Browsed by
Tag: future

The United States Transhumanist Party and the Politics of Abundance – Essay by Gennady Stolyarov II in “The Transhumanism Handbook”

The United States Transhumanist Party and the Politics of Abundance – Essay by Gennady Stolyarov II in “The Transhumanism Handbook”

Gennady Stolyarov II


U.S. Transhumanist Party / Transhuman Party Chairman Gennady Stolyarov II’s essay “The United States Transhumanist Party and the Politics of Abundance” is available in the newly published master compilation, The Transhumanism Handbook, edited by Newton Lee, the California Transhumanist Party Chairman and U.S. Transhumanist Party Education and Media Advisor, and published by Springer Nature. This book is a milestone publication in transhumanist thought, and the U.S. Transhumanist Party / Transhuman Party encourages everyone to purchase it and read it in full. Fortunately, Mr. Stolyarov is able to share his own chapter – 60 pages within the book – for free download here: https://transhumanist-party.org/wp-content/uploads/2019/07/Stolyarov_USTP_Politics_of_Abundance.pdf.

Read “The United States Transhumanist Party and the Politics of Abundance” for a detailed explanation of the premises behind transhumanist politics and what the U.S. Transhumanist Party stands for. This essay is current through year-end 2018, and various other significant developments have occurred since then. However, this essay should give readers a strong impression of the USTP’s values, operating procedures, areas of focus, and aspirations for the future.

Abstract: “The depredations of contemporary politics and the majority of our era’s societal problems stem from the scarcity of material resources and time. However, numerous emerging technologies on the horizon promise to dramatically lift the present-day constraints of scarcity. The United States Transhumanist Party, in advocating the accelerated development of these technologies and seeking to influence public opinion to embrace them, is forging a new political paradigm rooted in abundance, rather than scarcity. This new approach is simultaneously more ambitious and more civil than the status quo. Here I illustrate the distinguishing features of the Transhumanist Party’s mode of operation, achievements, and plans for the future.”

Purchase the Transhumanism Handbook on Amazon here.

Become a member of the U.S. Transhumanist Party / Transhuman Party for free, no matter where you reside. Click here.

Click on the image of the first page above to read the essay in full. 

Why I Am Future-Positive on My Birthday – Article by Steve Hill

Why I Am Future-Positive on My Birthday – Article by Steve Hill

Steve Hill


Editor’s Note: The U.S. Transhumanist Party features this article by our guest Steve Hill, originally published by the Life Extension Advocacy Foundation (LEAF) on June 7th, 2019. In this article, Mr. Hill discusses how he feels great about being over 40 years old, instead of the depressing feeling that many tend to have on their birthdays, because he is very aware of how close medical science is to curing age-related diseases. He goes on in discuss, in his opinion, two of the most promising research methods being sought by various companies to defeat age-related diseases.

~ Bobby Ridge, Assistant Editor, July 7, 2019


Not so long ago, it was my 44th birthday, and I’ve finally decided to write something that I’ve been reflecting on for a while. To some people, a birthday is a cause for celebration; for others, it is viewed as a bad thing.

Yes, if you take the negative view, you could see it as simply a reminder of being another year older and another year closer to the grave. However, this is not how I see it; in fact, I think quite the opposite. I see it as another year closer to our goal: the defeat of age-related diseases due to the progress of rejuvenation biotechnology that offers longer and healthier lives.

From my point of view, viewing birthdays, or, indeed, the passing of time, as a positive or negative thing is largely a question of knowledge and understanding of the aging research field, which ties in with what I want to address today.

Knowledge is power

During my work as a journalist, people often ask me how things are progressing in the field. This is, of course, a perfectly reasonable and understandable question to ask. While I am always more than happy to talk about the field and answer this question, I also urge people to delve deeper into the field so that they can learn and evaluate for themselves rather than simply taking my word for it.

Our website, including the Rejuvenation Roadmap, is a good resource to start learning and to hear the latest news, as are places such as FightAging and the SENS Research Foundation website. Conferences such as Ending Age-Related Diseases and Undoing Aging are also valuable places to learn more about what is happening in the field.

Sometimes, I encounter people outside, but also fairly frequently within, the community who can be somewhat pessimistic about the field and its progress. It is perfectly natural to be cautious about the unknown, but there comes a point at which caution becomes unwarranted pessimism. The “Science Will Not Defeat Aging in My Lifetime, so Why Bother?” argument is a classic example of this, and much of this is caused by a lack of knowledge and understanding of the field.

The Latin phrase scientia potentia est, meaning “knowledge is power”, is particularly apt here. Knowledge and understanding allow us to better evaluate a situation or a proposal and reach a conclusion. It is hard to reach an accurate conclusion about anything without all the facts in place, yet I often see people doing it. Of course, there are always people who will not put in the time and effort required to learn about a topic properly, so they make predictions without all the facts, but there really isn’t much we can do about these people.

However, as advocates and supporters, we can do our best to learn about such things ourselves, and this will also come in useful when speaking to others about the field, as there is nothing like having a good understanding of the topic to help you convey it to others. That does not mean you need to become a biologist and understand things to such deep levels but even a solid understanding of the basics can be a huge help when it comes to engaging with others on the subject and also for understanding where we are currently progress wise.

Future-positive

This relates to a second question people often tend to ask me, which is if I think that they or we have a chance of living long enough to see these technologies arrive.

Obviously, no one can predict the future, so this question, by its very nature, is a tricky one to answer. I generally avoid being too specific on the timeframe in which we will reach the goal of longer lives through science, but I am optimistic that people in my age group, even perhaps older, have a reasonable chance of making the cut.

The reason that I am generally optimistic about the future is mostly that, as a journalist who speaks to hundreds of researchers, each focused on a part of the puzzle, I get an almost unique picture of the field. I can see the broader landscape and how and where things in the field or related fields connect or may connect in the future. A breakthrough in a related medical field may not have immediately apparent utility in aging research at first glance, but a deeper look could reveal hidden potential.

This fairly unique insight, combined with the knowledge that I have collected over the years working in the field, makes me fairly optimistic about the future and my place in it. As I have said a number of times in the past, the defeat of age-related diseases will not suddenly happen overnight; there is unlikely to be a single moment at which humanity goes from having no choice about aging to having control. It is far more likely that there will be steady progress, with incremental breakthroughs along the road, that will ultimately reach the goal.

Reasons to be cheerful

I would like to touch upon two of the most promising therapies that I am most interested in and believe may have a big impact in the near future (10-20 years) and that may help pave the way for major changes to how society thinks about and treats aging. Both of these therapies directly address one of the nine proposed causes of aging and thus if they work they have the potential to be transformative in healthcare. Of course, there are more therapies in development and at various stages of progress which also address the other causes of aging but these two are what I am most enthusiastic about presently. I urge you to explore the provided links to resources and learn more about each one.

Senolytics

No list of promising technologies would be complete without talking about the senescent cell-clearing drugs and therapies known as senolytics. Senescent cells are aged or damaged cells that should destroy themselves via a process known as apoptosis but, for various reasons, do not do so; instead, they hang around, sending out inflammatory signals that harm nearby healthy cells, block effective tissue repair, and contribute to numerous age-related diseases.

One proposed solution to these problem cells is to remove them by causing them to enter apoptosis, as originally intended, by using senolytic drugs and therapies. Removing these cells in mouse studies has produced some remarkable results, with mice often living healthier and longer lives as well as reversing some aspects of aging.

The race is now on to bring these drugs to people, and a number of companies are developing them right now. So far, UNITY Biotechnology has seen the most progress, and the company is already conducting human trials of its lead candidate drug (UBX0101) for the treatment of osteoarthritis. It has another candidate drug (UBX1967) closely behind; this drug is poised to enter human trials for the treatment of age-related macular degeneration, diabetic macular edema, diabetic retinopathy, and glaucoma. Based on recent comments from UNITY, we are anticipating the initial results of human trials in the next few months; hopefully, the news will be positive.

With the number of companies working on these therapies, it is fair to be optimistic about their potential to address multiple age-related diseases given that senescent cells are a proposed root cause of aging. You can also check out the Rejuvenation Roadmap to see which companies are working on senolytics and how they are progressing.

Partial cellular reprogramming

Cells can be reverted back to an earlier developmental state, known as induced pluripotency, using reprogramming factors, and this process effectively makes aged cells functionally young again in many ways. Ever since its first discovery, there has been a great deal of interest in this area of aging research.

The problem with inducing pluripotency is that the cell loses its identity and forgets what cell type it currently is, as it becomes a new kind of cell capable of being guided into changing into any other cell type, much like our cells during development. This is great for early human development, but as adults, having our cells forget what they are is bad news. Therefore, researchers have wondered if it is possible to reset a cell’s age without resetting its cell memory, and the answer appears to be yes!

Thankfully, during the reprogramming of a cell back to pluripotency, the cell’s age is one of the first things to be reset before the cell memory is wiped, and it appears possible to partially reprogram the cell so that only aging is reset. We have talked about the potential of partial cellular reprogramming and how it is similar to hitting the reset button on aging in a previous article, but, needless to say, if we can find a way to safely partially reprogram our cells, it could have a dramatic impact on how we age and may allow us to remain more youthful and healthy.

In terms of progress, partial reprogramming has already been demonstrated in mice, and now a number of groups, including Turn.Bio, the Salk Institute, Life Biosciences, Youthereum Genetics, and AgeX, are developing therapies based on partial reprogramming, which is essentially the resetting of cells’ epigenetic states (what genes are expressed) from an aged profile to a more youthful one, again directly targeting one of the proposed root causes of aging.

This approach is likely to be quite a few years away, but I think it is plausible that it could be in human trials in the next decade, and it is probably the approach that interests me the most in the field.

In closing

The truth is we cannot predict the future because it is not set in stone, so we cannot be totally certain if or when rejuvenation technologies will arrive. The best we can do is learn as much as we can about the field and try to reach a reasonable conclusion based on the situation as it is now.

The field is advancing steadily, and we should be optimistic but not complacent about progress. We should be mindful of being too negative and, equally, of being too positive without ample justification. Blind optimism is as bad as blind pessimism, and we should always strive for informed optimism.

That said, given the progress being made, I am optimistic about my chances based on the evidence to date. This is why I do not mind birthdays and why I find them positive experiences rather than negative ones. Arm yourself with knowledge, and perhaps you too will agree with me and understand why I am future positive.

Steve Hill serves on the LEAF Board of Directors and is the Editor in Chief, coordinating the daily news articles and social media content of the organization. He is an active journalist in the aging research and biotechnology field and has to date written over 500 articles on the topic as well as attending various medical industry conferences. In 2019 he was listed in the top 100 journalists covering biomedicine and longevity research in the industry report – Top-100 Journalists covering advanced biomedicine and longevity, created by the Aging Analytics Agency. His work has been featured in H+ Magazine, Psychology Today, Singularity Weblog, Standpoint Magazine, Keep Me Prime, and New Economy Magazine. Steve has a background in project management and administration which has helped him to build a united team for effective fundraising and content creation, while his additional knowledge of biology and statistical data analysis allows him to carefully assess and coordinate the scientific groups involved in the project. In 2015 he led the Major Mouse Testing Program (MMTP) for the International Longevity Alliance and in 2016 helped the team of the SENS Research Foundation to reach their goal for the OncoSENS campaign for cancer research.

#IAmTranshuman – Video Compilation #1

#IAmTranshuman – Video Compilation #1

logo_bgB.J. Murphy
Ira Pastor
Tom Ross
José Luis Cordeiro
Charlie Kam
Bill Andrews
Gennady Stolyarov II


Leading transhumanists from a variety of backgrounds and perspectives provide concise, powerful statements as to why they are transhuman. The Transhuman Era has arrived; some of us are aware of this already, whereas others are transhuman but do not know it yet. The #IAmTranshuman campaign helps illustrate how emerging technologies and the accompanying shifts in thinking are already transforming everyday life.

This video was compiled and formatted by Tom Ross, the U.S. Transhumanist Party / Transhuman Party’s Director of Media Production.

The following transhumanists are featured, in order of appearance:

B.J. Murphy, Director of Social Media, U.S. Transhumanist Party / Transhuman Party
Ira Pastor, Regeneration Advisor, U.S. Transhumanist Party / Transhuman Party
Tom Ross, Director of Media Production, U.S. Transhumanist Party / Transhuman Party
José Luis Cordeiro, Technology Advisor and Ambassador to Spain, U.S. Transhumanist Party / Transhuman Party
Charlie Kam, Director of Networking, California Transhumanist Party
Bill Andrews, Biotechnology Advisor, U.S. Transhumanist Party / Transhuman Party
Gennady Stolyarov II, Chairman, U.S. Transhumanist Party / Transhuman Party

Learn more about the #IAmTranshuman campaign, the Transhuman Present Project (#TranshumanPresent), and how you can readily participate here.

You can participate in the #IAmTranshuman campaign by submitting still images or video recordings of one minute or less (15 seconds or less for Instagram stories, one minute or less for Instagram-compatible videos). Use the hashtag #IAmTranshuman, and let us know if you would like your video included in a subsequent compilation!

Become a member of the U.S. Transhumanist Party for free, no matter where you reside. Apply here in less than a minute.

Become a Foreign Ambassador for the U.S. Transhumanist Party. Apply here.

James Hughes’ Problems of Transhumanism: A Review (Part 5) – Article by Ojochogwu Abdul

James Hughes’ Problems of Transhumanism: A Review (Part 5) – Article by Ojochogwu Abdul

logo_bg

Ojochogwu Abdul


Part 1 | Part 2 | Part 3 | Part 4 | Part 5

Part 5: Belief in Progress vs. Rational Uncertainty

The Enlightenment, with its confident efforts to fashion a science of man, was archetypal of the belief and quest that humankind will eventually achieve lasting peace and happiness. In what some interpret as a reformulation of Christianity’s teleological salvation history in which the People of God will be redeemed at the end of days and with the Kingdom of Heaven established on Earth, most Enlightenment thinkers believed in the inevitability of human political and technological progress, secularizing the Christian conception of history and eschatology into a conviction that humanity would, using a system of thought built on reason and science, be able to continually improve itself. As portrayed by Carl Becker in his 1933 book The Heavenly City of the Eighteenth-Century Philosophers, the philosophies “demolished the Heavenly City of St. Augustine only to rebuild it with more up-to-date materials.” Whether this Enlightenment humanist view of “progress” amounted merely to a recapitulation of the Christian teleological vision of history, or if Enlightenment beliefs in “continual, linear political, intellectual, and material improvement” reflected, as James Hughes posits, “a clear difference from the dominant Christian historical narrative in which little would change until the End Times and Christ’s return”, the notion, in any case, of a collective progress towards a definitive end-point was one that remained unsupported by the scientific worldview. The scientific worldview, as Hughes reminds us in the opening paragraph of this essay within his series, does not support historical inevitability, only uncertainty. “We may annihilate ourselves or regress,” he says, and “Even the normative judgment of what progress is, and whether we have made any, is open to empirical skepticism.”

Hereby, we are introduced to a conflict that exists, at least since after the Enlightenment, between a view of progressive optimism and that of radical uncertainty. Building on the Enlightenment’s faith in the inevitability of political and scientific progress, the idea of an end-point, salvation moment for humankind fuelled all the great Enlightenment ideologies that followed, flowing down, as Hughes traces, through Comte’s “positivism” and Marxist theories of historical determinism to neoconservative triumphalism about the “end of history” in democratic capitalism. Communists envisaged that end-point as a post-capitalist utopia that would finally resolve the class struggle which they conceived as the true engine of history. This vision also contained the 20th-century project to build the Soviet Man, one of extra-human capacities, for as Trotsky had predicted, after the Revolution, “the average human type will rise to the heights of an Aristotle, a Goethe, or a Marx. And above this ridge new peaks will rise”, whereas for 20th-century free-market liberals, this End of History had arrived with the final triumph of liberal democracy, with the entire world bound to be swept in its course. Events though, especially so far in the 21st century, appear to prove this view wrong.

This belief moreover, as Hughes would convincingly argue, in the historical inevitability of progress has also always been locked in conflict with “the rationalist, scientific observation that humanity could regress or disappear altogether.” Enlightenment pessimism, or at least realism, has, over the centuries, proven a stubborn resistance and constraint of Enlightenment optimism. Hughes, citing Henry Vyberg, reminds us that there were, after all, even French Enlightenment thinkers within that same era who rejected the belief in linear historical progress, but proposed historical cycles or even decadence instead. That aside, contemporary commentators like John Gray would even argue that the efforts themselves of the Enlightenment on the quest for progress unfortunately issued in, for example, the racist pseudo-science of Voltaire and Hume, while all endeavours to establish the rule of reason have resulted in bloody fanaticisms, from Jacobinism to Bolshevism, which equaled the worst atrocities attributable to religious believers. Horrendous acts like racism and anti-Semitism, in the verdict of Gray: “….are not incidental defects in Enlightenment thinking. They flow from some of the Enlightenment’s central beliefs.”

Even Darwinism’s theory of natural selection was, according to Hughes, “suborned by the progressive optimistic thinking of the Enlightenment and its successors to the doctrine of inevitable progress, aided in part by Darwin’s own teleological interpretation.” Problem, however, is that from the scientific worldview, there is no support for “progress” as to be found provided by the theory of natural selection, only that humanity, Hughes plainly states, “like all creatures, is on a random walk through a mine field, that human intelligence is only an accident, and that we could easily go extinct as many species have done.” Gray, for example, rebukes Darwin, who wrote: “As natural selection works solely for the good of each being, all corporeal and mental endowments will tend to progress to perfection.” Natural selection, however, does not work solely for the good of each being, a fact Darwin himself elsewhere acknowledged. Nonetheless, it has continually proven rather difficult for people to resist the impulse to identify evolution with progress, with an extended downside to this attitude being equally difficult to resist the temptation to apply evolution in the rationalization of views as dangerous as Social Darwinism and acts as horrible as eugenics.

Many skeptics therefore hold, rationally, that scientific utopias and promises to transform the human condition deserve the deepest suspicion. Reason is but a frail reed, all events of moral and political progress are and will always remain subject to reversal, and civilization could as well just collapse, eventually. Historical events and experiences have therefore caused faith in the inevitability of progress to wax and wane over time. Hughes notes that among several Millenarian movements and New Age beliefs, such faith could still be found that the world is headed for a millennial age, just as it exists in techno-optimist futurism. Nevertheless, he makes us see that “since the rise and fall of fascism and communism, and the mounting evidence of the dangers and unintended consequences of technology, there are few groups that still hold fast to an Enlightenment belief in the inevitability of conjoined scientific and political progress.” Within the transhumanist community, however, the possession of such faith in progress can still be found as held by many, albeit signifying a camp in the continuation therefore of the Enlightenment-bequeathed conflict as manifested between transhumanist optimism in contradiction with views of future uncertainty.

As with several occasions in the past, humanity is, again, currently being spun yet another “End of History” narrative: one of a posthuman future. Yuval Harari, for instance, in Homo Deus argues that emerging technologies and new scientific discoveries are undermining the foundations of Enlightenment humanism, although as he proceeds with his presentation he also proves himself unable to avoid one of the defining tropes of Enlightenment humanist thinking, i.e., that deeply entrenched tendency to conceive human history in teleological terms: fundamentally as a matter of collective progress towards a definitive end-point. This time, though, our era’s “End of History” glorious “salvation moment” is to be ushered in, not by a politico-economic system, but by a nascent techno-elite with a base in Silicon Valley, USA, a cluster steeped in a predominant tech-utopianism which has at its core the idea that the new technologies emerging there can steer humanity towards a definitive break-point in our history, the Singularity. Among believers in this coming Singularity, transhumanists, as it were, having inherited the tension between Enlightenment convictions in the inevitability of progress, and, in Hughes’ words, “Enlightenment’s scientific, rational realism that human progress or even civilization may fail”, now struggle with a renewed contradiction. And here the contrast as Hughes intends to portray gains sharpness, for as such, transhumanists today are “torn between their Enlightenment faith in inevitable progress toward posthuman transcension and utopian Singularities” on the one hand, and, on the other, their “rational awareness of the possibility that each new technology may have as many risks as benefits and that humanity may not have a future.”

The risks of new technologies, even if not necessarily one that threatens the survival of humanity as a species with extinction, may yet be of an undesirable impact on the mode and trajectory of our extant civilization. Henry Kissinger, in his 2018 article “How the Enlightenment Ends”, expressed his perception that technology, which is rooted in Enlightenment thought, is now superseding the very philosophy that is its fundamental principle. The universal values proposed by the Enlightenment philosophes, as Kissinger points out, could be spread worldwide only through modern technology, but at the same time, such technology has ended or accomplished the Enlightenment and is now going its own way, creating the need for a new guiding philosophy. Kissinger argues specifically that AI may spell the end of the Enlightenment itself, and issues grave warnings about the consequences of AI and the end of Enlightenment and human reasoning, this as a consequence of an AI-led technological revolution whose “culmination may be a world relying on machines powered by data and algorithms and ungoverned by ethical or philosophical norms.” By way of analogy to how the printing press allowed the Age of Reason to supplant the Age of Religion, he buttresses his proposal that the modern counterpart of this revolutionary process is the rise of intelligent AI that will supersede human ability and put an end to the Enlightenment. Kissinger further outlines his three areas of concern regarding the trajectory of artificial intelligence research: AI may achieve unintended results; in achieving intended goals, AI may change human thought processes and human values, and AI may reach intended goals, but be unable to explain the rationale for its conclusions. Kissinger’s thesis, of course, has not gone without both support and criticisms attracted from different quarters. Reacting to Kissinger, Yuk Hui, for example, in “What Begins After the End of the Enlightenment?” maintained that “Kissinger is wrong—the Enlightenment has not ended.” Rather, “modern technology—the support structure of Enlightenment philosophy—has become its own philosophy”, with the universalizing force of technology becoming itself the political project of the Enlightenment.

Transhumanists, as mentioned already, reflect the continuity of some of those contradictions between belief in progress and uncertainty about human future. Hughes shows us nonetheless that there are some interesting historical turns suggesting further directions that this mood has taken. In the 1990s, Hughes recalls, “transhumanists were full of exuberant Enlightenment optimism about unending progress.” As an example, Hughes cites Max More’s 1998 Extropian Principles which defined “Perpetual Progress” as “the first precept of their brand of transhumanism.” Over time, however, Hughes communicates how More himself has had cause to temper this optimism, stressing rather this driving principle as one of “desirability” and more a normative goal than a faith in historical inevitability. “History”, More would say in 2002, “since the Enlightenment makes me wary of all arguments to inevitability…”

Rational uncertainty among transhumanists hence make many of them refrain from an argument for the inevitability of transhumanism as a matter of progress. Further, there are indeed several possible factors which could deter the transhumanist idea and drive for “progress” from translating to reality: A neo-Luddite revolution, a turn and rise in preference for rural life, mass disenchantment with technological addiction and increased option for digital detox, nostalgia, disillusionment with modern civilization and a “return-to-innocence” counter-cultural movement, neo-Romanticism, a pop-culture allure and longing for a Tolkien-esque world, cyclical thinking, conservatism, traditionalism, etc. The alternative, backlash, and antagonistic forces are myriad. Even within transhumanism, the anti-democratic and socially conservative Neoreactionary movement, with its rejection of the view that history shows inevitable progression towards greater liberty and enlightenment, is gradually (and rather disturbingly) growing a contingent. Hughes talks, as another point for rational uncertainty, about the three critiques: futurological, historical, and anthropological, of transhumanist and Enlightenment faith in progress that Phillipe Verdoux offers, and in which the anthropological argument holds that “pre-moderns were probably as happy or happier than we moderns.” After all, Rousseau, himself a French Enlightenment thinker, “is generally seen as having believed in the superiority of the “savage” over the civilized.” Perspectives like these could stir anti-modern, anti-progress sentiments in people’s hearts and minds.

Demonstrating still why transhumanists must not be obstinate over the idea of inevitability, Hughes refers to Greg Burch’s 2001 work “Progress, Counter-Progress, and Counter-Counter-Progress” in which the latter expounded on the Enlightenment and transhumanist commitment to progress as “to a political program, fully cognizant that there are many powerful enemies of progress and that victory was not inevitable.” Moreover, the possible failure in realizing goals of progress might not even result from the actions of “enemies” in that antagonistic sense of the word, for there is also that likely scenario, as the 2006 movie Idiocracy depicts, of a future dystopian society based on dysgenics, one in which, going by expectations and trends of the 21st century, the most intelligent humans decrease in reproduction and eventually fail to have children while the least intelligent reproduce prolifically. As such, through the process of natural selection, generations are created that collectively become increasingly dumber and more virile with each passing century, leading to a future world plagued by anti-intellectualism, bereft of intellectual curiosity, social responsibility, coherence in notions of justice and human rights, and manifesting several other traits of degeneration in culture. This is yet a possibility for our future world.

So while for many extropians and transhumanists, nonetheless, perpetual progress was an unstoppable train, responding to which “one either got on board for transcension or consigned oneself to the graveyard”, other transhumanists, however, Hughes comments, especially in response to certain historical experiences (the 2000 dot-com crash, for example), have seen reason to increasingly temper their expectations about progress. In Hughes’s appraisal, while, therefore, some transhumanists “still press for technological innovation on all fronts and oppose all regulation, others are focusing on reducing the civilization-ending potentials of asteroid strikes, genetic engineering, artificial intelligence and nanotechnology.” Some realism hence need be in place to keep under constant check the excesses of contemporary secular technomillennialism as contained in some transhumanist strains.

Hughes presents Nick Bostrom’s 2001 essay “Analyzing Human Extinction Scenarios and Related Hazards” as one influential example of this anti-millennial realism, a text in which Bostrom, following his outline of scenarios that could either end the existence of the human species or have us evolve into dead-ends, then addressed not just how we can avoid extinction and ensure that there are descendants of humanity, but also how we can ensure that we will be proud to claim them. Subsequently, Bostrom has been able to produce work on “catastrophic risk estimation” at the Future of Humanity Institute at Oxford. Hughes seems to favour this approach, for he ensures to indicate that this has also been adopted as a programmatic focus for the Institute for Ethics and Emerging Technologies (IEET) which he directs, and as well for the transhumanist non-profit, the Lifeboat Foundation. Transhumanists who listen to Bostrom, as we could deduce from Hughes, are being urged to take a more critical approach concerning technological progress.

With the availability of this rather cautious attitude, a new tension, Hughes reports, now plays out between eschatological certainty and pessimistic risk assessment. This has taken place mainly concerning the debate over the Singularity. For the likes of Ray Kurzweil (2005), representing the camp of a rather technomillennial, eschatological certainty, his patterns of accelerating trendlines towards a utopian merger of enhanced humanity and godlike artificial intelligence is one of unstoppability, and this Kurzweil supports by referring to the steady exponential march of technological progress through (and despite) wars and depressions. Dystopian and apocalyptic predictions of how humanity might fare under superintelligent machines (extinction, inferiority, and the likes) are, in the assessment of Hughes, but minimally entertained by Kurzweil, since to the techno-prophet we are bound to eventually integrate with these machines into apotheosis.

The platform, IEET, thus has taken a responsibility of serving as a site for teasing out this tension between technoprogressive “optimism of the will and pessimism of the intellect,” as Hughes echoes Antonio Gramsci. On the one hand, Hughes explains, “we have championed the possibility of, and evidence of, human progress. By adopting the term “technoprogressivism” as our outlook, we have placed ourselves on the side of Enlightenment political and technological progress.”And yet on the other hand, he continues, “we have promoted technoprogressivism precisely in order to critique uncritical techno-libertarian and futurist ideas about the inevitability of progress. We have consistently emphasized the negative effects that unregulated, unaccountable, and inequitably distributed technological development could have on society” (one feels tempted to call out Landian accelerationism at this point). Technoprogressivism, the guiding philosophy of IEET, avails as a principle which insists that technological progress needs to be consistently conjoined with, and dependent on, political progress, whilst recognizing that neither are inevitable.

In charting the essay towards a close, Hughes mentions his and a number of IEET-led technoprogresive publications, among which we have Verdoux who, despite his futurological, historical, and anthropological critique of transhumanism, yet goes ahead to argue for transhumanism on moral grounds (free from the language of “Marxism’s historical inevitabilism or utopianism, and cautious of the tragic history of communism”), and “as a less dangerous course than any attempt at “relinquishing” technological development, but only after the naive faith in progress has been set aside.” Unfortunately, however, the “rational capitulationism” to the transhumanist future that Verdoux offers, according to Hughes, is “not something that stirs men’s souls.” Hughes hence, while admitting to our need “to embrace these critical, pessimistic voices and perspectives”, yet calls on us to likewise heed to the need to “also re-discover our capacity for vision and hope.” This need for optimism that humans “can” collectively exercise foresight and invention, and peacefully deliberate our way to a better future, rather than yielding to narratives that would lead us into the traps of utopian and apocalyptic fatalism, has been one of the motivations behind the creation of the “technoprogressive” brand. The brand, Hughes presents, has been of help in distinguishing necessarily “Enlightenment optimism about the “possibility” of human political, technological and moral progress from millennialist techno-utopian inevitabilism.”

Presumably, upon this technoprogressive philosophy, the new version of the Transhumanist Declaration, adopted by Humanity+ in 2009, indicated a shift from some of the language of the 1998 version, and conveyed a more reflective, critical, realistic, utilitarian, “proceed with caution” and “act with wisdom” tone with respect to the transhumanist vision for humanity’s progress. This version of the declaration, though relatively sobered, remains equally inspiring nonetheless. Hughes closes the essay with a reminder on our need to stay aware of the diverse ways by which our indifferent universe threatens our existence, how our growing powers come with unintended consequences, and why applying mindfulness on our part in all actions remains the best approach for navigating our way towards progress in our radically uncertain future.

Conclusively, following Hughes’ objectives in this series, it can be suggested that more studies on the Enlightenment (European and global) are desirable especially for its potential to furnish us with richer understanding into a number of problems within contemporary transhumanism as sprouting from its roots deep in the Enlightenment. Interest and scholarship in Enlightenment studies, fortunately, seems to be experiencing some current revival, and even so with increasing diversity in perspective, thereby presenting transhumanism with a variety of paths through which to explore and gain context for connected issues. Seeking insight thence into some foundations of transhumanism’s problems could take the path, among others: of an examination of internal contradictions within the Enlightenment, of the approach of Max Horkheimer and Theodor Adorno’s “Dialectic of Enlightenment”; of assessing opponents of the Enlightenment as found, for example, in Isaiah Berlin’s notion of “Counter Enlightenment”; of investigating a rather radical strain of the Enlightenment as presented in Jonathan Israel’s “Radical Enlightenment”, and as well in grappling with the nature of the relationships between transhumanism and other heirs both of the Enlightenment and the Counter-Enlightenment today. Again, and significantly, serious attention need be paid now and going forwards in jealously guarding transhumanism against ultimately falling into the hands of the Dark Enlightenment.


Ojochogwu Abdul is the founder of the Transhumanist Enlightenment Café (TEC), is the co-founder of the Enlightenment Transhumanist Forum of Nigeria (H+ Nigeria), and currently serves as a Foreign Ambassador for the U.S. Transhumanist Party in Nigeria. 

Transhumanist Ideas for Reforming Political Processes and Improving Government Accountability – Presentation by Gennady Stolyarov II

Transhumanist Ideas for Reforming Political Processes and Improving Government Accountability – Presentation by Gennady Stolyarov II

logo_bg

Gennady Stolyarov II


On February 13, 2019, Gennady Stolyarov II, Chairman of the U.S. Transhumanist Party / Transhuman Party, spoke to the Young Americans for Liberty Chapter at the University of Nevada, Reno (UNR) in a wide-ranging discussion on the intersection of technology and politics and the types of reforms that could pave the way to the new technological era of major progress and radical abundance. Watch Mr. Stolyarov’s presentation on YouTube here.

Mr. Stolyarov discussed policy positions from the U.S. Transhumanist Party Platform, such as support for ranked-preference voting, greatly lowered ballot-access thresholds, simultaneous nationwide primaries, shorter campaign seasons, AI-assisted redistricting, germaneness rules for legislation, minimum consideration timeframes for amendments, and the general desirable shift in the balance away from special-interest lobbies and toward intelligent laypersons.

See Mr. Stolyarov’s presentation slides here.

Become a member of the U.S. Transhumanist Party for free, no matter where you reside. Apply here in less than a minute.

Watch Mr. Stolyarov’s interview of Ray Kurzweil at RAAD Fest 2018.

Watch the presentation by Gennady Stolyarov II at RAAD Fest 2018, entitled, “The U.S. Transhumanist Party: Four Years of Advocating for the Future”.

Advocating for the Future – Panel at RAAD Fest 2017 – Gennady Stolyarov II, Zoltan Istvan, Max More, Ben Goertzel, Natasha Vita-More

Advocating for the Future – Panel at RAAD Fest 2017 – Gennady Stolyarov II, Zoltan Istvan, Max More, Ben Goertzel, Natasha Vita-More

logo_bg

Gennady Stolyarov II
Zoltan Istvan
Max More
Ben Goertzel
Natasha Vita-More


Gennady Stolyarov II, Chairman of the United States Transhumanist Party, moderated this panel discussion, entitled “Advocating for the Future”, at RAAD Fest 2017 on August 11, 2017, in San Diego, California.

Watch it on YouTube here.

From left to right, the panelists are Zoltan Istvan, Gennady Stolyarov II, Max More, Ben Goertzel, and Natasha Vita-More. With these leading transhumanist luminaries, Mr. Stolyarov discussed subjects such as what the transhumanist movement will look like in 2030, artificial intelligence and sources of existential risk, gamification and the use of games to motivate young people to create a better future, and how to persuade large numbers of people to support life-extension research with at least the same degree of enthusiasm that they display toward the fight against specific diseases.

Learn more about RAAD Fest here.

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

Watch the presentations of Gennady Stolyarov II and Zoltan Istvan from the “Advocating for the Future” panel.

The U.S. Transhumanist Party – Four Years of Advocating for the Future – Gennady Stolyarov II Presents at RAAD Fest 2018

The U.S. Transhumanist Party – Four Years of Advocating for the Future – Gennady Stolyarov II Presents at RAAD Fest 2018

Gennady Stolyarov II


This is the video that American voters need to see prior to the 2018 elections. Watch it here.

On October 7, 2018, the U.S. Transhumanist Party marked its four-year anniversary. On September 21, 2018, at RAAD Fest 2018 in San Diego, CA, Chairman Gennady Stolyarov II spoke in advance of this occasion by highlighting the U.S. Transhumanist Party’s recent achievements – including a doubling in membership over the past year, the revived Enlightenment Salons, a Platform that rivals those of the two major political parties, and Mr. Stolyarov’s own candidacy in 2018.

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

Visit the U.S. Transhumanist Party Values page.

See the U.S. Transhumanist Party Platform.

See the Transhumanist Bill of Rights, Version 2.0.

Watch the U.S. Transhumanist Party’s subsequent meeting at RAAD Fest 2018 on September 22, 2018 here.

View Mr. Stolyarov’s official page for his candidacy for the Indian Hills General Improvement District (IHGID) Board of Trustees.

U.S. Transhumanist Party Meeting at RAAD Fest 2018 – September 22, 2018

U.S. Transhumanist Party Meeting at RAAD Fest 2018 – September 22, 2018


On September 22, 2018, representatives of the U.S. Transhumanist Party met in San Diego, California, during RAAD Fest 2018, in order to provide an overview of recent efforts and future prospects, discuss approaches to advocacy with several leading transhumanist public figures, and field audience questions regarding the transhumanist movement and its goals.

Watch the video of the meeting on YouTube here.

Participants at the meeting included the following individuals:
Gennady Stolyarov II, Chairman, U.S. Transhumanist Party
Arin Vahanian, Director of Marketing, U.S. Transhumanist Party
Newton Lee, Chairman, California Transhumanist Party, U.S. Transhumanist Party Education and Media Advisor
José Luis Cordeiro, U.S. Transhumanist Party Technology Advisor and Foreign Ambassador to Spain

Bill Andrews, U.S. Transhumanist Party Biotechnology Advisor
Charlie Kam, Director of Networking, California Transhumanist Party
Elizabeth (Liz) Parrish, U.S. Transhumanist Party Advocacy Advisor

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

Become a Foreign Ambassador for the U.S. Transhumanist Party. Apply here.

Andrés Grases Interviews U.S. Transhumanist Party Chairman Gennady Stolyarov II on Transhumanism and the Transition to the Next Technological Era

Andrés Grases Interviews U.S. Transhumanist Party Chairman Gennady Stolyarov II on Transhumanism and the Transition to the Next Technological Era

logo_bgGennady Stolyarov II
Andrés Grases


Andrés Grases, the publisher of the Transhuman Plus website (http://transhumanplus.com/) interviews U.S. Transhumanist Party Chairman Gennady Stolyarov II at RAAD Fest 2018 in San Diego, CA, on September 23, 2018. During the course of this conversation, both the contemporary state of transhumanist politics and future directions are covered – along with the challenges to reforming the educational system, the need to create open access to academic works, the manner in which the transition toward the next era of technologies will occur, the meaning of transhumanism and its applications in the proximate future – including promising advances that we can expect to see during the next several years.

Watch the video here.

Become a member of the U.S. Transhumanist Party for free, no matter where you reside. Apply online here in less than a minute.

Whatever Future Comes, Life Extension Will Improve It – Article by Nicola Bagalà

Whatever Future Comes, Life Extension Will Improve It – Article by Nicola Bagalà

Nicola Bagalà


Editor’s Note: In this article originally published by our allies at the Life Extension Advocacy Foundation (LEAF),  Mr.Nicola Bagalà makes a persuasive case for optimism regarding the role of technology in the future. While the future will certainly have problems as well, technological progress – including progress in greatly increasing human health and longevity – can only contribute to solutions and improved quality of life. It is time to reject defeatism and build the future we wish to inhabit.

~ Gennady Stolyarov II, Chairman, United States Transhumanist Party, August 12, 2018


Right now, as I write this article, I’m sitting in a machine that, about 120 years ago, was laughed at as a pipe dream. The machine is a plane, by the way. The onboard wi-fi leaves much to be desired, but if you had told people living in the early 1900s that you could type an article on a paperless portable device while flying in a huge metal cabin at an altitude of 10.3 kilometers and a ground speed of 904 kilometers an hour (that’s what the huge metal cabin is magically telling my portable device through thin air), they’d have had you in a straitjacket before you could finish your sentence.

Talking about computers and planes in these terms today often feels cringeworthy, because we’re all familiar with this technology. We’re used to having all these cool devices and machines doing stuff for us; it isn’t surprising or awe-inducing in the least anymore. However, it’s not a bad idea to remind ourselves how what we now nearly shrug at wasn’t even conceivable not too long ago. Examples include a 27-kilometer ring buried underneath Geneva where ridiculously tiny particles are smashed together at near-lightspeed to unravel the inner workings of the universe and tools that allow us to modify the basic building blocks of your cells with unprecedented precision—neither of which would’ve made you come across as particularly sane, had you conjectured them in a conversation, say, 200 years ago.

This is not to say that people in the past lacked imagination; scientists and visionaries did try to predict what the future might look like—sometimes getting quite close to the mark and other times ending up embarrassingly far from it—but the average joes who had to tend their crops the whole day or work at some kind of drudgery 70 hours a week probably weren’t too optimistic about a future with sophisticated machines of all sorts that make your life much easier and open unthinkable possibilities. They were too used to the standards of the age in which they lived. In a similar way, people of today sometimes tend to look at the future as something that isn’t going to be much different from the present, as if most of what our species could realistically achieve—not only in terms of science and technology but also as a society—was already achieved, and all you could look forward to in the future was just more of the same, except perhaps with slightly fancier tools.

It’s easy to think that way when your days are taken up by a job you’re not crazy about, when you’ve got bills to pay, or when you don’t find world news too encouraging. It’s easy to fall into the trap of thinking that being alive 100 years from now wouldn’t be worth the trouble and just start looking forward to retirement and bowing out instead, but that’s all it is—a mind trap. A good chunk of the 1900s was a rather messy time to be alive, and people who witnessed not one but two World Wars had all the reasons to think that humanity was going south on them and that getting old and checking out was preferable to seeing whatever catastrophe the future might have in store. However, the world has been getting better and better since then as well as since the beginning of recorded history; if you’re not convinced of that, I recommend checking out Our World In Data and Gapminder, two excellent resources that demonstrate how our pessimism comes mostly from a tendency to focus on the negatives and disqualify the positives.

This is my answer to anyone who argues that longer lives would mean more time spent in an increasingly worsening world: The data simply don’t support this claim. At this point, a convinced pessimist would start throwing news items at me: world politics, climate issues, the refugee crisis, etc. I’m not denying the existence of these problems, nor that they may well have the potential to cause serious trouble if left unchecked; but their existence doesn’t mean that the world is getting worse. It only means that it is not getting better all at once; the state of human affairs isn’t improving at a uniform rate, but if you look at the general trend, you’ll see that it’s going up, with crests and troughs. Extrapolating from this general trend, it’s sensible to believe that things are likely to continue improving, but we cannot take for granted that things will get better of their own accord. That would be just as wrong as focusing only on the troughs in the graph and conclude that they signify that things are inevitably going to go downhill.

Now is a good moment to remind ourselves that life extension means, first and foremost, preserving our youthful health irrespective of our chronological age; any longevity benefits deriving from it would only be more than welcome side effects. Given this fact, even assuming that living on Earth will eventually be so intolerable that death would be preferable, it really makes no sense to wait for it to happen because of aging and go through about twenty years of declining health, thus adding insult to injury. To put it bluntly, people who really have had enough of life generally seek to terminate it quickly and painlessly; not too many choose pneumonia or ebola as a way out. Wanting to die of aging because you think the world won’t be worth living in beyond your “natural” lifespan is no different from wanting to die of pneumonia because you think that the world won’t be worth living in six months from now.

Eliminating the diseases of aging can only make life better, and it’s a different matter if it’lll be good enough to be worth living—that’s a personal choice that has nothing to do with whether life extension should be developed or not. To be completely honest, if you lived your entire life in a country torn by war, or fighting over food, then I would understand if you were pessimistic about the benefits of a longer life; however, when I hear people living reasonably comfortable lives in industrialized countries claiming “Living longer? Good God, that would be awful!” just because they don’t like their jobs or some other silly pretext like that, I can’t help thinking that they’re just having a bad case of first world problems.

Besides, what is a defeatist attitude going to accomplish? Assuming that life extension isn’t worth bothering with because the future won’t be worth it makes two more assumptions. The first is that the world is going to be too horrible to live in within the handful of decades of a currently normal lifespan, and the second is that it won’t really improve significantly after that point, so pulling through the bad times in the hopes of seeing better ones would be a waste of effort. If it really were that way, then we might as well throw in the towel, stop worrying about making the world a better place, stop having children, who could only expect to live in a world worse than we did, and just let everything collapse.

If we did this, the defeatist attitude would become a self-fulfilling prophecy, but thankfully, we don’t really do anything like that. We might be tempted to think like that when we feel discouraged, but throughout our history, we’ve always picked ourselves up and continued, not matter how dire the times, and always managed to make the world a little better than it was before. The right attitude is neither “the future will certainly be great” nor “the future will certainly be horrible”; the right attitude is “we don’t know for sure what the future will be like, but we are capable of making it better”. The data’s with us on that one.

About Nicola Bagalà

Nicola Bagalà  is a bit of a jack of all trades—a holder of an M.Sc. degree in mathematics; an amateur programmer; a hobbyist at novel writing, piano, and art; and, of course, a passionate life-extensionist. After his interest in the science of undoing aging arose in 2011, he gradually shifted from quiet supporter to active advocate in 2015, first launching his advocacy blog Rejuvenaction before eventually joining LEAF. These years in the field sparked an interest in molecular biology, which he actively studies. Other subjects he loves to discuss to no end are cosmology, artificial intelligence, and many others—far too many for a currently normal lifespan, which is one of the reasons he’s into life extension.