Utopias in Fiction and Future – Cory Doctorow

Interview with Cory Doctorow on Utopias by Adam Ford
00:11 Kim Stanley Robinson is absolutely my favorite utopian because he depicts in his utopias not worlds where all problems have been solved, but worlds in which the collective and action problem – of how we get along while we solve problems – has been in large part solved. He writes worlds in not where there has been no disaster, but in which disaster has been attended by kindness, conscientiousness and a sense of shared human destiny as opposed to greed and fear and a sense of individual destiny – that kind of Mad Max future where the only way to survive is at the expense of everyone else. And that to me is the genuinely optimistic prediction – because we live in a dynamic universe right? Whatever works today will no longer work tomorrow because something will have changed by tomorrow – and so the important thing isn’t whether all the circumstances are good – the important thing is what happens when the circumstances are poor – it’s not how well the system works, it’s what happens when it fails that distinguishes a utopia from a dystopia.

Cory Doctorow - Utopias in Fiction and Future01:21 So you take Stan Robinson and a book like 2312 – that’s a book that has futures that are every bit as grim as ‘The Road’ by Cormac McCarthy – but the reason that Stan’s book is a utopia and McCarthy’s book is a dystopia is that McCarthy visits upon the human race the slander that when the lights go out people go over to their neighbours house and kill them and eat them – literally in the case of McCarthy – and Robinson aspires to a future that when the lights go out people go over to their neighbours housea and see how they can help – you know – that when the power fails people open their freezers and barbecue everything inside them – because it’s going to thore out anyways – and share it with their neighbours.

02:06 And you know, books like ‘Paradise Made in Hell’ by Rebecca Solnit document systematically how in times of disaster we have a narrative – especially those of us at a distance – that is both racialized and tinged with class anxiety about poor people acting in a barbaric way and visiting upon the rich, you know, a kind of vengeance for inequality – but that when you actually look upon the ground, that apart from elites who are gripped in a panic of their own making about this coming vengeance – this sense, I guess, of a kind of retributive guilt, you know, they having lived so high off the hog for so many years in the midst of people with nothing, that surely vengeance must be soon. But actual normal people just kind of help each other out – and that where you see horrific violence, it is almost always the fault of an anticipatory pre-emptive violence against everyday people on the grounds that they must be on the verge of breaking loose into barbarism – the pre-emptive shooting of looters, that sort of thing.

03:26 Looting in times of existential disaster is really just liberating of supplies. And literally in the case of Hurricane Katrina CNN aired footage of white people breaking into chemist shops and taking medicine, water and food – and describing it as ‘commandeering’ – and black people doing the same things and describing it as ‘looting’. So that elite panic is one of the most horrific narratives we have, and is itself a source of unimaginable suffering in times of crisis. And so utopianism is not just important as a way of thinking about the human race but as countervailing force to that narrative as a way of keeping people from assuming that their neighbours are going to come over and eat them so going over and preemptively shooting their neighbours before it happens.

It’s not how well the system works, it’s what happens when it fails that distinguishes a Utopia from a DystopiaCory Doctorow

– Thanks to Andrew Dun who helped film
Cory Doctorow wrote an interesting review that is very relevant to this interview: ‘Kim Stanley Robinson’s 2312: a novel that hints at what we might someday have (and lose)

Biography

Cory Efram Doctorow is a Canadian-British blogger, journalist, and science fiction author who serves as co-editor of the weblog Boing Boing. He is an activist in favour of liberalising copyright laws and a proponent of the Creative Commons organization, using some of their licenses for his books. Some common themes of his work include digital rights management, file sharing, and post-scarcity economics.

Doctorow began selling fiction when he was 17 years old and sold several stories followed by publication of his story “Craphound” in 1998.

Down and Out in the Magic Kingdom, Doctorow’s first novel, was published in January 2003, and was the first novel released under one of the Creative Commons licences, allowing readers to circulate the electronic edition as long as they neither made money from it nor used it to create derived works. The electronic edition was released simultaneously with the print edition. In March 2003, it was re-released with a different Creative Commons licence that allowed derivative works such as fan fiction, but still prohibited commercial usage. It was nominated for a Nebula Award, and won the Locus Award for Best First Novel in 2004. A semi-sequel short story named Truncat was published on Salon.com in August 2003.

Doctorow’s other novels have been released with Creative Commons licences that allow derived works and prohibit commercial usage, and he has used the model of making digital versions available, without charge, at the same time that print versions are published.

His Sunburst Award-winning short story collection A Place So Foreign and Eight More was also published in 2004: “0wnz0red” from this collection was nominated for the 2004 Nebula Award for Best Novelette.

Doctorow released the bestselling novel Little Brother in 2008 with a Creative Commons Attribution-Noncommercial-ShareAlike licence. It was nominated for a 2009 Hugo Award, and won the 2009 Prometheus Award, Sunburst Award, and the John W. Campbell Memorial Award.

His novel Makers was released in October 2009, and was serialized for free on the Tor Books website.

Doctorow released another young adult novel, For The Win, in May 2010. The novel is available free on the author’s website as a Creative Commons download, and is also published in traditional paper format by Tor Books. The book concerns massively multiplayer online role-playing games.

Doctorow’s short story collection “With a Little Help” was released in printed format on May 3, 2011. It is a project to demonstrate the profitability of Doctorow’s method of releasing his books in print and subsequently for free under Creative Commons.

In September 2012, Doctorow released The Rapture of the Nerds, a novel written in collaboration with Charles Stross. In February 2013, Doctorow released Homeland, the sequel to his novel Little Brother.

Doctorow’s young adult novel, Pirate Cinema, was released in October 2012, and won the 2013 Prometheus Award.

Science, Technology & the Future

Science vs Pseudoscience – Kevin Korb

Science vs PseuodoscienceScience has a certain common core, especially a reliance on empirical methods of assessing hypotheses. Pseudosciences have little in common but their negation: they are not science.
They reject meaningful empirical assessment in some way or another. Popper proposed a clear demarcation criterion for Science v Rubbish: Falsifiability. However, his criterion has not stood the test of time. There are no definitive arguments against any pseudoscience, any more than against extreme skepticism in general, but there are clear indicators of phoniness.

Demarcation

Science v Non-science – What’s the point? Possible goals for distinguishing btw them: Rhetorical, Political, Social Methodological: aiming at identifying methodolgical virtues and vices; improving practice How to proceed? Traditional: propose and test necessary and sufficient conditions for being science Less ambitious: collect prominent characteristics that support a “family resemblance”

What is Science?

Science is something like the organized (social, intersubjective) attempt to acquire knowledge about the world through interacting with the world. In the Western tradition, this began with the pre-Socratic philosophers and is especially associated with Aristotle.

science-pseudoscienceNature of Science Science contrasts to: Learning: individuals learn about the world. Their brains are wired for that. Mathematics/deduction: a handmaid to science, but powerless to teach us about the world on its own. Dogma, ideology, faith: These may be crucial to driving even scientific projects forward (as are good meals, sleep, etc.), but as they are by definition not tested by evidence, they are not themselves science.

A Potted History of the Philosophy of Science

Wissenschaftsphilosophie – The Vienna Circle Early 20th Century Scientific Major Success Stories: Charles Darwin (evolutionary biology) Gottlob Frege (formal logic) Albert Einstein (physics) The sciences were showing themselves as the most successful human project ever undertaken. In Vienna a group of great philosophers asked themselves: Why? How did this happen? With the Vienna Circle philosophy of science became a discipline, attempting to answer these questions.

The Vienna Circle & Logical Positivism : The beginning was the appointment of Ernst Mach as Professor of the Philosophy of the Inductive Sciences at the University of Vienna, 1895. Thereafter, Mortiz Schlick founded the Vienna Circle (and Logical Positivism) in 1922. Through the helpful activities of Adolf Hitler, the leading philosophers of science introduced the Vienna Circles ideas throughout the English speaking world.
Vienna Circle Ernst Mach Moritz Schlick Rudolf Carnap Hans Reichenbach Karl Popper Paul Feyerabend Noretta Koertge Positivismus Falsifikationismus Anarchismus
The Vienna Circle Basic Principles: Philosophy as logical analysis The logical foundation of science lies in observation & experiment e.g., Rudolf Carnap’s 1928 title: The Logical Construction of the World!! Key: Verifiability Criterion of Meaning What cannot be proven empirically, is meaningless. E.g., metaphysics, religion, superstition. {h, b e1, . . . en; e1, . . . en} verifies h
Karl Popper Objects Many scientific hypotheses are universal: E.g., light always bends near large masses. But {h, b e1, . . . e∞; e1, . . . e∞} is not even a possible state of affairs Aside from that, metaphysics is an ineliminable part of science; all science has fundamental presuppositions.
Karl Popper Falsificationism Key: Demarcation criterion for science What cannot be falsified empirically, is unscientific. E.g., Marxism, religion, psychoanalysis. {h, b e, ¬e} falsifies h Theses: We can make scientific (or social) progress alternating between Bold Conjectures and Refutations. The ideal test (severe test) is guaranteed to falsify one of two (or more) alternative conjectures. Progress: refuting more and more theories; not accumulating more and more knowledge.
Imre Lakatos Sophisticated Falsificationism {h, b e, ¬e} falsifies (h&b) Hypotheses stand or fall in networks, networked to each other and to theories of measurement, etc. = research programmes If a research programme makes novel predictions that come up true, it is progressive If a programme lies in a sea of anomalies and is dominated by ad hoc saving maneuvers, it is degenerating Unfortunately, there’s no definite point at which a degenerating research programme rationally needs to be abandoned.
Thomas Kuhn Scientific Revolutions In The Structure of Scientific Revolutions (1962) he introduced the idea that science moves (not: progresses) from “normal science” through a sea of anomalies to “revolutionary science” to a new “normal science” – from “paradigm” to “paradigm”. According to Kuhn, the process is not rational, but explained in terms of psychology, social processes and power relationships.
Paul Feyerabend Epistemic Anarchy In 1958 Feyerabend went to Berkeley, where he turned against Popper, promoting “Epistemological Anarchism” instead (Against Method, 1974). He embraced the inability to reject research programmes, promoting methodological pluralism instead. Denunciations of witchcraft, pseudosciences, etc. are mere expressions of prejudice.
Ludwig Wittgenstein Open Concepts Natural language concepts have an “open structure”, based on family resemblance, not definition.
Ludwig Wittgenstein Open Concepts One of Wittgenstein’s examples: Define “game”, in terms of the necessary and sufficient conditions. Now let’s play a game involving changing those conditions. . . Socrates’ game of taking some sophist’s definition for “love”, “knowledge”, “good” and poking holes in it could be played forever. Hence, Socrates’ phony humility in claiming that he knew nothing. The reality is that our understanding and use of language doesn’t depend on definitions.
1“Science” is an Open Concept Instead of assembling inadequate necessary and sufficient conditions, let’s collect examples of science and non-science and see what the former share in family resemblances. Leave problematic cases for later. Physics Mathematics Epidemiology Medicine Paleontology Religion Climatology Mining Evolution Theory Creationism Economics Politics Political Science Fox News
“Science” is an Open Concept I’d like to suggest the key family resemblances are: Empiricism: insistance on an empirical base versus ideological dominance Abstraction (generalization) and mathematization (when possible) versus anecdotal evidence Social processes encouraging objectivity, intersubjectivity, peer review, Popperian critical rationality versus authoritarianism
Some Pseudoscientific Arguments AGW/ecology/genetic regulatory/etc models are highly abstract, lose track of detailed reality and so are not scientific. George Box: “All models are wrong, but some are useful.” Any computer model will misrepresent continuity, but does it matter? The question is whether the property of the model of interest (mapping to reality) is preserved under model dynamics, not whether irrelevant details are carried along. The demand for “proof” in science is a good indicator of dishonesty.
Some Pseudoscientific Arguments Similarly: the model predicts overall process ok, but omits some really tiny details and therefore is wrong. Here’s an example I gave a data mining class; 120 years of data on business profits. Looks like three different trends concatenated. Let’s just regress just the points from 80-120.
Some Pseudoscientific Arguments Not bad. But some ornery shareholder says, let’s just try years 109-120 instead.
Some Pseudoscientific Arguments As we can all see profits are hardly moving; let’s turf out the board!!
Some Pseudoscientific Arguments NB: profit = global surface temperature; competitiveness = solar energy.
Some References on Scientific Method F Bacon (1620) Novum Organum Scientiarum. JS Mill (1843) System of Logic. M Gardner (1957) Fads and Fallacies in the Name of Science. Dover. T Kuhn (1962) The Structure of Scientific Revolutions. K Popper (1963) Conjectures and Refutations. R Carnap (1966) An Introduction to the Philosophy of Science. C Hitchcock (2004) Contemporary Debates in Philosophy of Science.

Slides can be found here:

 

Kevin KorbMy research is in: machine learning, artificial intelligence, philosophy of science, scientific method, Bayesian inference and reasoning, Bayesian networks, artificial life, computer simulation, epistemology, evaluation theory.

See http://www.csse.monash.edu.au/~korb/ The page is out of date, but accurate as far as it goes.

http://theconversation.com/is-passing-a-turing-test-a-true-measure-of-artificial-intelligence-27801

Email kbkorb [at] gmail {dot} com twitter: @kbkorb
http://theconversation.com/profiles/kevin-korb-115721

Can Spiritual Experience be Scientifically Validated?

At a Melbourne skeptic’s meeting in Australia, theoretical physicist Lawrence Krauss was asked whether spiritual experiences could ever be scientifically validated.

Lawrence Krauss – Can Spiritual Experience be Scientifically Validated _“The spiritual things — the exotic phenomena people experience — in general violate the things we know to be correct on the basis of experiment, so they’re highly likely to be wrong,” Krauss answered.

“I can’t say to someone who’s heard God in their ears that they’re not hearing God,” he continued. “But I can say that it’s much more likely that they’re hallucinating, based on what we know.”

As for the existence of extraterrestrial life, he said that accounts of alien encounters are “much more likely to be due to the irrationality of humans than the rationality of aliens.”

“When you think about the likelihood that a space-craft would come here,” Krauss said, “almost anything you can think about is more likely. And what science deals with is not ‘true’ and ‘false,’ it’s ‘likely’ and ‘less likely.’ And some things are so unlikely, you just chop them off.”

“So I can’t tell someone that what they’ve heard, or what they’ve seen, or [have had] some mystical experience — I can only say that it’s likely a coincidence,” he concluded.

“But none of us like to believe that things that happen to us are coincidences. We’re all hard-wired to believe that things that happen to us are significant.”

This video was recorded by Adam Ford. The full video of Lawrence Krauss’s presentation is available here soon.  Please subscribe to the YouTube Channel for further updates.

Note this article has been adapted from an article ‘Physicist Lawrence Krauss: God is a byproduct of your hard-wired narcissism‘ that appeared on Raw Story.

When you think about the likelihood that a space-craft would come here,” Krauss said, “almost anything you can think about is more likely. And what science deals with is not ‘true’ and ‘false,’ it’s ‘likely’ and ‘less likely.’ And some things are so unlikely, you just chop them off. Lawrence Krauss

Lawrence KraussLawrence Maxwell Krauss (born May 27, 1954) is an American theoretical physicist and cosmologist who is Foundation Professor of the School of Earth and Space Exploration at Arizona State University and director of its Origins Project. He is known as an advocate of the public understanding of science, of public policy based on sound empirical data, of scientific skepticism and of science education and works to reduce the impact of superstition and religious dogma in pop culture. He is also the author of several bestselling books, including The Physics of Star Trek and A Universe from Nothing.

Initially, Krauss was skeptical of the Higgs mechanism. However, after the existence of the Higgs boson was confirmed by CERN, he has been researching the implications of the Higgs field on the nature of dark energy.

Krauss mostly works in theoretical physics and has published research on a great variety of topics within that field. His primary contribution is to cosmology as one of the first physicists to suggest that most of the mass and energy of the universe resides in empty space, an idea now widely known as “dark energy”. Furthermore, Krauss has formulated a model in which the universe could have potentially come from “nothing,” as outlined in his 2012 book A Universe from Nothing. He explains that certain arrangements of relativistic quantum fields might explain the existence of the universe as we know it while disclaiming that he “has no idea if the notion [of taking quantum mechanics for granted] can be usefully dispensed with”. As his model appears to agree with experimental observations of the universe (such as of its shape and energy density), it is referred to as a “plausible hypothesis”.

What is Technoprogressivism?

Rejecting the two extremes of bioconservatism and libertarian transhumanism, Hughes argues for a third way, “democratic transhumanism,” a radical form of techno-progressivism which asserts that the best possible “posthuman future” is achievable only by ensuring that human enhancement technologies are safe, made available to everyone, and respect the right of individuals to control their own bodies.

James-Hughes---raysAppearing several times in Hughes’ work, the term “radical” (from Latin rādīx, rādīc-, root) is used as an adjective meaning of or pertaining to the root or going to the root. His central thesis is that emerging technologies and radical democracy can help citizens overcome some of the root causes of inequalities of power.

The following video interview defines and describes the technoprogressive stance in biopolitics. It addresses the questions: What is Technoprogressivism? b) What is the history of the idea? c) What does the word mean when broken down into it’s parts ‘Techno’ & ‘Progressive’? c) How does it relate to Transhumanism? d) What are the benefits (emancipatory uses etc)? e) Who should we trust to regulate? f) What accounts for progress according to Technoprogressives? g) What are some contrasting ideological stances (i.e. Bioconcervatism & Libertarian Transhumanism) h)

A Definition of Technoprogressivism

James Hughes

  • Technoprogressivism is an ideological stance with roots in Enlightenment thought which focuses on how human flourishing is advanced by the convergence of technological progress and democratic social change. Technoprogressives argue that technological innovations can be profoundly empowering and emancipatory when they are democratically and transparently regulated for safety and efficacy, and then made universally and equitably available.
  • Technoprogressives maintain that accounts of “progress” should focus on ethical and social as well as scientific and technical dimensions. For most technoprogressives, then, the growth of scientific knowledge or the accumulation of technological powers will not represent the achievement of proper progress unless and until it is accompanied by a just distribution of the costs, risks, and benefits of these new knowledges and capacities. At the same time, for most technoprogressives the achievement of better democracy, greater fairness, less violence, and a wider rights culture are all desirable, but inadequate in themselves to confront the quandaries of contemporary technological societies unless and until they are accompanied by progress in science and technology to support and implement these values.
  • Technoprogressives support the rights of persons to either maintain or modify his or her own mind and body, on his or her own terms, through informed, consensual recourse to, or refusal of, available therapeutic or enabling biomedical technology. Technoprogressivism extends beyond cognitive liberty and morphological rights to views on safe, accountable and liberatory uses of emerging technologies such as genomic choice in reproduction, GMOs, nanotechnology, artificial intelligence, surveillance and geoengineering.

 

Another Interview with James Hughes – Director if IEET

In this video interview, James discusses biopolitics with focus on Technoprogressivism, how we came to this political stance (among other things).

James J. Hughes Ph.D. is a sociologist and bioethicist teaching health policy at Trinity College in Hartford, Connecticut in the United States.
http://internet2.trincoll.edu/facProfiles/Default.aspx?fid=1004332
http://ieet.org/index.php/IEET/bio/hughesHughes holds a doctorate in sociology from the University of Chicago, where he served as the assistant director of research for the MacLean Center for Clinical Medical Ethics. Before graduate school he was temporarily ordained as a Buddhist monk in 1984 while working as a volunteer in Sri Lanka for the development organization Sarvodaya from 1983 to 1985.
Hughes served as the executive director of the World Transhumanist Association (which has since changed its name to Humanity+) from 2004 to 2006, and currently serves as the executive director of the Institute for Ethics and Emerging Technologies, which he founded with Nick Bostrom. He also produces the syndicated weekly public affairs radio talk show program Changesurfer Radio and contributed to the Cyborg Democracy blog. Hughes’ book Citizen Cyborg: Why Democratic Societies Must Respond to the Redesigned Human of the Future was published by Westview Press in November 2004.

The emergence of biotechnological controversies, however, is giving rise to a new axis, not entirely orthogonal to the previous dimensions but certainly distinct and independent of them. I call this new axis biopolitics, and the ends of its spectrum are transhumanists (the progressives) and, at the other end, the bio-Luddites or bio-fundamentalists. Transhumanists welcome the new biotechnologies, and the choices and challenges they offer, believing the benefits can outweigh the costs. In particular, they believe that human beings can and should take control of their own biological destiny, individually and collectively enhancing our abilities and expanding the diversity of intelligent life. Bio-fundamentalists, however, reject genetic choice technologies and “designer babies,” “unnatural” extensions of the life span, genetically modified animals and food, and other forms of hubristic violations of the natural order. While transhumanists assert that all intelligent “persons” are deserving of rights, whether they are human or not, the biofundamentalists insist that only “humanness,” the possession of human DNA and a beating heart, is a marker of citizenship and rights.James Hughes, Democratic Transhumanism 2.0, 2002

Other Resources

An Overview of Biopolitics (inc Libertarian Transhumanists, Technoprogressives & Left-wing Bioconservatives): http://ieet.org/index.php/IEET/biopolitics

james hughes - what is technoprogressivism smallWikipedia Entry: http://en.wikipedia.org/wiki/Techno-progressivism “Techno-progressivism, technoprogressivism, tech-progressivism or techprogressivism (a portmanteau combining “technoscience-focused” and “progressivism”) is a stance of active support for the convergence of technological change and social change. Techno-progressives argue that technological developments can be profoundly empowering and emancipatory when they are regulated by legitimate democratic and accountable authorities to ensure that their costs, risks and benefits are all fairly shared by the actual stakeholders to those developments”

Article on ‘What is Technoprogressive?’ by Mike Treder (march 2009): http://ieet.org/index.php/IEET/more/treder20090321
Treader says – A slightly different way to look at the word is to regard it as a portmanteau of “technology aware” and “politically progressive.” Consider these definitions:

  • Technology Aware—Follows trends in emerging technologies; often eager to acquire and master newest gadgets; knows history of technology development and cultural integration; recognizes necessity for caution and responsibility.
  • Politically Progressive—Follows trends in emerging politics, both national and global; supports better democracy, greater fairness, less violence, and wider rights; enjoys learning about and sometimes participating in political action; knows history of political development and cultural integration; recognizes necessity for caution and responsibility.

And let’s add one more definition that will help sort things out:

  • Transhumanist—Supports the use of science and technology to improve human physical and mental characteristics and capacities; regards aspects of the human condition, such as disability, suffering, disease, aging, and involuntary death as unnecessary and undesirable; looks to biotechnologies and other emerging technologies for these purposes; may believe that humans eventually will be able to transform themselves into beings with such greatly expanded abilities as to merit the label “posthuman.”

I originally posted this article on H+ Magazine in 2014.

Robin Hanson – Attitudes to the Future – Future Day Discussion 2015

Robin-Hanson-200x200Topics covered: Attitudes to the future, Prediction Markets, SciCast, Blockchain currency, Quadratic Voting, Artificial Intelligence Development etc.

Notes on interview:
People are engaged in extreme futures – heaven or hell scenarios – are people’s attraction towards, or engagement with certain futures informed by evolved biases?

Prediction Markets in contrast to narratives about the future informed by Moralising Tales – whatever is likely to happen is probably a muddled up mix, a mixture of heaven and hell, not just one or the other – Moralising Tale, ignores statistics – it will all be terrible or fantastic, nothing in between…

Could the world do with futurists in industry? Hard to tell. Sometimes firms (i.e. google) are tied to a particular image – google have the image of innovation – google gets attention for projects like calico – pie in the sky moonshot projects are a compliment to their image. Employees are more likely to want to work for google because of its sexiness…

Justin Rattner (former CTO of Intel) spoke about the singularity quite a bit.. but not many CEOs/CTOs bring it up – with the exception of a few… though this could change.

Updates blockchain currency (bitcoin, etherium) – opportunities / risks

Futurists are often eager for big change – enthusiastic – people who are itching for big change often focus on scenarios for the future where there is big change.

Robin-Hanson-Oxford-Adam-Ford-Interview-1Why is there little interest in quadratic voting compared to small iterations in gadgetry (which seems to get a lot of press)?
There is a lot of new and inventive gadgets, and ideas in physics that have huge communities of interest – but social technologies, ways we organise meetings, for instance Quadratic Voting… Many voting systems don’t do a good job at weighing different votes based on how much you care about the issue. QV pays for votes in proportion to the square of the number of votes – can produce outcomes that weigh votes based on how much the voters care about the issue. People can be given votes as a point system, and they can choose to distribute their points based on how much they care about certain issues.
QV: http://www.law.uchicago.edu/node/16996

AI Dev – what are the big improvements? Whole new trend? Or progress in existing ideas?

Omens! There was always the new thing, the omen that promised this and that, cries in the wilderness – what kinds of omens should we be listening to? well… don’t follow individual news events, listen to aggregates – for instance there was a whole data series of terrorist attacks – don’t make a decision on one terrorist event.

Prediction Markets / Strategic forecasting – SciCast https://scicast.org/

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Science, Technology & the Future

The Future of Life in the Universe – Lawrence Krauss at the Singularity Summit Australia 2011

Prof. Lawrence M. Krauss is an internationally known theoretical physicist with wide research interests, including the interface between elementary particle physics and cosmology, where his studies include the early universe, the nature of dark matter, general relativity and neutrino astrophysics. He has investigated questions ranging from the nature of exploding stars to issues of the origin of all mass in the universe. He was born in New York City and moved shortly thereafter to Toronto, Canada, where he grew up. He received undergraduate degrees in both Mathematics and Physics at Carleton University. He received his Ph.D. in Physics from the Massachusetts Institute of Technology (1982), then joined the Harvard Society of Fellows (1982-85). He joined the faculty of the departments of Physics and Astronomy at Yale University as assistant professor in 1985, and associate professor in 1988. In 1993 he was named the Ambrose Swasey Professor of Physics, Professor of Astronomy, and Chairman of the department of Physics at Case Western Reserve University. He served in the latter position for 12 years, until 2005. During this period he built up the department, which was ranked among the top 20 Physics Graduate Research Programs in the country in a 2005 national ranking. Among the major new initiatives he spearheaded are included the creation of one of the top particle astrophysics experimental and theoretical programs in the US, and the creation of a groundbreaking Masters Program in Physics Entrepreneurship. In 2002, he was named Director of the Center for Education and Research in Cosmology and Astrophysics at Case.
Video of talk:

Videoed at the Singularity Summit Australia 2011: http://2011.singularitysummit.com.au

Lawrence Krauss - Singularity Summit 2011

Lawrence Krauss – the Universe is Really Really Big!