Category Archives: Transhuman News

Russian philosophical and cultural movement

Russian cosmism, also cosmism, is a philosophical and cultural movement that emerged in Russia at the turn of the 19th century, and again, at the beginning of the 20th century. At the beginning of the 20th century, there was a burst of scientific investigation into interplanetary travel, largely driven by fiction writers such as Jules Verne and H. G. Wells as well as philosophical movements like the Russian cosmism.

The Culture of Health is the basic science about Spiritual Humanity. It studies the perspectives of harmonious development of Spiritual man and Spiritual ethnos as a conscious creator of the State of Light into the territory of the Solar System

Victor Skumin[1][2]

Cosmism entailed a broad theory of natural philosophy, combining elements of religion and ethics with a history and philosophy of the origin, evolution, and future existence of the cosmos and humankind. It combined elements from both Eastern and Western philosophic traditions as well as from the Russian Orthodox Church.[3]

Cosmism was one of the influences on Proletkult, and after the October Revolution, the term came to be applied to "...the poetry of such writers as Mikhail Gerasimov and Vladimir Kirillov...: emotional paeans to physical labor, machines, and the collective of industrial workers ... organized around the image of the universal 'Proletarian', who strides forth from the earth to conquer planets and stars."[4] This form of cosmism, along with the writings of Nikolai Fyodorov, was a strong influence on Andrei Platonov.[1]

Many ideas of the Russian cosmists were later developed by those in the transhumanist movement.[1] Victor Skumin argues that the Culture of Health will play an important role in the creation of a human spiritual society into the Solar System.[5][6]

Among the major representatives of Russian cosmism was Nikolai Fyodorovich Fyodorov (18281903), an advocate of radical life extension by means of scientific methods, human immortality, and resurrection of dead people.[7]

In 1881, Russian revolutionary and rocket pioneer Nikolai Kibalchich proposed an idea of pulsed rocket propulsion by combustion of explosives, which was an early precursor for Project Orion.[citation needed]

Konstantin Tsiolkovsky (18571935) was among the pioneers of theoretical space exploration and cosmonautics. In 1903, Tsiolkovsky published the first serious scientific work on space travel. His work was essentially unknown outside the Russian Empire, but inside the country it inspired further research, experimentation and the formation of the Society for Studies of Interplanetary Spaceflight.[8] Tsiolkovsky wrote a book called "The Will of the Universe; Unknown Intelligent Forces" in which he propounded a philosophy of panpsychism. He believed humans would eventually colonize the Milky Way. His thought preceded the Space Age by several decades, and some of what he foresaw in his imagination has come into being since his death. Tsiolkovsky did not believe in traditional religious cosmology, but instead he believed in a cosmic being that governed humans.[9]

Alexander Bogdanov (1873-1928) was a Russian and later Soviet physician, philosopher, science fiction writer, and Bolshevik revolutionary. His wide scientific and medical interests ranged from the universal systems theory to the possibility of human rejuvenation through blood transfusion. He saw heterochronic blood transfusions as a alliance of solidarity between the generations, where the old benefited from the rejuvenating effects of the young blood, while the young received immunities from the elders blood. Ironically, he died as a result of a hemolytic transfusion reaction. His successors put Russia in the forefront of the development of centralized national blood transfusion services.[10]

Other cosmists included Vladimir Vernadsky (18631945), who developed the notion of noosphere and the question of noosphere's evolution from biosphere, and Alexander Chizhevsky (18971964), pioneer of "heliobiology" (study of the sun's effect on biology).[11][12][13] A minor planet, 3113 Chizhevskij, discovered by Soviet astronomer Nikolai Stepanovich Chernykh in 1978, is named after him.[14] The outstanding Russian palaeontologist and sci-fi writer Ivan Yefremov developed the ideas of cosmism and has concluded that the communism is a necessary structure of the future society, which wants to survive in space. The successor of the traditions of Ivan Yefremov was a geologist and sci-fi writer Alexander Shalimov. The astrophysicist Nikolai Aleksandrovich Kozyrev was the discoverer of Lunar tectonic activity (1959) and author of Causal Mechanics/Theory of Time.

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Social, political and cultural movement advocating for the elimination of gender in humans

Postgenderism is a social, political and cultural movement which arose from the eroding of the cultural, psychological, and social role of gender, and an argument for why the erosion of binary gender will be liberatory.[1]

Postgenderists argue that gender is an arbitrary and unnecessary limitation on human potential, and foresee the elimination of involuntary psychological gendering in the human species as a result of social and cultural designations and through the application of neurotechnology, biotechnology, and assistive reproductive technologies.[1]

Advocates of postgenderism argue that the presence of gender roles, social stratification, and gender differences are generally to the detriment of individuals and society. Given the radical potential for advanced assistive reproductive options, postgenderists believe that sex for reproductive purposes will either become obsolete or that all post-gendered humans will have the ability, if they so choose, to both carry a pregnancy to term and impregnate someone, which, postgenderists believe, would have the effect of eliminating the need for definite genders in such a society.[1]

Postgenderism as a cultural phenomenon has roots in feminism, masculism, along with the androgyny, metrosexual/technosexual and transgender movements. However, it has been through the application of transhumanist philosophy that postgenderists have conceived the potential for actual morphological changes to the members of the human species and how future humans in a postgender society will reproduce. In this sense, it is an offshoot of transhumanism, posthumanism,[2] and futurism.[1]

In the 19th century, Russian philosopher Nikolay Chernyshevsky believed that "people will be happy when there will be neither women nor men".[3]

Urania, a feminist journal privately published between 1916 and 1940, advanced the abolishment of gender;[4] each issue was headed with the statement: "There are no 'men' or 'women' in Urania."[5]

One of the earliest expressions of postgenderism was Shulamith Firestone's 1970 book The Dialectic of Sex. It argues,[6]

[The] end goal of feminist revolution must be, unlike that of the first feminist movement, not just the elimination of male privilege but of the sex distinction itself: genital differences between human beings would no longer matter culturally. (A reversion to an unobstructed pansexuality Freud's 'polymorphous perversity'would probably supersede hetero/homo/bi-sexuality.) The reproduction of the species by one sex for the benefit of both would be replaced by (at least the option of) artificial reproduction: children would be born to both sexes equally, or independently of either, however one chooses to look at it; the dependence of the child on the mother (and vice versa) would give way to a greatly shortened dependence on a small group of others in general, and any remaining inferiority to adults in physical strength would be compensated for culturally.

Another important and influential work in this regard was socialist feminist Donna Haraway's essay, "A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century", in Simians, Cyborgs and Women: The Reinvention of Nature (New York; Routledge, 1991), pp.149181. In this work, Haraway is interpreted as arguing that women would only be freed from their biological restraints when their reproductive obligations were dispensed with. This may be viewed as Haraway expressing a belief that women will only achieve true liberation once they become postbiological organisms, or postgendered.[1] However, Haraway has publicly stated that their use of the word "post-gender" has been grossly misinterpreted.[7]

The term "postgenderism" is also used by George Dvorsky to describe the diverse social, political, and cultural movement that affirms the voluntary elimination of gender in the human species by applying advanced biotechnology and assisted reproductive technologies.[8] In 2008, Dvorsky wrote with James Hughes that "dyadic gender roles and sexual dimorphism are generally to the detriment of individuals and society" and that "greater biological fluidity and psychological androgyny will allow future persons to explore both masculine and feminine aspects of personality."[9]

Postgenderists are not exclusively advocates of androgyny, although most believe that a "mixing" of both feminine and masculine traits is desirableessentially the creation of androgynous individuals who exhibit the best of what females and males have to offer in terms of physical and psychological abilities and proclivities. Just what these traits are exactly is a matter of great debate and conjecture.[1]

Postgenderism is not concerned solely with the physical sex or its assumed traits. It is focused on the idea of eliminating or moving beyond gendered identities. In a traditional gender construct, one is either a man or woman, but in postgenderism one is neither a man nor woman nor any other assumed gender role. Thus an individual in society is not reduced to a gender role but is simply an agent of humanity who is to be defined (if at all) by one's actions.

However, not all postgenderists are against the existence of gender roles in some form; some only argue for the deemphasization of gender roles. In this situation, people would be able to identify as a gender if they decided to, but identifying as one would not be mandatory, and gender roles would have little bearing on how people actually act or are treated in society.

In regard to potential assistive reproductive technologies, it is believed that reproduction can continue to happen outside of conventional methods, namely intercourse and artificial insemination. Advances such as human cloning, parthenogenesis and artificial wombs may significantly extend the potential for human reproduction.[1]Bodies and personalities in our postgender future will no longer be constrained and circumscribed by gendered traits, but enriched by their use in the palette of diverse self-expression.[10]

Many argue that posthuman space will be more virtual than real. Individuals may consist of uploaded minds living as data patterns on supercomputers or users engaged in completely immersive virtual realities. Postgenderists contend that these types of existences are not gender-specific thus allowing individuals to morph their virtual appearances and sexuality at will.[1]

Postgenderists maintain that a genderless society does not imply the existence of a species uninterested in sex and sexuality. It is thought that sexual relations and interpersonal intimacy can and will exist in a postgendered future, but that those activities may take on different forms.[1] For example, this theory raises the relationship between gender and technologies such as the latter's role in the dismantling of the conventional gender order.[11] Postgenderism, however, is not directly concerned with the physical action of sex or with sexuality. It is believed to offer a more egalitarian system where individuals are classified according to factors such as age, talents, and interests instead of gender.[11]

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Rationality-focused community blog

LessWrong (also written Less Wrong) is a community blog and forum focused on discussion of cognitive biases, philosophy, psychology, economics, rationality, and artificial intelligence, among other topics.[1][2]

LessWrong promotes lifestyle changes believed by its community to lead to increased rationality and self-improvement. Posts often focus on avoiding biases related to decision-making and the evaluation of evidence. One suggestion is the use of Bayes' theorem as a decision-making tool.[2] There is also a focus on psychological barriers that prevent good decision-making, including fear conditioning and cognitive biases that have been studied by the psychologist Daniel Kahneman.[3]

LessWrong is also concerned with transhumanism, existential threats and the singularity. The New York Observer noted that "Despite describing itself as a forum on 'the art of human rationality,' the New York Less Wrong group... is fixated on a branch of futurism that would seem more at home in a 3D multiplex than a graduate seminar: the dire existential threator, with any luck, utopian promiseknown as the technological Singularity... Branding themselves as 'rationalists,' as the Less Wrong crew has done, makes it a lot harder to dismiss them as a 'doomsday cult'."[4]

LessWrong developed from Overcoming Bias, an earlier group blog focused on human rationality, which began in November 2006, with artificial intelligence theorist Eliezer Yudkowsky and economist Robin Hanson as the principal contributors. In February 2009, Yudkowsky's posts were used as the seed material to create the community blog LessWrong, and Overcoming Bias became Hanson's personal blog.[5] In 2013, a significant portion of the rationalist community shifted focus to Scott Alexander's Slate Star Codex.[6]

LessWrong and its surrounding movement are the subjects of the 2019 book The AI Does Not Hate You, written by former BuzzFeed science correspondent Tom Chivers.[7][8][9]

In July 2010, LessWrong contributor Roko posted a thought experiment to the site in which an otherwise benevolent future AI system tortures people who heard of the AI before it came into existence and failed to work tirelessly to bring it into existence, in order to incentivise said work. Using Yudkowsky's "timeless decision" theory, the post claimed doing so would be beneficial for the AI even though it cannot causally affect people in the present. This idea came to be known as "Roko's basilisk", based on Roko's idea that merely hearing about the idea would give the hypothetical AI system stronger incentives to employ blackmail. Yudkowsky deleted Roko's posts on the topic, saying that posting it was "stupid" as the dissemination of information that can be harmful to even be aware of is itself a harmful act, and that the idea, while critically flawed, represented a space of thinking that could contain "a genuinely dangerous thought", something considered an information hazard. Discussion of Roko's basilisk was banned on LessWrong for several years because Yudkowsky had stated that it caused some readers to have nervous breakdowns.[10][11][4] The ban was lifted in October 2015.[12]

David Auerbach wrote in Slate "the combination of messianic ambitions, being convinced of your own infallibility, and a lot of cash never works out well, regardless of ideology, and I don't expect Yudkowsky and his cohorts to be an exception. I worry less about Roko's Basilisk than about people who believe themselves to have transcended conventional morality."[11]

Roko's basilisk was referenced in Canadian musician Grimes's music video for her 2015 song "Flesh Without Blood" through a character named "Rococo Basilisk" who was described by Grimes as "doomed to be eternally tortured by an artificial intelligence, but she's also kind of like Marie Antoinette". After thinking of this pun and finding that Grimes had already made it, Elon Musk contacted Grimes, which led to them dating.[13][14] The concept was also referenced in an episode of Silicon Valley titled "Facial Recognition".[15]

The Basilisk has been compared to Pascal's wager.[16]

The neoreactionary movement first grew on LessWrong,[17][18] attracted by discussions on the site of eugenics and evolutionary psychology.[19] Yudkowsky has strongly rejected neoreaction.[18][20][21] In a survey among LessWrong users in 2016, 28 out of 3060 respondents, or 0.92%, identified as "neoreactionary".[22]

LessWrong played a significant role in the development of the effective altruism (EA) movement,[23] and the two communities are closely intertwined.[24]:227 In a survey of LessWrong users in 2016, 664 out of 3060 respondents, or 21.7%, identified as "effective altruists". A separate survey of effective altruists in 2014 revealed that 31% of respondents had first heard of EA through LessWrong,[24] though that number had fallen to 8.2% by 2020.[25] Two early proponents of effective altruism, Toby Ord and William MacAskill, met transhumanist philosopher Nick Bostrom at Oxford University. Bostrom's research influenced many effective altruists to work on existential risk reduction.[24]

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