Markets and fundamentalists

An extract from Chapter 9 of the book Transcending Politics:

9. Markets and fundamentalists

Transhumanists look at the human condition and proclaim: humanity deserves better. By taking advantage of the best insights and energies of present-day humanity, we can elevate humanity to a comprehensively better state. We can, and should, comprehensively improve our physical vitality, our mental acuity, our emotional wellbeing, and, yes, our economic relationships. In all these aspects, we can reach strikingly higher levels than at any time in human history (or prehistory).

This proclamation alarms a series of different kinds of critics.

First, it alarms religious fundamentalists, who believe that humanity is already the end point of divine creation. Any apparent flaws in the human condition – such as the physical blind spot in our eyes, our many cognitive biases, and our destructive tendencies towards tribalism and xenophobia – must be self-inflicted (they say), being the result of human sinfulness, in past or present-day generations. Or perhaps these flaws form part of some vast inscrutable divine plan, beyond human comprehension.

In response, transhumanists view these flaws as being, instead, unhappy consequences of our evolutionary heritage. Natural selection was limited in its foresight. Because of the incremental nature of biological evolution, there were many engineering solutions that lay outside its grasp. Because of the resulting shortcomings in human body and mind, the social structures that grew up over history had their own shortcomings, in turn causing further problems in the human experience. Transhumanists accept that there are many aspects of humanity that are “very good” – to use the description of the first humans placed into the divine mind by the authors of the opening chapter of the biblical book of Genesis. But there are many other aspects of the human condition that are capable of radical improvement, via intelligent design that can be carried out by far-sighted twenty-first century human engineers. When these improvements are in place, humans will become very good indeed.

Second, transhumanism alarms a group of critics who can be described as humanist fundamentalists. These critics abhor the transhumanist idea that technology can profoundly augment human consciousness and human character. Transhumanists anticipate humans reaching systematically better decisions, with the help of advanced computer algorithms, artificial intelligence, and enhanced mental states accessed via (among other means) increasingly smart drugs. Humanist critics fear that any solutions based on digital technology will be cold, unimaginative, and blinkered. A world that maximises efficiency, they warn, will be an inhuman one. These critics prefer the random whimsy and creative variability of the present-day human mind. Therefore they oppose the transhumanist project to use technology to improve the human mind. It won’t actually be an improvement, they say.

In response, transhumanists point out that digital technology can improve our creativity as well as our rationality. Rather than being limited to measures such as efficiency and productivity, new technology can augment our emotional responsiveness and spiritual capacity. As well as making us smarter, technology can make us kinder and more sensitive. Rather than dehumanising us, technology, used wisely, can humanise us more fully. Instead of most humans spending most of their lives in an impoverished mental state, the humans of the future can inhabit much higher planes of consciousness. But if we stick with our unaided mental capacity – as humanist fundamentalists would prefer – our quirkiness and (to use a candid term) stupidity will likely be the death of us. Humanity deserves better!

Third, consider a group of critics that I will call cultural fundamentalists. To them, when it comes to determining human capabilities, nurture is far more important than nature. If we want to improve human experience, we should prioritise changing human culture (the environment in which humans are nurtured). Let’s restrain advertising messages that encourage destructive consumerist tendencies. Let’s ensure popular soap operas have characters that demonstrate positive behaviour. Let’s avoid situations in which different people live side by side but receive very different rewards for roughly similar amounts of work, thereby stirring up feelings of alienation and resentment. Let’s improve lifelong education. Let’s arrange for everyone to be able to meet regularly with trained counsellors to talk through their underlying personal struggles, and to receive fulsome personal affirmation. Above all, let’s not focus on individual biological differences. To such critics, transhumanist interest in genetic influences on behaviour and personality is a retrograde step. Any idea of choosing the genetic makeup of your baby – or of editing your own genome – harks back to the discredited ideology of eugenics. These critics, therefore, regard transhumanists as being perhaps just one or two steps removed on a slippery slope from the dreadful biological experiments of the Nazi era.

In response, transhumanists say we have to consider both nurture and nature. It would be perverse to rule out improving our biological selves, via enhanced nutrition, dietary supplements, medicinal compounds, detox programmes, or (an extension of the same line of interventions) genetic reprogramming. Just because some past genetic experiments have been moral scandals, there’s no necessity to group all future genetic experiments under the same heading. After all, various past experiments to improve human culture went horribly wrong too – but that’s no reason to give up on the “improve culture” pathway. Similarly, there’s no good reason to give up on the “improve biology” pathway. It is by taking fully into account both the biological and cultural influences on human capabilities, that we will have the best opportunity to improve human experience. That’s what humanity deserves.

To recap, transhumanists alarm religious fundamentalists, humanist fundamentalists, and cultural fundamentalists – but in all three cases, the alarm is misplaced. In the remainder of this chapter, I want to consider a fourth group of critics: market fundamentalists. I’ll also be considering the mirror image of that group, who can be called anti-market fundamentalists.

Conflicting views on markets

Market fundamentalists believe that free markets are absolutely the best way to decide the allocation of resources…

<snip>

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RAFT 2035 – a new initiative for a new decade

The need for a better politics is more pressing than ever.

Since its formation, Transpolitica has run a number of different projects aimed at building momentum behind a technoprogressive vision for a better politics. For a new decade, it’s time to take a different approach, to build on previous initiatives.

The planned new vehicle has the name “RAFT 2035”.

RAFT is an acronym:

  • Roadmap (‘R’) – not just a lofty aspiration, but specific steps and interim targets
  • towards Abundance (‘A’) for all – beyond a world of scarcity and conflict
  • enabling Flourishing (‘F’) as never before – with life containing not just possessions, but enriched experiences, creativity, and meaning
  • via Transcendence (‘T’) – since we won’t be able to make progress by staying as we are.

RAFT is also a metaphor. Here’s a copy of the explanation:

When turbulent waters are bearing down fast, it’s very helpful to have a sturdy raft at hand.

The fifteen years from 2020 to 2035 could be the most turbulent of human history. Revolutions are gathering pace in four overlapping fields of technology: nanotech, biotech, infotech, and cognotech, or NBIC for short. In combination, these NBIC revolutions offer enormous new possibilities – enormous opportunities and enormous risks:…

Rapid technological change tends to provoke a turbulent social reaction. Old certainties fade. New winners arrive on the scene, flaunting their power, and upturning previous networks of relationships. Within the general public, a sense of alienation and disruption mingles with a sense of profound possibility. Fear and hope jostle each other. Whilst some social metrics indicate major progress, others indicate major setbacks. The claim “You’ve never had it so good” coexists with the counterclaim “It’s going to be worse than ever”. To add to the bewilderment, there seems to be lots of evidence confirming both views.

The greater the pace of change, the more intense the dislocation. Due to the increased scale, speed, and global nature of the ongoing NBIC revolutions, the disruptions that followed in the wake of previous industrial revolutions – seismic though they were – are likely to be dwarfed in comparison to what lies ahead.

Turbulent times require a space for shelter and reflection, clear navigational vision despite the mists of uncertainty, and a powerful engine for us to pursue our own direction, rather than just being carried along by forces outside our control. In short, turbulent times require a powerful “raft” – a roadmap to a future in which the extraordinary powers latent in NBIC technologies are used to raise humanity to new levels of flourishing, rather than driving us over some dreadful precipice.

The words just quoted come from the opening page of a short book that is envisioned to be published in January 2020. The chapters of this book are reworked versions of the scripts used in the recent “Technoprogressive roadmap” series of videos.

Over the next couple of weeks, all the chapters of this proposed book will be made available for review and comment:

  • As pages on the Transpolitica website, starting here
  • As shared Google documents, starting here, where comments and suggestions are welcome.

RAFT Cover 21

All being well, RAFT 2035 will also become a conference, held sometime around the middle of 2020.

You may note that, in that way that RAFT 2035 is presented to the world,

  • The word “transhumanist” has moved into the background – since that word tends to provoke many hostile reactions
  • The word “technoprogressive” also takes a backseat – since, again, that word has negative connotations in at least some circles.

If you like the basic idea of what’s being proposed, here’s how you can help:

  • Read some of the content that is already available, and provide comments
    • If you notice something that seems mistaken, or difficult to understand
    • If you think there is a gap that should be addressed
    • If you think there’s a better way to express something.

Thanks in anticipation!

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