In debate with John Caiazza, we clarify the meaning of the terms technology and secular, arguing that technology is not really secular. Only when combined with antireligious secularism do we get the modern techno‐secular worldview. Science is not secular in the strong sense, nor does its practice automatically lead to the techno‐secular. As a complete worldview, techno‐secularism is antireligious, but it also is dehumanizing and destructive of our environment. Religion may provide a transcendent source for a humanizing morality that might (...) move technology in a more ecofriendly, humane direction. The alternative is not a happy one for our posthuman technological future. (shrink)

What will be the next huge leap in humanity's progress? We cannot know for sure, but I am reasonably confident that it will involve the radical extension of technology into the domain of thought. Ray Kurzweil (2000, 2005) has eloquently summarized the arguments in favor of this position.

This chapter provides a rich philosophical discussion of superintelligence, a widely discussed piece that has encouraged philosophers of mind to take transhumanism, mind uploading, and the singularity more seriously. It starts with the argument for a singularity: is there good reason to believe that there will be an intelligence explosion? Next, the chapter considers how to negotiate the singularity: if it is possible that there will be a singularity, how can we maximize the chances of a good outcome? Finally, it (...) considers the place of humans in a post‐singularity world, with special attention to questions about uploading: can an uploaded human be conscious, and will uploading preserve personal identity? The chapter also analyzes whether there are certain constraints on design of artificial intelligence (AI) and AI+ that we might impose, in order to increase the chances of a good outcome. (shrink)

There is remarkable convergence between twentieth‐century interpretations of the image of God (imago Dei), what it means for human beings to be created in God's image, and approaches toward creating in our own image in the field of artificial intelligence (AI). Both fields have viewed the intersection between God and humanity or humanity and computers in terms of either (1) a property or set of properties such as intelligence, (2) the functions we engage in or are capable of, or (3) (...) the relationships we establish and maintain. Each of these three approaches reflects a different understanding of what stands at the core of our humanity. Functional and relational approaches were common in the late twentieth century, with a functional understanding the one most accepted by society at large. A relational view, however, gives new insights into human dignity in a computer age as well as new approaches to AI research. (shrink)

Big historians are attempting to construct a general holistic narrative of human origins enabling an approach to studying the emergence of complexity, the relation between evolutionary processes, and the modern context of human experience and actions. In this paper I attempt to explore the past and future of cosmic evolution within a big historical foundation characterized by physical, biological, and cultural eras of change. From this analysis I offer a model of the human future that includes an addition and/or reinterpretation (...) of technological singularity theory with a new theory of biocultural evolution focused on the potential birth of technological life: the theory of atechnogenesis. Furthermore, I explore the potential deep futures of technological life and extrapolate towards two hypothetical versions of an ‘Omega Civilization’: expansion and compression. (shrink)

This paper attempts to formalize and to address the ‘leakproofing’ of the Singularity problem presented by David Chalmers. The paper begins with the definition of the Artificial Intelligence Confinement Problem. After analysis of existing solutions and their shortcomings, a protocol is proposed aimed at making a more secure confinement environment which might delay potential negative effect from the technological singularity while allowing humanity to benefit from the superintelligence.

This article poses a challenge to the assumption that all conceptions of the imago Dei are practical, meaning that they can coherently provide a guide for human action. The article identifies three criteria for practicality and applies them to two accounts of the imago, one in the thought of the twentieth-century theologian Helmut Thielicke, the other in the Roman Catholic tradition. It argues that Thielicke’s account of the imago, which forms the basis for what he calls ‘alien dignity’, fails to (...) meet the criteria of practicality, and thus cannot serve as an adequate guide for action. In contrast, the account of the imago and human dignity in the Roman Catholic tradition does meet the criteria. This comparison, the article concludes, ultimately helps provide a means of assessing diverse theological interpretations of the imago and their value for supporting a morally useful conception of human worth. (shrink)

Suppose there comes a day when Homo sapiens has evolved into or been overtaken by techno sapiens. Will it then still make sense to speak of human beings as created in the image of God? What is the relevance of asking such a question today? I offer a sketch of the present state of development and discussion in artificial intelligence (AI) and artificial life (AL) and discuss some implications for the human condition. Taking into account both reality and fiction in (...) AI and AL, I hold that, regardless of the degree of realization, issues related to technological evolution inform the cultural agenda—at least the European–American one. I comment on antireductionist arguments and on arguments from philosophy and (history of) culture. I argue in favor of a consonance between neurotechnology and the Christian gospel in terms of realizing the marks of messianic life. However, issues of justice, reason versus nature, and perfection and finitude versus imperfection and immortality call for further illumination. Even though no principal opposition seems to exist between technological evolution and possible interpretations of the concept of the image of God (imago dei), a number of significant dissimilarities need to be addressed, such as the differences between technical improvement and forgiveness or transformation and between immortality and resurrection. The role of irregularity, disturbance, and error for creative processes in nature and culture is an exciting topic in science and technology as well as in theology. (shrink)

The present ecological crisis imposes a rethinking of the relation between the human being and the rest of nature. Traditional theological articulations of this relation have proven problematic where they foster separatism and anthropocentrism, which give a false report on the relation and have a negative impact on thinking and acting in relation to nature. One place to begin rethinking is through an exploration of the affirmation that the human being is “made in the image of God,”imago dei. Some ways (...) of construing the theological meaning of this designation are more helpful than others. Science has recognized the extent to which the human being is not only dependent upon but even emergent from nature. We are made of the same “stuff” that makes up the rest of the universe. We are nature. The place of the human being is much more modest, recent, and precarious than usually acknowledged in theological reflection. New ways of interpreting our role within nature must evolve out of this new understanding. Philip Hefner has proposed that we think of the human being as created co-creator. His is a distinctive and promising contribution. This essay responds with both affirmations and friendly questions. (shrink)