Then we're doomed for extinction, because you can't fix stupid, lazy, and greedy. It's inherent to the human condition. Maybe AI's replacing humans is the best thing to preserve "humanity" and all other living things?
That's the kind of discourse that I'm trying to point (sarcasm or not, thank you). Transhumanism is based on a bizarre idea of the human condition that negates the concept of culture ("why bother, it's our nature").
I encourage you to read books like Weapons of Math Destruction: How Big Data Increases Inequality and Threatens Democracy which shows why technology can not fix social or political issues by itself (smart or not, narrow or general).
Like drugs, technology (technê) can only be positive if used with therapy (therapeuei). Without therapy, there's no difference between poison and remedy.
Excerpt from Episteme and Techne (Stanford Encyclopedia of Philosophy):
In Plato's view, the ability to explain why he does what he does is one of the most important characteristics of craft. In the Charmides, Socrates says that we test the physician by questioning him since he understands health (Charm. 170e5-7). Expanding on the idea of testing, Socrates says they will investigate the physician in what he says and in what he does, on whether what he says is true and whether what he does is right (171b7-9). This theoretical side of craft is further developed in the Gorgias. In his conversation with Polus and later in his conversation with Callicles, Socrates carries on a sustained reflection about craft. In his conversation with Polus, Socrates distinguishes four crafts (technai: medicine, physical training, judging, and legislating; the first pair are concerned with the body and the latter with the soul (464b). These crafts provide their care always for the best, either of the body or of the soul (464c). Unlike empiric practice (empeiria), technê has an account to give by which it provides the things it provides, an account of what their nature is, so that it can say the cause of each (465a). In the conversation with Callicles, Socrates returns to this account, when he seems especially interested in the ability of technê to give an account. He says medical technê investigates the nature of the thing it cares for (therapeuei) and the cause of what it does and has an account to give of each of them (501a). The context shows that what medicine cares for is health, so it has an account to give of health, which is the cause of its actions.
What is the technology for? How is it used? For who? By who? Why? Those questions may seem very philosophical (esp. for this shorting oil thread...) but they are essential and become all the more critical as we approach the critical point of the current system.
I respect you and take your comments with great consideration but I think your way of thinking – which doesn't take therapeuei i.e ethics into account – will end up as an impediment to Tesla's mission.
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