Lifeboat Foundation

Aristotle is frequently regarded as one of the greatest thinkers of antiquity. So why didn’t he think much of his brain?

In this brief history of the brain, the GPA explores what the great minds of the past thought about thought. And we discover that questions that seem to have obvious answers today were anything but self-evident for the individuals that first tackled them. And that conversely, sometimes the facts which we simply accept to be true can be blinding, preventing us from making deeper discoveries about our our world and ourselves.

Is Bitcoin money? To its users the answer is probably yes, but to many people the answer is less clear. Alan Greenspan, for example, said in December 2013: “I do not understand where the backing of Bitcoin is coming from. There is no fundamental issue of capabilities of repaying it in anything which is universally acceptable, which is either intrinsic value of the currency or the credit or trust of the individual who is issuing the money, whether it’s a government or an individual.” Indeed, one of the things holding back the adoption of cybercurrencies such as Bitcoin is that they do not fit well with traditional ideas about money.

Answers to the question “what is money” have typically fallen into one of three camps. The first, known as metallism or bullionism, holds that money needs to be backed by precious metal. The second camp is chartalism (from the Latin charta for a record) which holds that coins and other money objects are just tokens, that the state agrees to accept as payment of things like taxes. Finally, there is the dominant, hands-off school of thought, which most mainstream economists would agree with, which says that money has no unique or special qualities, but instead is defined by its roles, e.g. a medium of exchange.

Bullionists and chartalists therefore emphasise a different aspect of money – the inherent value or the authorising stamp – while most economists treat it as an inert chip. But none of them seem to apply well to emerging cybercurrencies, which are not backed by precious metal or the state, and (at least at first) are not much use as a medium of exchange. So how do they become money? The answer to this question is that money has quantum properties which allow it to be booted up from the ether.

Quantum money

Continue reading “Bitcoin needs a quantum theory of money” »

One of the biggest existential challenges that transhumanists face is that most people don’t believe a word we’re saying, however entertaining they may find us. They think we’re fantasists when in fact we’re talking about a future just over the horizon. Suppose they’re wrong and we are right. What follows? Admittedly, we won’t know this until we inhabit that space ‘just over the horizon’. Nevertheless, it’s not too early to discuss how these naysayers will be regarded, perhaps as a guide to how they should be dealt with now.

So let’s be clear about who these naysayers are. They hold the following views:

1) They believe that they will live no more than 100 years and quite possibly much less.
2) They believe that this limited longevity is not only natural but also desirable, both for themselves and everyone else.
3) They believe that the bigger the change, the more likely the resulting harms will outweigh the benefits.

Now suppose they’re wrong on all three counts. How are we to think about such beings who think this way? Aren’t they the living dead? Indeed. These are people who live in the space of their largely self-imposed limitations, which function as a self-fulfilling prophecy. They are programmed for destruction – not genetically but intellectually. Someone of a more dramatic turn of mind would say that they are suicide bombers trying to manufacture a climate of terror in humanity’s existential horizons. They roam the Earth as death-waiting-to-happen. This much is clear: If you’re a transhumanist, ordinary people are zombies.

Continue reading “We May Look Crazy to Them, But They Look Like Zombies to Us: Transhumanism as a Political Challenge” »