Artificial Intelligence, Transhumanism and the Church: How Should Christians Respond?

Video captured by a Google self-driving car, inset, is coupled with the same street scene as the data is visualized by the car.

As artificial intelligence and emerging technology continue to develop at breakneck speed, Christians have no choice but to engage given the staggering implications it’s already having for ministry and the broader culture, scholars say.

For many followers of Jesus, the explosive use of digital devices like smartphones and an ever-growing number of social media utilities are challenging enough to deal with, especially when it comes to raising children. As leaders in the tech industry place their own children in schools where technology is not available and even home use is discouraged, many are also increasingly concerned about a burgeoning, smartphone-fueled mental health crisis.

But wholly rejecting or ignoring technology will only worsen conditions for everyone, according to two tech experts who spoke with The Christian Post. What Christians need to reject is their ignorance of the subject, they say, and a re-examination of their priorities is in order.

Fabrice Jotterand, a professor of Swiss nationality who teaches at a Wisconsin medical school and is a renowned scholar in neuroethics, recounted in a CP interview last week that most believers are simply unaware that AI technology is in fact already here.

“People think it is science fiction, it’s something of the future, or it’s in the movies. And I think that there is a kind of naiveté about these technologies,” Jotterand said, as this industry is in dire need of voices providing serious ethical and theological reflection. He is presently writing a book titled, The Unfit Brain and the Limits of Moral Bioenhancement.

“We shouldn’t say all technology, all AI, is necessarily, inherently bad,” he said, arguing that it’s vital to distinguish between transhumanism and AI because all too often people mistakenly conflate them.

“Transhumanism is the idea that you’re going to transcend human biological nature using technology; at the basis you still have a human being using technology to enhance his or her capacities,” he explained.

By contrast, “AI is basically a new entity, an entity that in some ways replicates some of the attributes of the human being.”

Yet most of the confusion exists around the notion of embodiment, he went on to say, a confusion rooted in a Gnostic mindset that pervades the transhumanist creed. And it is not an exaggeration to consider transhumanism a religious cult of sorts, one that proposes immortality on its own terms and amounts to the very erasure of what makes us human, he stressed.

Indeed, already these beliefs have taken shape in a futuristic movement called Terasem, which was formed in 2002 by Martine Rothblatt, a transwoman and multimillionaire CEO of United Therapeutics, along with his wife, Bina. Rothblatt also has a robot wife called Bina 48 who looks like the real Bina Rothblatt and has received many uploads of information from her life. According to its website, Terasem is based on four pillars: (1) Life is purposeful. (2) Death is optional. (3) God is technological. And (4) Love is essential.

The Terasem “Beliefs” page plainly states: “Nobody dies so long as enough information about them is preserved. They are simply in a state of ‘cybernetic biostasis.’ Future mindware technology will enable them to be revived, if desired, to healthy and independent living.”

The movement claims with regard to God being technological: “We are making God as we are implementing technology that is ever more all-knowing, ever-present, all-powerful and beneficent. Geoethical nanotechnology will ultimately connect all consciousness and control the cosmos.”

Meanwhile, futurist Ray Kurzweil, who works on Google’s machine learning project, has said in recent months that by year 2029 what is known as “singularity” — the total merging of human and computer intelligence — will be achieved.

Jotterand explained that an essential aspect of transhumanism is “that the body is totally irrelevant to our identity as a human being” and that “the body becomes something you can manipulate at will and doesn’t have any normative stand in defining who we are as human beings.”

In other words, from the transhumanist perspective, what defines a human person is what is inside the brain and if the contents can be uploaded onto a hard drive then that would still be you.

With AI, a larger challenge emerges, namely: “What kind of relationship will humans have with it?” he said. Already headlines are telling of people wanting to marry and have sexual relations with robots.

Other quandaries now upon us, which most Christians never thought they would even have to ask or think about, center on the social status of robots in the law.

“If we define legal personhood based on certain functions or tasks it will mean that the robot has rights, and disabled people or individuals with a handicap of some kind might then have a lesser status,” Jotterand pointed out.

“And this is where we need to be very careful,” he added. “Are we using these robots and AI to fulfill human ends or are we allowing them to be autonomous and fulfill their own purpose?”

European thinkers have been exploring many of these themes for some time, the professor noted, referencing German philosopher Martin Heidegger’s 1926 essay “The Question Concerning Technology,” in which he maintains that technology indelibly “enframes” human beings.

Whatever one makes of Heidegger’s writings and other work, “think about an iPhone or a smartphone, you [practically] cannot function in this world” without one now, Jotterand said. He urged Christians to consider how much Facebook and Google govern so much of their thinking and daily decision-making.

“My advice would be to be aware that this technology exists and know how it works, but use it to promote the human good and put boundaries [around it].”

“Unless we become the Amish of the world with regard to technology and say, ‘Nope, we’re not really going to touch technology’ … but then we don’t function. And so what we need to do is earn our place around the table and shape these discussions in a way that honors God and protects human dignity.”

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SOURCE: The Christian Post – Brandon Showalter