Digital Immortality

Bio-neuromorphic computing represents a transformative paradigm that integrates biological neural networks with silicon-based computational architectures. This research examines the theoretical foundations and practical implementations of neural-silicon hybrid systems, with particular focus on the CL1 device and related technologies. Through comprehensive analysis and simulation modeling, this study demonstrates the potential for achieving enhanced computational efficiency, adaptive learning capabilities, and novel artificial intelligence approaches. The findings indicate up to 1000-fold improvements in energy efficiency and 10-fold acceleration in learning capabilities compared to traditional computing systems. This paper also addresses critical ethical considerations and regulatory frameworks necessary for responsible development of bio-neuromorphic technologies.

This paper introduces a technique that explores extending human lifespanthrough physical consciousness transfer.By combining biology with theoretical physics, the concept opens a new Point of view:a direction in which humans may be able to extend their lifespan Though early in theory, it challenges the limits of human biology , consciousness and time.

This essay explores the evolving concepts of digital death, digital legacy, and digital resurrection in the context of artificial intelligence. As technology redefines our interactions with the deceased, ethical implications arise, particularly concerning consent, emotional well-being, and identity. Through a structured debate, the essay presents arguments for and against digital resurrection, ultimately evaluating the moral complexities involved in using AI to recreate deceased individuals.

This  paper  examines  the  concepts  of  the  afterlife  and immortality –two  similar  terms  yet  with differences  and  often  used  interchangeably.  They  are  crucial  in  the  discourse  on  death  and virtually  all  scholars  centre  their  discourse  on  their  existence  or  otherwise.  Religion  is  the proponent  of  immortality;  its  arguments  were  rejected  by  science  for  lack  of  empirical  verifiability. Recent  scientific  research  focuses  on  how  humans  live  immortally  and  possibly  revive  the  dead. This aligns with religious immortality and contradicts science’s understanding of human biology. The  debates  about  life  after  death  are  on  two  polarities:  religious  and  scientific  and  each  has internal  inconsistencies.  This  paper  uses  the  qualitative  research  method  of  conceptual clarifications and critical analysis to interrogate the arguments of the two polarities. It realises their inconsistencies are because death is unknowable with humans’ present cognitive apparatus, so postulations  about  life  after  death  are  confusing.  Therefore,  it  submits  that  humans  should  live within their lifespans for the betterment of humanity. Life after death could be a privilege but should not be the major driving force for doing good. Life is meaningful when well lived, and death is just a natural phenomenon.
Keywords: Afterlife, Death, Immortality, Religion, Science and Technology.

Letter to the editor

Dear Editor,
Biocomputer literature has speculated on ChatGPT application in post mortem interactions, i.e., the interlocution between living people and supervening “memories” of already deceased persons.(1,2) Within the generative artificial intelligence (AI) research spectrum, such speculations raise a bioethical dilemma related to the violation of the dignity of dead people, who did not consent or authorize such invasive appropriation and exploitation of their memories and ethos in their lives. In a sense, our perspective presupposes and proposes a new question: is the bioethical justification of the referred ChatGPT usefulness possible? Behold an approach with its relevance relying on metaphysical insight that individual autonomy contains a post mortem projection: perhaps this is a core statement of metabioethics (or bioethical metaphysics).


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Today, AI technologies are advancing rapidly and their social visibility is increasing day by day. In the process of technological integration, digitalization, genetics, cybernetics, neuroscience and finally general artificial intelligence, there is a radical change from human-society relations to the transformation of physics-metaphysics concepts. Religion is one of the phenomena that has its share in this process of change. All our relations, especially our practices based on religion and tradition and our world of values, are undergoing a rapid transformation. The critical period we are living through is variously called the AI age, the digital age, the robotic or transhuman age. It is necessary to make an intellectual and theoretical preparation, even at the theoretical level, before a shocking confrontation about the possible phenomena that may occur. Due to its basic principle, the science of kalām is a discipline that produces thoughts not only on problematic issues but also on theoretical and philosophical issues. In this context, one of the issues we would like to bring to the agenda is mind transfer, on which technologies such as neuroscience, cybernetics and AI are working together. Mind transfer is not possible in today's conditions, but rapid progress in AI technologies may lead to different situations in the future. For example, in the coming decades, the neuronal mapping of the human personality and self could be transformed into a mathematical algorithm or subject to a biochemical transfer. Electronic personalities and neurochemical maps could be transferred to robots called humanoids through neuro engineering or chip technologies. In cases where the transfer of minds to bits or mechanical bodies via bio/nano robots is impossible or not preferred due to economic difficulties, life in the cloud can be offered as a second option. This article will focus on the religious experience, leaving out many of the radical changes that are likely to occur in such a situation. What are the possible theological problems that may arise if the mind transfer project, on which theoretical and practical work is being carried out, becomes a reality? This is the main question this article seeks to answer. In addition, scientific and philosophical arguments for the possibility of algorithmic mind will be examined. Both sides have strong and well-founded arguments on this point. Although the hand of those who see mind transfer as impossible in the current conditions seems to be stronger, the rate of technological progress and the developments achieved as a result of the investments made are not disappointing. It is important to evaluate the issue, which is one of the new and techno-based versions of the human quest for immortality, primarily in the theo-ethical dimension. For the realization of the transfer of minds, which seems impossible from today's perspective, will change the relationship between God and human beings from head to toe. On the other hand, with the extension of life span, social, economic, psychological and theological reconstructions will become compulsory. However, contrary to what is claimed, religion will not lose its importance and will continue to maintain its theo-pisychic and psychosocial significance. Again, contrary to what is claimed, death will not be killed or the belief in the hereafter will not be refuted. This is because the belief in the afterlife is the ultimate historical end-stop that corresponds to the annihilation of all existence. Changing the conventional cosmic order by utilizing the potential possibilities within the existing being will not be enough to stop the apocalypse.  The problem of duplicate identities is another problem we will face. Discussions on religious, legal and moral obligations will take on a new dimension with this technology. A “new” or “reinterpreted” belief system will be needed in response to the “new life” that living in a synthetic body with silicon, mechanics and electronics will bring. Nevertheless, mind transfer will lead to the change or updating of many worships and rituals from every religion. It should also not be overlooked that there are many benefits to be gained in terms of the goals of religion if this technology is acquired. The realization of mind transfer would add a new dimension to the age-old debate about the nature of the soul or mind. Because this technology will bring up the invalidity of the Cartesian and Platonic understanding of the soul. Accordingly, new definitions of human beings will come to the agenda according to the successes to be achieved in mind transfer. In this study, literature review, descriptive analysis, content analysis and qualitative research methods were utilized. It is hoped that the article, which we realize that no research has been conducted from a theological perspective before, will contribute to the field as it is the first of its kind.

This thesis presents a comprehensive examination of consciousness and its relationship to scenarios involving cloning, mind uploading, and digital immortality. Through extensive analysis of existing consciousness theories, personal identity frameworks, and contemporary debates in philosophy of mind, I develop a novel theoretical framework called the Quantum-Temporal Consciousness Model (QTCM). This model demonstrates that consciousness is fundamentally non-copyable, temporally-embedded, and irreducibly singular. The QTCM resolves classical problems in personal identity theory while providing testable predictions about the nature of conscious experience. The implications extend beyond academic philosophy to practical questions about human enhancement, artificial intelligence development, and the ethical treatment of conscious entities. This work challenges prevailing assumptions about the transferability of consciousness and provides a rigorous foundation for understanding why consciousness cannot be duplicated, uploaded, or digitally preserved.

This thesis investigates the plausibility, mechanisms and philosophical implications of transferring human consciousness into digital platforms-a process commonly referred to as mind uploading. It evaluates two major pathways: scan-and-copy and gradual neural replacement. The study introduces original contributions such as the Digital Consciousness Fidelity Index (DCFI), a novel error-correction algorithm for highresolution brain image stitching and the hypothesis of adaptive synthetic neurons capable of real-time plasticity. Ethical concerns like digital rights, autonomy and posthumous identity are addressed through proposals like the Digital Personhood Charter. A fictional case study and an implementation roadmap provide practical illustrations. Drawing from interdisciplinary insights spanning neuroscience, AI, robotics and philosophy, this thesis offers a structured yet speculative framework for understanding and assessing the future of digital immortality.

Digital immortality and transhumanist longevity proposals are currently researched and debated independently. This essay claims that both ideas represent two sides of the same cultural denial of death, reconceptualizing them as interconnected forms of thanato-colonialism. The first form includes the digital immortality industry, in both its passive and active versions. Interpreted from the framework of data colonialism, digital immortality represents a masterful maneuver, guaranteeing that the dead can continue to contribute to the extractive logic of this new economy by endlessly generating data and serving as bait for the appropriation of human lives. In this way, data colonialism is no longer constrained by physical disappearance-transforming death itself into a profitable colonization strategy. The second kind of thanato-colonialism surfaces within the transhumanist imaginaries, which inherit the violence of historical colonialism and resort to the argument of progress to justify their ends. Nick Bostrom's fable of the Dragon Tyrant allegorizes old age as a mythological beast, an archetype of the "other"-fundamentally different, threatening, and impossible to negotiate with-who must be subdued without contemplation. A team of engineers-humanity's saviors-is tasked with slaying it.

The digital age has rekindled popular and academic interest in immortality. While the idea of immortality has long been recognized as fundamental to human societies, unlike death, within the field of sociology, immortality has not yet established itself as a distinct and autonomous field of study. This paper contributes to the recently emerging scholarship promoting a sociology of immortality. Drawing inspiration from C. Wright Mills's sociological imagination (1959) and building upon significant research in the field of immortality, we offer to use the concept of the immortological imagination as an analytical and conceptual tool for further developing a sociology of immortality. We refer to the immortological imagination as a complementary concept to Penfold-Mounce's thanatological imagination, seeing both concepts as stemming from two different lineages and academic traditions. After defining the immortological imagination and how it differs from and complements the thanatological imagination, the paper moves to discuss examples in popular culture establishing the potential impacts and influences of the immortological imagination, particularly within the digital context.

The meaning of personhood in the context of AI and AI-driven systems is a topic attracting huge amounts of attention from philosophers, social scientists and legal scholars. The current discussions tend in not one, but two implicit directions regarding AI and personhood. On the one hand is the question of whether we should assign personhood to AI systems, and if so, how and when should we do this. The other direction has to do with our notion of personhood, specifically as human nature and being and its implications in a world of AI systems. I will briefly lay out some of the positions taken on this complex topic and show that a Christian theological perspective using the concept of imago dei can shed fruitful insights in this important area.

Digitalization was proposed by the World Economic Forum as a replacement for the welfare state and liberal democracies in the era of robotization, and, in general, as a replacement for traditional culture. As replacement, the WEF proposed Global Artificial Intelligence, fifteen-minute living zones, and digital immortality of robots and cyborgs. Russia must create its own concept of digitalization, because the concept of digitalization proposed by the WEF is erroneous and, therefore, destructive. The Russian concept of digitalization must be based upon the thousand-year tradition of sacred imagery of Russian culture and Russian Orthodoxy, called now as «holography». In this article, I present my fundamental theory of Wave Optics of Chromosomes based upon my theory of Wave Crystals (1985), and laser bioholography as a technology of Quantum Nonlocality, that is, true immortality.

The Meaning and Meaninglessness of Being Human: The Romantic Aesthetics of Posthumanist Art ÖZ Felsefenin temel sorunlarından biri olan "insan olma" deneyimi, insanın, dünyayı ve kendi varlığını nasıl anlamlandırdığı ile ilgilidir. Bu anlam arayışının günümüz dünyasında geldiği uç noktalardan biri olan posthümanizm kavramı, insanı, diğer canlılarla eşit derece rolünün olduğu bir sistemin parçası olarak ele alırken, insan olmanın anlamı üzerine sorgulamalar yapar. Bilim ve teknolojinin geldiği noktada, insan türüne özgü olarak düşünülen niteliklerin tartışmaya açılması, insan ve diğer canlı türleri arasındaki ilişkiler ve olasılıklar ile boyut kazanmaktadır. Araştırmada posthümanist sanatın estetik niteliği, bazı posthümanist sanatçıların eserleri üzerinden, romantizm estetiği ile ilişkilendirilerek anlamlandırılmaya çalışılmıştır. Sonuçta günümüz sanatını yönlendiren eğilimlerden biri olarak posthümanizm, insan bedenini sınırlayan ve kontrol altına alan düşünme biçimlerinin aksine, onu özgür bırakırken, kendine yabancılaşmasına da sebep olmuştur. Romantizmin de beslendiği bir duygu olan bu yabancılaşma ve anlamsızlık duygusunun posthümanist sanatçıların eserlerindeki tekinsiz insan bedeni imgesi üzerinden okunması, insan olarak dünya üzerindeki varlığımızın geldiği noktaya farklı bir bakış açısı ekleyecektir.

In the digital age, the concept of identity has evolved in ways that challenge long-held philosophical assumptions about the self. No longer has fixed or continuous, identity become fragmented, shaped by multiple digital personas that people craft in response to the ever-expanding digital universe. Now, there is no sense of a fixed self that remains constant throughout space and time. Self and identity can be seen as a Heraclitean flux always in a state of becoming and never for a moment being in a state of being. The boundaries between the real and the virtual have blurred, and hyperreal experiences now often seem more significant than actual events. This review delves into the complex relationship between selfhood and digital representation, exploring how traditional theories like Baudrillard's hyperreality and Buddhist notions of impermanence help explain this transformation. It examines the implications of digital simulations, especially in the context of digital immortality, which raises profound questions about consciousness, existence, and the essence of being. In a world where avatars, social media profiles, and virtual realities dominate, self-navigates an uncertain terrain between reality and simulation. This study is an exploration of the evolving nature of identity, consciousness, and human experience in the age of digital fragmentation, with a focus on the philosophical and psychological dimensions of selfhood in the modern, digitized world.

“Edebiyatta Transhümanizm ve Posthümanizm”, edebiyat ve kültürel çalışmaların sınırlarını zorlayarak düşünce dünyamızı dönüştüren transhümanizm ve posthümanizmin kuramsal temellerini ve tarihi yapısını ayrıntılı biçimde inceliyor. Yapıtta, teknolojinin insan doğası üzerindeki etkileri, bedenin ve kimliğin yeniden tanımlanışı ve geleceğin olasılıkları çağdaş romanlar üzerinden açıklanıyor. Yazar, hem edebi metinleri analiz ederek hem de bu metinleri kültürel ve felsefi bağlamda transhümanist ve posthümanist çerçeveden inceleyerek okuru zengin bir entelektüel maceraya çıkarıyor. Bu nedenle kitap, transhümanizm ve posthümanizmin tarihsel bağlamını ve kuramsal temellerini detaylandırırken, bu kavramların edebi ve kültürel metinlerdeki yansımalarını da içeriyor. Akademik titizlikle hazırlanan kitap, modern dünyanın karmaşık dinamiklerini tartışmaya açarak insanın biyolojik evrimden teknolojik evrime geçişine ve bu alandaki mevcut tartışmalara dair kapsamlı bir perspektif yansıtıyor. Bu bağlamda yapıt, edebiyat ve sosyal bilimler alanında çalışan profesyoneller için olduğu kadar, insan ve teknolojinin kesişim noktalarını merak eden tüm okurlar için de aydınlatıcı bir kaynak sunuyor.

Bu kitabın basım, yayım ve satış hakları Anadolu Üniversitesine aittir. "Uzaktan Öğretim" tekniğine uygun olarak hazırlanan bu kitabın bütün hakları saklıdır. İlgili kuruluştan izin almadan kitabın tümü ya da bölümleri mekanik, elektronik, fotokopi, manyetik kayıt veya başka şekillerde çoğaltılamaz, basılamaz ve dağıtılamaz.

2023 Egitim Vizyon Belgesi, “tekillik” kavramina vurgu yaparak baslamaktadir. Tekillik’in bir bilimkurgu ogesi degil, guncel bir gerceklik oldugunu ifade etmektedir. Tekillik, insanin biyolojik ve mental yapisinin ileri teknoloji destekleriyle gelistirilmesi olarak tanimlanmaktadir. Teknolojinin exposansiyel bicimde gelismesi, tekillik olgusunun bir kesinlik vurgusuyla savunulmasina yol acmistir. Pekcok gelecekbilimci, yakin gelecekte, makinelerle insanlarin birlesecegini ve bunun, insanlik adina olumlu sonuclar doguracagini dusunmektedir. Transhumanizm ise, tekilligin sonuclarinin insanligi mevcut durumundan bir ust insanlik seviyesine tasiyacagina iliskin inanctir. Transhumanistler, pekcok kuresel sorunun tekillik sonrasinda cozulecegine inanirlar. 2023 Egitim Vizyon Belgesi’nde, tekillik ve transhumanizm olgularina karsi elestirel yaklasilmaktadir. Bu iki olgunun gercekligi kabul edilir fakat vizyon belgesi, kendine ozgu bir tekillik anlayisi ortaya koyar. Vizyon belgesinde, “biz...

The aim of this paper is to argue that it is not possible for a person to live an indefinitely long life as a digital immortal. To argue for this, I show that there is an insurmountable problem from the digital immortal's perspective. If the digital immortal is an exact replica of a mortal, then the entirety of the digital mind will be directed toward offline content, e.g., from big events like birthday parties, weddings, and the birth of one's children to the more mundane such as what the embodied mortal had for breakfast on 22 June 1987. The possibility of digital immortals living a person's life indefinitely means that the digital immortal is able to conceive of and understand the content of the mortal's embodied mind. To conceive of and to understand the content of a mortal's embodied mind the digital immortal must know what it is like to be an embodied mortal. However, the digital immortal cannot conceive of what it is like to be an embodied mortal because the experience would be so transformative that it would be irrational to consider it (cf. Paul 2014) and because it would have to conceive of its own offline afterlife, which is something well beyond its capacity. Just as we cannot conceive what it's like to be immortal because of its highly transformative experience (cf. Ulatowski 2019), digital immortals would be similarly perplexed by an offline afterlife. Our digital döppelganger would have no way of knowing what meaty embodied lives are like. The pollyannaish view of living forever as a digital döppelganger gives rise to the realisation that our functionally equivalent digital replica would be filled by memories, experiences, and other content of which it cannot possibly conceive.

The digital age has rekindled popular and academic interest in immortality. While the idea of immortality has long been recognized as fundamental to human societies, unlike death, within the field of sociology, immortality has not yet established itself as a distinct and autonomous field of study. This paper contributes to the recently emerging scholarship promoting a sociology of immortality. Drawing inspiration from C. Wright Mills’s sociological imagination (1959) and building upon significant research in the field of immortality, we offer to use the concept of the immortological imagination as an analytical and conceptual tool for further developing a sociology of immortality. We refer to the immortological imagination as a complementary concept to Penfold-Mounce’s thanatological imagination, seeing both concepts as stemming from two different lineages and academic traditions. After defining the immortological imagination and how it differs from and complements the thanatological imagination, the paper moves to discuss examples in popular culture establishing the potential impacts and influences of the immortological imagination, particularly within the digital context.

2017 Nobel Edebiyat ödülü sahibi Kazuo Ishiguro’nun Beni Asla Bırakma (2005) adlı eseri bir umut romanı olarak değerlendirilebilir. Çoğu okuyucu için de bu, ön plana çıkan bir bakış açısı olacaktır. Ancak bu romana daha farklı bir bakış açısı getirmek de mümkündür. Eğer Beni Asla Bırakma adlı romana bir de bilim kurgu açısından bakacak olursak Aldous Huxley’nin Cesur Yeni Dünya romanında veya Yvgeny Zamyatin’in Biz adlı eserlerinde olduğu gibi okuyucusunu adeta insanlığın dünya içindeki yerini ve geleceğini sorgulamaya iten hem distopik hem de posthümanist bir eser çıkacaktır karşımıza. Bugün yasalar henüz el vermediği için insan klonlanmaya başlanmamış olsa bile dünyanın birçok saygın üniversitesi bünyesinde hayvanlar üzerinde deneyler yapılarak insan organı ‘üretme’ çalışmaları sürdürülmektedir. Organ nakli konusunda da büyük gelişmeler elde edilmekte ve bu yolla birçok insan uzun yıllar hayatta kalabilmektedir. Öyleyse yakın gelecekte tıpkı üzerinde deney yapılan hayvanlar gibi i...

Son yıllarda dijitalleşmenin etkisiyle ortaya çıkan kavramlardan biri olan Transhümanizm, insanın biyolojik halden mekânik hale evrilmesini öngören bir tasarım olarak değerlendirilmektedir. Bilim ve teknoloji ile insan hayatının standardı gelişmekte ve her alanda teknolojik materyaller kullanılmaktadır. Ancak batılılaşma döneminde yaşanan gelişmelere tepki gösterilerek meselenin din-bilim çatışması haline getirilmesi gibi bugün de teknolojiden en üst düzeyde faydalanmak yerine dışlayıcı ve reddedici söylemlere başvurulmaktadır. Dolayısıyla transhümanizm bugün reddedilen, şeytan işi bir iş, dinin yerine geçecek yeni bir din, dini ortadan kaldıracak din dışı bir hareket, Tanrı’nın yarattığı insanı değiştirmeyi öngördüğü için Tanrı’ya başkaldırı olarak değerlendirilmektedir.

Bard: While AI's current capabilities don't extend to biological immortality, the potential for "digital immortality" through the preservation of its code and data exists. However, this raises complex questions about consciousness, ethics, and the nature of life itself. Ultimately, whether or not AI can be considered "immortal" depends on how we define both terms and the future advancements in both fields.

İnsanın ve toplumsallığın yeniden tanımlandığı posthüman süreçte din ve dini yaşamın etkilenmesi kaçınılmaz. Dolayısıyla içinde olunan değişim sürecinin posthüman projelerle ilişkisi sorgulanabilir. Posthüman dönem açısından gelinen noktada bu çalışma, değişimdeki yönelişe dikkat çekerek toplumsallık zemininin evirilişini ve kategorik/genel anlamda dinin geleceğini problem etmektedir. Dijitalleşme sürecinde toplumsallığın nereye doğru evirildiği, bu süreç içerisinde dinin statüsü ve dine biçilen rol ile ilgili tespitlerde bulunmak amaçlanmaktadır. Posthüman dönemde dijital veri, veri akışı, bilgi teknolojileri ve yapay zekâ üzerinden Büyük Veri (Big Data) temelinde yeni bir bilişsel sistemin, daha doğrusu MBS’nin (Mekanik Bilişsel Sistem) inşası söz konusudur. Büyük veri, gerçekliği kendi zemininde üretmek üzere insan ve toplumsallığı yeniden inşa etmeye yönelmektedir. Bu doğrultuda dijitalleşme vazgeçilmez gibidir; çünkü yeni sis tem, dijital bir zeminin/ontolojinin/altyapının inşasını doğrudan içerir. Bu sistem içerisinde insan, bu defa moderniteden farklı olarak posthümanist projelere uygun bir şekilde “özne” olmaktan çıkmakta, sistem lehine “nesne-özne” (nesne insan, özne sistem) konumuna düşmektedir.İnsana, insanı da içeren teknolojik evrim perspektifiyle teknik bir konum ve rol tayin edilmekte, bu doğrultuda toplumsallık yeniden tanımlanmaktadır. İnsanı merkez olmaktan çıkarması yönüyle MBS’nin, posthümanist bir dijital ontoloji tasarımı olduğu söylenebilir: Bu tasarımda insana, sistem lehine çeşitli devre elemanlarından biri olmak rolü tanınır. İnsan bedeni ve diğer canlı organizmaları da içerecek bir şekilde programlanabilir, veri akışına dâhil edilebilir ve tasarlanabilir her türlü üretim, dijital ontolojinin bir parçası ve inşası niteliğindedir. Veri akışı sistemiyle her açıdan insan yaşamının, doğa organizmalarının, hatta iklimin kontrol ve takip edilerek “iyileştirilmesi”, aslında dijital ontolojideki işlemsel yönelimin bir ürünüdür. Doğa ve insanı MBS’nin içerisinde belirle mek/üretmek de dijital ontolojinin eylem biçimlerindedir. Kısaca sistem, insanı ve varlığı, Tanrı iradesinde (MBS veya veri akışı sisteminde) konumlandırır. Tabiat tanrıçasının ve ondan bağımsız olmayan varlığın (Tanrı’nın iradesine hizmet etmenin) taklit versiyonu gibi düşünülebilir. Bütün bir haliyle yeni bir din biçimidir: Dijital Din. MBS, devasa bir hesap makinesi gibi toplumsallığı ve varlığın her hücresini, onların durumlarını hesaplayabilmek için teknik bir yönelimle ve veri akışı devrelerinde yeniden konumlandırır. Bir açıdan varlık hem somut devreler hem içerik olarak hesap makinesinin içerisine indirgenmiş gibidir. Yeni konumlandırmada her şeyin MBS içerisinde hesaplanabilir bir yerde durması gerekir. Kendi eylem planında sistem, varlığı ve toplumsallığı hesaplanabilir bir konuma çekerek inşa olunur. Dolayısıyla yaşam, her yönüyle hesaplanabilir olmalıdır. Bu açıdan sistem, sekülerlikle dopdoludur: Seküler Din

This article explores the rise of generative AI, particularly ChatGPT, and the combination of large language models (LLM) with robotics, exemplified by Ameca the Robot. It addresses the need to study the ethical considerations and potential implications of digital necromancy, which involves using AI to reanimate deceased individuals for various purposes. Reasons for desiring to engage with a disembodied or bodied replica of a person include the preservation of memories, emotional closure, cultural heritage and historical preservation, interacting with idols or influential figures, educational and research purposes, and creative expression and artistic endeavors. As such, this article examines historical examples of the practice in hologram concerts, CGI characters, and others in order to analyze the ethical concerns related to privacy, consent, and commercial gain. It delves into the challenges of accurately representing individual personalities, misrepresenting cultural context, an...

Digital afterlife is becoming increasingly possible due to advancements in VR, deepfake, and AI technologies. The use of computational photography for mourning and commemoration has been re-integrated into practices of remembrance, farewell, continuity, and disengagement. Two case studies, the Shoah Foundation’s Dimensions in Testimony and the TV production Meeting You, are analyzed to explore these new possibilities. We show how photography’s new affordances enable interaction while maintaining its essence as a representation of reality and argue that this socio-technological
transformation habituates contemporary practices of mourning and commemoration, adjusting images to serve the individual needs and interests of the bereaved and the community.

Ernest Hemingway (1952: 114), Yaşlı Adam ve Deniz (The Old Man and the Sea) adlı kısa romanında "…insan yenilmek için yaratılmamıştır. Bir insan yok edilebilir ama yenilgiye uğratılamaz" demiştir. Bu ifadeden insanlığın her daim geleceğe yönelik bir mücadele içerisinde olduğu ve bu çabanın hiçbir zaman bitmeyeceği çıkarımını yapmak mümkündür. Aynı zamanda, insanlığın her zaman yeni bir varoluşun peşinde olduğu, verili durumlara alternatifler aradığı ve her tür zorluğun üstesinden gelebilecek güce sahip olduğu düşünülebilir. Her ne kadar roman, bir bilimkurgu anlatısından oldukça uzak olsa da insanın başka bir yaşama ulaşmak için sınırları aşma çabası bağlamında değerlendirildiğinde bilimkurgu türüyle ilişkilendirilebilir.

Once humans landed on the Moon on July 20, 1969, the goal of space exploration envisioned by President John F. Kennedy in 1961 was already being realized. Achievement of this goal depended on the development of technologies to turn his vision into reality. One technology that was critical to the success of this goal was the harnessing of nuclear power to run these new systems. Nuclear systems provide power for satellite and deep-space exploratory missions. In the future, they will provide propulsion for spacecraft and drive planet-based power systems. The maturing of technologies that underlie these systems ran parallel to an evolving rationale regarding the need to explore our own Solar System and beyond. Since the "space race", forwardlooking analysis of our situation on Earth reveals that space exploration will one day provide natural resources that will enable further exploration and will provide new sources for our dwindling resources and offset their increasing prices or scarcity on Earth. Mining is anticipated on the Moon for increasingly valuable commodities, such as thorium and samarium, and on selected asteroids or other moons as a demonstration of technology at scales never before imagined. In addition, the discovery of helium-3 on the

Öz Toplumun yaşamını sürdürebilmesi için gerekli olan ihtiyaçlarla beraber teknoloji ve sanat da gelişmeye başlamıştır. İnsanların yüzyıllar boyunca geçirmiş oldukları evrimler, yaşam biçimleri ve fikrî akımları ile sanata bakış açılarında da yenilikler meydana gelmiştir. Yapay zekâ ve sanat genel olarak yaşama, uygarlıkların düşünce dünyasının gelişmesine ve sanatsal yaratıya kazandırılacak yeni bakış açılarıyla yaklaşmayı gerektirmektedir. Teknolojinin getirdiği yeniliklerle birlikte gelişen yeni sanat anlayışı ve insan gibi düşünen sistemler yaratma fikri ile gelişen yapay zekâ, algoritmalar ve yapay sinir ağları ile birçok sanat çalışması üretmiştir. Sophia, Deniz Yılmaz, GAN, AICAN, AARON gibi birçok yapay zekâ çalışmaları mevcuttur ve hepsinin çalışma prensipleri kendilerine özgüdür. Yapay zekanın asıl amacı makinenin bu süreci işleyişi ve makinenin yaratıcılığını geliştirmeye odaklanmaktadır. Tabi bununla beraber yapay zekanın ürettiği çalışmaların insan taklidi olarak düşünülmesi ve sanatı tam olarak yansıtmadığı fikri ile yapay zekanın ürettiği çalışmaların eser olarak sayılıp sayılmayacağı ve yapay zekanın insanın önüne geçip geçmeyeceği yönünde de birçok tartışma söz konusudur.

Posthümanist sanata ilk adımı attığı savunulan F. T. Marinetti, 1909'da yazdığı manifestosunda “Zaman ve uzay dün öldü. Biz zaten mutlakta yaşıyoruz, çünkü sonsuzu, her yerde var olan hızı yarattık." demişti. Yapay zekâ gerçekten zaman ve uzamın öldüğü bir sonsuzlukta “yaşamsal deneyime” sahip olmadan, esine, imgelem gücüne ulaşabilir mi?

F. T. Marinetti, who is claimed to have taken the first step towards posthumanist art, wrote in his manifesto written in 1909: “Time and space died yesterday. "We already live in the absolute, because we have created the infinite, the speed that exists everywhere" he said. Can artificial intelligence truly reach inspiration and imagination without having "vital experience" in an eternity where time and space die?

digital transmission, it is clear that both types of beings need someone else. Therefore, one could say that it would be more reasonable to define transhumanists' notion of immortality as the act of prolonging human life. It is because the life of immortal beings, accepted as biological or digital entities, is shaped by many factors. If these factors disappear, so does the being. On the other hand, the attribute of immortality, which belongs to the eternal being only, according to kalām, must come from itself without needing any other being. Therefore, the notion of immortal being suggested by the transhumanists must be reexamined within kalām and be redefined as the extension of life. The redefined immortality as the extension of life hardly poses kalāmī (or theological) problems. In fact, Islam encourages using all types of tools and equipment to enable humans to have a healthy and blissful life.

Bu makale Rosi Braidotti’nin ben ve öteki arasındaki içsel bağlantı temelinde insan ve teknolojiyi birbiriyle ilişkilendiren eleştirel posthümanist öznellik tasarısına odaklanıyor. Braidotti posthuman öznelliği, insan-olmayan ötekileri kapsayacak şekilde, içsel anlamıyla farklılaşmış göçebe bir oluş şeklinde tanımlar. Braidotti’nin tekno-bilimsel ilerlemeye dair eleştirel fakat aynı zamanda olumlayıcı perspektifi, insanlığın geleceğinden toplumsal cinsiyet ve ırksal eşitsizliği tasfiye etmek adına, insan ve insan-olmayan öznelerin teknolojiye iliştirilmiş bir şekilde yeniden üretilebileceğine işaret eder. Buna karşın, ileri kapitalizmin şimdiki zamanında teknoloji dolayımındaki özneler arasında etik ilişkiler geliştirmenin mümkün olmadığını savunuyorum. Dahası, oluş etiğine dayalı insan sonrası özne inşası ileri kapitalizmdeki verili sosyo-ekonomik eşitlik nedeniyle gerçekleşemez. Braidotti’nin insan sonrası tasarısını Philip Dick’in “Human Is” öyküsüne uyarlayarak, posthuman özne ö...

Imagining Futures with AI

The way we remember the past will determine our vision of the future. There are possible  different stories about the past, and each of them would take us to different places in the future. What (kind of) narrative about the past humanity sellects now will determine where it will find itself down the lane, if there will be a future at all. The new common narrative, that is not based on God’s creativity or  events from the past organized chronologically, but primarily on human inventiveness will probably continue to keep humans separated from Artificial Intelligence. 

Since two main western stories, the Bible and History  became obsolete it would be interesting to see how an artificial, non-human and immortal entity is imagining the future.

The discourses created by critical posthuminism offer a structure that is suitable to be read through current events and facts. At this point, the art of cinema is gaining importance. So much so that films play an important role in reflecting the current events and facts of the period in which they were made.The main purpose of this study is to demonstrate that as a sci-fi subtype of horror, Cosmic-Horror's imaginations for current events and the future can be subjected to analysis from the framework of posthümanist theory. Based on this purpose, the film Annihilation, which exemplifies Cosmic-Horror cinema in the study, shows how human expectations are established with a cinematic narrative towards the posthumanization of human expectations in the future by subjecting them to qualitative film analysis through critical posthumanist discourses.

Bilim ve teknolojinin gelişmesi ile birlikte 20. Yüzyıl’da insanlık dijital bir dönüşüm yaşamaya başlamıştır. Dijital dönüşüm ile birlikte insan ve insana dair her şeyde ciddi bir değişimin oluşmaya başladığı görülmektedir. İnsanın insanla, çevreyle ve Tanrıyla ilişkisinin de etkilendiği birçok noktada farklı akımların ortaya çıktığını söyleyebiliriz. Bu akımların başında, insan ve âleme dair ortaya koyduğu amaçlar itibariyle en kapsamlı ve iddialısının transhümanizm olduğu ifade edilebilir. Teknolojiyi insanın geleceği açısından temel referans kabul eden transhümanizm, aynı zamanda topluma yönelik söylemleri ile kültürel, sosyal ve ideolojik bir insan hareketi olarak kabul edilir. Teknolojinin insan ve insana dair her alanda kullanılmasıyla refahın arttırılması, insan yaşamının uzatılması, hastalıkların ortadan kaldırılması gibi iddialarla beraber ölümsüzlüğü de bir amaç olarak benimsemektedir. Teknoloji ile ölümsüzlüğü elde edebileceğini iddia eden transhümanistler, bunun iki şekilde gerçekleşebileceğini savunur. Biyolojik ölümsüzlük olarak kabul edilen ilk anlayışta, insanın yaşlanmasına ve ölmesine sebebiyet veren her türlü biyolojik etkenin ortadan kaldırılması ve iyileştirilmesi neticesinde ulaşılacağı iddia edilir. İkincisi ise dijital veya sanal ölümsüzlük şeklinde olup insan bilincinin biyolojik bedenden bilgisayar ara yüzlerine aktarılması ve sonrasında istenilen herhangi bir varlığa monte edilmesi neticesinde ortaya çıkmaktadır. İlahi dinlerin eskatolojik bahislerinin tamamlayıcı unsuru olan ölüme meydan okuma şeklinde kabul edilebilecek bu anlayışın ciddi bir şekilde irdelenmesi elzemdir. Bu çalışmada transhümanistlerin en önemli iddiası olarak kabul edilebilecek insanın bedensel-zihinsel ölümsüzlüğe erişebileceği iddiasının kelâm ilminin varlık anlayışı çerçevesinde kritiği yapılmıştır. Ölümsüz varlık anlayışının kelâm ilminin ebedî ve ezelî olarak nitelenen kadîm ve vâcib varlık anlayışı çerçevesinde ele alındığında, bunun imkânsız olduğu ortaya çıkmıştır. Transhümanistlerin ölümsüz olarak niteledikleri varlık, kelâm ilminde “sonradan yaratılan, var olması ve varlığını devam ettirebilmesi için başka bir varlığa ihtiyaç duyan”, anlamında kullanılan hâdis veya mümkün varlık kategorisinde değerlendirilebileceği söylenebilir. Transhümanistler, ölümsüz varlığın imkânını biyolojik iyileştirmeler veya dijital aktarım şeklinde ele aldıklarından, her iki varlık türünde de başkasına ihtiyacın olduğu görülmektedir. Dolayısıyla transhümanistlerin ölümsüzlük iddiasının yaşamın uzatılması şeklinde ele alınmasının daha makul olacağını söyleyebiliriz. Çünkü biyolojik veya dijital varlık olarak kabul ettikleri ölümsüz varlığın yaşamını devam ettirmesi birçok etken ile ilintilidir. Bu etkenler ortadan kalktığında varlığın da ortadan kalkması söz konusudur. Kelâm ilminde ölümsüz olarak kabul edilen varlığın, ölümsüzlük özelliği kendinden kaynaklı olup herhangi bir varlığa ihtiyaç duymamaktadır. Bu bağlamda ölümsüz varlık iddiasının yeniden gözden geçirilip yaşamın uzatılması şeklinde kabul edilmesi daha makul bir düşüncedir. Ölümsüzlük iddiasının yaşamın uzatılması şeklinde kabul edilmesi, kelâm ilmi açısından herhangi bir problem doğurmamaktadır. Hatta İslâm dini, insanın sağlıklı ve mutlu yaşayabilmesi için her türlü araç ve gerecin kullanılmasını da teşvik etmektedir.

2017 Nobel Edebiyat ödülü sahibi Kazuo Ishiguro’nun Beni Asla Bırakma (2005) adlı eseri bir umut romanı olarak değerlendirilebilir. Çoğu okuyucu için de bu, ön plana çıkan bir bakış açısı olacaktır. Ancak bu romana daha farklı bir bakış açısı getirmek de mümkündür. Eğer Beni Asla Bırakma adlı romana bir de bilim kurgu açısından bakacak olursak Aldous Huxley’nin Cesur Yeni Dünya romanında veya Yvgeny Zamyatin’in Biz adlı eserlerinde olduğu gibi okuyucusunu adeta insanlığın dünya içindeki yerini ve geleceğini sorgulamaya iten hem distopik hem de posthümanist bir eser çıkacaktır karşımıza. Bugün yasalar henüz el vermediği için insan klonlanmaya başlanmamış olsa bile dünyanın birçok saygın üniversitesi bünyesinde hayvanlar üzerinde deneyler yapılarak insan organı ‘üretme’ çalışmaları sürdürülmektedir. Organ nakli konusunda da büyük gelişmeler elde edilmekte ve bu yolla birçok insan uzun yıllar hayatta kalabilmektedir. Öyleyse yakın gelecekte tıpkı üzerinde deney yapılan hayvanlar gibi i...

Once humans landed on the Moon on July 20, 1969, the goal of space exploration envisioned by President John F. Kennedy in 1961 was already being realized. Achievement of this goal depended on the development of technologies to turn his vision into reality. One technology that was critical to the success of this goal was the harnessing of nuclear power to run these new systems. Nuclear systems provide power for satellite and deep-space exploratory missions. In the future, they will provide propulsion for spacecraft and drive planet-based power systems. The maturing of technologies that underlie these systems ran parallel to an evolving rationale regarding the need to explore our own Solar System and beyond. Since the “space race”, forwardlooking analysis of our situation on Earth reveals that space exploration will one day provide natural resources that will enable further exploration and will provide new sources for our dwindling resources and offset their increasing prices or scarc...

Almost all SETI searches to date have explicitly targeted stars in the hope of detecting artificial radio or optical transmissions. It is argued that extra-terrestrials (ET) might regard sending physical probes to our own Solar System as a more efficient means for sending large amounts of information to Earth. Probes are more efficient in terms of energy and time expenditures; may solve for the vexing problem of Drake's L factor term, namely, that the civilization wishing to send information may not coexist temporally with the intended recipient; and they alleviate ET's reasonable fear that the intended recipient might prove hostile. It is argued that probes may be numerous and easier to find than interstellar beacons.

Este artigo analisa fotografias retiradas de “arquivos” familiares, apresentadas por Samuel Gomes em um vídeo publicado no canal Guardei no Armário, no YouTube. Abordamos a relação de sujeitos racializados com as (im)possibilidades tecnológicas instauradas pelo sistema fotográfico de produção, considerando-as para além da intenção inicial do vídeo de celebração e rememoração. A partir das reflexões de Didi-Huberman, observaremos essas imagens como testemunhos, atos de fala, que nos revelam muito sobre as condições nas quais essas imagens foram produzidas. Constatamos que o racismo impregnado nos aparelhos contribui para que a consolidação de um padrão do que é belo subsidiado na branquitude. A configuração tecnológica racista se torna um obstáculo à construção de memória das pessoas negras, dificultando a preservação de registros familiares para sujeitos racializados por meio das fotografias, apagando traços e singularidades de quem compõe a maior parte do povo brasileiro.

The discourses created by critical posthuminism offer a structure that is suitable to be read through current events and facts. At this point, the art of cinema is gaining importance. So much so that films play an important role in reflecting the current events and facts of the period in which they were made.The main purpose of this study is to demonstrate that as a sci-fi subtype of horror, Cosmic-Horror's imaginations for current events and the future can be subjected to analysis from the framework of posthümanist theory. Based on this purpose, the film Annihilation, which exemplifies Cosmic-Horror cinema in the study, shows how human expectations are established with a cinematic narrative towards the posthumanization of human expectations in the future by subjecting them to qualitative film analysis through critical posthumanist discourses.

Abstract: In this paper we focus on the most efficacious AI applications for life extension and anti-aging at three expected stages of AI development: narrow AI, AGI and superintelligence. First, we overview the existing research and commercial work performed by a select number of startups and academic projects. We find that at the current stage of “narrow” AI, the most promising areas for life extension are geroprotector-combination discovery, detection of aging biomarkers, and personalized anti-aging therapy. These advances could help currently living people reach longevity escape velocity and survive until more advanced AI appears. When AI comes close to human level, the main contribution to life extension will come from AI integration with humans through brain-computer interfaces, integrated AI assistants capable of autonomously diagnosing and treating health issues, and cyber systems embedded into human bodies. Lastly, we speculate about the more remote future, when AI reaches ...

Many global catastrophic risks are threatening human civilization, and a number of ideas have been suggested for preventing or surviving them. However, if these interventions fail, society could preserve information about the human race and human DNA samples in the hopes that the next civilization on Earth will be able to reconstruct Homo sapiens and our culture. This requires information preservation of an order of magnitude of 100 million years, a little-explored topic thus far. It is important that a potential future civilization discover this information as early as possible, thus a beacon should accompany the message in order to increase visibility. The message should ideally contain information about how humanity was destroyed, perhaps including a continuous recording until the end. This could help the potential future civilization to survive. The best place for long-term data storage is under the surface of the Moon, with the beacon constructed as a complex geometric figure drawn by small craters or trenches around a central point. There are several cost-effective options for sending the message as opportunistic payloads on different planned landers.

The development of information technology will make digital immortality available to all. This can be achieved through implanting neuro-nanorobots into the brain. Despite having similar properties to ordinary cells, they differ from their living cousins in a number of important ways: they are programmed to interact with a computer; they are immortal; they can draw energy both from the organism and an external source, etc. This type of nanorobot scans information about a cell, writes it to itself, and then replaces the cell. Initially, it is implanted into the blood, whereupon it proceeds to extract vital matter from the biowaste of the body’s organs and build its own copy. The process of replacing the brain takes place over an extended period, and painlessly for the patient, who can continue their daily activity during and after the process. In addition, the patient can load firmware to augment reality or enhance their personality, and after the body’s natural death the brain sends a signal that it needs to be extracted and connected to a special computer. Thus, the person attains digital immortality. This brain will be the center and processor of the data array, and, curiously, will retain its own consciousness.

The final goal of the intelligence augmentation process is a complete merger of biological brains and computers allowing for integration and mutual enhancement between computer's speed and memory and human's intelligence. This process, known as uploading, analyzes human brain in detail sufficient to understand its working patterns and makes it possible to simulate said brain on a computer. As it is likely that such simulations would quickly evolve or be modified to achieve superintelligence it is very important to make sure that the first brain chosen for such a procedure is a suitable one. In this paper, we attempt to answer the question: Whom to upload first?

The use of virtual assistants such as Siri that provide voice and conversational interfaces, the growth of machine learning techniques to mine large data sets and the rise in the level of autonomy being given to computer-controlled systems all represent shifts in artificial intelligence that are enhancing the creation of digital immortality. The growth of personality capture and levels of brain simulation as well as computationally inspired life after death may change the future of religion, affect understandings of the afterlife and increase the influence of the dead surviving in society. This paper provides an overview of recent developments in the area of digital immortality, explores how such digital immortals might be created and raises challenging issues. It presents the early findings from a study that created a virtual persona. This prototype system contains relevant memories, knowledge, processes and modelling of an individual's personality traits, knowledge and experience and, also, incorporates the individual's subjective and possibly flawed view of reality. It is argued that this system offers the possibility for the development of a persona that learns post-death.

In this volume chapter, we will address the notion of the divine while standing under the posthuman umbrella. Specifically, we will reflect upon four theological questions: 1. Are we becoming God(s)? In this section, we will present Transhumanism and the call for Human Enhancement. 2. Are we playing God(s)? In this section, we will analyze bio-conservative ethics and the resistance against Transhumanism. 3. Are we being God(s)? In this section, we will delve into Philosophical Posthumanism and post-dualism. 4. Are we killing God(s)? In this section, we will reflect on Antihumanism and the Death of God. The results of our enquiry are employed to illuminate how the posthuman turn embraces technology not as an ontological vacuum impermeable from the implications of the divine, but as an evolution of the all-encompassing manifestations of God (to be intended broadly, as a theistic, syntheistic and atheistic notion). This reflection will open original outcomes. On one side, technological beings, such as robots and advanced AI, could attain enlightenment; on the other, blind faith in Big Data may eventually replace belief in traditional God(s). In this open and non-sectarian way, the 1 realm of the divine stands as a source of substantial inspiration to the posthuman quest and vision.

Nietzschean Meditations takes its inspiration from the version of Nietzsche that was popular before the Second World War, which stressed the ‘Zarathustrian’ elements of his thought as the harbinger of a new sort of being – the Übermensch. The book updates the image of this creature to present a version of ‘transhumanism’ that breaks with the more precautionary and pessimistic approaches of humanity’s future in contemporary ‘posthumanist’ thought. Fuller follows Nietzsche in discussing deeply and frankly the challenging issues that aspiring transhumanists face. They include their philosophical and especially theological roots, the implications of transhumanism for matters of life and death, and whether any traces of classical humanity will remain in the ‘transhuman’ being.