Opinion

Radical Compassion, Technology, and the Destiny of Mankind

Caleb Jones
Caleb Jones

Caleb Jones is a speaker and thinker deeply engaged with the intersection of Mormon theology, transhumanism, and intergenerational connection. His work focuses on the spirit of Elijah, as referenced in Malachi, and its implications for creating faith-based connections across generations, both living and deceased. He advocates for a broader interpretation of this principle, extending it beyond traditional temple work to encompass a reconciliation of ancient wisdom with modernity. Jones draws upon G.K. Chesterton’s concept of the “democracy of the dead” to frame his exploration of tradition and remembrance. He posits that our ancestors, through their artifacts and influence, continue to participate in the present. He sees the redemption of the dead through these artifacts—books, music, laws, traditions—as a collective human endeavor involving various disciplines such as literary scholarship, archaeology, and religious studies. His perspective emphasizes the importance of engaging with the past to inform and enrich the future, particularly within the context of Mormonism and its emphasis on family history and genealogical work. Jones champions seeking a healthy balance and ongoing reconciliation of the hearts and minds of the dead and dying with the hearts and minds of the living, to redeem rising generations.

Technology plays a central role in transhumanist narratives⁠—even to certain degrees of religiosity found in Singularitarianism. Indeed, there are good reasons to view narratives about the emergence of a super-intelligence from a technological singularity to be as transformative as narratives of eternal life or millennialism found in religion. However, what is sometimes missing or seen as a footnote in transhumanist narratives is an equally strenuous focus on compassion, not merely as a byproduct or guide of transhuman technology, but as an author of it.

The future worth building is the one that still stops at the roadside.

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Epistemic Humility

We are mistaken, sometimes dangerously so, when we confuse our current understanding with God’s absolute and eternal truth. As marvelous as Mormonism is⁠—and it is marvelous⁠—it is surely a weak reflection of what God has in store. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” (1 Corinthians 2:9)

A wide sky is a useful corrective for small certainties.

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The High Frontier 2015

For most of recorded human history, the rate of advancement of scientific and technological knowledge during any one human’s lifespan was hardly noticeable. A thousand years could pass with little technological change observable by the average human. In contrast, most of the advanced technology that we use today was developed in the last 100 years, with the current exponential curve starting around the fall of the Roman Empire.

Abundance begins as a discipline of seeing resources where scarcity trained us to stop looking.

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Life Extension and Zombie Viruses

One of the goals of transhumanism is life extension enabled by science and technology. What if we could extend lifespans by 50%? What would it mean? What would you do with the time? What difference would it make to your family? How would it feel to tell your children or their children about a time when people died much younger, and watch as they roll their eyes because early death is no longer a part of their worlds? What kinds of benefits would society be able to gain if people could live healthy, longer? What kinds of experiences would be shared? What would result from the added collective wisdom within the culture? Just think of it.

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The Simulation Hypothesis and the Nephi-Laban Problem

I marvel at the creativity I witness from my son’s young and fresh mind. His curiosity and originality unbounded, he darts between Youtube toy reviews, LEGO experiments, and Minecraft explorations. At age 4, he has no limits and can dream up amazing things. Of course he’s impressionable: every subsequent waking hour of his life is shaped by the media of the previous hour. But just as much as he is shaped, he then builds himself as a shaper, a maker.

A sword becomes a question about what creators owe the worlds they make.

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You Am Us

Giulio Prisco
Giulio Prisco

Giulio Prisco is a writer, technologist, futurist, and transhumanist. He is based in Budapest and is a frequent speaker and writer on topics related to science, technology, and the future. A former manager in European Science and Technology Centers, Prisco’s interests span a wide range of subjects, including information technology, emerging technologies, virtual worlds, space exploration, and future studies. He is especially interested in the convergence of science, technology, and spirituality—a theme he explores through his work with the Turing Church of Transcendent Engineering. Prisco is deeply interested in concepts like mind uploading, cryonics, and brain preservation, and how these technologies intersect with philosophy and religion. He is an advocate for the potential of technology to transcend human limitations and explore spiritual possibilities, dedicating his work to advancing these ideas within the broader transhumanist community.

We all, as individuals and members of societies, dedicate a lot of effort to finding ways to cope with the idea of death.

Identity may be less a boundary than a promise to meet again.

Most believers in traditional Western religions imagine resurrection in an afterlife, where they will be forever reunited with loved ones. Most believers in traditional Eastern religions and spiritual traditions think that, while an otherworldly realm beyond physical reality may eventually be attained, most people go through a long string of lives here on Earth (reincarnation).

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The creative process is itself a symbol of Eternity

Caleb Jones
Caleb Jones

Caleb Jones is a speaker and thinker deeply engaged with the intersection of Mormon theology, transhumanism, and intergenerational connection. His work focuses on the spirit of Elijah, as referenced in Malachi, and its implications for creating faith-based connections across generations, both living and deceased. He advocates for a broader interpretation of this principle, extending it beyond traditional temple work to encompass a reconciliation of ancient wisdom with modernity. Jones draws upon G.K. Chesterton’s concept of the “democracy of the dead” to frame his exploration of tradition and remembrance. He posits that our ancestors, through their artifacts and influence, continue to participate in the present. He sees the redemption of the dead through these artifacts—books, music, laws, traditions—as a collective human endeavor involving various disciplines such as literary scholarship, archaeology, and religious studies. His perspective emphasizes the importance of engaging with the past to inform and enrich the future, particularly within the context of Mormonism and its emphasis on family history and genealogical work. Jones champions seeking a healthy balance and ongoing reconciliation of the hearts and minds of the dead and dying with the hearts and minds of the living, to redeem rising generations.

In my previous post, I talked about Fred Brooks’ insights on the transcendent properties of the creative process⁠—particularly from his experience with software engineering. He describes the joy of the creative process this way:

Creation is the old human habit of drawing eternity into form.

  1. The joy of creation
  2. The joy of service
  3. The joy of seeing your creation in action
  4. The joy of learning
  5. The joy of having free and limitless creative medium

Then, citing Dorothy Sayer’s book The Mind of the Maker, he sees creativity as having three important stages:

  1. The idea
  2. The implementation
  3. The interaction
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Mormonism: A theology even a secularist could like?

As a teenager growing up in the 1970’s who was interested in all things science and technology related while also a Mormon with strong Mormon roots, I had to come to grips with what appeared to be some basic incompatibilities between scientific truth and religious truth.

A larger cosmos can make faith feel less fragile, not more.

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And the earth shall be given unto them for an inheritance

My time thinking about transhumanism and religion has essentially boiled down to an exercise where I try to identify the natural methods a God would use or like to see used to fulfill a prophecy. I would say few of the prophecies fulfilled in the history of the people of God have occurred “miraculously,” but have mostly been the unfolding of a series of causes and effects of people’s decisions. As such, I believe that most of the events that will result in the paradisiacal state of the Millennium will be the result of the personal decisions and actions of billions of people.

Inheritance begins as the ordinary work of making the world inhabitable.

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Religion Fiction Inspires Real Religion

Giulio Prisco
Giulio Prisco

Giulio Prisco is a writer, technologist, futurist, and transhumanist. He is based in Budapest and is a frequent speaker and writer on topics related to science, technology, and the future. A former manager in European Science and Technology Centers, Prisco’s interests span a wide range of subjects, including information technology, emerging technologies, virtual worlds, space exploration, and future studies. He is especially interested in the convergence of science, technology, and spirituality—a theme he explores through his work with the Turing Church of Transcendent Engineering. Prisco is deeply interested in concepts like mind uploading, cryonics, and brain preservation, and how these technologies intersect with philosophy and religion. He is an advocate for the potential of technology to transcend human limitations and explore spiritual possibilities, dedicating his work to advancing these ideas within the broader transhumanist community.

Science fiction and real science are in a symbiotic relation with powerful feedback loops: science fiction is inspired by science, and in turn it inspires new scientific and technical developments. At times, new developments are directly inspired by the imagination of science fiction writers⁠—for example the fictional technologies described by William Gibson, Neal Stephenson, and more recently Ernest Cline, shaped and continue to drive real developments in consumer electronics and virtual reality1, a recent example being the Oculus Rift. More often, science fiction ignites with overpowering interest in science and technology the flexible and imaginative minds of the young, who then become the next generation of scientists and engineers. This has a huge social impact: as Golden Age “pulp” science fiction inspired those who developed the space program and the Internet2, the best of today’s science fiction will inspire the creators of tomorrow’s world.

Fiction becomes serious when imagined worlds start teaching this one how to change.

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