We need to examine the beliefs of today’s tech luminaries

Anjana Ahuja

Financial Times

Originally posted 10 MAY 23

People who are very rich or very clever, or both, sometimes believe weird things. Some of these beliefs are captured in the acronym Tescreal. The letters represent overlapping futuristic philosophies — bookended by transhumanism and longtermism — favoured by many of AI’s wealthiest and most prominent supporters.

The label, coined by a former Google ethicist and a philosopher, is beginning to circulate online and usefully explains why some tech figures would like to see the public gaze trained on fuzzy future problems such as existential risk, rather than on current liabilities such as algorithmic bias. A fraternity that is ultimately committed to nurturing AI for a posthuman future may care little for the social injustices committed by their errant infant today.

As well as transhumanism, which advocates for the technological and biological enhancement of humans, Tescreal encompasses extropianism, a belief that science and technology will bring about indefinite lifespan; singularitarianism, the idea that an artificial superintelligence will eventually surpass human intelligence; cosmism, a manifesto for curing death and spreading outwards into the cosmos; rationalism, the conviction that reason should be the supreme guiding principle for humanity; effective altruism, a social movement that calculates how to maximally benefit others; and longtermism, a radical form of utilitarianism which argues that we have moral responsibilities towards the people who are yet to exist, even at the expense of those who currently do.

(cut, and the ending)

Gebru, along with others, has described such talk as fear-mongering and marketing hype. Many will be tempted to dismiss her views — she was sacked from Google after raising concerns over energy use and social harms linked to large language models — as sour grapes, or an ideological rant. But that glosses over the motivations of those running the AI show, a dazzling corporate spectacle with a plot line that very few are able to confidently follow, let alone regulate.

Repeated talk of a possible techno-apocalypse not only sets up these tech glitterati as guardians of humanity, it also implies an inevitability in the path we are taking. And it distracts from the real harms racking up today, identified by academics such as Ruha Benjamin and Safiya Noble. Decision-making algorithms using biased data are deprioritising black patients for certain medical procedures, while generative AI is stealing human labour, propagating misinformation and putting jobs at risk.

Perhaps those are the plot twists we were not meant to notice.

The article is here.

Techno-Optimism: An Analysis, an Evaluation and a Modest Defence

Danaher, J. 

Philos. Technol. 35, 54 (2022). https://doi.org/10.1007/s13347-022-00550-2

Abstract

What is techno-optimism and how can it be defended? Although techno-optimist views are widely espoused and critiqued, there have been few attempts to systematically analyse what it means to be a techno-optimist and how one might defend this view. This paper attempts to address this oversight by providing a comprehensive analysis and evaluation of techno-optimism. It is argued that techno-optimism is a pluralistic stance that comes in weak and strong forms. These vary along a number of key dimensions but each shares the view that technology plays a key role in ensuring that the good prevails over the bad. Whatever its strength, to defend this stance, one must flesh out an argument with four key premises. Each of these premises is highly controversial and can be subjected to a number of critiques. The paper discusses five such critiques in detail (the values critique, the treadmill critique, the sustainability critique, the irrationality critique and the insufficiency critique). The paper also considers possible responses from the techno-optimist. Finally, it is concluded that although strong forms of techno-optimism are not intellectually defensible, a modest, agency-based version of techno-optimism may be defensible.

Here is an excerpt:

To be more precise, a modest, agency-based view of techno-optimism entails the following four claims. First, it is epistemically rational to believe that it is at least possible (perhaps probable) that technology plays a key role in ensuring that the good prevails over the bad. Second, whether this possibility materialises depends to some meaningful extent on the power of collective human agency. If we select the right goals, make the concerted effort, and build the necessary institutions, there is a chance that the possibility materialises. Third, by believing that we can, collectively, achieve this, we increase the likelihood of this possibility materialising because we make it more likely that we will act in ways that ensure the desired outcomes (this is the adaptation of Bortolotti’s agency-based optimism to the case for techno-optimism). Fourth, it follows from that that we should cultivate the belief that we can achieve this and act upon that belief. In other words, that our optimism should not simply be an inert belief but, rather, a belief that actually motivates our collective human agency.

If the agency-based view is incorporated into it, techno-optimism can then be an intellectually defensible view. It need not be an irrational faith in the inexorable march of technology but, rather, a realistic stance grounded in the transformational power of collective human agency to forge the right social institutions and to translate the right ideas into material technologies.

The paper is here.

Axiological futurism: The systematic study of the future of values

J. Danaher

Futures

Volume 132, September 2021

Abstract

Human values seem to vary across time and space. What implications does this have for the future of human value? Will our human and (perhaps) post-human offspring have very different values from our own? Can we study the future of human values in an insightful and systematic way? This article makes three contributions to the debate about the future of human values. First, it argues that the systematic study of future values is both necessary in and of itself and an important complement to other future-oriented inquiries. Second, it sets out a methodology and a set of methods for undertaking this study. Third, it gives a practical illustration of what this ‘axiological futurism’ might look like by developing a model of the axiological possibility space that humans are likely to navigate over the coming decades.

Highlights

• Outlines a new field of inquiry: axiological futurism.

• Defends the role of axiological futurism in understanding technology in society.

• Develops a set of methods for undertaking this inquiry into the axiological future.

• Presents a model for understanding the impact of AI, robotics and ICTs on human values.

From the Conclusion

In conclusion, axiological futurism is the systematic and explicit inquiry into the axiological possibility space for future human (and post-human) civilisations. Axiological futurism is necessary because, given the history of axiological change and variation, it is very unlikely that our current axiological systems will remain static and unchanging in the future. Axiological futurism is also important because it is complementary to other futurological inquiries. While it might initially seem that axiological futurism cannot be a systematic inquiry, this is not the case. Axiological futurism is an exercise in informed speculation.

The paper is here.

Artificial Wombs Are Coming, but the Controversy Is Already Here

By Zoltan Istvan
MotherBoard
Originally posted August 4, 2014

Of all the transhumanist technologies coming in the near future, one stands out that both fascinates and perplexes people. It's called ectogenesis: raising a fetus outside the human body in an artificial womb.

It has the possibility to change one of the most fundamental acts that most humans experience: the way people go about having children. It also has the possibility to change the way we view the female body and the field of reproductive rights.

Naturally, it's a social and political minefield.

The entire article is here.