Dinorah Delfin

Voice by Terence McKenna

Last week I published an article, “Programmatically Generated Everything – The Intelligence/Love Paradox” in response to an interview with Dan Faggella for Allen Saakyan’s Simulation series.

Dan’s thoughtful response to my article was highly stimulating as he was able to mindfully elaborate on, and critique my thoughts. So grateful for the opportunity to have this exchange of insights – Thank you!

Dan hypothesizes that human civilization might be heading towards a future subordinated by “substrate digital monopolies”, and as a result, becoming more disconnected from real human interactions, nature, and a truer sense of reality.

From this exchange, we expressed agreement on three fundamental areas:

1. A future controlled by substrate digital monopolies is one we don’t want, and therefore should mitigate.

2. We need to agree on a global set of values to enable responsible and sustainable technological development.

3. Emerging technologies such as virtual realities (VR), brain-computer interfaces or brain-machine interfaces (BMI), and artificial general intelligence (AGI) will benefit humanity and all sentient life, if used responsibly.

1. Predicting undesirable futures

“For the record, this world of substrate monopolies is not something I hope for, strive for, or wish for. Rather, I consider it likely (read the full essay on the matter). It’s a hypothesis – and more than anything – a warning against a kind of power conflict that I fear. Such virtual worlds could be amazing and beneficial, but the conflict of controlling the substrate is a reality I foresee to be likely, not a reality I foresee to be preferable.” — Dan Faggella

Given our global market dynamics, sadly, substrate digital monopolies are likely to happen. The greater the disconnect between meaningful human interactions and nature, the longer we’ll perpetuate the destructive narcissism and lack of care driving society to an accelerating ecological and moral crisis. Could it be that a greater disconnect from a Truer sense Self and of Reality could put at odds the stability of all natural systems – including intelligent life itself?

Though I embrace the idea that we, technological creatures, have an inherent right to have full sovereignty over our individual evolution and senescence through the means of science and technologies, I’m also aware that many things can and will probably go wrong if we don’t properly educate ourselves or have the right policies in place.

How could we redirect the destructive forces of a global arms race for digital dominance towards instead a thriving technological era of creative and ecological flourishing? What would it take for market forces to adopt systems that are in service of all stakeholders?

By understanding where we come from – historically, biologically, and energetically – we will be better equipped at thinking and solving problems holistically and sustainably.

2. On the issue of context and values

During my years in Business School at Baruch College N.Y., a class that had the most impact on my education was “Social Entrepreneurship”.

As we become more dependent on automated processes, we ought to also device outlets for people to participate in Creative Processes that involve both the fulfillment of drives and pleasures and the accumulation of virtues and sound moral values. The better we are at mastering Self-Leadership, the better we will be at designing social systems that operate under the Highest Ethical Standards.

How can businesses and corporations profit from making the world a better place? How can we inspire young entrepreneurs to find True meaning in Life so that our drives and intentions are aligned with maintaining a more Harmonious Universal Ecosystem?

“Most of what we believe to be moral tenets and insights are contextual”, says Dan. I agree. It is a postmodern sensibility based on the universal natural principle of Relativism, which means, everything is essentially an opinion and nothing could be iron truth.

Some things are More truthful than others however, for example, when supported by empirical evidence. Context isn’t fixed. A set of values need not be static. (The USTP’s Bill of Rights, for example, is a living document which can be amended via votes by the U.S. Transhumanist Party members.) 

In response to last week’s article, fellow USTP Officer, Ryan Stevenson, shared the following observations:

“I’ve been thinking a lot about the issues you raise about the relationship between human intelligence/reason/technology and goodness recently, and what you’ve written here is really insightful. It seems that’s it’s rather easy to forget that technology isn’t a panacea, and there must be (as you put it) ‘humane’ intentions guiding its use.  

A number of the distinctions you put forward reminded me of an early Christian philosopher, Maximus the Confessor. Maximus was one of the first individuals in Western thought to grapple with the nature of technology and, unlike his fellow Christians, saw its potential for making human beings more human.  Obviously, his thought exists in a theistic context, but maybe Maximus belongs in our list of Transhumanist forebears. If you’re interested, here’s an article that touches on some of his philosophy dealing with techne…

I also support advocating for a proactive policy with regards to BMI and VR at international bodies like the UN.  Building a transorganizational coalition with other groups would be a good step forward – labor and time-intensive, but important and doable.  It would be great to get that conversation going.” 

Maximus the Confessor’s theistic approach to this early reference to critical and ethical Transhumanism is a compelling reminder that one of the most fundamental uses of technology is to help humans become More Humane. In this article, it is argued that technology is meant to assist us in “stewarding creation across the cosmos” and that the tradition of “natural law reasoning” can help “ground a global ethic for sustainable and integral development”.

Could natural law reasoning based on empirical evidence be a viable tool to articulate norms and ideas of universal understanding?

Growing up as a Christian, for example, I often wondered about the meaning of the “holy spirit”. Devoid of mythology, the concept is one of transition towards self-awareness – Ape-to-Human – the idea of “self” becoming apparent to “sinless” primates whose awareness might have increased from introducing bone marrow and mushrooms to their diet, leading to an miraculous evolutionary transition from fearful subjects of nature’s will, to responsible masters and designers of our individual and collective destiny. 

The un-learning of one’s convictions to exercise novelty and expanded new perspectives (the dissolution of limiting beliefs) is one of the most challenging of human endeavors, but the only way to true freedom and collective harmony.

3. Love and god as universal natural phenomena; not as romantic ideas of love, or a culture’s perception of a “moral” “entity”.

“In an age of powerful technology, it becomes poignantly obvious that while a personal and social ethic remain necessary—albeit altered to reflect emerging understandings of personhood and relationality—they are also increasingly not sufficient. If as humanity, as one global culture, we are to order complex ecological changes effected through human (and possibly even non-human) agency and manipulation, natural law reasoning must be more profoundly cosmological. This implies, that natural law must consider as much as possible, the ‘total ecology’ in view of its finality as New Creation, but also our human obligation to steward the flourishing of creation in all its rich, inter-dependent diversity. This ultimately is what Laudato Sì calls for when it promotes an ‘ecological conversion’ for an authentic integral flourishing.” – Nadia Delicata, “Homo Technologicus and the Recovery of a Universal Ethic: Maximus the Confessor and Romano Guardini”, 2018.

Concepts of Order and Chaos are as deeply ingrained in Quantum Mechanics as in Theological, or Natural Law, reasoning. Quantum theory suggests there are many dimensions to reality, and the Noosphere has been referred to as a natural phenomenon of “transhuman consciousness emerging from the interactions of human minds.”

Love exists in many forms as the inherent “sacred”/“intelligent” programming driving natural systems towards reproduction and survival. Positive feelings like joy, love, care, trust, or instinctual arousal and mating, for example, all produce chemical reactions and high vibrational frequencies in the brain, linked to growth and a strong immune system. Stress, depression, anxiety, which make the body sick and susceptible to degenerative diseases, are linked to lower vibrational brain frequencies.

While we envision a future where sentient life blooms into higher forms of understanding and expression, I believe it is safe to say that the Transhuman Era we desire is one that encourages humanity to be more caring and to think more holistically.

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

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