point of lull for only five seconds, then he becomes aware of reality again. The Fukijawa light on a semi-warrior pose of Raymond by the wall window held for more than five seconds-- there was a time she could stare at his slim-toned stomach for many seconds after sex. In this time frame, she was getting up to clean herself off after the five-second lull. Wasn't the time used now for better things than sex? But without sex Raymond would retreat further into his Mother's figurative tentacles. Birdsmouth would be around to feed him immediately at her exit.

His body was never the problem. His sexual prowess, even without the help of botvibes, was never the problem.

His mind: was what she said in her mind. Born and raised without empathy. That kind of person. Mean sometimes. Critical of her driving. Unnaturally negative in simple conflicts.

Lush green mountain flora and sweet smelling air. Country s-curve roads in a to

p-down blood red Mitsubishi r-type.

→→→→

“The end of the story is when the people go away, then only come back as spirits,” Mirima explained to her 6-year old niece when visiting Fractiontown trying to forget about Raymond’s upgrade to complete.

“I don’t like this story, Aunty Em,  it scares me too much.”  Mirima laughed, “No, my baby, this is just a story that is not true, and what you are hearing cannot really happen, people cannot come back as spirits.”

“What about ghosts,” she was curious.

“I don’t know about ghosts, but your grandma is still with me, I can feel her. “  

“Do you still  talk to her anymore?”

“When I miss her, “ then a wave of emotion, silently stepped stage center from a waiting place; so Mirima let it, and let it more. Tears cannot be repressed when your heart is full.

“Stop,” said the niece slowly and atonally. Again three more times.

Mirima came home five days later.

Raymond worked at a polymer plant and got through traffic and gravel roads around  

1900ss.

His self-chosen duties were to make the dinner of fish and rice, sauces, and soy, peas and beans. Sauces and soy, peas and beans. He had an apron to protect his clothes. He maneuvered around the kitchen like one of his robots doing inspections. He amused himself by acting as they would; sharp stops and slow turning.

Control of heat and time. Watch the flame. Lower the flame.

Toss the food, Plate the table.

She sat at the supper table and looked on the outside of his deeply Jade and orange-flecked eyes, soft black eyelashes, and the Steve Martin-esque hairline from 1979. It was some kind of rage and admiration always. Both at once, unlike a cup of milk on the table. The table had other things there like a bowl of rice, but the rice would never be judged.

After dinner, she looked for some signs and was told to preview her questions slowly but surely over the course of four weeks. One question per day to solicit an emotional response. When the desired answer was received, she could then reward and affirm him through a series of phrases and personal attention.  

The physical attention was the first thing she desired from him in the commencement of their matchmaking.  Then as the progression happened, and her happiness waned, she let him move into her complex. He was more than willing to take over the financial and the household task halves. She watched him at the stove and garbage bin a

nd held back screams of rage.

But there were no sounds to describe the horror.

The secret remote engagement of the missing elements would be modulated to the maximum potential of Raymond’s emotional threshold. Max. pot. meaning using the prefrontal cortex as a type of clay, molded to make the emotional elements missing, would force the man into a more balanced being.

Dionysius and Apollo. Yin and yang. The fullness of the heart and mind.

                                        Lonely. Cold. Scared. Alone.

This morning she decided to wake early to make some muesli with honey and kiwi. Some fruits were rare and showed extra love to prepare for someone.

He came to the table dressed and pressed. He had a smile on his face. She asked how he was doing, he gave her a tiny pinch on the shoulder at the breakfast bar while bussing his bowl to the island.

Oh god, a rush of dopamine, oh yes. Thank you for touching me. It is happening, It is

happening! She suppressed the joy/wave but smiled back. Have a good day honey, I love you.

Love you too. And into the gravel driveway to the Mitsubishi Eclypse.

III.

Because this will help us. Because he is disabled by lack of emotion. Because he is a man.

He will thank me later for this. She wandered mentally in this matrix for the rest of her morning. She had to take off this day to get some bloodwork done. She was having her own brain chemistry tested to make sure her evolution was in order. No new upgrades for me.

I am tired today. I am feeling slow and tired. Does this happen when someone else changes?

→→→→→→

On the desk a month later, in her computer room, was a card. It said her name in black ink. She opened it and saw the picture of a heart on the front with some kind of abstract fish swimming through it.

She had a pause before the feeling she was looking for.

Ecstasy. She had to calm her beating heart. Inside, the card said:

“I have sunk like a stone to the depths of the ocean; I am lost in devotion.”

Love, Raymond

She lay back in bed with the card on her chest and cried a joyful messy cry with minimal repression.

I want to feel this way every day please please my God I knew this would work and my dreams would come true finally

She drove off the gravel driveway looking straight ahead. This will last with her eyes unblinking at the battery of red lights that forced her to pause. She would not be stopped now. Her way was now.

→→→→→

The second card. Two months later. Know that she never brought up the cards; that would ruin it. I’m not dull in the brain, for Pete’s sake.

A picture of a saint or something, looking woeful, and in pain. Only inside a quote:

"And what God? Great Jove,

Who shakes heaven's highest temples with his thunder,

And I, poor mortal man, not do the same!

I did it, and with all my heart I did it."

She put on the computer to find an answer...it was St. Augustine, talking about sex and then going on about it in a Confessional; about the vileness of lust.  

This is not what I want..I wanted to love, I must bring this up to Raymond.

She forced with some flesh resistance, a pair of crystal hoop earrings into the second hole in each ear. It was enjoyable, the feel of the skin ripping. Take it, bitch.

That voice came from nowhere and inside her head, responding to whatever leftover guilt remained. For sneaking, for cheating, for getting what she thought she wanted.

→→→→→

There is first spring, and then there is summer. You now, do not become you later.

The person who has settled down on the train is not the same person who stepped onto the train on the platform.

True words are not beautiful.

Raymond made statements such as these. Mirima went into the bathroom to knock on her head with her fist.  She caused a flux of a person; no longer a consistent person. He was more emotional, yes. But was he sensing his brain was different? What did he know of this programming?

If he was giving her a clue, it was when helped her with the kitchen duties. He said I want you to know, I will never judge you. You can be honest with me. She turned from scooping the prickly pear fruit:

Let’s go horseback riding then, you said the smell of horses makes you sick. If you

can handle that, then I know you won’t judge me for forcing you to go.

The jumping of the beasts was horrifying to him, more so at this moment; but the lucidity and clayness of her face; this new frontal cortex made him think, ok, I will go.

Ok, I will go, he said aloud.  She shrieked and hugged him around the hips; the hips felt round and lovely, like the vulnerable thighs of a baby.

IV.

The self that travels from moment to moment, corresponding to the moving water on the waves. This is the meaning that no one experiences anything, there is simply seeing and experiencing.  

The Maestro spoke to the young woman with the gentle approach of an ancient technologist; the folding rice paper table held a few oyster shells, upside down and holding sticks.

I cannot find a place to love him, he is changing in a way I cannot compute. Maestro sighed, took a long look out the plexiglass, then sneezed with a loud AHHH before the choo.  

Recovering swiftly; I can only tell you that what you experience, and you, are the same thing, he said.

So I am looking at his changes, but my insides are not separate from his outside changes?

He ignored her question, then asked if she would take a short test, to see if her brain was doing its job properly. You know, he said, the job for the thing one owns; memories, experiences, Raymond. She laid on the couch submissively with her legs spindly, hanging off the settee.

Raymond got off the phone with the Maestro and grabbed his keys. He would be going horseback riding after all. It was time to move on to look at things he no longer feared. It was his solemn duty to learn how to enjoy himself, the man said.

Mirima was absolutely smashed from a few cocktails at the kitchen table. He was hoping she would be fine to ride when they got there in two hours. Into the deep country, away from gravel and smog. No place to bicker, only the horses. He loved her fully now, no more fear of risks.

On the hill, she was still buzzed but quite aware of her skills inherited from a family

of farmers and tillers. She opted for no helmet, her hair was sprayed and beautifully luscious with copper tones.

No, he would not jump, he would take a stroll on one of the older beasts; on a short journey in the wood while she got her courage to leap over the five-foot barriers.

It was a perfect blue/sky morning. She raced forward and the horse’s gait leaned to the left. She over compromised on the right, and her foot fell from the

←←←←

Down on the ground and neck

Slowly people around the body, she is conscious, she is ok.

Raymond took her to the hospital himself, 23 kilometers away, and raced like a wooden horse.  Carried in as a Princess...saved by actions, saved by his works. This was not in the time/frame.

In the waiting room, he sat with his hands folded, knees wide apart, facing the floor.

He was called in and she was bandaged around the head and awake. I love you he felt.

“ I love you, my dear, I have to tell you something..I know what you did, you were stalked..we will be together forever, we wanted you to accept the upgrade….” he burst into tears, the first cry of his time with her. Amidst blubbering, his head in her braless breasts, I

love you I love you...

With furrowed brows, she gently pushed his head away.

“Who are you?”

[scifigeneration]

Super-intelligence and eternal life: transhumanism's faithful follow it blindly into a future for the elite

by Alexander Thomas

The rapid development of so-called NBIC technologies – nanotechnology, biotechnology, information technology and cognitive science – are giving rise to possibilities that have long been the domain of science fiction. Disease, aging and even death are all human realities that these technologies seek to end.

They may enable us to enjoy greater “morphological freedom” – we could take on new forms through prosthetics or genetic engineering. Or advance our cognitive capacities. We could use brain-computer interfaces to link us to advanced artificial intelligence (AI).

Nanobots could roam our bloodstream to monitor our health and enhance our emotional propensities for joy, love or other emotions. Advances in one area often raise new possibilities in others, and this “convergence” may bring about radical changes to our world in the near-future.

“Transhumanism” is the idea that humans should transcend their current natural state and limitations through the use of technology – that we should embrace self-directed human evolution. If the history of technological progress can be seen as humankind’s attempt to tame nature to better serve its needs, transhumanism is the logical continuation: the revision of humankind’s nature to better serve its fantasies.

As David Pearce, a leading proponent of transhumanism and co-founder of Humanity+, says:

If we want to live in paradise, we will have to engineer it ourselves. If we want eternal life, then we’ll need to rewrite our bug-ridden genetic code and become god-like … only hi-tech solutions can ever eradicate suffering from the world. Compassion alone is not enough.

But there is a darker side to the naive faith that Pearce and other proponents have in transhumanism – one that is decidedly dystopian.

There is unlikely to be a clear moment when we emerge as transhuman. Rather technologies will become more intrusive and integrate seamlessly with the human body. Technology has long been thought of as an extension of the self. Many aspects of our social world, not least our financial systems, are already largely machine-based. There is much to learn from these evolving human/machine hybrid systems.

Yet the often Utopian language and expectations that surround and shape our understanding of these developments have been under-interrogated. The profound changes that lie ahead are often talked about in abstract ways, because evolutionary “advancements” are deemed so radical that they ignore the reality of current social conditions.

In this way, transhumanism becomes a kind of “techno-anthropocentrism”, in which transhumanists often underestimate the complexity of our relationship with technology. They see it as a controllable, malleable tool that, with the correct logic and scientific rigour, can be turned to any end. In fact, just as technological developments are dependent on and reflective of the environment in which they arise, they in turn feed back into the culture and create new dynamics – often imperceptibly.

Situating transhumanism, then, within the broader social, cultural, political, and economic contexts within which it emerges is vital to understanding how ethical it is.

Competitive environments

Max More and Natasha Vita-More, in their edited volume The Transhumanist Reader, claim the need in transhumanism “for inclusivity, plurality and continuous questioning of our knowledge”.

Yet these three principles are incompatible with developing transformative technologies within the prevailing system from which they are currently emerging: advanced capitalism.

Perpetual doper or evolutionary defunct? Shutterstock

One problem is that a highly competitive social environment doesn’t lend itself to diverse ways of being. Instead it demands increasingly efficient behaviour. Take students, for example. If some have access to pills that allow them to achieve better results, can other students afford not to follow? This is already a quandary. Increasing numbers of students reportedly pop performance-enhancing pills. And if pills become more powerful, or if the enhancements involve genetic engineering or intrusive nanotechnology that offer even stronger competitive advantages, what then? Rejecting an advanced technological orthodoxy could potentially render someone socially and economically moribund (perhaps evolutionarily so), while everyone with access is effectively forced to participate to keep up.

Going beyond everyday limits is suggestive of some kind of liberation. However, here it is an imprisoning compulsion to act a certain way. We literally have to transcend in order to conform (and survive). The more extreme the transcendence, the more profound the decision to conform and the imperative to do so.

The systemic forces cajoling the individual into being “upgraded” to remain competitive also play out on a geo-political level. One area where technology R&D has the greatest transhumanist potential is defence. DARPA (the US defence department responsible for developing military technologies), which is attempting to create “metabolically dominant soldiers”, is a clear example of how vested interests of a particular social system could determine the development of radically powerful transformative technologies that have destructive rather than Utopian applications.

Designing super-soldiers. Shutterstock

The rush to develop super-intelligent AI by globally competitive and mutually distrustful nation states could also become an arms race. In Radical Evolution, novelist Verner Vinge describes a scenario in which superhuman intelligence is the “ultimate weapon”. Ideally, mankind would proceed with the utmost care in developing such a powerful and transformative innovation.

There is quite rightly a huge amount of trepidation around the creation of super-intelligence and the emergence of “the singularity” – the idea that once AI reaches a certain level it will rapidly redesign itself, leading to an explosion of intelligence that will quickly surpass that of humans (something that will happen by 2029 according to futurist Ray Kurzweil). If the world takes the shape of whatever the most powerful AI is programmed (or reprograms itself) to desire, it even opens the possibility of evolution taking a turn for the entirely banal – could an AI destroy humankind from a desire to produce the most paperclips for example?

It’s also difficult to conceive of any aspect of humanity that could not be “improved” by being made more efficient at satisfying the demands of a competitive system. It is the system, then, that determines humanity’s evolution – without taking any view on what humans are or what they should be. One of the ways in which advanced capitalism proves extremely dynamic is in its ideology of moral and metaphysical neutrality. As philosopher Michael Sandel says: markets don’t wag fingers. In advanced capitalism, maximising one’s spending power maximises one’s ability to flourish – hence shopping could be said to be a primary moral imperative of the individual.

Philosopher Bob Doede rightly suggests it is this banal logic of the market that will dominate:

If biotech has rendered human nature entirely revisable, then it has no grain to direct or constrain our designs on it. And so whose designs will our successor post-human artefacts likely bear? I have little doubt that in our vastly consumerist, media-saturated capitalist economy, market forces will have their way. So – the commercial imperative would be the true architect of the future human.

System-led evolution. Shutterstock

Whether the evolutionary process is determined by a super-intelligent AI or advanced capitalism, we may be compelled to conform to a perpetual transcendence that only makes us more efficient at activities demanded by the most powerful system. The end point is predictably an entirely nonhuman – though very efficient – technological entity derived from humanity that doesn’t necessarily serve a purpose that a modern-day human would value in any way. The ability to serve the system effectively will be the driving force. This is also true of natural evolution – technology is not a simple tool that allows us to engineer ourselves out of this conundrum. But transhumanism could amplify the speed and least desirable aspects of the process.

Information authoritarianism

For bioethicist Julian Savulescu, the main reason humans must be enhanced is for our species to survive. He says we face a Bermuda Triangle of extinction: radical technological power, liberal democracy and our moral nature. As a transhumanist, Savulescu extols technological progress, also deeming it inevitable and unstoppable. It is liberal democracy – and particularly our moral nature – that should alter.

The failings of humankind to deal with global problems are increasingly obvious. But Savulescu neglects to situate our moral failings within their wider cultural, political and economic context, instead believing that solutions lie within our biological make up.

Yet how would Savulescu’s morality-enhancing technologies be disseminated, prescribed and potentially enforced to address the moral failings they seek to “cure”? This would likely reside in the power structures that may well bear much of the responsibility for these failings in the first place. He’s also quickly drawn into revealing how relative and contestable the concept of “morality” is:

We will need to relax our commitment to maximum protection of privacy. We’re seeing an increase in the surveillance of individuals and that will be necessary if we are to avert the threats that those with antisocial personality disorder, fanaticism, represent through their access to radically enhanced technology.

Such surveillance allows corporations and governments to access and make use of extremely valuable information. In Who Owns the Future, internet pioneer Jaron Lanier explains:

Troves of dossiers on the private lives and inner beings of ordinary people, collected over digital networks, are packaged into a new private form of elite money … It is a new kind of security the rich trade in, and the value is naturally driven up. It becomes a giant-scale levee inaccessible to ordinary people.

Crucially, this levee is also invisible to most people. Its impacts extend beyond skewing the economic system towards elites to significantly altering the very conception of liberty, because the authority of power is both radically more effective and dispersed.

Foucault’s notion that we live in a panoptic society – one in which the sense of being perpetually watched instills discipline – is now stretched to the point where today’s incessant machinery has been called a “super-panopticon”. The knowledge and information that transhumanist technologies will tend to create could strengthen existing power structures that cement the inherent logic of the system in which the knowledge arises.

This is in part evident in the tendency of algorithms toward race and gender bias, which reflects our already existing social failings. Information technology tends to interpret the world in defined ways: it privileges information that is easily measurable, such as GDP, at the expense of unquantifiable information such as human happiness or well-being. As invasive technologies provide ever more granular data about us, this data may in a very real sense come to define the world – and intangible information may not maintain its rightful place in human affairs.

Systemic dehumanisation

Existing inequities will surely be magnified with the introduction of highly effective psycho-pharmaceuticals, genetic modification, super intelligence, brain-computer interfaces, nanotechnology, robotic prosthetics, and the possible development of life expansion. They are all fundamentally inegalitarian, based on a notion of limitlessness rather than a standard level of physical and mental well-being we’ve come to assume in healthcare. It’s not easy to conceive of a way in which these potentialities can be enjoyed by all.

Will they come along for the ride? Shutterstock

Sociologist Saskia Sassen talks of the “new logics of expulsion”, that capture “the pathologies of today’s global capitalism”. The expelled include the more than 60,000 migrants who have lost their lives on fatal journeys in the past 20 years, and the victims of the racially skewed profile of the increasing prison population.

Grenfell Tower, London, 2017. EPA/Will Oliver

In Britain, they include the 30,000 people whose deaths in 2015 were linked to health and social care cuts and the many who perished in the Grenfell Tower fire. Their deaths can be said to have resulted from systematic marginalization.

An unprecedented acute concentration of wealth happens alongside these expulsions. Advanced economic and technical achievements enable this wealth and the expulsion of surplus groups. At the same time, Sassen writes, they create a kind of nebulous centrelessness as the locus of power:

The oppressed have often risen against their masters. But today the oppressed have mostly been expelled and survive a great distance from their oppressors … The “oppressor” is increasingly a complex system that combines persons, networks, and machines with no obvious center.

Surplus populations removed from the productive aspects of the social world may rapidly increase in the near future as improvements in AI and robotics potentially result in significant automation unemployment. Large swaths of society may become productively and economically redundant. For historian Yuval Noah Harari “the most important question in 21st-century economics may well be: what should we do with all the superfluous people?”

We would be left with the scenario of a small elite that has an almost total concentration of wealth with access to the most powerfully transformative technologies in world history and a redundant mass of people, no longer suited to the evolutionary environment in which they find themselves and entirely dependent on the benevolence of that elite. The dehumanizing treatment of today’s expelled groups shows that prevailing liberal values in developed countries don’t always extend to those who don’t share the same privilege, race, culture or religion.

In an era of radical technological power, the masses may even represent a significant security threat to the elite, which could be used to justify aggressive and authoritarian actions (perhaps enabled further by a culture of surveillance).

Life in the Hunger Games. © Lionsgate

In their transhumanist tract, The Proactionary Imperative, Steve Fuller and Veronika Lipinska argue that we are obliged to pursue techno-scientific progress relentlessly, until we achieve our god-like destiny or infinite power – effectively to serve God by becoming God. They unabashedly reveal the incipient violence and destruction such Promethean aims would require: “replacing the natural with the artificial is so key to proactionary strategy … at least as a serious possibility if not a likelihood [it will lead to] the long-term environmental degradation of the Earth.”

The extent of suffering they would be willing to gamble in their cosmic casino is only fully evident when analysing what their project would mean for individual human beings:

A proactionary world would not merely tolerate risk-taking but outright encourage it, as people are provided with legal incentives to speculate with their bio-economic assets. Living riskily would amount to an entrepreneurship of the self … [proactionaries] seek large long-term benefits for survivors of a revolutionary regime that would permit many harms along the way.

Progress on overdrive will require sacrifices.

God-like elites. Shutterstock

The economic fragility that humans may soon be faced with as a result of automation unemployment would likely prove extremely useful to proactionary goals. In a society where vast swaths of people are reliant on handouts for survival, market forces would determine that less social security means people will risk more for a lower reward, so “proactionaries would reinvent the welfare state as a vehicle for fostering securitised risk taking” while “the proactionary state would operate like a venture capitalist writ large”.

At the heart of this is the removal of basic rights for “Humanity 1.0”, Fuller’s term for modern, non-augmented human beings, replaced with duties towards the future augmented Humanity 2.0. Hence the very code of our being can and perhaps must be monetised: “personal autonomy should be seen as a politically licensed franchise whereby individuals understand their bodies as akin to plots of land in what might be called the ‘genetic commons’”.

The neoliberal preoccupation with privatisation would so extend to human beings. Indeed, the lifetime of debt that is the reality for most citizens in developed advanced capitalist nations, takes a further step when you are born into debt – simply by being alive “you are invested with capital on which a return is expected”.

Socially moribund masses may thus be forced to serve the technoscientific super-project of Humanity 2.0, which uses the ideology of market fundamentalism in its quest for perpetual progress and maximum productivity. The only significant difference is that the stated aim of godlike capabilities in Humanity 2.0 is overt, as opposed to the undefined end determined by the infinite “progress” of an ever more efficient market logic that we have now.

A new politics

Some transhumanists are beginning to understand that the most serious limitations to what humans can achieve are social and cultural – not technical. However, all too often their reframing of politics falls into the same trap as their techno-centric worldview. They commonly argue the new political poles are not left-right but techno-conservative or techno-progressive (and even techno-libertarian and techno-sceptic). Meanwhile Fuller and Lipinska argue that the new political poles will be up and down instead of left and right: those who want to dominate the skies and became all powerful, and those who want to preserve the Earth and its species-rich diversity. It is a false dichotomy. Preservation of the latter is likely to be necessary for any hope of achieving the former.

Transhumanism and advanced capitalism are two processes which value “progress” and “efficiency” above everything else. The former as a means to power and the latter as a means to profit. Humans become vessels to serve these values. Transhuman possibilities urgently call for a politics with more clearly delineated and explicit humane values to provide a safer environment in which to foster these profound changes. Where we stand on questions of social justice and environmental sustainability has never been more important. Technology doesn’t allow us to escape these questions – it doesn’t permit political neutrality. The contrary is true. It determines that our politics have never been important. Savulescu is right when he says radical technologies are coming. He is wrong in thinking they will fix our morality. They will reflect it.

Alexander Thomas is a Ph.D. Candidate at the University of East London.

This article was originally published on The Conversation.