Ex Machina is a 2014 science-fiction film written and directed by Alex Garland, centered around the creation of a human-like artificial intelligence (AI) named Ava. The plot focuses on testing Ava for consciousness by offering a unique reinterpretation of the Turing Test. The film offers an excellent thought experiment demonstrating the consequences of various approaches to a potentially conscious AI. In this paper, I will argue that intelligence testing has significant epistemological shortcomings that necessitate an ethical approach not reliant on (...) ontological commitments. As such, we should be prepared to treat AI as though it is a living being that is deserving of corresponding moral obligations. For a sufficiently human-like AI, such as Ava, I will argue that socio-relational ethics is the best starting point in order to nurture the machine towards ethical proclivities, as evident by the consequences of the characters’ behavior throughout the film. I conclude that intelligence testing is an insufficient determinant of machine ethics, that the project of machine ethics should focus as much on how we treat AI as how AI treats us, and that from a consequentialist perspective it is better to treat machines ethically before they gain consciousness rather than after. (shrink)

In his famous paper, Julian Huxley gives the outline of what he believes future humanity could – and should – look like. By pointing out the numerous limitations and feebleness the human nature is – at the time – prone to, and by confronting them with the possibilities humankind has, Huxley expresses the need to research and put into use all possible measures that would enable man achieve utmost perfection.

Orson Scott Card and his Ender Series have had a profound impact on the genre of contemporary science fiction, meriting an academic analysis of some of his more theoretical ideas. I have chosen to analyze his concept of “Center” and “Edge” nations found in Xenocide and Children of the Mind through the lens of international relations, sociological, and political theory, in order to bring nuance to an underdeveloped theory that many non-academics may be familiar with. Ultimately, we must conclude that (...) Card’s concept of “Center” and “Edge” nations is too stagnant and does not account for social and hegemonic change, which influences the justifications of why these “nations” may be considered “Center” in the first place. (shrink)

Stefan Sorgner (2009) says that on becoming familiar with transhumanism, he “immediately thought that there were many fundamental similarities between transhumanism and Nietzsche’s philosophy, especially concerning the concept of the posthuman and that of Nietzsche’s overhuman.” In contrast to Bostrom (2005), Sorgner sees significant and fundamental similarities between the posthuman and the overhuman. (I will adopt his use of “overhuman” in place of “overman” or Übermensch.) This overall view seems to me highly plausible. I agree with most of Sorgner’s comments (...) in this respect. My intent is to give further support to the conceptual parallels. In addition, I argue that these are not merely parallels: transhumanist ideas were directly influenced by Nietzsche. (shrink)

This is Emerson's classic statement of intellectual and moral independence.

Bostrom rejects Nietzsche as an ancestor of the transhumanist movement, as he claims that there were merely some “surface-level similarities with the Nietzschean vision” (Bostrom 2005a, 4). In contrast to Bostrom, I think that significant similarities between the posthuman and the overhuman can be found on a fundamental level. In addition, it seems to me that Nietzsche explained the relevance of the overhuman by referring to a dimension which seems to be lacking in transhumanism. In order to explain my position, (...) I will progress as follows. First, I will compare the concept of the posthuman to that of Nietzsche’s overhuman, focusing more on their similarities than their differences. Second, I will contextualise the overhuman in Nietzsche’s general vision, so that I can point out which dimension seems to me to be lacking in transhumanist thought. (shrink)

This paper argues that one can advocate a moral imperative to pursue enhancement technologies while at the same time rejecting the historical reality of progress and holding a pessimistic view of the future. The first half of the paper puts forth several arguments for why progress is illusory and why one has good reason to be pessimistic about the future of humanity (and posthumanity). The second half then argues that this is entirely consistent with also championing the futurological vision of (...) transhumanism. The claim is that, relative to the alternatives proposed, this vision actually offers the safest route into the future, even if it also entails an increase in the probability of self-annihilation. (shrink)