#BookTitleConfessions Twitterrant

Milton Friedman, "Free To Lose: A Modest Proposal." #BookTitleConfessions

Henry Hazlitt: "Economics in One Deception: The Shortest and Surest Way to Subsidize Plutocracy Is Defense Spending" #BookTitleConfessions

Friedrich A Hayek, "Back to Serfdom: How to Dismantle the Middle Class to Rebuild Feudalism and Call It Liberty" #BookTitleConfessions

HernandoDeSoto, "The Magical Thinking of Capital: Why Can't Exploited People Just Pretend Precarity is Liberty Like Exploiters Do?" #BookTitleConfessions

Thomas L. Friedman, "Flat Earth Society: Suck on This Twenty-First Century!" #BookTitleConfessions

Ayn Rand, "Everybody Across the Atlas Shrugged: Plutocrats Go On Strike and Nobody Notices" #BookTitleConfessions

Alvin Toffler, "Future Schlock: How Futurists Coin Neologisms to Peddle the Status Quo as Accelerating Change" #BookTitleConfessions

Charles Murray, "The Smell Curve: Using Graphs and Pseudo-Science to Make Racist Public Policy Harder to Sniff Out" #BookTitleConfessions

Eric Schmidt & Jared Cohen, "The New Digital Stage: Making Plutocracy and Pollution Seem Liberating With the Internet" #BookTitleConfessions

Ray Kurzweil, "The Age of Artificial Imbecillence: Humans Made Stupid By Pretending Things Are Smart That Aren't" #BookTitleConfessions

Sheryl Sandberg, "Lean Thin: What Remains If Feminism Is Reduced To Upward Mobility Within White Racist Plutocracy," #BookTitleConfessions

Andrew Sullivan, "Virtuously Normal: A White Gay Male Demands the Racist Patriarchal Privileges He's Entitled To" #BookTitleConfessions

Emasculating Gun-Nuttery: Or, What Atrios Said

I couldn't agree more:

Obviously they're a scary crowd to mock, because they, you know, have guns. Which is part of the point. But it is time to up the mockery of the giant external penis of death crowd. They're ridiculous cowards at best, and sociopathic wannabee serial killers, or occasionally actual serial killers, at worst. Losers.

Well, I couldn't agree more, but I'll try anyway. I have argued that an underappreciated dimension of the extraordinarily successful assimilationist model of gay politics was not just the mass coming out of my post-Stonewall generation, but the derisive interpretative gesture of treating acts of aggressive homophobia as exhibitions of a closeted gayness themselves and then making that interpretation stick. The special power of Atrios' mockery above is that it is emasculating.

Indeed, Atrios' formula is multiply and incessantly emasculating: it first insinuates that the gun-toting gun-nut possesses a small penis (more to the point, the public gun as figure of fun robs even a mighty penile oak the symbolic heft of the patriarchal phallus), then it accuses the gun-toting gun-nut of a conspicuous cowardice, it goes on to accuse the gun-toting gun-nut of a deranged and hence incontinent selfhood, a paranoid selfhood precluded from the rationalization of a protective role, and then it equates the gun-toting gun-nut with being a "loser," illegible as leader, breadwinner, trustworthy comrade or civic-minded citizen. It goes without saying (I hope) that the set of connections implied and demands made by such a construction of masculinity could only ever be a kind of catastrophe, that a masculinity so construed even at its best would always be an immensely costly and palpably threatened bearing of selfhood given that men are vulnerable, error-prone, historically-situated, socially entangled beings prone to humiliation and hungry for connection as much as anybody else.

What Atrios' formula recognizes is that it is not strength but the fragility of masculine selfhood in this construal that is symptomized in the figure of the gun-toting gun-nut. Of course, it is because this construction of masculinity is ever more threatened that it seeks to be ever more threatening: it is only when heteronormative masculinity is no longer immediately or inevitably or naturally and hence pre-politically legible that it seeks to back itself in an anti-political hale of bullets, it is only when heteronormative authority is no longer ubiquitous that the figure of the gun-toting gun-nut dreams of proliferating to re-occupy public space. Like the conspicuous homophobe, the gun-toting gun-nut is compensating. It is true, as Atrios said, that there is danger in this moment when a loss of legibility is lived as an experience of being cornered, and especially when there are weapons involved: But to react to the figure with fear is to collaborate in the success of his compensatory gesture, while to react to the figure with mockery is to refuse him success in the most catastrophic imaginable way. Mockery renders the gun-toting gun-nut illegible in his masculinity in precisely the moment of his public assertion of it. Just so, mockery of the aggressive homophone no longer vouchsafes but threatens his once confident ritual assertion of heterosexuality.

There are, by the way, a host of no less emasculating compassionate or apparently compassionate interpretive strategies available to aid in the emasculating mockery of the gun-toting gun-nut: the gun as the cry for help, the gun as the infantile play for attention, the gun as sign of the traumatized victim incapable of the love he so desperately needs, and so on. More to the point, I believe our popular press should be larded with impressionistic anecdotes and true confessions illustrating this emasculating connection, Comedy Central and SNL should make endless hay flogging it for laughs, hapless exemplars should appear as stock characters in commercials selling insurance and cars and candy bars.

Emasculating readings of the gun-toting gun-nut, should they come to represent the prevailing commensensical reading of the figure will not only render the strategy less available to him in the first place -- becoming sites threatening exposure of failure rather than promising successful incarnations of agency -- but in becoming prevalent will have done no small amount of the work of demolishing this particular ritual materialization of the threatened and threatening bearing of would-be ruggedly individualistic heterosexual masculinity to the good of us all.

It's Now Or Never: An Adjunct Responds to SFAI's Latest Talking Points

In the latest communication from SFAI Administration dissuading adjuncts from voting to organize with SEIU, Dean Rachel Schreiber writes:

The key question: Is SEIU the right union for you? There are very significant issues facing adjunct faculty at most institutions, including SFAI. But this particular election will not guarantee solutions to these problems. Instead, this election will only decide if you commit to having SEIU represent you. I believe SEIU is not the right union. That is why I encourage you to vote no.

Let us be very clear, the "very significant issues facing adjunct faculty [at] SFAI" are that we have no job security, no reliable prospects, no voice in institutional governance, and no consequential recognition of our contribution to the community of SFAI.

These are not abstract issues. They are very specific. They have been articulated many times in many ways in many venues -- in self-study documents, open letters, statements in public meetings, stakeholder petitions -- and the administration has not responded to these problems except to choke off lines of communication that once existed (eliminating department heads and thus severing communication networks while at once overburdening to the point of failure those few remaining people who have any standing with administration) and to threaten our employment (with "at will" contracts surreally unsuited to an ongoing teaching situation, and recently cavalierly proposing that no adjunct can teach more than two years but then informally kinda sorta taking it back, perhaps when they realized that this would betray trusted, beloved fixtures at the school who have taught for decades and also cause a level of churn among three-quarters of the actual teachers at the school that would undermine standards, student-teacher relationships, and cause chaos to no good purpose). The administration is making very real, very specific, very solvable problems worse, and that too is a problem.

These problems provide the obvious context in which adjunct organizing has taken on its present urgency in the first place. In describing SEIU as a vast, soulless, alien octopus with nefarious intentions SFAI hopes to distract us from the real problems we are experiencing with loose fears of the unknown.

"SEIU is not the right union," SFAI helpfully advises.

So, what is the right union? What union won't respond to these obvious problems in the obvious way that will obviously annoy SFAI exactly the same way that SEIU does?

Of course, there is no "right union" -- but more to the point, there is no "other union." Not here, not now.

Perhaps Dean Schreiber and I would both prefer that adjuncts be represented by the Lollipop Guild, but the Lollipop Guild is not on offer. The Lollipop Guild organizes labor in the Land of Oz. San Francisco is not Oz (though arguably it comes close on a good day).

The vote to organize with SEIU is the vote to organize at all. There will not be another, at least not for us.

Dean Schreiber continues:

Among my reasons why you should vote against unionization by SEIU:
* SEIU has made questionable promises to you -- they cannot make guarantees regarding pay increases, job security, or other benefits prior to negotiations.
* SEIU has been criticized for "charges of coziness with big employers, limits on internal democracy, excessive deference to Democratic party leaders and frequent clashes with other unions.” [Source: http://inthesetimes.com/article/13471/wrong_union_for_the_job]
* SEIU does not have a long history with higher education, and certainly not with small independent colleges. They have not yet negotiated a contract with an art school, so there are many unknowns.
* Signing on to SEIU would be a big commitment, and despite what they say, it’s not an easy one to undo.

As someone who confronts this enormously consequential election and has reviewed plenty of materials provided by SEIU by now, I want to say that I have received no promises that they will negotiate a contract that guarantees pay raises. They have merely pointed out that they have negotiated such contracts for others. SEIU has told us that union dues are 1.74% of our negotiated salary and are to be paid only after a contract is ratified. And it is hardly likely that we would collectively ratify a contract that set us back financially. It isn't exactly a surprise that this detail is not specified in administrative talking points, only circumvented with loose talk about a lack of guarantees. But of course, adjuncts are used to working without guarantees. That is the prevailing state of affairs, after all. No one thinks organizing makes the gaining of benefits inevitable, but everybody knows that SFAI has not provided these benefits on their own in absence of the standing organized adjuncts might bring to bear on negotiations.

It is rather curious that the administration insinuates that SEIU is cozy with big employers. I am not sure the Suits at the long abusive fast food corporations SEIU is organizing would describe their relationship with SEIU as a "cozy" one. Perhaps I can be forgiven the suspicion that SFAI's administration would be looking forward to quite a game of footsie were they really anticipating such corporate coziness, rather than quaking in their boots and spitting out misleading talking points. Turning our attention from SEIU back to SFAI itself, one wonders if SFAI always finds corporate coziness so objectionable after all? Is there any corporate coziness to be found in the donor list for the vast pharaohnic building projects that presently preoccupy the SFAI administration's attention, for example? Does one discern an elicitation of corporate coziness in SFAI's Corporate Sponsoring Packet, exhorting companies to "Secure exposure for your name and brand in social media advertising, web and print promotional materials, course catalogues, and event signage" in exchange for cash? (If you follow that link, by the way, do note and enjoy the prominence of Diego Rivera's fresco in these promotional materials.)

When Dean Schreiber points out that SEIU has little history organizing small independent schools or art schools she conveniently fails to mention the substantial commitment represented by recent SEIU organizing of adjuncts at the Maryland Institute College of Art, Mills College in Oakland, the California College of Art, as well as at SFAI.

Denying that there is a history of such organizing distracts attention from a history of undeniable abuses but it also fundamentally misreads what is happening right now: a movement organizing the neoliberal precariat of the corporatized academy, happening in the present moment, of which we are being asked to be a part. That there is not yet a history of such adjunct organizing just means that we are Making History.

The abuses of a generation are palpable. The problems that beset us are clear. The promises of this moment are exhilarating.

Are adjuncts going to take this chance to organize? Or are we going to count on loose promises backed by administrative nobless oblige instead?

Educate! Agitate! Organize! The time is NOW.

San Francisco Art Institute Touts Diego Rivera Fresco Celebrating Labor Politics While Engaging in Union Busting

The Making of a Fresco Showing the Building of A City (1931) is a fresco painted by Diego Rivera which is a source of great pride, and an attraction for no small amount of tourist attention, for the San Francisco Art Institute where I have been teaching as an adjunct for over a decade. The image of this beautiful work posted below originated (pointedly) at the SFAI website itself, and you can learn more about the fresco at this promotional page also at the SFAI website.

A life-long champion of labor organizing and of the democratization of the economy, Rivera founded the Revolutionary Union of Technical Workers, Painters, and Sculptors in 1922. For the fresco he made for SFAI, which was already an historically significant art school, over half a century old, in an historically significant building designed by James Bakewell and Arthur Brown, Jr., students of Bay Area visionary Bernard Maybeck, Rivera chose to produce a fresco about the connections between artists as laborers and the creative power of labor in the world, making a fresco about the making of a fresco, showing artists with many different skills collaborating to create a work of art, in this case a fresco about laborers collaborating to build a city.

As I have already mentioned, I am one of the adjuncts who have been enjoined to vote to become part of the Service Employees International Union (SEIU). Adjuncts like me represent three quarters of the faculty at SFAI, we work for comparatively low wages given our contribution to the mission of the school, we have no job security, we have little sense of our prospects, we have repeatedly observed that no amount of volunteerism, committee work, conspicuous dedication, excellent student evaluations provides sustained recognition or a sense of responsibility to us from administration. This state of affairs is hardly unique to SFAI, but is of a piece with a larger pattern of corporatized education in which teachers are rendered ever more precarious, robotic standardization replaces actual standards, administrative and marketing activities swallow ever vaster resources, and schools enter into ever tighter relationships to corporations seeking a trained docile indebted workforce and to gain proprietary intellectual property portfolios via supported research.

Although I have not been focused on labor politics in my own political life -- my focus has been on gender politics (queer rights, reproductive freedom), democratic technoscience, and environmental justice -- this is nevertheless the third time I've been involved in labor organizing. In the 90s, first when I was working in a university library in Georgia, paying my way through my first graduate degree in philosophy, a public worker union organized my colleagues, and then later the UAW organized graduate student instructors like me when I was at the University of California at Berkeley. I was a steward for my Rhetoric Department for a while. For me, organizing to gain the collective standing to bargain for better conditions and to solve shared problems is simply a straightforward commonsense sort of thing that people do. Of course I recognize that there are problems with unions themselves, as there are with any collective formations, especially formations that are large and complex, but I also recognize that unions are indispensable both to larger aspirations for social justice and to ground level practical problem solving. SFAI's administration is a stakeholder with a different perspective on our shared problems and aspirations than that of adjuncts, in the nature of things, and I would expect them to take up a firm position in the present struggle in advance of the eventual negotiations unionization would bring. As I said, I consider all that only natural. I guess, however, I did not expect the kinds of misinformation, aggression, and scarcely stealthed threats that are coming from administrators at this time.

Many of the administrators resisting the formation of the union have done research that takes the value of labor organizing as its explicit point of departure. The online SFAI profile for Dean and Vice President of Academic Affairs Rachel Schreiber tells us that "[h]er research addresses the intersections of race and gender in labor activism." I would expect her to be an enthusiastic ally of adjunct organizing, even if she bargains with organized teachers in a tough, incisive, no-nonsense way that reflects her different position as an administrator.

Other administrators engage in disappointing boilerplate anti-union rhetoric while at once touting their respect for unions or of their own proud family histories with unions: President Charles Desmarais' letter urging us to vote against SEIU, made available to the public on SFAI's informational website about the union election, contains this flabbergasting paragraph:

As the proud son of a Teamster shop steward, I’m acutely aware of the benefits organized labor brought to sheet metal workers like my dad and their families in facing up to Big Business. But SFAI is a community working together toward a common purpose, and I believe that SEIU is a huge outside force that has little understanding of our unique culture and values

Outside agitators? Really? Do the concerns raised in this conflict by adjuncts not complicate the least bit any bald assertion that "SFAI is a community working together toward a common purpose"? More to the point, why on earth would a more organized labor force not be compatible with the vision of "a community working together toward a common purpose"? I would think it goes without saying that a democratized workforce bargaining from a position of comparative security would strengthen such a community and facilitate working together toward common purposes. The point is not a polemical one, but the most basic common sense as far as I can see.

In countless conversations and in sponsored talks and conferences on campus, and in much of the work of our own graduate students, problems of corporate models of education and the catastrophe of precarious labor are endlessly and earnestly debated. What on earth do these people think they are doing? Do they mean nothing that they say?

Again, although I expect actually different stakeholders (administration, faculty, staff, etc.) to bargain and struggle in ways that reflect the reality of their differences, I have a very hard time believing that intelligent, informed people of good will can really reject the very idea that it might be good for conspicuously precarious and silenced adjuncts doing the overwhelming majority of the actual teaching that is the actual reason the school actually exists to organize to ensure the conditions under which we do this work are conducive to it and that we gain a feeling of security from which we can voice concerns about the promises and problems of the institution from our vantage on the ground without fear of reprisal.

SFAI is a school nearly a century and a half old. It is a landmark physically, culturally, and also politically. The world has been enriched by the radicalism of both its artistic and political visions and activism. SFAI should be in the vanguard of teacher organizing in this historical moment, it should champion the turning of the tide from the anti-intellectual corporate looting of the academy in a world crying for an outpouring of critical, sustainable, creative, democratizing, problem-solving intelligence and imagination. Organizing adjuncts will give us the security of a voice from which SFAI will benefit, will give us a sustainable stake in the institution to which we are devoting our lives. Adjuncts are organizing in schools across the Bay Area, right here, right now. This is an exciting and also a promising time, in the midst of distress. There is nothing to fear from democracy and a world to gain. If SFAI administrators cannot see the vital truth of this, they should sandblast Diego Rivera's fresco from the gallery wall for they are already blind to its beauty and its wisdom.

Robot Cultist Rebrands Torture And Dreams of Futuristic Prisons As Virtual Hells

The Telegraph:

Philosopher Rebecca Roache is in charge of a team of scholars focused upon the ways futuristic technologies might transform punishment. Dr Roache claims the prison sentence of serious criminals could be made worse by extending their lives... "There are a number of psychoactive drugs that distort people’s sense of time, so you could imagine developing a pill or a liquid that made someone feel like they were serving a 1,000-year sentence," she said. A second scenario would be to upload human minds to computers to speed up the rate at which the mind works... "If the speed-up were a factor of a million, a millennium of thinking would be accomplished in eight and a half hours... Uploading the mind of a convicted criminal and running it a million times faster than normal would enable the uploaded criminal to serve a 1,000 year sentence in eight-and-a-half hours. This would, obviously, be much cheaper for the taxpayer than extending criminals’ lifespans to enable them to serve 1,000 years in real time."

Of course, uploading a organismically incarnated human mind into a computer program is a profoundly biologically ignorant and conceptually incoherent notion. Although it would be a pity to interrupt the obvious enjoyments "philosopher" Rebecca Roache takes from her contemplation of the prospect of prisoners subject to centuries in virtual hells -- abandon hope all ye who enter here! and just think of the tax savings! -- one notes that the whole litany of techno-transcendental robo-cultic wish-fulfillment fantasies is unspooling in Dr. Roache's penal ruminations, from flogging software-expert/ amateur-genrontologist Aubrey deGrey's SENS elixer of life, to hawking nootropic and nutritional "enhancement" like a boner pill muscle powder krill-oil snake-oil salesman on a Vegas showroom floor, to cyberangel uploads in Holodeck Hell. There is absolutely nothing new in any of these stale futurological proposals -- although, as usual, we are expected to gasp at the audacity of such Big Thinking -- only the modest innovation of their punitive application to would-be criminals rather than the usual effort to seduce wannabe consumers.

"To me, these questions about technology are interesting because they force us to rethink the truisms we currently hold about punishment. When we ask ourselves whether it’s inhumane to inflict a certain technology on someone, we have to make sure it’s not just the unfamiliarity that spooks us," Dr Roache said. "Is it really OK to lock someone up for the best part of the only life they will ever have, or might it be more humane to tinker with their brains and set them free? When we ask that question, the goal isn’t simply to imagine a bunch of futuristic punishments -- the goal is to look at today’s punishments through the lens of the future."

Although Dr. Roache declares these to be "questions of technology," none of the "technologies-in-question" exist or are likely ever to do so -- not in the forms on which she would fixate our attention. Clearly, "the technological" is functioning here in the usual futurological way, as a placeholder for an amplified fantasy of efficacious agency -- an instrumentalization and hence implementation of individual will that dreams of breaking the impasse of lifeway diversity that yields the frustrations of stakeholder politics and ethical responsibility.

It isn't true that anybody is "spooked" by virtual hell prisons, because none do or will ever exist. But when Dr. Roache admonishes us to overcome the timidity we feel because her proposals are "unfamiliar," she is indulging in the all-TOO-familiar cadences of the entrepreneurial innovative disruptive novel fresh bleeding edge hot tech boosterism of the "thought leader" repackaging the same old stale useless shit as New! and Improved! I'm sorry to break it to Dr. Roache, but of course the "thought leaders" of the CIA beat the transhumanoids to the punch this time around. We are all already quite acquainted with "enhanced interrogation" and the use of "psychoactive drugs" "to tinker with... brains." As usual, looking at political and ethical dilemmas through "the lens of the future" tends to take us on a reactionary trip to authoritarian retro-futures bathed in pastels and promising magickal powers. Let's ask somebody who has spent time in the torturer's chair "whether it's inhumane to inflict a certain technology on someone." A certain technology... really, it's hard not to shake your head at the sheer obtuse obviousness of it all. Everything new is old again.

Now, nothing is more commonplace than futurologists rebranding their own rebranding projects (in the service of stale goods and incumbent interests) as "philosophical speculation." I ask my readers just what is presumably clarified by Dr. Roache's "thought experiments"-cum-wish-fulfillment fantasies here, apart from symptoms of what look to be some ugly desires... hey, maybe that's what she means by "spooky"? Although Dr. Roache comes by her philosophy title honestly, I cannot say that I think the business she is in really is better described as "philosophy" than as PR. I should point out that she is a Research Fellow at transhumanist Nick Bostrom's Oxford Future of Humanity Institute, a scarcely stealthed Robot Cult outfit. From its birth in peddling market futures with just-so stories futurism has been making bets (usually with other people's money) and calling the result thinking, and usually Thinking Big. I'm not a futurist, but I'll venture the prophesy that we'll be hearing more Big Thoughts from the likes of Dr. Roache in... the future!

Why So Many Transhumanists and Digital Utopians Are Incapable of Imagining There's No Heaven

Upgraded and adapted from an exchange in the Moot "JimF" commented:

You know, I had (or attempted to have) [an] argument (or "civilized discussion" ;-> ) with a very smart person (a computer programmer I've known for decades) and it was impossible for me to get the subtle distinction to register. In his view, saying "the brain is not a computer" is tantamount to being a mystic, or a vitalist -- equivalent to claiming that life, and intelligence, must have a supernatural or non-material basis. I could **not** get past that impasse. So it is, I would guess, with many naive Transhumanists, Singularitarians, and AI enthusiasts. And that's true at the highest levels of what passes as the intelligentsia. I suspect you might see the same misunderstandings spun out if you were to witness a conversation between, say, Gerald M. Edelman and, oh, Daniel Dennett.

Mind has been metaphorized as a cloud, as a mirror, as the inscription of a tablet, as a complex of steam-pipes, and on and on and on. Setting that platitude aside, it is also true that many GOFAI ("Good Old-Fashioned Artificial Intelligence")-deadenders and techno-immortalists of the uploading sect (subcultures with more than a little overlap, I might add) seem to reject supernaturalism about mind only to replace it with a kind of techno-transcendental sooper-naturalism of robotic-AI, in which the mind-body dualism of spiritualism is re-erected as an information-meat dualism invested with very specifically false, facile hopes for techo-transcendence.

Of course, any consistent materialism about mind will necessarily treat seriously the materialization of actually-existing minds in biological bodies, and will recall that all information is non-negligibly and non-dispensably instantiated in actually-existing material carriers. The non-negligible, non-dispensable material substantiation of intelligence and mind forcefully argues against the pseudo-science and bad poetry of Robot Cultists who depend instead on inapt metaphors of "translation" and "uploading" and "transfer" to wish away these material realities the better to indulge in infantile wish-fulfillment fantasies about invulnerability from error, contingency, disease, or mortality by techno-transcending the hated meat body as digital cyberangel avatars in Holodeck Heaven and then peddling that priestly con-artistry and New Age woo as science.

Anyway, it makes no kind of sense to pretend materialism justifies dualism but once that irrational leap has been made it becomes perfectly predictable that those for whom the denial of traditionally religious mind-body dualisms does justify robo-cultically religious info-meat dualisms will treat as an entailment of their sooper-naturalist anti-supernaturalism that those who reject their enabling incoherence must somehow be common or garden variety pro-supernaturalists. The "vitalist" charge is just a variation: for the robo-soopernaturalist any materialism that is a barrier rather than a prop for their wanted techno-immortalizing informationalism about mind must be some kind of stealthy supernaturalist luddism. The point to grasp is that for the futurological faithful, one is either a believer in spirit stuff that might live on in Heaven or a believer in info-stuff that might be uploaded in Holodeck Heaven: Actual, this-worldly, secular-progressive, technoscientifically-literate materialisms don't hold much interest for Robot Cultists, you know.

Comments On and Critiques Of Existenz Volume on Humanism, Posthumanism, Transhumanism, Futurism Solicited

Existenz itself has now linked to my Forum Page on its issue, "The Future of Humanity and the Question of Post-Humanity" to encourage further conversation there. Comments and critiques of the volume as a whole, or of individual contributions to the volume, whether sympathetic or unsympathetic are all welcome. If you write such a response or come upon one elsewhere, please let me know so that I can link to it. And I am also willing to publish substantial responses as guests posts here on Amor Mundi.

Forum on the Existenz Journal Issue, "The Future of Humanity and the Question of Post-Humanity"

The Journal Existenz has published an issue (Volume 8/2, Fall 2013 ISSN: 1932-1066) entitled The Future of Humanity and the Question of Post-Humanity. I contributed an essay to the volume, Futurological Discourse and Posthuman Terrains. On this page I mean to post critical discussions of and responses to the issue and the individuals essays included in it, both my own and substantive critiques by others. If you come upon any such discussions or write one yourself, please let me know and I will read it and link to it here. Existenz itself has linked to this page to encourage the conversation. I will be happy to publish substantial critiques here on Amor Mundi as guest posts and may upgrade forceful criticisms in comments from the Moot as entries here as well. Substantial critical engagements with my own arguments are especially welcome, of course.

Table of Contents

Index and Editor's Introduction

Discussions of and Responses to the Volume as a Whole:

Comment from Athena Andreadis and discussion.

Gregory J. Walters, Saint Paul University, Canada, Transhumanism, Post-Humanism, and Human Technological Enhancement: Whither Goes Humanitas? 1

Discussions and Responses:

Max More, Alcor Life Extension Foundation, Hyperagency as a Core Attraction and Repellant for Transhumanism, 14

Discussions and Responses:

Natasha Vita-More, Humanity+ Contested Culture: The Plausibility of Transhumanism, 19

Discussions and Responses:

Francesca Ferrando, Columbia University, Posthumanism, Transhumanism, Antihumanism, Metahumanism, and New Materialisms: Differences and Relations, 26

Discussions and Responses:

John P. Sullins, Sonoma State University, Transhuman Express: Are we Ethically Required to be Transhumanists?, 33

Discussions and Responses:

Stephen A. Erickson, Pomona College, Posthumanism, Technology, and Education, 40

Discussions and Responses:

Dale Carrico, University of California at Berkeley, San Francisco Art Institute, Futurological Discourses and Posthuman Terrains, 47

Discussions and Responses:

Comments from "jimf" and "JD Tuyes" with responses.

Richard Jones, Does Transhumanism Matter? April 17, 2017. I respond here.

Michael Hauskeller, University of Exeter, UK, Human Nature from a Transhumanist Perspective, 64

Discussions and Responses:

Here is a recording of the original panel discussion organized by the Karl Jaspers Society of North America that took place at the 87th Annual Meeting of the American Philosophical Society in San Francisco, in March 31, 2013.

Existenz Publishes "The Future of Humanity and the Question of Posthumanity"

Existenz has published its volume on The Future of Humanity and the Question of Post-Humanity, which includes what is probably my own most fully elaborated published critique of transhumanism Futurological Discourse and Posthuman Terrains. When I find the time -- probably over the week-end since I'll be preoccupied with teaching later today and all day tomorrow -- I will be creating a forum here linking to the original panel discussion from which the volume originated, linking to all the pieces themselves, as well as to various online responses to the essays (please let me know about any such responses and discussions you discover, and not only for responses to my own essay but to any and all of them) and facilitating such responses (the best of which I will consider publishing here as guest posts if you like), and eventually my own responses to each of the contributions as well.

Em Butterfly: Robot Cultists George Dvorsky and Robin Hanson Go Overboard For Robo-Overlords Over At io9

"What will life be like when digital brains outnumber humans?" Of course, Dumb Dvorsky asks the question. Of course, he said "when" and not "if." Of course, the answer is that it will feel exactly like it feels now. Now there are no "digital brains," and we have no good reason to think that will change any time soon, if it ever changes. Sure, there is lots of loose marketing and promotional and advertising talk of computers being brains when they are not, and intelligent cars that are not, and smart homes that are not. Futurology, after all, is little more than marketing and promotional and advertising talk pretending to be a legitimate academic discipline, so we already know what it will be like to hear more of that sort of thing... in The Future.

"These days," writes Dvorsky, "people worry about robots stealing our jobs. But maybe we should be more concerned about massive populations of computerized human brains." Yes, declares the futurist, maybe we should worry less about real things -- like the displacement of jobs in the midst of an unemployment crisis caused by outsourcing and automation in the absence of collective bargaining -- and more about unreal things like digital avatar armies attacking us from cyberspace. Thank heavens we have futurologists to keep our eyes on the ball!

"Called 'ems,'" Dvorsky declares -- that's what the "experts" in the non-field focused on these non-things call "them" is it, George, "ems"? -- "these infinitely-reproducible brains could change the world." Well, duh. That's what bleeding edge futurology always does -- It. Changes. Everything. Everybody knows that. That's why Segways "changed the way we think of cities." That's why encryption shattered the nation-state. That's why buckytubes gave us desktop nano-anything machines.

"To learn more about this prospect, I spoke to economist and futurist Robin Hanson." Dvorsky does not add, as he usually does not when he plays this little game, that Robin Hanson is a long-time contributor to the list-serves and conferences and the rest of the sub(cult)ural life of the transhumanoid sects of the Robot Cult that George Dvorsky is also a member of and uses io9 to proselytize for. Neither does Dvorsky mention that "Oxford University's Future of Humanity Institute" for which Robin Hanson is a "Research Associate" was founded by Nick Bostrom who was also one of the founders of the World Transhumanist Association and then the stealth transhumanoid outfit the Institute for Ethics and Emerging Technologies and that, the suave respectability of the Oxford moniker aside, the Future of Humanity Institute is thronged with Robot Cultists, transhumanism's first web celebrity Anders Sandberg, serially wrong nano-cornucopiast Eric Drexler, expert in extra-terrestrial biology (it helps that there isn't any we know of yet) and existential-risk management (why we should worry about robocalypse and nano-goo more than real problems) Milan Cirkovic and other transhumanoid eminences grises. (I ask yet again, io9, were Dvorsky a Scientologist flogging the so-called "independent credentials" of fellow Scientologists would you think that is okay without a disclosure of the real relationship involved?) Anyhow, Hanson is writing a book about "whole brain emulations -- or what he simply refers to as 'ems.'" ...Oh, there we have it. One of his fellow-faithful transhumanoids is calling these non-things "ems" in the futurological hairball he is coughing up for Dvorsky to promote in his io9 column. Very nice.

In any case, Dvorsky, channeling Hanson, helpfully explains that "A brain emulation can be thought of as a type of brain upload." That is to say "ems" are non-things that are a subset of other non-things futurologists talk about instead of talking about real things that matter. More to the point, "uploads" are a preoccupation of some techno-immortalist sects of the Robot Cult who have made the mistake of pretending that a picture of them would be the same thing as them if the picture were a "sufficiently detailed scan" which it obviously would not be (terminological hanky-panky over that weaselly "sufficiently" notwithstanding). Why such a scan would not only be them but be an immortal version of them when no picture ever has been -- not to mention that no computer ever has been and no software ever has been -- is anybody's guess, but my own guess if I had to guess would be that it has a lot to do with futurologists really seriously being scared of dying who prefer pseudo-scientific reassurances on that score rather than more conventionally religious versions already on offer. Hanson's "ems" don't seem to promise to upload people into eternal cyberangel avatars in Holodeck Heaven, however, but only to create super slavebots and sexy sexbots when they get stuffed into robot bodies of The Future.

Hanson admits his "em" idea comes on the heels of decade after decade after decade of cocksure pronouncements by "researchers" like him that they were on the verge of creating artificial intelligence even though they were always completely wrong about that and, indeed, after all this time look like they haven't progressed much toward this goal since they started out. In a surprise move that is a surprise to no one who grasps the essential identity of futurology with con-artistry, Hanson has decided to take the lemon of an AI-discourse characterized equally by ignorance, megalomania, and failure and make some lemonade. Maybe the intoxication of so many sociopathically logo-assertive techbros among the foremost AI-cheerleaders with disembodied, a-historical, computational fantasies of intelligence had something to do with the problem as well, but don't mind me, I'm no "expert." Sure, maybe AI has always failed because nobody really ever understood the phenomenon of "intelligence" the AI engineers were trying to mechanically reproduce, but why take a pause to better understand what you have so long ignored to the ruin of your project, why not just take it in stride? Who needs to understand stuff? Just take a really good picture, let the black box stay black -- try not to contemplate that the force of the "whole" in that evocative phrase "whole brain" actually requires understanding of the whole in question -- and plug that puppy into a big-boobied mannequin or Mars rover or whatever, and, hell, we're off to the races! Or at any rate, we're grinding out more pop-tech pulp for the credulous futurologist's shelf (or, more likely, another hour's eye-strain on some techbro's kindle).

Quoting Hanson:

"If the scan and cell models are good enough [the very question for those with questions you know, dispensed with at the outset --d], the whole model must [must! presto! problems solved! --d] have the same input-output behavior as the original brain... So if you add artificial eyes, ears, hands, and so on [don't think too much about whether we have any of these add-ons, and you really do have to love that futurological "and so on" --d], it could talk with you and do tasks as well as the original. It could also do as well at arguing that it's conscious and deserves moral consideration [and so those whom we presently regard as conscious or worthy of moral consideration have merely fooled us by arguing well? watch yourselves, people, around this Robin Hanson fellow! --d]... Ems would remake the world [no self-respecting futurologist can refrain from at least one declaration that total earth-shattering history-ending transformation is implied by their stunning insights --d]... We humans are made [by whom? of course, if we are already "made" then the making of our like has already been rhetorically opened for business --d] of meat, our brains run [is that what brains do, "run" --d] at the same speed, we take decades to build, and we must be trained [training is building, then, is it? --d] individually... Because ems are easily copied [because that wildly implausible ease was stipulated at the outset in order to have a reason to read the article at all --d], you could train one to be a good lawyer and then make a billion copies who are all good lawyers... That one initial em could come from the very best suited human [note the assumptions embedded in this formulation: the satisfaction of abstract and hence (supposedly) copyable criteria yields the "best lawyer" as if such considerations of worth aren't really usually the result of a host of contingencies of circumstance, appearance, interpersonal chemistry when it is indeed "humans" making these decisions in the scrum of human events --d]; the typical em would be as sharp and capable as the very best humans [note that the "sharpness" and "capability" of tools denotes "best"-ness in humans once the instrumentalized circumscription of imagination required by the whole thought-experiment is made, a result with real effects in the world, even if the appearance in the world of "ems" isn't among those real effects, even if the treatment of humans as something more like "ems" is the only tendency --d] in the world. The em economy would thus be much more competitive because small efficiency gains would lead to a bigger displacements [about the market fundamentalist faith expressed in this logic I will say a tad more at the very end --d] of behavior."

Heavens, what a lot of ifs! Now, complete failure and ignorance may seem a shaky foundation on which to erect so many confident assertions, but like last season's tragic AI-fashionista futurists handwaving about Big Data that would "scale" into the AI of artificial intelligence without anybody needing to understand the "ai" of actual intelligence Hanson's "ems" as snapshot black boxes that would "plug" into the AI of artificial intelligence without anybody needing to understand the "ai" of actual intelligence re-enacts the same desperate dead-ender gambit. Hey, techno-transcendent faith-based initiatives are a hell of a drug.

Just because it illustrates another point I often make about sub(cult)ural futurism, it is worth noting that Hanson isn't just an AI-deadender but a libertopian deadender, too. "[A] more competitive em economy will select more strongly against jurisdictions whose regulations create competitive disadvantages... For example, if most human-dominated jurisdictions are slow and cautious regarding the first ems, the em economy would blossom in the few places that allow quick adoption of em-friendly practices. Such places would soon dominate the world." It's been a while since I have seen somebody propose what James Boyle used to deride as the libertarian gotcha so baldly -- the argument that if a thing would be profitable were it to exist, then it must not only be possible but it must sweep the whole world irresistibly, all you pathetic nanny state luddite scum to the contrary notwithstanding! Obviously this is true, and it is the reason we all took a maglev-ramp jet this evening to our vacation homes in some L5 torus where we feasted on low-calorie super-nutritious cruelty-free cell-culture steaks wearing diamonds made dirt-cheap from dirt in our drextech desktops while gazing onto a planet without nation-states because of crypto-anarchists and without pollution because of highly profitable mega-industrial geo-engineering projects built by beneficent petro-chemical CEOs. It's all so obvious! Seriously, though, Hanson is famous for proposing "idea futures" markets that would presumably provide a greater financial stake in accuracy conducive to prediction than in gaming the system and profitably declaring the results accurate and also for proposing a rather biased conception of what it would mean to overcome bias and what such an overcoming would be good for, neither of which seem to me particularly attuned to human personality or history, but the reductionisms implied in which, I imagine, must be especially compelling to those market libertarian types who already like to indulge fantasies that there are no rational conflicts among people, that all contracts are noncoercive by fiat whatever terms of misinformation or duress articulate their terms, and that market orders arise spontaneously from natural forces of supply and demand wherever states do not hinder them rather than contingent parochialisms utterly dependent for their formation and maintenance on laws, treaties, norms, and infrastructural affordances usually dictated by incumbent elites to the detriment of majorities. Well, maybe you have to be an "em" to really get it.

Thought Leaders Without Thoughts

Creator! Innovator! Cerebrator! Yes, the Idea Man! What are his hopes and dreams, his desires and aspirations? Does he think all the time or does he set aside a certain portion of the day? How tall is he and what's his shoe size? Where does he sleep and what does he eat for breakfast? Does he put jam on his toast or doesn't he put jam on his toast, and if not why not and since when? -- The Hudsucker Proxy, Joel and Ethan Coen, and Sam Raimi

Sam Biddle has some good fun with SillyCon Valley "job descriptions." He declares AOL's "Digital Prophet" David Shingy the quintessence, a man whose "job is literally to make predictions about the future on behalf of AOL. They don't have to actually come true." But he documents many more, Account Managers who declare themselves "Fashion Evangelists," official "entrepreneurs" who aren't, official "curators" who don't, and official "hackers" who... what?

Of course it is true that our fatally delusive, predatory, unsustainable, self-congratulatory entrepreneurial culture forever celebrates the innovators... who endless re-package the same tired crap as though it constitutes "progress" or re-introduce serially failed products as though they constitute "novelty." We forever celebrate the risk takers... who externalize costs and risks onto the vulnerable while larding themselves with unearned benefits they scam and skim, and who rise ever upward on a tide of privilege and connections from failure to failure to failure.

Although I do agree that Shingy's "Prophet" post is the quintessential one, it is not only as a reductio ad absurdum of the usual megalomaniacal techbro job-title inflation, but because the explicit assumption of the Prophetic role -- although without any available credentials, standards, or checks on performance -- suggests the key source of the phenomenon Biddle is ridiculing, its connection to the suffusion of "technology" discourse with specifically futurological assumptions and aspirations.

Futurology is an anti-disciplinarity pretending to be inter-disciplinary (its partisans are forever making pronouncenents based on the most superficial and ultimately obfuscatory skimming of historical, anthropological, sociological, political science, and various other scientific and legibly constituted disciplines), it engages in advertorial faux-journalism combining the uncritical enthusiasm of consumer fandoms, ignorant pop-science aimed at ignoramuses, and amplifications of the norms and forms of marketing deception and promotional hyperbole -- amplifying these sometimes to the point of outright religiosity -- already found in breathless tech company press-releases, celebrity CEO hagiography, and life-coach huckster seminars.

Blathering stock-tip experts on financial cable shows don't have to be right to continue to be treated as experts because their real expertise has never been sound investment advice or accurate prediction but peddling crap compellingly to the rubes for the corporate sponsors. It is no less true that futurological prophets can always be wrong (or, in the classic futurological gesture, always declare The Future to be "Twenty Years Away," a horizon that never arrives to demand reckonings but remains... "Twenty Years Away") and yet remain Prophets because their predictions are really, substantially efforts to activate and console irrational passions in the storm-churn of technoscientific change in an era of environmental catastrophe and neoliberal precarity: desires for easy money, invulnerability, sexual satisfaction, fears of change, error, humiliation, aging, death.

Gizmuddle: Or, Why the Futuristic Is Always Only Perverse

In his marvelous essay on the subject, Daniel Harris identified "the futuristic" with the perverse. While this insight may not be an immediately evident or intuitively obvious one, it is easy enough to grasp why this must be so: Any effort to materialize future forms in the present must fail as such quite simply because the present is never the future. The future is not a destination, Bruce Sterling famously warned us, but of course "the futuristic" vernacular always takes place.

The more important insight here is that "the futuristic" is always a placeholder for a host of fraught ideological assumptions about the likelihood and desirability of progress construed as a matter of amplifying capacities, greater freedoms, richer pleasures, fewer insecurities -- inevitably some and not others, almost inevitably some at the expense of others. And yet in a present lacking these capacities, riches, securities their evocation in that present will always amount most of all to a repudiation of the present as it is. The reason the Harris essay eventually meanders its way to a discussion of Loewy's famous MAYA principle -- that designers are always forced to settle for the Most Advanced Yet Acceptable designs -- is because the principle expresses a quintessentially futuristic ideology that always perversely serves elite-incumbency: The principle manages to invest designers with an avant-gardist superiority even when their designs are merely mediocre, or as I put the point in a Futurological Brickbat, "Design ideology's self-congratulatory MAYA Principle declares "Most Advanced Yet Acceptable" what is usually Merely Adequate Yet Acclaimed."

In Harris's reading, if a round window seems more futuristic than a square one, it is not so much because a round window is a better sort of window than a square one -- even if what one means to evoke through its roundness is a futuristic world of greater efficiency and delight at which we may hope we are aiming -- but only because most windows in the present are not round and so the encounter with a round one is a "disruption" with which we invest our sense of "the future" in its relation to our sense of "the present." Likewise, if a smooth door wooshing sideways to disappear into a wall seem more futuristic than a door with a knob that swoops into space on a hinge, it is not so much because the smooth sideways door is a better sort of door than a knobbed hinged one -- even if what one means to evoke through its whoosh is a futuristic world of greater efficiency and delight to which we may hope we are heading -- but only because most doors in the present swoop and so the encounter with a wooshing one is a "disruption" with which we invest our sense of "the future" in its relation to our sense of "the present."

If the curvilinear forms and lilypad supports of Frank Lloyd Wright's Johnson Wax building seem futuristic, it is not so much because these thin supports are more efficient in any sense at supporting a roof or because the massive masonry hulk of a corporate headquarters needs to be more aerodynamic than corporate headquarters usually manage to be in the event that such buildings will ever be required to take flight -- but only because these idiosyncrasies of form in the present cite, without realizing, hopeful associations of the future to which some want to be heading in which air flight is ubiquitous and life on low-gravity extraterrestrial planets and in outer space is commonplace. It is not surprising, given the latter example, how often the futuristic has become by now a conspicuously nostalgic rather than aspirational evocation -- think of molecule-shaped formica table tops and chrome atomic starburst wall clocks and Esquivel-inflected dance-mixes and post-millennial tourists in Disney's Tomorrowland -- of past hopes lost and ironized rather than hopes for the future at all, through the stylistic citation of these sorts of superannuated cynically-superceded associations with which futuristic progress was once perversely performed in presents past: William Gibson's early story The Gernsback Continuum inaugurated a whole genre of retro-futurist science fiction (of which his work still remains the most vividly virtuosic) forever navigating the ruins of the futuristic.

Today over on Gizmodo (and then predictably, instantly, breathlessly endorsed over at io9), Robert Sorokanich pens a paean to the RYNO which set these thoughts in motion. Let's start with a picture of the thing:

Of this perverse futuristic object, Sorokanich writes,

This sci-fi electric unicycle is the RYNO, a future-badass alternative to the Segway that looks like it got beamed down from the year 2114. But it's here, and it's real, and I got to ride it.

Needless to say, and as my partner Eric did say when he drew my attention to the piece this afternoon, it is far more likely that someone, even many someones, have acted on the rather pointlessly perverse (and probably mostly harmless) inclination to saw a motorcycle in half any number of times over the past half century rather than making forcing humanity to wait until the year 2114 to make this arrant silliness happen. I cannot say it seems to me particularly surprising that this thing is real and really rideable (-ish), though I very much doubt the fact that it's here means it's here to stay. You will forgive my pedantry if I point out this here-ness of the thing and all means that it is not fictive and, strictly speaking, therefore not science fictional either. But of course such confusions of science and science-fiction are the enabling sleight-of-hand on which the whole futurological genre of marketing and promotion always depends as such, and one doesn't exactly feel surprise at them anymore even when one still has to shake one's head at them just the same. No doubt it is mostly because this particular perversity still manages to evoke a motorcycle despite its mutilation that it would occur anyone to try to describe the thing as "badass" in the first place -- since for whatever reason many people do unaccountably seem to think motorcycles are badass, I guess, at any rate far more certainly than think Segways are. I daresay the RYNO now does indeed approximate the Segway enough that people will choose the same actual if not exactly "badass" alternatives to it as they already have chosen for the stupid Segway -- another bit of perverse futurological hype, after all: "It will change the way we think of cities!" -- that is to say, they will choose to avoid it at any cost, sticking to the demonstrably better available technologies of walking shoes, bicycles, subway trains, hell, even a clown car would be better than making a spectacle of themselves in a crazily unwieldy motorized unicycle unless you happen to be the sort of person who thinks taking a shower selfie with google glasses on makes you seem cool. Indeed, you need only do an image search on "motorized unicycle" to have sober second thoughts whether the futuristic RYNO has a future -- or whether, like so many futurological novelties, it even manages to be anything but old hat.

Scientific Authority in Democratic Societies Must Be Democratically Politicized Science

Upgraded and expanded from my response to a comment in the Moot:

Warranted consensus scientific truth is essentially what is taken to be true enough to be published in everyday textbooks right now. Yes, that will change. Yes, some things taken to be true will be replaced by different things rendering false what is warranted now as true. Yes, actual practicing scientists are warranted in their legitimate research to take as warranted things that are not yet taken up by a sufficient consensus to make it into the textbooks.

By the way, I am aware that Republicans are being attacked for "politicizing" the contents of textbooks as well these days -- teaching "the controversy" as a way to pretend that christianist folk mythology is as scientific as Darwinian biology in biology classrooms, rendering the climate consensus around anthropogenic climate catastrophe "controversial" as it is not, teaching long-falsified laissez-faire economic pieties as if the introduction and repeated confirmation of the Keynes-Hicks model never happened, and so on. My response to this problem mirrors the response I made in yesterday's post. It also reflects the same concerns I have about the inadequacy of most of too many of my allies in the effort to defend the teaching of the warranted consensus in these fields and insist on the accountability of policymakers to the authority of such expertise: The problem is not that Republicans are "politicizing" textbooks the contents of which are above or prior to politics, the problem is ensuring that the always political process of determining the contents of textbooks be compatible with the support of consensus science (itself a matter of political processes embedded in a sustaining ideology as I said yesterday) and compatible with democratic norms, solving shared problems in ways that equitably distribute costs, risks, and benefits to the diversity of their stakeholders.

That trained scientists within scientific fields are still working through evolutionary, atmospheric, ecosystemic, macroeconomic, therapeutic puzzles is not to justify denial by interested but non-expert everyday citizens of the questions on which these experts share a strong consensus of conviction. That human activity is causing and can still be made to ameliorate catastrophic climate change actually isn't debated among the relevant scientists in a way that justifies hesitation (let alone ridicule) on the part of citizens or their accountable representatives. You don't have to be a scientific expert capable of contributing to a field in order to stand in a more or less reasonable relation to the knowledge claims arising from that field -- especially to the extent that those knowledge claims figure in the cause or amelioration of public problems of shared concern.

In my post yesterday, I analogized "the convenient denial of climate science by petrochemical CEOs who otherwise trust the consensus of, say, relevant medical researchers." What I hoped this would make clear is that the anti-scientific counter-revolutionaries of the right are screwing around with the norms on which political procedures depend to translate the state of consensus scientific knowledge into policymaking to which representatives must be accountable. This is a matter of consistency in the recognition of the warranted consensus of experts in a field of the kind that finds its way to substantive textbooks (the petrochemical CEO accepts the verdict of medical science and most other expert fields in the conventionally reasonable way the literate interested non-expert citizen does, but refuses to accept this verdict, or at any rate cynically pretends not to do so, when the issue of his parochial profit-taking trumps that reasonableness) as well as a matter of consistency in the practice and application of technoscience to the democratic values of sustainable equity-in-diversity. The problem here is in the democratic constitution of expert authorities to which elected representatives are made accountable by a mostly non-expert but interested electorate.

I was trying to zero in yesterday more clearly than I think defenders of warranted science with whom I am otherwise allies often manage to do to account for just what is being violated by the reactionary anti-science Republicans today. And as I said in the post, I think the eagerness of my allies to declare anti-science politics a kind of relativism or nihilism about facts risks mistaking for an epistemological phenomenon what is indeed a political phenomenon. Worse, this mistake tends to make defenders of science actively denigrate the political problems at issue in ways that threatens the work of their urgent correction, and progressive champions of science end up lodging their defenses instead in what amounts all too often to a quasi-theological viewpoint in which a personified Universe is imagined to have preferences in the matter of how human beings describe it factually, preferences that that the Universe is imagined to endorse by conferring gifts on the humans speaking its language with powers of prediction and control (and in the most pathological variations of this view, a certainty and finality of scientific belief rendering it merely a kind of secularized faith, and rendering scientific expertise a kind of priestly authority).

I really do think issues of the authoritative force of Keynes-Hicks macroeconomics, Darwinian biology, anthropogenic climate change are all pretty cut and dried as you say at a general level to which an interested literate electorate should require their representatives to be accountable in their policymaking, as a straightforward matter of consistency with the norms that otherwise induce that electorate to trust heart surgeons and bridge engineers while also expecting them to be licensed and regulated. But the legibility and force of these secular democratic commonplaces depend on the prior recognition that scientific practices of research, credentialization, publication, funding, regulation, implementation are political processes as the accountability of elected representatives to the authority of consensus science is likewise sustained by political processes. This means that anti-science politics we should decry are not a matter of apostasy about revealed truth as matters of political dysfunction brought about by the violation of pragmatic and ethical norms, practices of opportunistic or confused inconsistency amount, as often as not, to active fraud, and hence politicized through and through as their remedies also must be.

Tragic Techbrofashionistas of The Future Put. A. Phone. On. It!

It is easy to lampoon the phony conjurations of progress celebrated by the gizmo-fetishizing consumer fandom gossip-columnists who call themselves "tech journalists."

What, you thought that sentence was leading to a "but-"?

AP Business Reporter Ryan Nakashima, testifying from The Future (you know, Las Vegas) takes a look into the crystal mall of the Computer Electronics Show and prophetically ponders: "Will 2014 be remembered as the year wearable computing took off?"

No doubt. No doubt.

Although futurologists like to give you the impression that they just cannot get enough change! and disruption! and acceleration! and accelerating acceleration! it is hard to shake the impression, once you have spent any time actually following their ecstatic pronouncements, that they actually just say the same things over and over and over again, attracting attention to themselves by declaring each time that these same things will be the things That Change Everything any moment now but then moving on once they have grown distracted or once Everything Not Changing after all makes their audience a bit restless, to the next thing on the list of the same things, on and on and on, until they circle back to the beginning of the list and the joyless ritual continues on.

Brain scans will immortalize your info-soul in cyberspace. Vat-grown meat will end hunger while making investors super rich. Fruit fly experiments promise medical breakthroughs that promise centuries-long sexy lifespans on the way. Human computer programmers beat a human without a computer at checkers or in a game show and artificial superintelligence is on the horizon. Capitalism will deliver extraterrestrial diaspora on the cheap in paradisical L5 toruses, orbiting love motels, space elevators, asteroid mining colonies. Wealth beyond the dreams of avarice for all is on its way via plastic, via 3D printers, via desktop nanofactories. Energy too cheap to meter is on its way via nuclear plants, via cold fusion, via a trillion solar panels. A full day's nutrition in a pill, weight loss in a pill, muscle mass in a pill, photographic memory in a pill, longevity in a pill, learn Chinese in a pill, eternal bliss in a pill. Grateful nonhuman animals will be tweaked into human conversationalists. The roads will roll and driverless cars will end all traffic accidents. Round and round and round we go. I once described this as the unbearable stasis of accelerating change.

And, oh yes, "wearable computers."

Wearable computers are always good for a turn on the pop-tech carousel every couple years or so. "Fashion is a form of ugliness so intolerable that we have to alter it every six months," wrote Oscar Wilde. With that kind of trendspotting churn going nowhere faster you didn't think futurological fandoms could stay away for long, now, did you? Calculator watches, Sony Walkmen, ankle odometers, Nintendo Power Gloves, "I am Locutus of Borg," bluetooth headsets, fitbits, google Glassholes, bring me my Philips Mental Jacket!

"The wearables wave is still in its early phases," declares Nakashima (and of course no matter how many times that tide comes and goes "the wave" is always only early), but you can be sure that "the technologies on display will offer a glimpse of the future." Who could doubt it? But, be warned: these are "not necessarily products that are ready for the mainstream consumer." Hey, believe me, all the techbros know that already! Nobody has to tell them that their personal purchasing practices reveal them to be fearless visionaries on the cutting edge of future tech.

Strictly speaking, anything worn is technology, from zoot suit to hazmat suit to catsuit. The prediscursive, preprosthetized body that technology presumably extends or enhances or amplifies is itself, of course, the site of prosthetic and discursive articulation -- our quotidian clothing, our language, our body language, our worldly posture are all posited discursively as prediscursive, familiarized into the pretechnological through technique. And hence so much of the work of “wearable technology” discourse -- true no less of the work of technological discourses more generally -- is actually to deny the technology of most that we wear, to deny most wearable technology is technology at all. This is so, even as the discourse conspicuously affirms and attests to the seductions and satisfactions of the new, the now, the next.

A sampling of the Extreme Edge offerings for our bleeding edge techbrofashionistas include a moisture resistant headband with earphones in it for extreme joggers (of The Future!), wristwatches that take your pulse (but only some of which will also tell you the time), lots of cellphones and cameras and cameraphones that look pretty much like the cellphones and cameras and cameraphones people have been buying for the last fifteen years, also there are lots of phones and cameras stuck onto other things, like cameras on goggles and hats, and phones in collars and hats. If you are ready for the revolution of using your toothbrush or the door of your oven to surf the internet, it would appear that capitalism is ready for that revolution, too. The put a phone on it revolution is on, y'all! Other forms of revolution remain frowned upon.



For a while there the futurologists of shaving were caught up in the full froth of irrational exuberance, twin blades became three! four! five! blades, each one taking us a brave step closer to the shaving singularity in which perhaps every single surface of our Smart Homes would be a welcoming blade's bleeding edge and our skin would remain baby-butt smooth as a natural result of simply walking around. Genius! But I suppose some marketing study noticed that people were starting to find these handhelds bristling with sharp metal more frightening than emancipatory and their mehum sheeple luddite fears choked off the arrival of the sooper robot shaving transcendence capitalism in her endless bounty had been preparing for us ingrates.

No matter, capitalism may not be adding more blades to your shaving handheld but the luddites have not yet closed the door to turning your shaver into an internet portal or putting a phone on it. The Future is still On my friends! Libertechbrotarian spontaneous disorderlies are still creating, innovating and cerebrating us onward and upward to the singularities via their singularities. After all, nothing really matters but the computer chip companies which are still sticking chips on other chips to keep Moore's Law cranking along to spit out the Robot God who ends history by solving all our problems for us (or possibly eating us all as computronium feedstock, but hey every rose has its thorn) in the fullness of time, soon, soon, so very soon. At least that program is still in motion! Meanwhile, however, while we await techno-transcendence into our imperishable shiny robot bodies among the sexy sexbots in the nano treasure caves or as digital angel avatars in Holodeck Heaven there are purchases to be made.

Thought Is Bigger Than Philosophy UPDATED

It is important always to remember that Thought is much bigger than Philosophy, that odd literary genre for mostly white guys still preoccupied with the preoccupations of Plato.

More Faulty Ivory Towers here.

UPDATE: To expand a bit -- as I went on to say in an affable exchange with Frank Pasquale that included this post/statement as a tweet -- Karl Jaspers' made an early earnest effort at planetizing philosophy with his proposal of axiality, but for those who bemoan the parochialism of philosophical discourse I have come to think it a better idea to marginalize philosophy by Thinking planetarily.

I should add, by the way, that I personally cherish the philosophy to which I have devoted so much of my own life and teaching -- as just another white guy myself, perhaps this isn't so surprising, eh? But I simply can't see how relegating philosophy from its pretensions of being the super-science or the highest adjudicator of history to being instead a quirky kind of poetry freighted with fascinating insights and awfulnesses all its own really takes anything away from philosophy that was worth having. I think neither philosophy nor the righteous efforts for a more capacious and relevant Thought have much to lose from such a move.

It's pretty funny updating a loose trifling philosophical rumination as if it's breaking! news. Twitter is wreaking havoc with my mind.

All Watched Over By Algorithms of Loving Grace

Andrew Leonard in Salon:

In a world where every step we take is increasingly mediated by digital networks and devices, we are going to increasingly find ourselves governed by automated software regimes. Call it “algorithmic regulation” or “embedded governance” or “automated law enforcement,” these built-in systems are sure to become ubiquitous. They will be watching for stock market fraud and issuing speeding tickets. They will doubtless be quicker to act, more all-seeing and less forgiving than the human-populated bureaucracies that preceded them. Advocates of greater bureaucratic efficiency may well be happier in an algorithmically regulated future. But Adam Manley’s example raises a serious question that has a pretty obvious answer. When the network automatically delivers its ruling, who will be better positioned to contest the inevitable miscarriages of justice sure to follow? The little guy, or the well-capitalized corporation?

Leonard's qualification seems odd: "Advocates of greater bureaucratic efficiency may well be happier in an algorithmically regulated future." Why would the inequitable, non-responsive outcomes of automated governance be properly described as "greater bureaucratic efficiency" in the first place? In their non-responsiveness and inequity algorithmic governance is bad governance, and it would seem something of a backhanded compliment to say: It's terrible government, but it is efficiently enforced. It evokes the old Woody Allen bit: They have such bad food here. Oh, I know, and such small portions!

It seems to me that it is the phony appearance of government efficiency enabled precisely by its non-responsiveness that peddlers of the "efficiency" of algorithmic government are really championing. This seems all the more obvious when Leonard quotes meme-hustler Tim O'Reilly promising elite technocrats will make "embedded" governance ever more "sophisticated." If what is attractive about algorithmic governance is an "embeddedness" that renders it invisible, ubiquitous, stubbornly unresponsive to majorities one really has to ask: "Sophisticated" at what? "Sophisticated" for whom?

Although Leonard makes the general point that all systems fail and the plutocrats will be the only ones with the resources to demand accountability in the face of such failures in non-responsive algorithmic governance, his examples suggest the darker reality that plutocrats are also well-positioned opportunistically to exploit this difference, systematically to abuse non-responsive algorithmic governance to their benefit at the expense of the poor, the powerless and the precarious.

Look for another digital boom for the plutocratic pigs at the trough, this time in digitally-facilitated, robotically-repeated harassment and frivolous automated lawsuits everyday folks lack the time or connections to fend off even if the law is objectively on their side. We are still picking up the pieces from previous and ongoing "booms" of this kind, in which digitally-facilitated fraudulent banksters bundle bad assets into phony prime commodities, or in which digitally-facilitated locust-financiers embezzle and skim real value via global high-speed networked split-second pseudo-investment transactions, and so on.

I have no doubt in the world that techno-utopian plutocrats and their futurological shills are thrilled at such a proliferation of new opportunities for gaming systems for parochial profit-taking. They tend to rationalize this kind of cheating and looting as the demonstration, after all, of their superior intelligence and ability and risk-taking, proving their fitness for aristocratic rule. What greater joy for plutocratic looters, especially when the cries of pain and injustice provoked by their bad behavior are rendered as good as silent by layers of algorithmic red-robot-tape. Hey, you know who made the trains run on time? Such efficiency!

Among the techno-blatherers there are of course more than enough peddlers of anti-democratizing consumer complacency and enablers of anti-democratizing plutocratic parasitism to appreciate the facilitation of each of these outcomes by algorithmic governance, but I think we are discerning as well the ideology of artificial intelligence in play here. Jaron Lanier has warned that a faith in the possibility of artificial intelligence -- and, indeed, a faith that software writers and vendors today are pilgrims of a sort, coding along the road to artificial superintelligence -- has led to a prevalence of crappy software. We are given user-unfriendly objectively wrong autocorrect spell-checkers and profoundly misleading interpretations of texts in the form of word clouds and superficial assessments of credit-worthiness via searches of impoverished records of personal buying histories and on and on and on. Invested in the dream of the imminent arrival of superintelligent AI, ambitious coders overlook the crappiness and user-unfriendliness of their would-be intelligent software and treat it instead as avatars or embryos of the Robot God to come. Guarding, guiding, glorifying their would-be god, they invest code with a standing, authority, and reliability equal to or even greater than that of the actually intelligent users who rummage through the ruins.

In the background of the technocratic, in fact techno-utopian, championing of the "efficiency of algorithmic governance" is the fantasy that regulatory software agents will not in fact be unresponsive to citizens and users -- mind you, this always really means "the citizens and users who count, among whom I certainly will always be one" anyway -- that Big Data will overthrow the Big Brother of democratically responsive governance to install, step by step by step, the loving grace of the Big Daddy surely on the way along the road coding the superintelligent robot god of their heart's desire. In practice today and as an ideal for tomorrow, one should never mistake for democratic allies the partisans of artificial intelligence who eagerly exploit software for parochial profit-taking today while pining for the dictatorship of "friendly superintelligent AI" in The Future.

Top Ten Posts for 2013

10. p2p is EITHER Pay-to-Peer OR it is Peers-to-Precarity, originally published March 23.
9. "Driverless Cars" As Dead-Ender Car Culture Apologia, originally published January 7.
8. Darkest Before the Dawn, originally published October 2.
7. A Robot God Apostle's Creed for the "Less Wrong" Throng, originally published January 26.
6. Tim O'Reilly on "The Golden Age", originally published January 23.
5. Why Does Tim Wu Side With the Technoblatherers? , originally published April 13.
4. It's Time To Fight Some More Culture Wars: Abortion, Guns, Climate Change, originally published September 13.
3. Our Civil War, Like Our Revolution, Rages On, originally published October 19.
2. Deception, Delusion, and Denial Isn't Optimism, originally published January 2 (a rather vapid post it seems to me, but leading to one of the more heated zig-zaggy Moots in a while).
1. Sermon on Mont Pelerin: Or, Why It Is Better to Read Political Positions Rhetorically Not Philosophically, originally published November 29.

Special Mention: I devoted nearly as much time to microblogging as to longform blogging this year, and sometimes I culled tweets from longer pieces, and sometimes a string of tweets got plumped into a longform post, and sometimes even stranger chimerical forms emerged. This gnomic oddball was one of my favorites: A Twitter Privacy Treatise, originally published September 14.

It's Not That The Luddites Will Take Your Magic Toys, It's That Magic Isn't Real

Upgraded and adapted from the Moot, where "kurt9" declares:

All of this transhumanist technology is being developed by private parties using private money. This is especially true for the life extension and cryonics stuff. If we are able to develop this technology on our own, using our own resources, why do we need to get the consent of those who do not share our objects? Or even discuss it with such parties at all? We can simply develop it on our own independent of the attitudes of those who do not share our objectives. I find these kind of "debate" and discussions to be pointless.

Let's dig in, shall we?

All of this transhumanist technology is being developed by private parties using private money. This is especially true for the life extension and cryonics stuff.

Actually, no it isn't. It really isn't. "Uploading," for one, isn't even a coherent ambition (you are not a picture of you, and no computer is eternal), and the trumpeted genetic/ pharmaceutical/ prosthetic proposals are nothing but loose talk for the rubes. In the post to which you are responding I said that no medical breakthroughs will increase the average adult life expectancy in the notional democracies by so much as five years in the next ten years -- and most probably the next 25 years. Expectations of imminent breakthroughs leapfrogging you into centuries-long sexy lifespans are simply arrant nonsense. Take a look at adult life expectancy at age 65 over the last twenty-five years (years, mind you, of! accelerating! change! in the midst of the internet boom new economy boom biotech boom extropian boom). You can stamp your foot if you like but I'm fifty and I've been following futurologists and transhumanoids for thirty, this ain't my first time at the rodeo. Of course, medical research is a good thing and one hopes some good therapies and cures are indeed under development to ameliorate suffering and disease -- as I say, providing universal access to healthcare, clean water, basic support would free billions of lives to contribute to shared problem-solving and creative expression. I daresay you should know better about all the silly Robot Cult stuff when it still hasn't panned out in a decade and yet the promises remain exactly the same and exactly as fervent as a sales pitch.

why do we need to get the consent of those who do not share our objects?

You can join any cult you want to, dear "kurt9." And once you're dead it is a matter of indifference to me whether your corpse is buried, cremated, mummified, compressed into a diamond, shot into orbit, or your hamburgerized brain wrapped in foil and dropped into dry ice for Randian sociopaths to watch over in a desert. If you want to be resurrected in a sexy robot body that can do Hogwarts magic with nanofog or you want to be uploaded as a cyberangel in Holodeck Heaven I can't say that is stranger by far than the faiths billions of other people espouse. As a cheerful atheist I find these idiosyncrasies charming to the extent that they do not function as rationales for reactionary politics. Of course, if fraudulent claims are being made, they should be prosecuted, and if ridiculous claims are being made, they should be ridiculed, if reactionary claims are made, they should be exposed by good people of good will lest they harm anyone.

Or even discuss it with such parties at all?

I invite discussion but certainly am in no position to demand it or to censor it. You seemed to want to say something, and here you are saying it. I say what I want, too. It's not a bad arrangement.

We can simply develop it on our own independent of the attitudes of those who do not share our objectives.

You are not an island, and neither science nor discourse more generally are solitary endeavors. It is true that transhumanoids and singularitarians often pine in public places for a separatist enclave to retreat to -- a private island, an oil platform paradise city, a dome under the sea, a secret lab in the asteroid belt. I daresay it is no easy thing to want "technology" to enable you to live forever on a treasure pile under the ministrations of a kindly parental Robot God or whatever when all the actually knowledgeable scientists say you can't and most people know better the difference between scientific communities and science fiction fandoms.

I find these kind of "debate" and discussions to be pointless.

I don't doubt it. True Believers always do. But I tell you earnestly that you will not find techno-transcendence in Robototalism, via Robot God, Robot Bodies, Nanobotic Magic, or the rest... not because your evil luddite foes don't believe in "The Future" with their whole hearts like you do, but quite simply because magic isn't real. Science and science fiction are both marvelous, but don't get it twisted, my friend.

The Funhouse Mirror Has Two Faces: Transhumanists and Bioconservatives on Robototalism

Futurity cannot be delineated but only lived, in serial presents attesting always unpredictably to struggle and to expression. "The Future," to the contrary, brandishing the shackle of its definite article, is always described from a parochial present and is always a funhouse mirror reflecting a parochial present back to itself, amplifying its desires and fears, confirming its prejudices, reassuring its Believers that the Key to History is in their hands. -- Futurological Brickbats

Two pieces on "transhumanism" have attracted a lot of interest this week, or at any rate exhortations to click links on my twitter feed, one of them written a couple of days ago, the other written a couple of years ago. One piece, by Frances Martel, is entitled Defying Human Nature One Cyborg Limb At A Time, the other, by Rebecca Taylor, is entitled Transhumanism Turns People Into Slaves to Technology.

The juxtaposition of titles seems to stage a confrontation, and it is true that one piece is mostly celebratory in tone, the other alarmist. But what strikes me as most interesting about the pairing is what they have in common: in order to take transhumanism seriously enough in the first place to find it worthy of celebration or of alarm both authors must first disdain actually-existing medical and material and computational techniques and their actually-urgent quandaries in the real world, the better to focus on entirely imaginary "technologies" and then to elicit from their conjuration entirely symptomatic wish-fulfillment fantasies and existential dread.

Not incidentally, both of the pieces arrive from right-wing reactionary precincts -- Martel's celebration was published by the notorious Breitbart scandal and conspiracy sheet, Taylor's by "LifeNews," a forced-pregnancy advocacy and woman's healthcare denialist site. This is not an accident -- to engage critically and factually with actually-existing techniques and the urgency of stakes associated with the inequitable distribution of their costs, risks, and benefits would inevitably take us to left-wing progressive precincts.

The first paragraph of Frances Martel's article immediately and insistently lodges her account in the fantastic:

The past few years have seen a surging interest in the international scientific movement to "help end human death." It fears no mechanics and abhors the imperfections of the human body. Transhumanism is snowballing into an international movement aggressively defying human nature and embracing machines.

To begin where Martel begins, let me just insist at the outset that if we are talking about self-identified "transhumanists" and "singularitarians" who think they are part of a techno-transcendental movement sweeping the world, then we need to take assertions about "surging interest" and a "snowballing… international movement" with a grain of salt. Transhumanism remains as it was twenty or forty years ago (depending on whether you want to treat Ettinger's Cryonics Institute, O'Neill's L5 Society, Negroponte's Media Lab, or More's Extropy Institute as the superlative futurological locus classicus) now as ever a minute, marginal, minority subculture or fandom that is indicatively white, male, elite, incumbent. Given the simplification and drama of their distinctive framings of complex technodevelopmental questions for a technoscientifically illiterate, gizmo-fetishizing consumer culture already prone to invest the "technological" with fantasies of superabundance and omnipotence as well as with nightmares of apocalypse and impotence, it has always been the case and remains true today that transhumanists, singularitarians, techno-immortalists, and the other futurist sects of the Robot Cult have attracted considerably greater media attention than the substance of their claims or their (lack of) credentials would ever warrant otherwise.

Setting that aside, though, it is also true that extreme, marginal, defensive futurological subcultures exist in the context of more prevailing neoliberal/neoconservative consumerist, developmentalist, extractive-industrialist norms and forms suffused with promises of techno-fixes, denials of limits, assumptions about the necessity of performance enhancement, not to mention the pretense of agreement as to what such enhancement consists of. It is for this reason that I am one of these people myself who devotes more attention to transhumanists than they deserve on the merits: This is simply because I regard them as clarifying in their extremity of the absurdity of more prevailing reactionary attitudes (okay, they are also hilarious, and the pure pleasure of it another reason to poke at them). I am not sure that Martel would justify her own interest in transhumanist on comparable grounds -- but instead celebrating as a conservative, say, more prevailing reductive, eugenic, polluting, immiserating technocratic elitisms through celebration of their extreme transhumanist forms where I regard the relation more as a useful reductio ad absurdum.

Beyond this quibble, let me turn to some deeper conceptual difficulties that are already evident in these few opening sentences. To declare that transhumanists are "defying human nature [by] embracing machines" seems for one thing to assume that machines defy rather than express nature when of course they depend on an understanding of the natural world to work at all; and for another thing seems to assume that language-using, tool-making, clothes-wearing, body-training, ground-cultivating, shelter-making, culture-articulating humans defy rather than express their own nature in taking up and taking on prostheses. This arrant absurdity depends for its plausibility and force in fact on Martel's selective fetishization of very particular artifacts and techniques, real and imagined -- computation freighted with omniscience, enhancement freighted with omnipotence, petro/digi/nano/fabbing techniques promising superabundance and hence freighted with post-historical post-political omnibenevolence -- as what we mean by "machines" while denying to most of the field of existing, familiar, assimilated, emerging, fraught artifice and technique the designation "machine" at all.

To declare as Martel does that transhumanism, "fears no mechanics," leaves the important question open, surely, whether or not transhumanists fear any dangerous, violent, exploitative deployments of "mechanics" -- as well as the question whether perhaps a focus on the so-called "nature of mechanics" functions to disavow or distract attention from more urgent political questions of who accesses and controls "mechanics" and to what ends. Likewise, to declare as Martel does that transhumanism "abhors the imperfections of the human body," leaves the important question open, surely, whether or not transhumanists are in a position to dictate what the imperfections of the human body are and in the service of which particular ends should some bodies be treated or made more perfect -- as well as the question whether perhaps a focus on the so-called technical perfectability of the body functions to disavow or distract attention from the fact that agreement does not exist about what human lifeways are and can be treated as legible, liveable, valuable, indispensable, flourishing.

"For transhumanists," writes Martel, "it is simply unethical to have the technology to permanently avoid death and not use it." But does it matter ethically that "the technology to permanently avoid death" does not exist to use, does not even remotely approach real availability for such use? Faith-based futurologists will start sputtering and handwaving at this point about genetic therapies and nanomachines and uploading their minds into Holodeck Heaven and all the rest. They will start citing loose pop-journalist talk and wildly extrapolate from pet press releases from austerity-starved research labs and soap-bubble tech companies, they will declare the "logical compatibility" of their sooper-tech daydreams with known physical laws, whatever our ignorance, whatever our available resources, whatever the costs, whatever the alternate priorities, whatever the distance from existing norms and forms, they will declare my realism and skepticism "anti-science" "luddism" and their own faith-based credulity and hyperbole the championing of "science" and "reason," and on and on and on. But the fact is that not only are none of these superlative techniques actually imminent and, face it, not even sufficiently proximate in the real-world developmental pipeline to enter into personal decision-making or public policymaking at all, but, not to put too fine a point on it: there is not a single therapeutic technique under research or in development the arrival of which in the next decade, or likely within even the coming quarter century, that will increase by as much as five years the average life expectancy of adults in the North Atlantic notional democracies.

Let me amplify the point: not only is it ethically nonsensical to declare "unethical" not using technologies that do not even exist for us to use, I will also say it is flatly unethical to discuss the ethics of imaginary technology at the cost of discussing real technoscience. There are no more urgent ethical dilemmas in the real world than the denial of universal access to basic healthcare in wealthy nations, than the banning of contraception, abortion, and assistive reproductive techniques to women around the world, than the neglect of treatable medical, nutritional, hygienic conditions in the overexploited regions of the world. What Mike Davis said fifteen years ago is as true as ever: access to clean water should be considered the most potent miracle drug on earth. These are the ethical and political discussions we are not having when we are discussing genetic superhuman and digital immortalization -- although, no doubt the latter discussions may best be understood as distorted allegories or symptomatic disavowals of these very real questions and their urgencies.

When Martel describes the transhumanist "movement" -- quoting the cynical self-descriptive vacuity of stealth robot-cult think-tank IEET -- as "creative and ethical use of technology to better the human condition" it is notable that neither creative nor ethical nor better human uses are defined. To do so would immediately reveal the eugenicism and reductivism and techno-triumphalism driving transhumanoid norms. Nor is there any indication in the formulation that none of the "technology" IEET happens actually to be preoccupied with the use of actually exists. To do so would immediately reveal the hyperbole and wish-fulfillment fantasizing driving transhumanoid forms. But it is also worth noting that nobody has to join a Robot Cult (and, indeed, almost nobody ever has) in order to approve the creative and ethical use of actually-available and actually-emerging artifice and techniques, and that if one is looking for actual education, agitation, subsidization, incentivization, legislation based on substantial and relevant definitions of the key terms in that formulation one should certainly look to more mainstream, progressive healthcare advocacy and science advocacy organizations and actually constituted academic disciplines like science and technology studies (STS) and environmental justice criticism (EJC) rather than futurological PR or futurist sub(cult)ural fandoms.

Rebecca Taylor's piece devotes most of its attention to transhumanist tropes and conceits playing out in video games, and if anything this makes the paradoxical address of healthcare realities through the lens of imaginary objects, speculation, projection, hyperbole even more conspicuous in her account than the futurological scenario spinning on which Martel depends. Taylor describes the game "Deus Ex" as transhumanist agitprop -- which is fair enough, I agree -- declaring it a "hard sell for using technology to replace normal body parts augmenting healthy humans beyond normal human abilities." Once again, this critique presumes that what presently count as human bodily norms are not themselves historically-situated, culturally-articulated, prosthetically-elaborated. If transhumanist "enhancement" discourse pretends to know in advance what counts for all as better, optimal, capacious lifeways, in no small part through recourse to an imaginary ideal superior post-human being with which they identify (at the cost, mind you, of threatened dis-identification with existing human lifeway diversity), it is crucial to recognize that bioconservative "preservationist" discourse pretends to know the same, again in no small part through recourse to an equally imaginary ideal normal natural-human with which they identify (once again, at the cost, mind you, of threatened dis-identification with existing lifeway diversity).

"Transhumanism is super seductive," writes Taylor. "And yet the reality will be far from what is depicted" in games like "Deus Ex." It is interesting to pause for a moment -- what exactly is one "seduced" into by this "transhumanism"? Since regenerative/rejuvenation medicine doesn't exist to deliver added centuries of model-sexy youth to lifespans aren't actually available, since uploading our minds as cyberangel avatars in Holodeck Heaven isn't actually available, since there are no designer bodies or babies or clone armies or Harryhausen talking chimeras anywhere nor will there be anytime soon -- what exactly are we being seduced into by transhumanism? As I said before, there are dangers in being seduced into discussing these imaginary outcomes rather than real perplexities, but it seems to me that Taylor is contributing to this danger rather than ameliorating it: When Taylor warns that "the reality will be far from… [the] depict[ion]" she is describing these hyperbolized unreal outcomes themselves as dangerous and worthy of our discussion in their danger, just as Martel seems to regard these hyperbolized unreal outcomes themselves as marvelous and worthy of our discussion for their marvels.

"Once people begin to augment," writes Taylor, "others will feel compelled to do the same, removing perfectly good eyes, ears, limbs and replacing them just to be able to keep up. At this point transhumanism will make man a slave to the technology he creates." To the extent that humans have always been thoroughly linguistic, accultured, prostheticized beings it is in fact profoundly obfuscatory to declare that transhuman fancies, of all things, would inaugurate human "augmentation," and serves to naturalize the contingent norms through which bodies and lives are presently naturalized and abjected in ways that are open to and suitable for contestation. There is indeed quite a lot to be said for the worry that dangerous performance enhancing drugs in the context of organized sport or that profoundly limiting forms of pedagogy in the service of presumably objective standardized measures of performance caught up in a pernicious and parochial logic of competitiveness do enormous harm. There is also a lot to be said about the misinformation, exploitation, and threat of harm associated with actually existing medical techniques in the context of profound inequity and precarity, from organ and egg harvestation, sibling donorship, paid surrogacy to medical treatments made unavailable by intellectual property regimes and made available through misleading advertising. Taylor declares: "I want to applaud the behind-the-scenes creators of these make-believe jaunts into the future of human enhancements. They really do understand what is at stake: our humanity." Note the collapse of "make-believe jaunts" into predictions of real-world futures. If only such hyperbolic projections get at the technoconstitution of "our humanity" then are we to assume that I would be wrong to focus instead, as I do, on the inequitable distribution of the costs, risks, and benefits of the effects of real-world technoscientific change on the actual lifeway diversity of humanity? Once again, for me there is a real question whether what is worst about articles on transhumanism like Taylor's and Martel's is that they distract us from actually-real actually-urgent medical and environmental and technoscience quandaries, or that they are actually symptomatic reactions and loose allegorical treatments of these quandaries that distort our understanding of their stakes and problems by deranging our factual understanding of their capacities and investing them with irrational fears and fantasies. But for me there is no question that they do little good.