These inmanentist religions (eartly utopianism) it is clear that substitute
God by Man (upper case).  A divinized man . This has the most evident form
of personality cult to the chosen ones that have the knowledge and/or are
at the control of the transformation process, that in the modernity is
called "revolution". In the case of Nazism and comunism it is evident. but
this pattern is also clearly visible in every modern movement, be it
theological, philosophical or scientific . The displacement  from the
former to the latter in recent movements shows for itself how the
inmanentization works: The dualism is exacerbated because every failure is
blamed  on the " reaction", which is conceptualized as an absolute evil
force that opposes to the absolute Good of the utopia, instead of blaming
the mismatch between the utopic model and the reality.

When the inevitable defeath happens, the failure of the model is admitted.
Then a new uthopia is created based on a worldview that drop out the
elements of the former that supposedly failed. At the same time, the new
revolutionaries blame not being strict enough with the "reactionaries".
Then the new movement is more radical and has less and less elements of
common sense guidelines for dealing with reality.

Lets say that the ideological descendants of the radical sects that
expected the second coming of christ at a certain date, became french
revolutionaries, then atheist marxists and so on.

Somehow this divinization of man of the modern uthopias have much in common
with the most primitive religions, since the cult to the tribal leader or
the founder leader, and thus, the cult of Man, is the most primitive
religión.

But in fact the cult of the leader has an  associate cult to oneself if
only by the fact that oneself has an special knowledge that will transform
reality and oneself. That can be applied to the AI apocalipticists, as
wellas to the radical puritans of the XXVII century or the marxist
revolutionaries


2013/3/23 Stephen P. King <stephe...@charter.net>

>
> On 3/22/2013 3:27 PM, meekerdb wrote:
>
> On 3/22/2013 4:16 AM, Evgenii Rudnyi wrote:
>
> Quotes from Robert Geraci, Apocalyptic AI: Visions of Heaven in Robotics,
> Artificial Intelligence, and Virtual Reality
>
> p. 133 "Ray Kurzweil believes that intelligent machines will be more
> spiritual than human being and believes that the future will include real
> and virtual houses of worship where intelligent machines will congregate
> (Kurzweil 1999, 153). Naturally, since all human mental phenomena are, from
> Kurzweil's point of view, computational processes, religious experiences
> must be as well. "
>
> p. 133-134 "Some human being, however, might welcome robots into their
> religious communities and some robots might wish to join them.
> Fundamentally, if robots become conscious and, thereafter, acquire
> 'beliefs', a state that involves intentionality and meaning, then some of
> those beliefs will surely be religious. Both theologians and computer
> scientists have supported such a view, including Anne Foerst, David Levy,
> and Edmund Furse."
>
> p. 134 "The artificial intelligence researcher David Levy has argued that
> robots will join in religious practices as a necessary by-product of their
> emotional range and conscious beliefs."
>
> p. 134 "Without doubt, the interest that computer scientists have in the
> religious life of robots is fascinating but the fact that theologians have
> engaged robotics is considerably more so."
>
>
> At least they will have the more realistic view that "The Creator" is
> neither omnipotent, omniscient, nor omnibenevolent, and isn't even a single
> person.
>
> Brent
>
>
>     Such demiurges tend to be soliopathic...
>
> --
> Onward!
>
> Stephen
>
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-- 
Alberto.

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