This piece is dedicated to Stefan Stern, who picked up on – and ran with – a remark I made at this year’s Brain Bar Budapest, concerning the need for a ‘value-added’ account of being ‘human’ in a world in which there are many drivers towards replacing human labour with ever smarter technologies.

In what follows, I assume that ‘human’ can no longer be taken for granted as something that adds value to being-in-the-world. The value needs to be earned, it can’t be just inherited. For example, according to animal rights activists, ‘value-added’ claims to brand ‘humanity’ amount to an unjustified privileging of the human life-form, whereas artificial intelligence enthusiasts argue that computers will soon exceed humans at the (‘rational’) tasks that we have historically invoked to create distance from animals. I shall be more concerned with the latter threat, as it comes from a more recognizable form of ‘economistic’ logic.

Economics makes an interesting but subtle distinction between ‘price’ and ‘cost’. Price is what you pay upfront through mutual agreement to the person selling you something. In contrast, cost consists in the resources that you forfeit by virtue of possessing the thing. Of course, the cost of something includes its price, but typically much more – and much of it experienced only once you’ve come into possession. Thus, we say ‘hidden cost’ but not ‘hidden price’. The difference between price and cost is perhaps most vivid when considering large life-defining purchases, such as a house or a car. In these cases, any hidden costs are presumably offset by ‘benefits’, the things that you originally wanted — or at least approve after the fact — that follow from possession.

Now, think about the difference between saying, ‘Humanity comes at a price’ and ‘Humanity comes at a cost’. The first phrase suggests what you need to pay your master to acquire freedom, while the second suggests what you need to suffer as you exercise your freedom. The first position has you standing outside the category of ‘human’ but wishing to get in – say, as a prospective resident of a gated community. The second position already identifies you as ‘human’ but perhaps without having fully realized what you had bargained for. The philosophical movement of Existentialism was launched in the mid-20th century by playing with the irony implied in the idea of ‘human emancipation’ – the ease with which the Hell we wish to leave (and hence pay the price) morphs into the Hell we agree to enter (and hence suffer the cost). Thus, our humanity reduces to the leap out of the frying pan of slavery and into the fire of freedom.

Continue reading “Humanity on a Budget, or the Value-Added of Being 'Human'” »

“Technology is finally catching up with Landmark Entertainment Group’s big ideas. The global entertainment design firm announced Thursday that it is collaborating with Pavilion of Me to create a virtual reality experience called the Virtual World’s Fair that will launch in 2017.”

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https://www.youtube.com/watch?v=LeCpHugyI80

Published on YouTube in April 2015.

“Stonehenge is an iconic and mysterious English landmark, but it’s not the only place to attract the interest of local archaeologists. Nearly 100 stone monoliths have been discovered at a site called the Durrington Walls, about two miles north-east of Stonehenge. For the average visitor, there’s little to see at ground level — just the grassy remains of a sloping bank. But with ground-penetrating radar, researchers have mapped the area and discovered evidence of up to 90 stones three feet underground. Around 30 remain intact, measuring up to 4.5 meters tall, while fragments of a further 60 lay beside them.”

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The ABOLITION of human suffering.

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Quoted: “Traditional law is a form of agreement. It is an agreement among people and their leaders as to how people should behave. There are also legal contracts between individuals. These contracts are a form of private law that applies to the participants. Both types of agreement are enforced by a government’s legal system.”

“Ethereum is both a digital currency and a programming language. But it is the combination of these ingredients that make it special. Since most agreements involve the exchange of economic value, or have economic consequences, we can implement whole categories of public and private law using Ethereum. An agreement involving transfer of value can be precisely defined and automatically enforced with the same script.”

“When viewed from the future, today’s current legal system seems downright primitive. We have law libraries — buildings filled with words that nobody reads and whose meaning is unclear, even to courts who enforce them arbitrarily. Our private contracts amount to vague personal promises and a mere hope they might be honored.

For the first time, Ethereum offers an alternative. A new kind of law.”

Read the article here > http://etherscripter.com/what_is_ethereum.html

Lately, media around the web has been bracing for robots — not time-traveling robots per se, but robot workers. Specifically, the increased sophistication of artificial intelligence and improved engineering of robotics has spurred a growing concern about what people are going to do when all the regular jobs are done by robots.

A variety of solutions have been proposed to this potential technological unemployment (we even had an entire Future of Work series dealing with this topic in March), many of which suggest that there will still be things that humans can do that robots can’t, but what are they? Read more

“Even using conservative estimates, the researchers found that the rate of extinction in the last 115 years is as high as 50 times what it would be under normal circumstances.” Read more

In the Galactic Public Archives film Click Here for Happiness Prof. Yair Amichai-Hamburger contends that even though technology allows us to connect with one another in unprecedented ways, “loneliness is the disease of the 21st century.” From Hamburger’s perspective, communication technology (coupled with human nature) tempts us to mistake superficial connections for meaningful ones, urges us to value quantity over quality. It creates new opportunities for experiencing the best of what it means to be human, but often our interaction with technology suggests something more akin to an addict on a new drug.

Therapist and author Esther Perel uses this film to explore our ‘existential aloneness’ through a different lens. Much as technology continues to open new doors for connection, the rapid cultural changes of the past 100 years allow us to choose the sort of life we wish to live. We make our most important connections by choice instead of having them mandated to us by tradition. But as is the case with technology, sometimes it isn’t clear if we are primed to use these new opportunities to build more fulfilling lives or simply to frustrate ourselves, building a world where more people feel alone.

Has our increased valuing of independence and self-fulfillment created a fatal conflict with the romantic ideal of ‘the couple?’ Can we have it all or do we need to choose between freedom and belonging? Perel isn’t sure that we can have it all, but she thinks that we can carve out a path that delivers more to more of us than would a retreat into tradition. “Let’s not romanticize the past. I don’t think that the fate of women in those marriages was particularly glorious. It seems that quite a few people were waiting to get out.” Perel argues that the only way that the future of ‘the couple’ can be navigated satisfactorily is if we continue to build upon the social progress of the past century. “You need two people who have equal power to have this communication, or to have this negotiation even able to take place without it being a power maneuver. If it doesn’t happen between two emancipated people it [becomes] a power system, which it was throughout history.”

What do you hope to build in a relationship? What connections do you value? What are your boundaries?