Tag Archives: Future Tense

A Science Fiction/Real Policy Book Club on June 9, 2021

The link between science fiction and science innovation and technology has been documented and argued over elsewhere online and in print. However, the link between policy and science fiction is new to me.

First, here’s the upcoming event which caught my eye (from the Science Fiction/Real Policy Book Club event page),

[ONLINE] – Science Fiction/Real Policy Book Club: Autonomous by Annalee Newitz

Science fiction can have real science policy impacts, and comes rife with real-life commentary. And with such a rich cache of science fiction to choose from, we think a book club is in order.

Join us [emphasis mine] for the first installment of our Science Fiction/Real Policy book club, a partnership with Issues in Science and Technology. Our first read will be Autonomous by Annalee Newitz. Autonomous follows the story of a female pharmaceutical pirate named Jack, an anti-patent scientist who has set out to bring cheap drugs to the poor. Without giving away too many spoilers, Newitz’s tale also includes a military agent-robot love story, a quest for justice, and the danger late capitalist modernity poses to personhood.

Join us for a jam-packed evening where we’ll discuss Autonomous and the questions it raises about labor and power, robot ethics, gender, patent law, the pharmaceutical industry, geopolitics, and much more.

Featured discussants

Joey Eschrich
Editor and Manager, Center for Science and the Imagination at Arizona State University [ASU]

Tahir Amin
Co-Founder and Co-Executive Director, I-MAK

When

Jun. 9, 2021 [Wednesday]
6:00 pm – 7:00 pm

Where

Online Only Webcast link

RSVP here

Follow the conversation online using #FTBookClub and by following @FutureTenseNow.

Who is ‘us’?

The hosting organization is New America (newamerica.org). If you click on their About tab/button, you’ll find this,

We are dedicated to renewing the promise of America by continuing the quest to realize our nation’s highest ideals, honestly confronting the challenges caused by rapid technological and social change, and seizing the opportunities those changes create.

Amongst other programs, New America is participating in Future Tense,

Future Tense is a partnership between New America, Arizona State University, and Slate magazine to explore emerging technologies and their transformative effects on society and public policy. Central to the partnership is a series of events that take in-depth, provocative looks at issues that, while little-understood today, will dramatically reshape the policy debates of the coming decade.

It took me a while but I finally realized that the book club is a Future Tense initiative.

As for I-MAK, it’s an organization devoted to improving access to medicines globally and amongst other activities, solving the drug patent problem.

Essays on Frankenstein

Slate.com is dedicating a month (January 2017) to Frankenstein. This means there were will be one or more essays each week on one aspect or another of Frankenstein and science. These essays are one of a series of initiatives jointly supported by Slate, Arizona State University, and an organization known as New America. It gets confusing since these essays are listed as part of two initiatives:  Futurography and Future Tense.

The really odd part, as far as I’m concerned, is that there is no mention of Arizona State University’s (ASU) The Frankenstein Bicentennial Project (mentioned in my Oct. 26, 2016 posting). Perhaps they’re concerned that people will think ASU is advertising the project?

Introductions

Getting back to the essays, a Jan. 3, 2017 article by Jacob Brogan explains, by means of a ‘Question and Answer’ format article, why the book and the monster maintain popular interest after two centuries (Note: We never do find out who or how many people are supplying the answers),

OK, fine. I get that this book is important, but why are we talking about it in a series about emerging technology?

Though people still tend to weaponize it as a simple anti-scientific screed, Frankenstein, which was first published in 1818, is much richer when we read it as a complex dialogue about our relationship to innovation—both our desire for it and our fear of the changes it brings. Mary Shelley was just a teenager when she began to compose Frankenstein, but she was already grappling with our complex relationship to new forces. Almost two centuries on, the book is just as propulsive and compelling as it was when it was first published. That’s partly because it’s so thick with ambiguity—and so resistant to easy interpretation.

Is it really ambiguous? I mean, when someone calls something frankenfood, they aren’t calling it “ethically ambiguous food.”

It’s a fair point. For decades, Frankenstein has been central to discussions in and about bioethics. Perhaps most notably, it frequently crops up as a reference point in discussions of genetically modified organisms, where the prefix Franken- functions as a sort of convenient shorthand for human attempts to meddle with the natural order. Today, the most prominent flashpoint for those anxieties is probably the clustered regularly interspaced short palindromic repeats, or CRISPR, gene-editing technique [emphasis mine]. But it’s really oversimplifying to suggest Frankenstein is a cautionary tale about monkeying with life.

As we’ll see throughout this month on Futurography, it’s become a lens for looking at the unintended consequences of things like synthetic biology, animal experimentation, artificial intelligence, and maybe even social networking. Facebook, for example, has arguably taken on a life of its own, as its algorithms seem to influence the course of elections. Mark Zuckerberg, who’s sometimes been known to disavow the power of his own platform, might well be understood as a Frankensteinian figure, amplifying his creation’s monstrosity by neglecting its practical needs.

But this book is almost 200 years old! Surely the actual science in it is bad.

Shelley herself would probably be the first to admit that the science in the novel isn’t all that accurate. Early in the novel, Victor Frankenstein meets with a professor who castigates him for having read the wrong works of “natural philosophy.” Shelley’s protagonist has mostly been studying alchemical tomes and otherwise fantastical works, the sort of things that were recognized as pseudoscience, even by the standards of the day. Near the start of the novel, Frankenstein attends a lecture in which the professor declaims on the promise of modern science. He observes that where the old masters “promised impossibilities and performed nothing,” the new scientists achieve far more in part because they “promise very little; they know that metals cannot be transmuted and that the elixir of life is a chimera.”

Is it actually about bad science, though?

Not exactly, but it has been read as a story about bad scientists.

Ultimately, Frankenstein outstrips his own teachers, of course, and pulls off the very feats they derided as mere fantasy. But Shelley never seems to confuse fact and fiction, and, in fact, she largely elides any explanation of how Frankenstein pulls off the miraculous feat of animating dead tissue. We never actually get a scene of the doctor awakening his creature. The novel spends far more dwelling on the broader reverberations of that act, showing how his attempt to create one life destroys countless others. Read in this light, Frankenstein isn’t telling us that we shouldn’t try to accomplish new things, just that we should take care when we do.

This speaks to why the novel has stuck around for so long. It’s not about particular scientific accomplishments but the vagaries of scientific progress in general.

Does that make it into a warning against playing God?

It’s probably a mistake to suggest that the novel is just a critique of those who would usurp the divine mantle. Instead, you can read it as a warning about the ways that technologists fall short of their ambitions, even in their greatest moments of triumph.

Look at what happens in the novel: After bringing his creature to life, Frankenstein effectively abandons it. Later, when it entreats him to grant it the rights it thinks it deserves, he refuses. Only then—after he reneges on his responsibilities—does his creation really go bad. We all know that Frankenstein is the doctor and his creation is the monster, but to some extent it’s the doctor himself who’s made monstrous by his inability to take responsibility for what he’s wrought.

I encourage you to read Brogan’s piece in its entirety and perhaps supplement the reading. Mary Shelley has a pretty interesting history. She ran off with Percy Bysshe Shelley who was married to another woman, in 1814  at the age of seventeen years. Her parents were both well known and respected intellectuals and philosophers, William Godwin and Mary Wollstonecraft. By the time Mary Shelley wrote her book, her first baby had died and she had given birth to a second child, a boy.  Percy Shelley was to die a few years later as was her son and a third child she’d given birth to. (Her fourth child born in 1819 did survive.) I mention the births because one analysis I read suggests the novel is also a commentary on childbirth. In fact, the Frankenstein narrative has been examined from many perspectives (other than science) including feminism and LGBTQ studies.

Getting back to the science fiction end of things, the next part of the Futurography series is titled “A Cheat-Sheet Guide to Frankenstein” and that too is written by Jacob Brogan with a publication date of Jan. 3, 2017,

Key Players

Marilyn Butler: Butler, a literary critic and English professor at the University of Cambridge, authored the seminal essay “Frankenstein and Radical Science.”

Jennifer Doudna: A professor of chemistry and biology at the University of California, Berkeley, Doudna helped develop the CRISPR gene-editing technique [emphasis mine].

Stephen Jay Gould: Gould is an evolutionary biologist and has written in defense of Frankenstein’s scientific ambitions, arguing that hubris wasn’t the doctor’s true fault.

Seán Ó hÉigeartaigh: As executive director of the Center for Existential Risk at the University of Cambridge, hÉigeartaigh leads research into technologies that threaten the existience of our species.

Jim Hightower: This columnist and activist helped popularize the term frankenfood to describe genetically modified crops.

Mary Shelley: Shelley, the author of Frankenstein, helped create science fiction as we now know it.

J. Craig Venter: A leading genomic researcher, Venter has pursued a variety of human biotechnology projects.

Lingo

….

Debates

Popular Culture

Further Reading

….

‘Franken’ and CRISPR

The first essay is in a Jan. 6, 2016 article by Kay Waldman focusing on the ‘franken’ prefix (Note: links have been removed),

In a letter to the New York Times on June 2, 1992, an English professor named Paul Lewis lopped off the top of Victor Frankenstein’s surname and sewed it onto a tomato. Railing against genetically modified crops, Lewis put a new generation of natural philosophers on notice: “If they want to sell us Frankenfood, perhaps it’s time to gather the villagers, light some torches and head to the castle,” he wrote.

William Safire, in a 2000 New York Times column, tracked the creation of the franken- prefix to this moment: an academic channeling popular distrust of science by invoking the man who tried to improve upon creation and ended up disfiguring it. “There’s no telling where or how it will end,” he wrote wryly, referring to the spread of the construction. “It has enhanced the sales of the metaphysical novel that Ms. Shelley’s husband, the poet Percy Bysshe Shelley, encouraged her to write, and has not harmed sales at ‘Frank’n’Stein,’ the fast-food chain whose hot dogs and beer I find delectably inorganic.” Safire went on to quote the American Dialect Society’s Laurence Horn, who lamented that despite the ’90s flowering of frankenfruits and frankenpigs, people hadn’t used Frankensense to describe “the opposite of common sense,” as in “politicians’ motivations for a creatively stupid piece of legislation.”

A year later, however, Safire returned to franken- in dead earnest. In an op-ed for the Times avowing the ethical value of embryonic stem cell research, the columnist suggested that a White House conference on bioethics would salve the fears of Americans concerned about “the real dangers of the slippery slope to Frankenscience.”

All of this is to say that franken-, the prefix we use to talk about human efforts to interfere with nature, flips between “funny” and “scary” with ease. Like Shelley’s monster himself, an ungainly patchwork of salvaged parts, it can seem goofy until it doesn’t—until it taps into an abiding anxiety that technology raises in us, a fear of overstepping.

Waldman’s piece hints at how language can shape discussions while retaining a rather playful quality.

This series looks to be a good introduction while being a bit problematic in spots, which roughly sums up my conclusion about their ‘nano’ series in my Oct. 7, 2016 posting titled: Futurography’s nanotechnology series: a digest.

By the way, I noted the mention of CRISPR as it brought up an issue that they don’t appear to be addressing in this series (perhaps they will do this elsewhere?): intellectual property.

There’s a patent dispute over CRISPR as noted in this American Chemical Society’s Chemistry and Engineering News Jan. 9, 2017 video,

Playing God

This series on Frankenstein is taking on other contentious issues. A perennial favourite is ‘playing God’ as noted in Bina Venkataraman’s Jan. 11, 2017 essay on the topic,

Since its publication nearly 200 years ago, Shelley’s gothic novel has been read as a cautionary tale of the dangers of creation and experimentation. James Whale’s 1931 film took the message further, assigning explicitly the hubris of playing God to the mad scientist. As his monster comes to life, Dr. Frankenstein, played by Colin Clive, triumphantly exclaims: “Now I know what it feels like to be God!”

The admonition against playing God has since been ceaselessly invoked as a rhetorical bogeyman. Secular and religious, critic and journalist alike have summoned the term to deride and outright dismiss entire areas of research and technology, including stem cells, genetically modified crops, recombinant DNA, geoengineering, and gene editing. As we near the two-century commemoration of Shelley’s captivating story, we would be wise to shed this shorthand lesson—and to put this part of the Frankenstein legacy to rest in its proverbial grave.

The trouble with the term arises first from its murkiness. What exactly does it mean to play God, and why should we find it objectionable on its face? All but zealots would likely agree that it’s fine to create new forms of life through selective breeding and grafting of fruit trees, or to use in-vitro fertilization to conceive life outside the womb to aid infertile couples. No one objects when people intervene in what some deem “acts of God,” such as earthquakes, to rescue victims and provide relief. People get fully behind treating patients dying of cancer with “unnatural” solutions like chemotherapy. Most people even find it morally justified for humans to mete out decisions as to who lives or dies in the form of organ transplant lists that prize certain people’s survival over others.

So what is it—if not the imitation of a deity or the creation of life—that inspires people to invoke the idea of “playing God” to warn against, or even stop, particular technologies? A presidential commission charged in the early 1980s with studying the ethics of genetic engineering of humans, in the wake of the recombinant DNA revolution, sheds some light on underlying motivations. The commission sought to understand the concerns expressed by leaders of three major religious groups in the United States—representing Protestants, Jews, and Catholics—who had used the phrase “playing God” in a 1980 letter to President Jimmy Carter urging government oversight. Scholars from the three faiths, the commission concluded, did not see a theological reason to flat-out prohibit genetic engineering. Their concerns, it turned out, weren’t exactly moral objections to scientists acting as God. Instead, they echoed those of the secular public; namely, they feared possible negative effects from creating new human traits or new species. In other words, the religious leaders who called recombinant DNA tools “playing God” wanted precautions taken against bad consequences but did not inherently oppose the use of the technology as an act of human hubris.

She presents an interesting argument and offers this as a solution,

The lesson for contemporary science, then, is not that we should cease creating and discovering at the boundaries of current human knowledge. It’s that scientists and technologists ought to steward their inventions into society, and to more rigorously participate in public debate about their work’s social and ethical consequences. Frankenstein’s proper legacy today would be to encourage researchers to address the unsavory implications of their technologies, whether it’s the cognitive and social effects of ubiquitous smartphone use or the long-term consequences of genetically engineered organisms on ecosystems and biodiversity.

Some will undoubtedly argue that this places an undue burden on innovators. Here, again, Shelley’s novel offers a lesson. Scientists who cloister themselves as Dr. Frankenstein did—those who do not fully contemplate the consequences of their work—risk later encounters with the horror of their own inventions.

At a guess, Venkataraman seems to be assuming that if scientists communicate and make their case that the public will cease to panic with reference moralistic and other concerns. My understanding is that social scientists have found this is not the case. Someone may understand the technology quite well and still oppose it.

Frankenstein and anti-vaxxers

The Jan. 16, 2017 essay by Charles Kenny is the weakest of the lot, so far (Note: Links have been removed),

In 1780, University of Bologna physician Luigi Galvani found something peculiar: When he applied an electric current to the legs of a dead frog, they twitched. Thirty-seven years later, Mary Shelley had Galvani’s experiments in mind as she wrote her fable of Faustian overreach, wherein Dr. Victor Frankenstein plays God by reanimating flesh.

And a little less than halfway between those two dates, English physician Edward Jenner demonstrated the efficacy of a vaccine against smallpox—one of the greatest killers of the age. Given the suspicion with which Romantic thinkers like Shelley regarded scientific progress, it is no surprise that many at the time damned the procedure as against the natural order. But what is surprising is how that suspicion continues to endure, even after two centuries of spectacular successes for vaccination. This anti-vaccination stance—which now infects even the White House—demonstrates the immense harm that can be done by excessive distrust of technological advance.

Kenny employs history as a framing device. Crudely, Galvani’s experiments led to Mary Shelley’s Frankenstein which is a fable about ‘playing God’. (Kenny seems unaware there are many other readings of and perspectives on the book.) As for his statement ” … the suspicion with which Romantic thinkers like Shelley regarded scientific progress … ,” I’m not sure how he arrived at his conclusion about Romantic thinkers. According to Richard Holmes (in his book, The Age of Wonder: How the Romantic Generation Discovered the Beauty and Terror of Science), their relationship to science was more complex. Percy Bysshe Shelley ran ballooning experiments and wrote poetry about science, which included footnotes for the literature and concepts he was referencing; John Keats was a medical student prior to his establishment as a poet; and Samuel Taylor Coleridge (The Rime of the Ancient Mariner, etc.) maintained a healthy correspondence with scientists of the day sometimes influencing their research. In fact, when you analyze the matter, you realize even scientists are, on occasion, suspicious of science.

As for the anti-vaccination wars, I wish this essay had been more thoughtful. Yes, Andrew Wakefield’s research showing a link between MMR (measles, mumps, and rubella) vaccinations and autism is a sham. However, having concerns and suspicions about technology does not render you a fool who hasn’t progressed from 18th/19th Century concerns and suspicions about science and technology. For example, vaccines are being touted for all kinds of things, the latest being a possible antidote to opiate addiction (see Susan Gados’ June 28, 2016 article for ScienceNews). Are we going to be vaccinated for everything? What happens when you keep piling vaccination on top of vaccination? Instead of a debate, the discussion has devolved to: “I’m right and you’re wrong.”

For the record, I’m grateful for the vaccinations I’ve had and the diminishment of diseases that were devastating and seem to be making a comeback with this current anti-vaccination fever. That said, I think there are some important questions about vaccines.

Kenny’s essay could have been a nuanced discussion of vaccines that have clearly raised the bar for public health and some of the concerns regarding the current pursuit of yet more vaccines. Instead, he’s been quite dismissive of anyone who questions vaccination orthodoxy.

The end of this piece

There will be more essays in Slate’s Frankenstein series but I don’t have time to digest and write commentary for all of them.

Please use this piece as a critical counterpoint to some of the series and, if I’ve done my job, you’ll critique this critique. Please do let me know if you find any errors or want to add an opinion or add your own critique in the Comments of this blog.

ETA Jan. 25, 2017: Here’s the Frankenstein webspace on Slate’s Futurography which lists all the essays in this series. It’s well worth looking at the list. There are several that were not covered here.

Afrofuturism in the UK’s Guardian newspaper and as a Future Tense Dec. 2015 event

My introduction to the term, Afrofuturism was in a March 11, 2015 posting by Jessica Bland for the Guardian in the Technology/Political Science section. It was written on the occasion of a then upcoming FutureFest event,

This is unapologetically connected to FutureFest, the festival Nesta (where I work) is holding this weekend in London Bridge. These thoughts represent the ideas that piqued my interest while curating talks and exhibits based on the thought experiment of a future African city-superpower. George Clinton, Spoek Mathambo, Tegan Bristow and Fabian-Carlos Guhl (from Ampion Venture Bus) will be speaking during the weekend. Thomas Aquilina is displaying photographs from his trip and the architects of the Lagos 2060 project will take part in a debate on whether their fiction can lead to a different kind of future.

In anticipation of the March 2015 FutureFest event, Bland had  written a roundup piece about “New sounds from South Africa and Nigeria’s urban science fiction [that] could change the future of technology and the city.” Here are some excerpts from her piece (Note: Links have been removed),

Strong stories or visions of the future stick around. The 1920s sci-fi fantasy of a jetpack commute still pops up in discussions about the future of technology, not to mention as an option on the Citymapper travel app. By co-opting or creating new visions of the future, it seems possible to influence the development of new products and services – from consumer tech to urban infrastructure. A new generation of African artists is taking over the mantle of Afrofuturist arts from a US-centred crowd. They could bring a welcome change to how technology is developed in the region, as well as a challenge to the dominance of imported plans for urban development.

Last Thursday’s London gig from Fantasma was sweaty and boisterous. It was also very different from the remix of Joy Division’s She’s Lost Control that brought front man Spoek Mathambo to the attention of a global audience a couple of years ago. Fantasma is a group of South African musicians with different backgrounds. Guitarist Bhekisenzo Cele started the gig with three of his own songs, introducing the traditional Zulu maskandi music that they went on to mix with shangaan electro, hiphop, punk, electronica and everything in between.

The gig had a buzz about it. But the performance was from a new collective trying things out; it wasn’t as genre-smashing as expected. And expectations ride high for Spoek. In 2011, he titled a collection from his back catalogue ‘Beyond Afrofuturism’. He took on, at least in name, a whole Afro-American cultural movement: embodied by musicians like Sun Ra, George Clinton and Drexciya. A previous post on this blog by Chardine Taylor-Stone describes the roots of Afrofuturism in science fiction that centres on space travel and human enhancement. But she goes on to say: “Afrofuturism also goes beyond spaceships, androids and aliens, and encompasses African mythology and cosmology with an aim to connect those from across the Black Diaspora to their forgotten African ancestry.” Spoek shares what he calls a cultural lineage with this movement. But he is not Afro-American. He also shares a cultural lineage with the sounds of South African musicians he grew up listening to.

Other forms of art are taking an increasingly activist role in the future of technology. Lydia Nicholas’s description of the relationship between Douglas Adam’s fictional Hitchhiker’s Guide and the real life development of the iPad shows how science fiction can effortlessly influence the development of new technology.

The science fiction collection Lagos 2060 is a more purposeful intervention. Published in 2013, it speculates about what it will be like to live in Lagos 100 years after Nigeria gained independence from the UK. It was born out of a creative writing workshop initiated by DADA books in Lagos. Foundation director of DADA, Ayodele Arigbabu, described the collection and other similar video and visual art work (in an email): “Far more than aesthetic indulgence, these renditions are a calibration of the changes deemed necessary in today’s political, technical and cultural infrastructure.”

Bland also explores a history of this movement,

Gaston Berger was the Senegalese founder of the academic journal Prospectiv in 1957. To many, he was the first futurist, or at least one of the first people to describe themselves as one. He founded promotes the practice of playing out the human consequences of today’s action. This is about avoiding a fatalistic approach to the future: about being proactive and provoking change, as much as anticipating it.

Berger’s early work spawned a generation, and then another and another, of professional futurists. They work in different ways and different places. Some are in government, enticing and frightening politicians with the prospect of a different transport system, healthcare sector or national security regime. Some are consultants to large companies, offering advice on the way that trends like 3D printing or flying robots will change their sector. An article from 1996 does a good job of summarising the principles of this movement: don’t act like an ostrich and ignore the future by putting your head in the sand; don’t act like a fireman and just respond to threats to your future; and don’t focus just on insurance against for the future.

Bland has written an interesting and sprawling piece, which in some way reflects the subject. Africa is a huge and sprawling continent.

Slate, a US online magazine, is hosting along with New America and Arizona State University a Future Tense event on Afrofuturism but this seems to be quite US-centric. From the Future Tense Afrofuturism event webpage on the Slate website (Note: Links have been removed),

Future Tense is hosting a conversation about Afrofuturism in New York City on December 3rd, 2015 from 6:30-8:30 p.m.

Afrofuturism emphasizes the intersection of black cultures with questions of imagination, liberation, and technology. Rooted in works like those of science fiction author Octavia Butler, avant-garde jazz legend Sun Ra, and George Clinton, Afrofuturism explores concepts of race, space and time in order to ask the existential question posed by critic Mark Dery: “Can a community whose past has been deliberately erased imagine possible futures?”

Will the alternative futures and realities Afrofuturism describes transform and reshape the concept of black identity? Join Future Tense for a discussion on Afrofuturism and its unique vantage on the challenges faced by black Americans and others throughout the African diaspora.

During the event, enjoy an Afrofuturist inspired drink from 67 Orange Street. Follow the discussion online using #Afrofuturism and by following @NewAmericaNYC and @FutureTenseNow.

Click here to RSVP. Space is limited so register now!

PARTICIPANTS

Michael Bennett
Principal Investigator, School for the Future of Innovation in Society, Arizona State University
@MGBennett

Ytasha Womack
Author, Afrofuturism: The World of Black Sci-Fi and Fantasy Culture and Post Black: How A New Generation is Redefining African American Identity
@ytashawomack

Juliana Huxtable
DJ and Artist
@HUXTABLEJULIANA

Walé Oyéjidé
Designer and Creative Director, Ikire Jones
@IkireJones

Aisha Harris
Staff writer, Slate
@craftingmystyle

It seems we have one word, Afrofuturism, and two definitions. One where Africa is referenced and one where African-American experience is referenced.

For anyone curious about Nesta, where Jessica Bland works and the Future Fest host (from its Wikipedia entry),

Nesta (formerly NESTA, National Endowment for Science, Technology and the Arts) is an independent charity that works to increase the innovation capacity of the UK.

The organisation acts through a combination of practical programmes, investment, policy and research, and the formation of partnerships to promote innovation across a broad range of sectors.

That’s it for now.

Disability and technology

There’s a human enhancement or,more specifically, a ‘technology and disability’ event being held by Future Tense (a collaboration between Slate.com, New America, and Arizona State University) on March 4, 2015. Here’s more from the Feb. 20, 2015 Slate.com post,

Attention-grabbing advances in robotics and neurotechnology have caused many to rethink the concept of human disability. A paraplegic man in a robotic suit took the first kick at the 2014 World Cup, for instance, and the FDA has approved a bionic arm controlled with signals from the brain. It’s not hard to imagine that soon these advances may allow people to run, lift, and even think better than what is currently considered “normal”—challenging what it means to be human. But some in the disability community reject these technologies; for others, accessing them can be an overwhelmingly expensive and bureaucratic process. As these technological innovations look more and more like human engineering, will we need to reconsider what it means to be able and disabled?

We’ll discuss these questions and more at noon [EST] on Wednesday, March 4, at the New America office in Washington, D.C. The event is presented by Future Tense in collaboration with the award-winning documentary on disability and technology Fixed: The Science/Fiction of Human Enhancement [mentioned in an Aug. 3, 2010 posting]. You can find the event agenda and the trailer for Fixed below; to RSVP, click here. The venue is wheelchair accessible, and an American Sign Language interpreter will be present.

The Will Technology Put an End to Disability? event page includes an agenda,

Agenda:

12:00 pm Engineering Ability

Jennifer French
Executive Director, Neurotech Network

Larry Jasinksi
CEO, ReWalk Robotics
@ReWalk_Robotics

Will Oremus
Senior Technology Writer, Slate
@WillOremus

12:45 pm T​he Promise and Peril of Human Enhancement

​Gregor Wolbring
Associate Professor, University of Calgary
@Wolbring

Julia Bascom
Director of Programs, Autistic Self Advocacy Network
@autselfadvocacy

Teresa Blankmeyer Burke
Assistant Professor of Philosophy, Gallaudet University
@teresaburke

Moderator:
Lawrence Carter-Long
Public Affairs Specialist, National Council on Disability
@LCarterLong

Gregor Wolbring who’s scheduled for 1245 hours EST has been mentioned here more than once (most recently in a Jan. 10, 2014 posting titled, Chemistry of Cyborgs: review of the state of the art by German researchers, which includes further links. Gregor is also mentioned in the Aug. 3, 2010 posting about the movie ‘Fixed’. You can find out more about Wolbring and his work here.

Coincidentally, there’s a March 2, 2015 article titled: Deus Ex and Human Enhancement by Adam Koper for nouse.co.uk which conflates the notion of nanotechnology and human enhancement. It’s a well written and interesting article (there is a proviso) about a game, Deus Ex, which features nanotechnology=enabled human enhancement.  Despite Koper’s description not all human enhancement is nanotechnology-enabled and not all nanotechnology-enabled solutions are oriented to human enhancement. However, many human enhancement efforts are enabled by nanotechnology.

By the way, the game is published in Montréal (Québec, Canada) by Eidos (you will need your French language skills; I was not able to find an English language site).

Human enhancement, brains, and transhumanism: what does nano have to do with it?

A Sept. 14, 2011 conversation on Slate.com about Extreme Human Enhancement started with this provocative title, Should We Use Nanotech, Genetics, Pharmaceuticals, and Augmentations To Go Above and Beyond Our Biology? The official discussants are Kyle Munkittrick, Brad Allenby, and Nicholas Agar. Here’s a little more about Kyle, Brad, and Nicholas, from page one of the the Slate discussion,

Nicholas Agar is an associate professor at Victoria University of Wellington in New Zealand. He is the author, among other things, of Humanity’s End: Why We Should Reject Radical Enhancement (2010) and Liberal Eugenics: In Defense of Human Enhancement (2004).

Brad Allenby is the Lincoln professor of engineering and ethics; a professor of civil, environmental, and sustainable engineering; and the founding director of the Center for Earth Systems Engineering and Management at Arizona State University. He is co-author with Daniel Sarewitz of The Techno-Human Condition.

Kyle Munkittrick is a bioethicist and a program director at the Institute for Ethics and Emerging Technology. He blogs at Pop Bioethics and Discover magazine’s Science Not Fiction. [Note: I have made some formatting changes.]

Nanotechnology and the other technologies are mentioned in passing, the focus of the discussion is ‘should we or shouldn’t we enhance ourselves’ along with some comments as to whether or not humans have a biological imperative to create and apply technology to the planet and to ourselves.

This Slate discussion is a way of publicizing a Future Tense event in Washington, DC being held today, Sept. 15, 2011.

This conversation is part of a Future Tense, a partnership between Slate, the New America Foundation, and Arizona State. On Thursday, Sept. 15, Future Tense will be hosting an event in Washington, D.C., on the boundaries between humans and machines, “Is Our Techno-Human Marriage in Need of Counseling?” [I removed the RSVP]

You can watch the livestreamed event here.

Coincidentally, Brain Gear is opening today. From the host’s (University of Groningen in The Netherlands) website page,

BRAIN GEAR, A conference in Groningen on September 15 and 16.
Neuroscientists, psychologists, sociologists, regulators and artists discuss the available and emerging technologies to repair and enhance the brain.

Professor Andy Miah, one of the invited speakers at Brain Gear, has made his presentation, Neurodevices for the Posthuman Mind,  available for viewing at Prezi.

I find all this quite exciting given my paper, Whose electric brain? about memristors, artificial synapses, and cognitive entanglement. I have currently raised $460 towards my presentation at ISEA 2011 (International Symposium Electronic Arts). Thank you to everyone who has given funds toward my dream at DreamBank.

Respectful communication cuts both ways

Yesterday in my Masterly science communication—treating your opponent with respect post, I talked about ‘expert/institutionally authoritative’ groups heaping scorn on their opponents, today I’m going to focus on scorn going in the other direction, i. e., scorn being heaped on experts/institutional authorities. I found an example of this in Slate magazine in a piece by Jim Thomas, from his article, The Sins of Syn Bio: How synthetic biology will bring us cheaper plastics by ruining the poorest nations on Earth,

Here’s a grim prediction to chew on. This biotech craze dubbed “synthetic biology”—where hipster geeks design quirky life-forms: That technology is going to wind up costing lives—likely a lot of them. I’m not suggesting a direct kill by rogue viruses. These will be economic deaths. The dead will not be noteworthy: farmers, pastoralists, and forest dwellers who live in poor nations that depend on plant commodities.

Generally, writers have nothing to do with the  headlines for their articles so I won’t lay that ‘sin’ at the writer’s door (I admit it’s not a great pun). Let’s start with the second sentence where we’re introduced to the “biotech craze” which is synthetic biology, followed by “hipster geeks,” presumably scientists, with “quirky life-forms” close behind, and, finally we’re informed “That technology is going to wind up costing lives,” probably lots of them.

That’s a lot of scorn and derision and it’s followed by a dire prediction of death, all in the same sentence. We’re given a respite of sorts in the next few sentences and then the coup de grâce in the final one. The deaths, we’re told, are not “noteworthy” and, by implication, the “hipster geeks” are condemned as casual murderers.

The writer is a member of The ETC Group, a civil society group, that publishes lot of valuable information and research, unfortunately couched in precisely this fashion. The article is publicizing the Future Tense event that I mentioned in my Mon., Jan. 31, 2011 posting, Can governments keep pace with science and technology? Given the two articles I’ve seen (the first one was by Robert J. Sawyer, a science fiction writer), I imagine discussion will be lively.

There is an argument to be made that groups perceived as less powerful, e.g. civil society organizations such as The ETC Group as opposed to a government agency such as Environment Canada, must provoke the institutions they want to change. This leads me to sometimes wonder if The ETC Group is more moderate/respectful in its ‘behind closed doors’ and/or face-to-face discussions than it is in its publications and articles (the ones I’ve read).

In any event, the scorn goes in both directions and I’m inclined to think that it’s used too freely, i.e. constantly, as a weapon. With regard to the astrology/astronomy discourse mentioned yesterday, it is possible to disagree about astrology’s merits without deriding astrologers. As for the strategy used by The ETC Group (a handy example, there are many others doing precisely the same thing), the discussion is couched in a fashion I find relentlessly rude and, ultimately, tiresome. Too many use this approach with the consequence that many are retreating. I point to Canada’s historically low voter turnouts in the last few elections as proof of the Canadian public’s weariness with the current tone of public discourse. (I believe this phenomenon of low voter turnouts has been observed elsewhere as well and attributed to the same cause.)

Can governments keep pace with science and technology?

Later this week (Feb. 3 & 4, 2011), an imaginative discussion about society, emerging technologies, and the role of government, Here Be Dragons: Governing a Technologically Uncertain Future, will take place at Google’s Washington, DC, headquarters.  The event (one of a series dubbed ‘Future Tense’) is the result of a partnership between Arizona State University, the New America Foundation, and Slate magazine. Not surprisingly Slate has an article about the event but it’s written by Robert J. Sawyer, a Canadian science fiction novelist and it’s not about the event per se. From the Slate article, The Purpose of Science Fiction; How it teaches governments—and citizens—how to understand the future of technology,

… science-fiction writers explore these issues in ways that working scientists simply can’t. Some years ago, for a documentary for Discovery Channel Canada, I interviewed neurobiologist Joe Tsien, who had created superintelligent mice in his lab at Princeton—something he freely spoke about when the cameras were off. But as soon as we started rolling, and I asked him about the creation of smarter mice, he made a “cut” gesture. “We can talk about the mice having better memories but not about them being smarter. The public will be all over me if they think we’re making animals more intelligent.”

But science-fiction writers do get to talk about the real meaning of research. We’re not beholden to skittish funding bodies and so are free to speculate about the full range of impacts that new technologies might have—not just the upsides but the downsides, too. And we always look at the human impact rather than couching research in vague, nonthreatening terms.

That bit about ‘smarter mice’ is related to the issue I was discussing in regard to PBS’s Nova Series: Making Stuff and their approach to transgenic goats (my Jan. 21, 2011 posting). Many people are distressed by this notion of crossing boundaries and ‘playing God’ to the point where discussion is rendered difficult if not impossible.The ‘smarter mice’ issue points to a related problem in that people find some boundaries more acceptable to cross than others.

Sawyer’s point about science fiction being a means of holding the discussion is well taken. He will be presenting at this week’s ‘Dragons’ event. Here’s more about it,

Maps in the old days often included depictions of sea dragons or lions to connote unknown or dangerous terrain. Unfortunately, when it comes to a future that will be altered in unimaginable ways by emerging technologies, society and government cannot simply lay down a “Here Be Dragons” marker with a fanciful illustration to signal that most of us have no clue.

How does a democratic society both nurture and regulate — and find the right balance between those two imperatives — fast-evolving technologies poised to radically alter life?

Synthetic biology, with its potential to engineer and manipulate living organisms, and the Internet, which continues to alter how we live and relate to each other, offer two compelling cases in point.

Future Tense is convening at Google DC a number of leading scientists, Internet thinkers, governance experts and science fiction writers to grapple with the challenge of governing an unchartered future.

Related but tangential: The Canadian Army has shown an interest in science fiction as they have commissioned at least two novels by Karl Schroeder as I noted in my Feb. 16, 2009 posting.

One last thought, I am curious about the fact that the ‘Dragons’ event is being held at a Google headquarters yet Google is not a sponsor, a host, or a partner.