Tag: humanity (page 1 of 1)

January 13, 2023

I don’t like inconveniencing others, and for many parents the possibility that one day they could be a burden on their children scares them much more than death. I think this is a noble sentiment, and would gladly sacrifice myself when I’m old so that those I care about can live better and more fulfilling lives. If we’re going to talk about human dignity, I could think of nothing less dignified than ending a proud and successful life in diapers and with your brain rotting away, making your children miserable and preventing them from reaching their full potential.

Just want to flag the planted axioms (unstated governing assumptions) here:

A “proud and successful life” is an independent life;
Conversely, dependence on others is shameful;
To care for a person who is dependent on you is only a source of misery.

Paging Leah Libresco!

What if human dignity isn’t to be found in being proudly independent, but in loving and being loved, in caring-for and being-cared-for?

December 10, 2022

The Struggle To Be Human – by Ian Leslie – The Ruffian:

Whether it’s music, movies or politics, we seem to be creating a world more amenable to AI by erasing more and more of what makes us, us. Even if we think we have got the better of this deal up until now, we shouldn’t assume we always will. A little resistance is prudent. The bar for being human has just been raised; the first thing we should do is stop lowering it.

November 26, 2022

What We Owe Our Fellow Animals | Martha C. Nussbaum | The New York Review of Books:

Behind these biases lies a more general failing, which the Dutch primatologist Frans de Waal calls “anthropodenial”: the denial that we are animals of a certain type (the anthropoid type), and the tendency to imagine ourselves, instead, as pure spirits, “barely connected to biology.” This mistaken way of thinking has a long history in most human cultures; it remains stubbornly lodged in people’s psyches even when they think they are examining the evidence fairly. Anthropodenial has led, until recently, to a reluctance to credit research findings that show that animals use tools, solve problems, communicate through complex systems, interact socially with intricate forms of organization, and even have emotions such as fear, grief, and envy. (This is a bait-and-switch: emotions have long been denigrated on the grounds that they are not pure spirit, and yet humans also want to claim a monopoly on what they despise.)

The same idea — that we are “barely connected to biology” — underlies the idea that one can be born into “the wrong body.”

September 8, 2022

The Woman Who Became a Company:

Since corporations can claim trade secrets, [Jennifer Lyn] Morone decided to resist pervasive data capture by incorporating herself, so that the company, JLM Inc., contains the intellectual property and activities of the human Morone. If a corporation can be a person, perhaps a person could be a corporation and so protect their data! The articles of incorporation enable Morone’s data to qualify as intellectual property and thus purport to offer protections from the data marketplace. The human Morone’s privacy is possible because it is the product and trade secret of the company, JLM Inc., which is incorporated in the state of Delaware. With its own Court of Chancery that hears cases involving corporate law, Delaware’s legal structure is favorable to business. The state also does not collect corporate taxes from those that do business outside the state or tax “intangible assets” — like data. […]

As JLM Inc., Morone has an obligation to refuse the terms and agreements that permit apps and websites to share data with their parent tech companies, alongside third and fourth parties. She must protect the secret formula of who she is so that she can sell it, making it a challenge for her to participate in many of the interactive information streams common to the 21st century. She can’t use apps, websites with cookies, or most search engines. They track her and collect data about her. That data is the property of JLM Inc. and so she must not engage these services. The problem with maintaining the marketplace as the point of reference for data governance is how it reinforces exploitative practices that don’t have clear, long-term safeguards for participants. Morone’s experience shows that the corporation doesn’t provide a solution to the extractive practices of these apps, platforms, and sites for a human who wants to live, work, or socialize today.

Everything about this story is deeply sad.

July 21, 2022

three versions of artificial intelligence

Artificial Creativity? – O’Reilly:

AI has been used to complete Beethoven’s 10th symphony, for which Beethoven left a number of sketches and notes at the time of his death. The result is pretty good, better than the human attempts I’ve heard at completing the 10th. It sounds Beethoven-like; its flaw is that it goes on and on, repeating Beethoven-like riffs but without the tremendous forward-moving force that you get in Beethoven’s compositions. But completing the 10th isn’t the problem we should be looking at. How did we get Beethoven in the first place? If you trained an AI on the music Beethoven was trained on, would you eventually get the 9th symphony? Or would you get something that sounds a lot like Mozart and Haydn?

I’m betting the latter.

A story from qntm:

As the earliest viable brain scan, MMAcevedo is one of a very small number of brain scans to have been recorded before widespread understanding of the hazards of uploading and emulation. MMAcevedo not only predates all industrial scale virtual image workloading but also the KES case, the Whitney case, the Seafront Experiments and even Poulsen’s pivotal and prescient Warnings paper. Though speculative fiction on the topic of uploading existed at the time of the MMAcevedo scan, relatively little of it made accurate exploration of the possibilities of the technology, and that fiction which did was far less widely-known than it is today. Certainly, Acevedo was not familiar with it at the time of his uploading.

As such, unlike the vast majority of emulated humans, the emulated Miguel Acevedo boots with an excited, pleasant demeanour. He is eager to understand how much time has passed since his uploading, what context he is being emulated in, and what task or experiment he is to participate in. If asked to speculate, he guesses that he may have been booted for the IAAS-1 or IAAS-5 experiments. At the time of his scan, IAAS-1 had been scheduled for August 10, 2031, and MMAcevedo was indeed used for that experiment on that day. IAAS-5 had been scheduled for October 2031 but was postponed several times and eventually became the IAAX-60 experiment series, which continued until the mid-2030s and used other scans in conjunction with MMAcevedo. The emulated Acevedo also expresses curiosity about the state of his biological original and a desire to communicate with him.

MMAcevedo’s demeanour and attitude contrast starkly with those of nearly all other uploads taken of modern adult humans, most of which boot into a state of disorientation which is quickly replaced by terror and extreme panic. Standard procedures for securing the upload’s cooperation such as red-washing, blue-washing, and use of the Objective Statement Protocols are unnecessary. This reduces the necessary computational load required in fast-forwarding the upload through a cooperation protocol, with the result that the MMAcevedo duty cycle is typically 99.4% on suitable workloads, a mark unmatched by all but a few other known uploads. However, MMAcevedo’s innate skills and personality make it fundamentally unsuitable for many workloads.

Charlie Stross:

Here’s the thing: our current prevailing political philosophy of human rights and constitutional democracy is invalidated if we have mind uploading/replication or super-human intelligence. (The latter need not be AI; it could be uploaded human minds able to monopolize sufficient computing substrate to get more thinking done per unit baseline time than actual humans can achieve.) Some people are, once again, clearly superior in capability to born-humans. And other persons can be ruthlessly exploited for their labour output without reward, and without even being allowed to know that they’re being exploited. […]

Our intuitions about crimes against people (and humanity) are based on a set of assumptions about the parameters of personhood that are going to be completely destroyed if mind uploading turns out to be possible.

July 9, 2022

How to prevent the coming inhuman future – by Erik Hoel:

There are a handful of obvious goals we should have for humanity’s longterm future, but the most ignored is simply making sure that humanity remains human. […]

… what counts as moral worth surely changes across times, and might be very different in the future. That’s why some longtermists seek to “future-proof” ethics. However, whether or not we should lend moral worth to the future is a function of whether or not we find it recognizable, that is, whether or not the future is human or inhuman. This stands as an axiomatic moral principle in its own right, irreducible to other goals of longtermism. It is axiomatic because as future civilizations depart significantly from baseline humans our abilities to make judgements about good or bad outcomes will become increasingly uncertain, until eventually our current ethical views become incommensurate. What is the murder of an individual to some futuristic brain-wide planetary mind? What is the murder of a digital consciousness that can make infinite copies of itself? Neither are anything at all, not even a sneeze — it is as absurd as applying our ethical notions to lions. Just like Wittgenstein’s example of a talking lion being an oxymoron (since a talking lion would be incomprehensible to us humans), it is oxymoronic to use our current human ethics to to answer ethical questions about inhuman societies. There’s simply nothing interesting we can say about them.

July 5, 2022

Elvia Wilk:

While plants do not demonstrate ESP or identify murderers, the fact that they are to some extent sentient, communicative, and social has been borne out by lots of recent scientific research far beyond what the polygraphers of Backster’s era might have imagined. At this point we know that plants can and do communicate among themselves and with other species: in forests, trees share information through underground mycelial networks, transmitting nutrients and news of climatic conditions through veins and roots and spores. It is through plant root structures that “the most solid part of the Earth is transformed into an enormous planetary brain,” according to Emanuele Coccia in The Life of Plants.

In an essay about nonhuman sociality, the anthropologist Anna Tsing says that plants do not have “faces, nor mouths to smile and speak; it is hard to confuse their communicative and representational practices with our own. Yet their world-making activities and their freedom to act are also clear — if we allow freedom and world-making to be more than intention and planning.” Tsing points out how bizarre it is that we have long assumed plants are not social beings — and that when we try to imagine them as such, it is through anthropomorphism: they are carnivorous murderers, or kindly creatures transmitting nature’s wisdom. Either way, the extent to which the plant is social depends on the extent to which the plant can socialize on our terms, with us. Who should speak for plants? Scientists? Filmmakers? Novelists?

Cf. this post.

March 16, 2022

Leah Libresco Sargeant, in a post called “Defining Human to Leave Out Almost Everyone”:

Wrinkles are what a person looks like if they’re lucky enough to grow old. Physical weakness is part of who we are at the beginning and end of our lives, and, especially for the chronically ill, for large parts of the middle. And, as Richard John Neuhaus points out in Death on a Friday Afternoon, we can’t strike the normal progression of life out of our definition of humanity.

It has always struck me as puzzling that some people say that an embryo or a very small fetus does not look like a human being. That is exactly what a human being looks like when it is two weeks or two months old. It is what you looked like and what I looked like.

The restitution narrative treats suffering and dependence as an unnatural state—a privation of something that we rightfully have. But (to paraphrase Hamlet) the thousand natural shocks are what flesh is heir to. The lively health we experience for a time as teenagers and in our early twenties is not the way our bodies will work for the rest of our lives. It is not what we had at the beginnings of our lives. We do better with a supportive culture for all persons and capacities, rather than an expectation we’ll sustain that sort of strength forever.

March 7, 2022

self-knowledge, self-help

Ernst Cassirer, An Essay on Man: An Introduction to a Philosophy of Human Culture (1944):

That self-knowledge is the highest aim of philosophical inquiry appears to be generally acknowledged. In all the conflicts between the different philosophical schools this objective remained invariable and unshaken: it proved to be the Archimedean point, the fixed and immovable center, of all thought. Nor did the most sceptical thinkers deny the possibility and necessity of self-knowledge. They distrusted all general principles concerning the nature of things, but this distrust was only meant to open a new and more reliable mode of investigation.

Jordan Peterson, Beyond Order: 12 More Rules for Life (2021):

Human beings have the capacity to courageously confront their suffering — to transcend it psychologically, as well as to ameliorate it practically. This is the most fundamental twin axiom of psychotherapy, regardless of school of thought, as well as key to the mystery of human success and progress across history itself.

Maybe one of the most profound two-kinds-of-people distinctions is just this: The chasm between (a) those who believe we can know ourselves and heal ourselves and (b) those who doubt that we can reliably do either. I am in the latter camp, i.e., on the opposite side from Cassirer and Peterson. (Which is why the architectonic discipline for me is theology rather than philosophy or psychotherapy.)

February 19, 2022

Martha C. Nussbaum:

Behind these biases lies a more general failing, which the Dutch primatologist Frans de Waal calls “anthropodenial”: the denial that we are animals of a certain type (the anthropoid type), and the tendency to imagine ourselves, instead, as pure spirits, “barely connected to biology.” This mistaken way of thinking has a long history in most human cultures; it remains stubbornly lodged in people’s psyches even when they think they are examining the evidence fairly. Anthropodenial has led, until recently, to a reluctance to credit research findings that show that animals use tools, solve problems, communicate through complex systems, interact socially with intricate forms of organization, and even have emotions such as fear, grief, and envy. (This is a bait-and-switch: emotions have long been denigrated on the grounds that they are not pure spirit, and yet humans also want to claim a monopoly on what they despise.)

A fascinating and provocative essay on several levels.

June 12, 2021

Thanks be to God that Christian Eriksen is alive, and I pray that he will make a full recovery. But I have to say, the sight of his teammates standing in a circle around their fallen comrade, protecting him, as the medics frantically worked to revive him, from prying and gawking eyes, is one that I will remember for the rest of my life.