The Gearbox Giraffe

The Gearbox Giraffe
$22.99
In his new book, "The Gearbox Giraffe: The Fascist Roots of Tranhumanism, The Marxist Politics of Artifical Intelligence", researcher and author August Moldenhauer exposes the ideological similarities to Fascism in the Transhumanism movement and the undercurrents of Marxist thought in the politics of Artificial Intelligence. Moldenhauer is far from techonophobic, his critique lies with the will to ignorance of the futurist sales pitch, often informed more by science fiction than historical and sociopolitical precedent, which is already preparing the way for disappointment, dissidence, and devastation on a large scale. The decisions regarding humanity’s future relation to technology must be vigilant for signs of technotronic and totalitarian patterns of emerging control, and the potential for backlash is historically the case of all counter-revolutions. The Gearbox Giraffe: The Fascist Roots of Tranhumanism, The Marxist Politics of Artificial Intelligence by August Moldenhauer is published by Gearbox Giraffe Press, an imprint of nereusmedia dedicated speculative inquiry into technology and science with a focus on political and social impact.
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Overview

The following is a excerpt from The Gearbox Giraffe: The Fascist Roots of Tranhumanism, The Marxist Politics of Artifical Intelligence
by August Moldenhauer

“When a book so bluntly presents arguments seemly against Transhumanism and Artificial Intelligence, one must provide some clarification from the start. And when a books secondary title uses the classic terms of Fascism and Marxism, the bogeymen of the past hundred years and more, one need only look at the public general understanding of these terms their history to justify there reemergence here. To start, this writing is not against technology, nor is it against science, and it is not even against to some measured existence of Transhumanism and Artificial Intelligence for limited, specialized, and restricted uses. When we all use the words science and technology, but we all don’t always mean the same thing. In many ways, science, or the misuse of science, has become a tool of politics, and the application of science in technology has been little more then product development. For those with integrity, true science is the discovery and study of the workings of the nature, the world, and the universe. When science is merely a tool of political expediency it goes by a different name, propaganda. Technology at its best is an application of our scientific discovery that betters the human condition, our civil society, and life on our planet and beyond. However, when technology is simply a product developed for profit against the good of humanity, or when technology posses risks to our way of life or civil society, then wiser minds must intervene and help to steer us correctly. Our arguments against Transhumanism and Artificial Intelligence will follow along these lines.

When discussing the ethics of future technologies we are at a disadvantage of not having a direct historical analog, as we do for say the thousands of years of technologies of agriculture, to form a direct analysis. But we can take several approaches. We can look to speculative writing, which often takes the form of science fiction scenarios being played out, or we can look to analogous systems for which we do have historical data. While case one provides a good starting point to stimulate conversation and debate, it is also limited not only to the fact that it is mainly fiction, but the real future never quite turns out like the science fiction dreamers thought. So here we can learn about the science fiction dreams of the artificial intelligence ’dreamers’, and perhaps slap them awake to the fact that their vision of the future will probably not be as they hope. In the second case, by far the more difficult of the two, we look to current structures in the the proposed future tech for analogs in previous historical events for which we do have trending information. Firstly, by example of looking at the overriding Marxism in the projected implementations of Artificial Intelligence movement, and recognizing the re-branded Fascism of over-man ideology in the Transhumanist movement. Secondly, one need to then expose the transhumanist devotees and AI enthusiast to the historical lessons of failed Marxism and the devastating wars of carnage fueled by Fascism, as a sobering smelling salts. Just as technology is not bad, nor are the science fiction dreams that have inspired three generations of technologists. And so it will often be through science fiction analogy to best communicate the social and political lessons of our human history to those who bay be blinded by the futurist ‘glossy brochure’. And while aspects of any similitude will be inexact, as in the pervasiveness of computing and the internet of the Information Age analogous to the ancient Roman proliferation of two similar technologies, the Greek and Latin as the common languages of the Roman Empire, and the Roman system of roads that facilitated the transmitter of ideas. Our point is not to focus on the inexactness of the analogy, but rather to point out that perhaps what we moderns think of as new may have precedents in history.

An so we come to the Gearbox Giraffe. The Gearbox Giraffe is interesting not as a metaphor not for science, but for its application. Here we have the robot park, which in fact contains no robots, only cool sculptures made out of gears, spark plugs, bolts, and bike chains welded together in a kind of art you see all across the open air markets of south east Asia. Now my attention to the giraffe was due to the fact that I had read a recent news article stating this grim fact: in the past 15 year, giraffe populations have dwindled to less then half of there former numbers. On the other hand their was this idea of this robot park, that wasn’t filled with robots at all, but with scrap metal turned into lawn art. A number of ideas came to me here. How would the living giraffes be preserved and protected, perhaps as some kind of zoo animal, every aspect of there lives regulated by some kind of agency. I found myself asking the question would I want to be a part of a population that was allowed to live in a zoo, or would I choose extinction. As a youth, I was moved by the story of the 300 Spartans, that brave sacrifice at Thermopylae against huge odds. Later, as a university student, I was saddened to find the rest of Sparta’s history did not fair so well. For it would be Athenian life, with democracy and politicking that would go on to win the war of ideas, while Spartan values would be corrupted, sabotaged, and eventually made extinct. Would we call ourselves just in letting the giraffes live such a diminished life? And if we could do it to the giraffes, how long before we would turn this technocratic authoritarianism against human being? When would humans be reduced to a controlled biological herd, to be administrated and regulated, all aspects of life coming under the jurisdiction of some authoritarianism?

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