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Hybrid Resonance and the Latin American Art of the East-End, Long Island: An Exhibition and Artist Talk Review – Article by Dinorah Delfin

Hybrid Resonance and the Latin American Art of the East-End, Long Island: An Exhibition and Artist Talk Review – Article by Dinorah Delfin

Dinorah Delfin


Hybrid Resonance” art exhibition at Ashawagh Hall, East Hampton, N.Y. April 5-7, 2019.

I was recently invited to be part of an art exhibition which explored some fundamental topics related to my area of artistic research and activist initiatives. The event, “Hybrid Resonance,” and the artist talk that followed two weeks later, revealed that Latin American art is not only a hybrid mix of cultural influences but also a mixed-breed of personal achievements and sacrifices in the pursuit of novelty, preservation, and adaptation.

In this article, my first exhibition review and account of the artist talk that followed, I hope to share a comprehensive reflection and critical analysis of contemporary Latin American art from Long Island, New York, and its global relevance as we continue to stand in solidarity towards Venezuela’s Liberation.

PART # 1 – HYBRID RESONANCE: AN ART EXHIBITION AND BENEFIT FOR VENEZUELA 

Artwork on view, from left to right: Aner Candelario, Gustavo Bonevardi, Alex Vignoli, & Enrique Martinez, a.k.a. Mago.

Thirteen East End, Long Island artists and a selection of contemporary Venezuelan art were selected for “Hybrid Resonance,” an exhibition organized by art consultant and curator, Esperanza Leon, to raise awareness about Latin American art and Venezuela’s current humanitarian crisis. 

Ms. Leon, also born in Venezuela, organized a powerfully relevant and emotional exhibition which displayed the hybrid nature of Latin-American art, re-defined by a global heritage of analog and digital hybridity. 

The art, the awareness, the solidarity, this exhibition was beyond personal. Works like “Venezuela Divided,” by American artist, Gustavo Bonevardi, captures the fractured spirit of a displaced nation whose hope persists as the flag’s iconic rainbow stars remain centered, never out of sight. Maria Schon’s reductive and organic shapes transcend location, as tropical greens, blues, and yellows resonate with childhood memories and the primal subconscious.

With resounding rhythm and improvisation, “Hybrid Resonance”, also featured live Latin music by the jazzy Velvet Mood; Hispanic vibes by D.J. Carlos Lama; and a selection of Venezuela’s Ron Diplomatico and traditional “arepas” from Caracas Arepa Bar restaurant. 

Latin American Art


Artwork by Venezuelan Reinaldo Crespo

What does it mean when Jerry Saltz, esteemed and renowned art critic, says: “Art contains a multitude”?

Artists embrace complexity and paradox. We often oscillate between different perspectives and painfully obsess over the spaces between objectivity and subjectivity. We want to strip it all off, or integrate it all – art, culture, spirituality, science, technology, the irrational – unveiling unexpected connections between seemingly unrelated disciplines. We often shift back and forth between fantasy and a rooted sense of reality, between playful extroversion and disciplined introspection, between a sense of abstraction and a concrete sense of self.  

So what makes Latin American art more pluralistic in its inherent multitude? 

When people think of Latin American art, it is often associated with murals depicting religious narratives, or political and social unrest; or one thinks of the optical and geometrical kinetic sculptures of the Venezuelan Avant-Gardes. While Latin American art shares the mestizo roots of our European, African, and Indigenous ancestry, this collective experience of conquest, slavery, and imperialism, has always provided a fertile ground for the cross-breed of new and exotic forms of artistic expression.

Today, Latin American art couldn’t be more relevant. As we become more active participants in global networks, not only we have our shared pre-Columbian and European influences to draw inspiration from, but we are also in a unique position to capture the multi-cultural conditions of the global citizen.

Artists present in “Hybrid Resonance” had roots in Venezuela (Maria Schon, Walt Lindveld, and myself), Puerto Rico (Aner Candelario and Darlene Charneco) Ecuador (E. Osbaldo Segura), Colombia (Mago), Brazil (Alex Vignoli and Dalton Portella), and Uruguay (Aurelio Torres), Gustavo Bonevardi (Argentina), Nadine Daskaloff (Mexico). 

Additionally, the exhibition showcased a selection of basketry from the Yekuana and Yanomami Venezuelan tribes, and folk art and other hand-crafted works created by Venezuelan artisans, designers, and fine artists, many of whom still reside there. In this section of the exhibition gallery, there were also the works of Reinaldo Crespo, Astolfo Funes, Eduardo Barcenas, Humberto Salas, and Abdul Vas. 

Venezuelan Crises

“The very rich culture of Venezuela is often overlooked due to the current crisis. In the past, the country was known for its petroleum, now, for its critical economic and humanitarian decline.” – Leon

In Venezuela, eight out of ten people currently live in poverty. There is extreme insecurity and shortages of food and medicine, with millions having access to barely one meal a day. Since 2015, the United Nations estimated that approximately three million people have left Venezuela, including many young males looking for opportunities and ways to help their families; leaving the children, women, and the elders behind.

Hybrid Resonance” wasn’t only to raise awareness about Latin American art, but also to raise funds to help Venezuela. On the last day of the exhibition, Leon, Venezuelan artist Maria Schon, and I, also hosted a tour to discuss the art and the current humanitarian crisis in Venezuela. 

Hybrid Resonance” was able to raise almost $3,000 which is given to selected charities providing aid in Venezuela. These organizations include Rescate Venezuela (rescatevenezuela.com), Alimenta la Solidaridad (alimentalasolidaridad.com), and International Rescue Committee (https://www.rescue.org/country/venezuela). 

Awareness with Foresight  

Bob” by Dinorah Delfin. Image courtesy of Casey Dalene.

There were two instances during “Hybrid Resonance” that were of particular interest for me:

Self-learning algorithms: One person in the exhibition interested in learning about my art piece on display, “Bob” 2019, from my Hybrid series, expressed concern about self-learning algorithms and the possibility of a “Terminator-like” future. I sympathized. I happen to be part of a movement that raises awareness about issues related to advanced technologies. I explained that the most important thing one can do is to help raise awareness about these issues by also advocating against any form of prejudice and segregation.

The focus of my next body of works, a re-interpretation of Dante’s Divine Comedy, touches upon issues related to Artificial Intelligence (AI). Algorithmic bias is a rising global problem with unprecedented consequences – it is threatening to replace human thought and ability to form opinions with machine thinking. Some experts believe that as biased AI becomes more autonomous and ubiquitous, the greater the existential threat to humanity will be. 

AI doesn’t evolve in a vacuum, however. Just like our beliefs write the fate of our future, our thinking machines echo human flaws and values. The field of AI and GAI (General Artificial Intelligence) ethics is a stark wake-up call and a powerful reminder that a lack of spiritual maturity, or emotional intelligence, is one of humanity’s greatest existential risks. 

In our continuous liberation from injustice and prejudice, and as we push forth new ways to re-think what it means to be human, it is crucial to remember that every time an algorithm targets or discriminates against someone based on physical, or non-physical demographics, we are inadvertently training self-learning machines to discriminate against humanity as a whole.    

Transhumanists are as concerned as you are: Another interesting moment during “Hybrid Resonance” was when someone recognized me from my participation in the Transhumanist Movement. Apparently, the person had “unfriended” me from Facebook because of my affiliation to the movement. I was not surprised; the movement itself is dealing with an identity crisis as it strives to remain a truly progressive and beneficial asset to society. What is most important to keep in mind, however, is that the less we understand how advanced technologies affect our every day lives, the less prepared we will be at setting up the necessary infrastructure to ensure that “transhumanist” technologies are used fairly and responsibly.  

PART # 2 – ART + BIOCULTURALISM: AN ARTIST TALK

Art + Biculturalism: An Artist Talk hosted by Esperanza Leon and Casey Dalene at the Maidstone Hotel, East Hampton, N.Y.

If all art is autobiographical, what are oval-shaped nature escapes, recycled sculptural books, and sculptural pixelated faces telling us about our time; about an individual’s journey, cultures, and the global family as a whole?

Art + Biculturalism, an artist talk hosted by Esperanza Leon and Casey Dalene, as part of their Art Salon series, was organized two weeks following the exhibition “Hybrid Resonance,” to offer a more comprehensive understanding about the different influences shaping the individual expression of Latin American artists living in the East End, Long Island, New York. 

The talk featured artists Maria Schon, Alex Vignoli, and myself. We all shared how the advantages and challenges that come from migrating one’s birthplace and adapting to new territories, is an invaluable process which has not only shaped our unique individual expressions but also constitutes a reflection of the collective global experience.

The Gaia Within

There are different theories about what the 20,000-year-old Lascaux cave paintings signify. Whatever inspired these exquisite renditions of nature and the human condition, one thing is indisputable, these are the works by a unique breed of people who like to look at things, think about things, and record what they perceive, remember, and/or feel. These gentle cave-men and women were obsessed, expressive, sensible, naughty, and highly self-aware and skilled people who ventured into womb-like, almost inaccessible caves, to be able to create their harmony and pro-life-inspired wall carvings, stamps, and graffitis. 

Exuding a voluptuous luminosity and a palpable feel of nature’s texture, curves, and edges, which only a trained eye can masterfully illustrate, Schon’s paintings transport us to a place not so different from that experienced by our pre-historic ancestors. Behind Schon’s reductionist abstraction of childhood memories, as she later explained in her talk, there is also something beautifully dense and complex appealing to the primal subconscious. By juxtaposing basic design elements such as form, color, texture, light, and composition, Schon’s paintings gently trigger a universal drive to co-exist symbiotically and in harmony with Nature — our progenitor and co-creator. 

Opportunity Cost

Up-cycling meaning, through found books, is how artist Alex Vignoli cleverly integrates his photographic skills with his personal values — to conjured up still life images of social relevance and timeless beauty.

Pictures of open books, with folded and rolled up pages; as relics of the past as we become increasingly more digitized; or as relics of the wise, as those who cherish harmony understand that a sustainable future is for those who can leverage both of our digital and biological potentials.  

Vignoli’s sleek and minimal photographic images unfold into an equally relevant, and obscure, subject; the art market. Bringing awareness into paradoxical and controversial issues such as educational reformation and digital technologies, goes hand in hand with reformations needed in society’s moral value systems — humans make art to reflect back our humanness and flaws, we don’t want biased AI reflecting to, or for us.

Prejudice and discrimination are much more subtle and complex than it is normally spoken about, and it is no different in the art market, or the art community in the East End, Long Island — minorities have historically struggled for artistic recognition and financial success as academia tries to fit it all in one neat historical continuum. 

We are more than multi-cultural beings

Anthropology professor, Setha Low, during Art + Biculturalism shared about her interest in the idea of humans as “translocals” — beings embodying the physical sensation of living in two or more places at the same time. Corresponding to this idea is also that of “transhumans” — beings embodying both the physical sensation of living in two or more places at the same time, and the physical sensation of everything that is living, while on a journey to define and/or preserve the integrity of one’s individual essence and expression. 

In shifting to a conscious awareness of translocal spaces inhabited by humans transitioning into a posthuman era, we are experiencing a “re-inscription of old ideas and patterns but we are not holding on to it,” says Low. We are experiencing a political backlash and more segregation, she adds.

For “Hybrid Resonance,” I decided to showcase a piece of artwork which portrays the idea of a future hybrid being embodying both analog and digital qualities to bring awareness to this paradoxical issues. Evolution has taught us that life thrives on mutations and complexity; it isn’t up to humans to want to become ever more complex organisms. Transhumanism not only embraces this fundamental existential drive but also brings into light the dark side of the digital world and the dystopian futures we strive to prevent. We are all hybrids, and we are all accountable, after all.

Conclusion

Hybrid Resonance” echoed the spirit of the international Latino artist as our stories revealed one of broadened perspectives, resilience, and adaptation. The show was a reminder that we are living at the edge of an era that calls for a pluralistic, integral, and holistic intervention as we transition into a more complex socio-technological world.

Belonging everywhere and nowhere, “Hybrid Resonance” was above all about the sincerity of process and subject matter.

Dinorah Delfin is the Director of Admissions and Public Relations for the U.S. Transhumanist Party / Transhuman Party.

 

 

U.S. Transhumanist Party Virtual Meeting and Q&A – February 23, 2019

U.S. Transhumanist Party Virtual Meeting and Q&A – February 23, 2019

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Gennady Stolyarov II
Denisa Rensen
Palak Madan
Pam Keefe
Dinorah Delfin
Arin Vahanian
Tom Ross
B.J. Murphy


On February 23, 2019, the U.S. Transhumanist Party invited many of its Officers and Ambassadors to discuss recent activities and plans for 2019, including the upcoming Presidential nomination process. The meeting included a public chat and portions where inquiries from members and the general public were addressed. Find the video recording of the meeting and the accompanying YouTube Live chat here.

Agenda
– Gennady Stolyarov II: Overview of 2019 Transhumanist Presidential Nomination/Debate/Primary Process
– Ambassadors – Denisa Rensen, Palak Madan, Pam Keefe: Discussions on Transhumanist Sentiment / Attitudinal Environment in Japan, India, and Hong Kong
– Denisa Rensen: Report on TransVision 2018 in Madrid
– Gennady Stolyarov II: Integration with the Transhuman Party / Dissolution of the TNC
– Dinorah Delfin: Discussion of Forthcoming Article in The Transhumanism Handbook: “An Artist’s Creative Process: A Model of Conscious Evolution”
– Arin Vahanian: Report on Premiere of “Immortality or Bust” Documentary
– Group Discussion: How to Reach 10,000 Members? (What demographics have yet to be exposed to transhumanist ideas and the existence of the USTP? How can we be more effective in getting people “in the door” to even be aware of our existence and content?)
   Potential Ideas
Social-Media Digital Poster Contest (Suggestion by Tom Ross)
Incentives for Members to Recruit Other Members (Suggestion by Tom Ross)
Appeal to Subcultures – e.g., Steampunk, Cyborg Communities (Suggestion by Tom Ross)
Question for Discussion: Should we engage with conspiracy theorists (e.g., attempt to rebut them) or distance ourselves from them as much as possible?
– Any questions from the audience

Note: The meeting livestream terminated slightly prematurely due to an Internet disconnection. However, the meeting did proceed over the course of the planned two-hour timeframe, and the vast majority of the intended subjects were covered.

Become a member of the U.S. Transhumanist Party for free, no matter where you reside. Fill out our Membership Application Form.

Become a Foreign Ambassador for the U.S. Transhumanist Party. Fill out the application form here.

Consumerism Qua Materialism: A Modern Confusion – Article by Kaiter Enless

Consumerism Qua Materialism: A Modern Confusion – Article by Kaiter Enless

Kaiter Enless


Editor’s Note: The U.S. Transhumanist Party has published this article by our member Kaiter Enless, originally posted on the Logos website,  to illustrate the importance of clarity in the use of philosophical terms. Mr. Enless articulates a distinction between materialism and consumerism that is often missing from contemporary discourse; this is particularly needed, as popular thinking regarding materialism indeed tends to be quite muddled and too often associates materialist philosophical frameworks with the kind of consumerism that is alleged to be problematic. Many transhumanists are ontological materialists and seek to more effectively harness the material world and its workings for human benefit. If the false equivalency between this approach and stereotypical consumerism can be dispelled, this would assist with the public acceptance of the transhumanist worldview and aspirations. 

~ Gennady Stolyarov II, Chairman, United States Transhumanist Party, January 9, 2019


Materialism has become a rather dirty word, principally through its connection to consumerism. Indeed materialism seems to have become so thoroughly conflated with consumerism as to be wholly indistinguishable. For example, in the study, Changes In Materialism, Changes In Psychological Well-Being: Evidence For Three Longitudinal Studies & An Intervention Experiment, the authors write: “Studies 1, 2, and 3 examined how changes in materialistic aspirations related to changes in well-being, using varying time frames (12 years, 2 years, and 6 months), samples (US young adults and Icelandic adults), and measures of materialism and well-being.”

It would be mistaken to conflate a philosophy of materialism, with mere consumerism as behavioral practice. I am not here suggesting that this is what the authors of the document have done (indeed, it appears as if they are simply using ‘materialism’ as a placeholder for ‘material object; principally, those objects manufactured and distributed in modern western society’), however, at first glance, it is difficult to tell and this is the crux of the problem. When one word is conflated with another, after a sufficient period of usage the two become implicitly associated, regardless of whether they are actually interlaced in any meaningful way. Thus, when one deploys the term ‘consumerism’ one instantly thinks of ‘materialism’ and vice-versa. This, I shall argue, is wholly mistaken; however, before proceeding, let us define our terms.

Consumerism is a term which rose to prominence in the 20th Century with the advent of mass production and denotes a social order wherein goods are purchased and used (‘consumed’) in ever increasing quantities. It has a few other more technical definitions, however, this is generally the explicit meaning of the term when it is negatively deployed (and it is almost always negatively deployed, at least, as of this writing, though positive variations of the term were used, such as by J. S. Bugas who deployed the word to refer to consumer sovereignty). In this negative characterization, consumerism is keeping-up-with-the-Jones or Patrick Batemanism — normative behaviors which privilege non-noetic objects over noetic ones with the exception of the referent consumer (the individual who is consuming the non-noetic objects, who naturally does so, not because they care solely about the objects themselves, but because they gain something from the consumption of those objects).

Materialism, broadly, briskly and vulgarly speaking, is a philosophical position generally characterized by substance monism, which holds that because everything which has been observed is energy and matter, it is rational to conclude everything that exists is (or is likely to be) composed of energy and matter (the same inductive reasoning is at work in expanding the theory of gravity to all places in the universe, even those wholly unobserved). As a school of thought, it has gone through numerous incarnations ranging from Democritus the atomist, to the cosmic mechanists prior to Newton, to the scientistic physicalists of the modern age (such as Hawking, Krauss and Dawkins).

More rigorous, sophisticated and logically defensible forms of ontological naturalism (sometimes referred to as ‘realism’ in contradistinction to ‘idealism’) which have been referred to as various materialisms can be found in the work of such philosophers as Wilfrid Sellars, John McDowell and Jeremy Randel Koons, and the neuroscientist, Paul M. Churchland.

Regardless of whether or not one agrees with the ontological assertions or arguments of any variation of materialism – atomist, mechanist, Sellarsian or eliminativist – it should be clearly noted that consumerism is a descriptive set of social practices, not a holistic formal ontology. One may be a Buddhist, Christian, Muslim or Daoist and still be a consumerist. Indeed, the vast majority of those who have ever lived western consumerist lifestyles within modern society have been Christians (principally Catholics and Protestants), not scientistic materialists (as is sometimes alleged); this is demonstrable simply by reference to religio-demographic composition, as most consumer societies were, from their inception, constituted by Christians who are, obviously, non-materialists (philosophically speaking). Of course, it is perfectly possible to be a stalwart materialist (in the philosophical sense) and still be a consumerist, but it is not intrinsic to the position.

Drawing a clear distinction between materialism and consumerism is important given that because consumerism has become so thoroughly disdained, referent to it likewise besmirches any materialist ontology through negative moral assignation, RATHER than through rigorous logical refutation, thus engendering an impairment, not only of the thorough-going materialist diagrams, but also of critical, logical thought itself.

Kaiter Enless is the administrator and principal author of the Logos website and literary organization.

Gennady Stolyarov II Interviewed on “Lev and Jules Break the Rules” – Sowing Discourse, Episode #001

Gennady Stolyarov II Interviewed on “Lev and Jules Break the Rules” – Sowing Discourse, Episode #001

logo_bgGennady Stolyarov II
Jules Hamilton
Lev Polyakov


U.S. Transhumanist Party Chairman Gennady Stolyarov II was recently honored to be the first guest ever interviewed on the video channel Lev and Jules Break the Rules with Lev Polyakov and Jules Hamilton. Lev and Jules have produced this skillfully edited video of the conversation, with content references from the conversation inserted directly into the footage. For those who wish to explore broad questions related to technology, transhumanism, culture, economics, politics, philosophy, art, and even connections to popular films and computer games, this is the discussion to watch.

This video was originally posted here. It is mirrored on Mr. Stolyarov’s YouTube channel here.

Become a member of the U.S. Transhumanist Party for free, no matter where you reside. Fill out our free Membership Application Form here. It takes less than a minute!

It is republished with permission.

More information about Lev and Jules Break the Rules:
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Enlightenment Transhumanist Association Registered in Nigeria – Press Release by Leo Igwe

Enlightenment Transhumanist Association Registered in Nigeria – Press Release by Leo Igwe

Leo Igwe


A transhumanist organization, Enlightenment Transhumanist Forum of Nigeria (ETFN) also known as H+ Nigeria, has been licensed to operate in the country. Nigeria’s Corporate Affairs Commission, the agency that is in charge of registering societies issued the license on August 7, 2018. H+ Nigeria was registered after it fulfilled all the conditions required for operation as a legal entity in the country. The objectives of the organization include the promotion of transhumanist thought and culture. The forum plans to create awareness of the radical changes and feasibility of redesigning the human condition which humanity stands to undergo through science and technology in the future.

The organization will also encourage the growth of technological culture in a broad range of emerging, sophisticated technologies. In addition, it will promote ethical principles and methods of adopting new and emerging technologies in Nigeria beyond.

Furthermore, the ETFN will advocate the moral right for those who so wish to use technology to extend their mental and physical capacities and to improve their control over their own lives. Also, it will encourage systematic research and create a forum where people can rationally debate what needs to be done and advocate for a social order where responsible decisions on transhumanist principles can be implemented. It is most exciting that such a platform for furthering the ideals of transhumanism, and other futurist philosophies, has been incorporated in Nigeria.

How Humans Learned to Stop Worrying and Love Death – Article by Jaeson Booker

How Humans Learned to Stop Worrying and Love Death – Article by Jaeson Booker

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Jaeson Booker


Okay, for this, we have to go back. Way, way back. Before we made history, before we made civilization, before we humans did a lot of things. We may not have even been fully human at the time this happened. But at some point, we became self-aware. This process probably took some time, I doubt it was an “AH-HA!” moment that suddenly changed everything. But we then had the ability to comprehend ourselves: to view ourselves as an independent entity, separate from others, and could reflect on this. And, amid all of this self-revelation, with so many new existential possibilities, we got mauled by a second revelation: we saw other people dying. They got old, they got sick, they stopped moving, and then other animals and bugs started eating them (or, perhaps, we were the ones doing the eating; see “Cannibalism Normal for Early Humans?” by John Roach, National Geographic News, April 10, 2003). And we acknowledged that they were like us, that we one day would meet the same fate.

Well… that sucks. All of this possibility, all of these questions, a whole world to explore, and it turns out we’ll cease to exist before we get to experience even a small fraction of it. Damn. Well… what can be done of it? This question, as soon as humans figured out more advanced communication, was probably many times on their minds. From here, there seem to be three routes.

The first and most depressing, yet also the most pragmatic at the time: accept it and enjoy the time you have. “S**t happens. There ain’t nothin’ you can do about it.” This prospect was probably hard for many to face, causing them to try not to think about it instead (a habit many people still have today). But at the same time, it was probably the only realistic-seeming prospect for some time. Death happens. What can be done of it? No use feeling bad about something that can’t be controlled. Are you going to throw a fit every time it rains?

The second, and easiest to adopt: telling yourself it’s not true. Acknowledging you and everyone you love won’t exist one day is a tough pill to swallow, a pill many don’t want to take. But if nothing can be done about it, the only way around the pill is either ignoring death or believing differently. Over time, believing differently got easier and easier. It probably wasn’t done intentionally, but any idea we might not die when we shed our mortal coil probably spread faster than smallpox. Flowers came back every spring, after ‘dying’: where did you go? Trees went stark and bare, but came back to full health in the spring. How do we know this doesn’t happen to humans? Perhaps we were in our winter, and one day, human spring would come, and all the dead humans would sprout back up like daisies.

Over time, the resurrection pill probably went from easy-to-swallow to a-bit-more-difficult-to-swallow. Generations passed, with the stories being told, but human spring never came. We understood that seeds were the reason plants came back, and that it wasn’t an actual resurrection after all. And if you chopped-down a tree, it didn’t turn green next year. This is all speculation, of course, but at some point humans invented a concept that fixed this: the soul pill.

Ah, the soul, man’s best friend. Suddenly the body had nothing to do with all of those things people really cared about. All of those things humans tied so closely with their identity: emotions, reason, consciousness itself, all of these things the soul had covered for us. You could get pierced by a sword, fall off a cliff, be burned in a forest fire, but none of these perils could kill a soul. Whatever happened, no matter how bad things got, you were, ultimately, okay – because your soul would live on. To quote the Iron Giant: “Souls don’t die”.  Ah, death, thou shalt die at last.

But after a while, things started to change. We were starting to learn a lot, and a bunch of the earlier myths were turning-out to be false. Lightning wasn’t the wrath of any deity, the sky didn’t lead to any spirit world, humans weren’t created by anything but instead evolved, and a whole lot of the things we associated with “the soul” could be explained by a thing called a brain. Worse still, when this brain was changed, so did our personality. (See the Wikipedia entry on Phineas Gage.) This was depressing for many who saw the signs. And that soul pill, once so easy to swallow, was becoming harder and harder to get all the way down.

Which brings us to where you walked in. Many of us are still having issues with that soul pill, but many still don’t want to swallow that “we’re all gonna cease to exist” pill. For those who rejected the soul pill, many instantly grabbed a glass of water and hurriedly swallowed the other pill. They were proud of swallowing that tough pill, and annoyed with those struggling with the soul pill for not being brave-enough to do what they did. They found new ways to discover meaning, despite knowing they would die. Death was natural. Population had to be kept under control. They could live on through other means: their children, their legacy, the people they helped. The last thing these tough-pill-swallowers wanted to do was regurgitate something that had been so hard to get down in the first place. Which is why both types of pill-takers really hate the third pill.

The third pill: actually doing something about it. This solution had started around the time of the other two, but after a brief flare-up of popularity, had quickly died down due to failing to produce any results. Magic, the philosopher’s stone (the dream of the alchemists), blood sacrifices, breathing the air of virgins, and cannibalization of the young: these were all very embarrassing failures of this pill. After these blunders, no one really wanted anything to do with it anymore. And this is how things stayed for a long time. But even though the mentality toward this solution has stayed relatively the same for a long time, it’s potential was slowly changing. We were starting to understand how the body worked, and improve people’s health. We learned we were made up of these tiny things called cells, and that those cells were manufactured using even smaller things called DNA and RNA. And with all of this new-found knowledge, many were starting to wonder if discarding the third pill might have been a bit premature.

Up until very recently, the response has not been very nice to advocates of the Do-Something-About-It pill. And even today, there are many who call such advocates insane, immoral, greedy, and anything else you that’s meant to sound bad or misguided. The advocates of the soul-pill and the tough-pill could finally agree that this other pill had to go. Religions declared such aspirations evil and against God’s will. Scientists worked hard to separate themselves from these advocates as much as possible, not wanting to be lumped in with what sounded to many like some sort of icky cult.

So, the swallowers of the first two pills march forward, parading ideas of death and aging being natural, that seeking anything else is wrong and selfish, and we should just accept our situation. It is these two pills that have enabled people to justify a holocaust that is occurring every day – a holocaust that will one day claim us all, unless the third pill is ever swallowed and digested properly by humanity. Aging has killed more than all wars, famines, and plagues combined, yet most march onward, without making any attempts to halt it. Governments invest in fighting cancer, heart disease, and countless other ailments—ignoring the underlying cause of most of these problems, which is aging itself. Every year, there are drives for charities to fight different cancers, entire months and hues devoted to some (See “Pink porta-potty fundraiser aimed at flushing breast cancer“, CBC News, October 2, 2017), yet none toward combating aging. People stake trillions of dollars toward remedies to make them look younger, but almost none to aiding the effort of actually making them younger. They plan out their wills, their life insurance, and their funerals, but ignore opportunities to preserve themselves (for instance, cryopreservation, as offered by the Alcor Life Extension Foundation or the Cryonics Institute) for a chance to keep living, even if it is more affordable than they think.

But, despite the opposition, this solution has been making progress. We have seen progress in stem cells (“Anti-aging stem cell treatment proves successful in early human trials” by Rich Haridy, New Atlas, October 23, 2017 ), biotechnology (“A Silicon Valley scientist and entrepreneur who invented a drug to explode double chins is now working on a cure for aging” by Nikhil Swaminathan, Quartz, January 6, 2017), and machine learning used to better understand the aging process and how to treat it (“Artificial Intelligence uncovers anti-aging plant extracts” – Press Release by Insilico Medicine, October 31, 2017). The third pill is getting more and more enticing. Many older people, having swallowed one of the first two pills decades ago, have no desire to change their existential outlook now. But many younger ones, those who have not yet chosen a pill, and finding the other two inadequate, are starting to wonder if the third pill is for them. Time will tell which pill will ultimately win out, if any, but for now, for the first time ever in human history, the Do-Something-About-It Pill has an actual chance to shine and show what it is truly capable of.

Jaeson Booker is a software development engineer who has worked as a journalist. He earned a Bachelor of Arts (BA) degree in Political Science from Salisbury University, a Bachelor of Applied Science (BASc) degree in Molecular Biology from the Texas A&M Univerisity in Corpus Christi, and a Master of Business Administration (MBA) degree from Wilmington University.

U.S. Transhumanist Party Q&A Session – October 21, 2017

U.S. Transhumanist Party Q&A Session – October 21, 2017

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Gennady Stolyarov II
Martin van der Kroon
Sean Singh
B.J. Murphy


In this interactive question-and-answer session, which occurred at 1 p.m. U.S. Pacific Time on Saturday, October 21, 2017, U.S. Transhumanist Party Officers provided an updated view of the Transhumanist Party’s projects, operations, and achievements, in response to audience questions. Because October is Longevity Month, this Q&A session had a life-extension theme but also delved into various other areas, including how to address conspiracy theories and various approaches toward diet, nutrition, and cultural norms regarding food consumption. The Q&A session has been archived on YouTube here.

The following U.S. Transhumanist Party Officers took part in this Q&A session:

– Gennady Stolyarov II, Chairman
– Martin van der Kroon, Director of Recruitment
– Sean Singh, Director of Applied Innovation
– B.J. Murphy, Director of Social Media

The YouTube question/comment chat for this Q&A session has been archived here and is also provided below.

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Dr. José Cordeiro Interviewed by Singularity Weblog at the International Longevity and Cryopreservation Summit in Madrid, Spain

Dr. José Cordeiro Interviewed by Singularity Weblog at the International Longevity and Cryopreservation Summit in Madrid, Spain

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José Luis Cordeiro


The U.S. Transhumanist Party’s Technology Advisor, José Cordeiro, MBA, Ph.D., was interviewed by Nikola Danaylov of Singularity Weblog at the International Longevity and Cryopreservation Summit in Madrid, Spain, which was organized by Dr. Cordeiro and was held during May 25-27, 2017.

Listen to the audio interview below, download it, or see the original Singularity Weblog page hosting it.

Watch the video of the interview below or on its YouTube page.

The interview ventures into transhumanism, life extension, cryonics, and the political and cultural challenges that need to be overcome in order to achieve a world of indefinite lifespans, where technological transformations of the human condition would be broadly accepted.

Find out more about Dr. Cordeiro here.