Ross Andersen - Ross Andersen is a freelance writer based out of Washington, D.C. He is a regular contributor to the technology channel at The Atlantic.
Using technology to enhance our brains sounds terrifying, but using tools to make ourselves smarter may be part of humans' nature.
It could be that we are on the verge of a great deluge of cognitive enhancement. Or it's possible that new brain-enhancing drugs and technologies will be nothing compared to how we've transformed our minds in the past. If it seems that making ourselves "artificially" smarter is somehow inhuman, it may be that similar activities are actually what made us human.
Let's look at the nature of the new technology. Last week a team of ethicists from Oxford released a paper on the implications of using Transcranial Direct Current Stimulation (TDCS) to improve cognition in human beings. Recent years have seen some encouraging, if preliminary, lab results involving TDCS, a deep brain stimulation technique that uses electrodes placed outside the head to direct tiny painless currents across the brain. The currents are thought to increase neuroplasticity, making it easier for neurons to fire and form the connections that enable learning. There are signs that the technology could improve language acumen, math ability, and even memory. The Oxford paper argues that TDCS has now reached a critical stage where its risks must be carefully considered before the research goes further.
Of course, not everyone is convinced that the technology will pan out. Some remain skeptical of TDCS, calling it a fad, the latest in a long series of "neuro-myths" that bubble up when scientists distort or embellish their findings in the name of publicity. But even if brain stimulation fizzles, the questions raised by the Oxford paper are going to be with us for a long time. That's because TDCS is just one of many promising new technologies that neuroscientists hope will enhance cognition, including smart pills, genetic engineering, and brain-to-computer interfacing. As deep brain stimulation has become the flavor du jour in neuroscience, bioethicists have increasingly given it a starring role in the thought experiments they use to tease out the philosophical dilemmas posed by cognitive enhancement.
Allen Buchanan is one such bioethicist. As a Professor of Philosophy at Duke University and a consultant to the President's Council on Bioethics, Buchanan has written extensively about the ethical implications of human enhancement. In his most recent book Better Than Human he makes a sustained philosophical case for pursuing human enhancement, arguing that its critics often proceed from a deeply flawed understanding of human nature. Last week I spoke with Buchanan at length about the ethics of deep brain stimulation, the history of cognitive enhancement, and what a world of cognitively enhanced human beings might look like.
Some have argued that enhancement, cognitive or otherwise, is somehow antithetical to human nature. Part of your response to that argument, if I understand it correctly, has been to say that the drive toward enhancement is actually very much a part of human nature. Can you elaborate on that a bit?
Buchanan: I think that any appeal to the notion of human nature, on either side of the enhancement debate, is tricky and problematic and has to be handled with care. Yes, in one sense we might say that it's part of human nature to strive to improve our capacities. Humans have done this in the past by developing literacy and numeracy, and the institutions of science, and more recently we've done it with computers and the Internet. So, yes, if an alien were looking at humanity and asking "What is human nature?" one of the ingredients is going to be that these beings seem quite concerned with improving their capacities and they seem to have a knack for doing it.
On the other hand, sometimes people say that we shouldn't engage with these technologies because we could somehow damage our nature or interfere with our nature, and in doing so they seem to have a kind of rosy pre-Darwinian view about human nature and about nature generally. They tend to think that an individual organism, a human being, is like the work of a master engineer---a delicately balanced, harmonious whole that's the product of eons of exacting evolution.
Now that's one account of human nature, but I want to contrast it with another one from Charles Darwin who wrote in a letter to Joseph Hooker: "What a book a devil's chaplain might write on the clumsy, wasteful blundering, low and horribly cruel works of nature" and by the works of nature, he's talking about us. And so these are two quite different views about nature and about human nature, and if you begin with the first one, the sort of rosy and pre-Darwinian view, then you're almost bound to conclude that anything we try to do to improve ourselves is bound to be a disaster, that any form of intervention is going to end up looking like reckless, foolhardy behavior. On the other hand if you take the Darwinian view and think of human beings as being like any other organisms---sort of cobbled together beings, products of mutation and selection and the crude development of ways to cope with short term problems in the environment, then you'll be more open to the idea that we should at least consider the possibility of improving ourselves.
The list of design flaws in human beings is pretty long, as it is in other organisms, and so to think that somehow we're at the summit of perfection and that we're stable is to have the wrong idea of human nature. The misleading assumption is that if we don't interfere, we're going to continue the way we are, and of course that goes completely contrary to everything we know about evolution. In fact it might turn out that the only way to prevent us from going extinct, or to prevent some great worsening of our condition, is to enhance some of our capacities.
When I was a child, which was quite some time ago, in textbooks in public schools you often saw this depiction of some sort of primordial being pulling itself out of primordial soup, sort of a half fish half mammal sort of thing, and then just to the right of that in this line of development, there would be an apelike creature walking on all fours, then you see a Neanderthal walking partly upright, and then you see a human being walking fully upright, and then that's the end. There's no indication that things could get better or worse after that. And that's the picture that we're the summit of the evolutionary process and of course that's really just importing the old pre-Darwinian view and giving it a superficial coating of Darwinian terms.
Human enhancement has been a frequent subject in popular culture, even if its treatment there has often been superficial. Have films like Gattaca or Limitless primed the public for thinking about the ethical implications of these technologies?
Buchanan: It's interesting you mentioned both Gattaca and Limitless because they're quite different. Gattaca is, in a way, representative of the majority of films that tackle these topics, which tend to be very dark. They tend to play on the anxieties people have about these technologies, and they tend to take a very negative view of their social consequences. Gattaca, for instance, paints a fairly grim picture, because it looks at the effects of genetic engineering on human beings simply in terms of its potential for creating a caste system, and I just think there's more to it than that. Limitless on the other hand, at least as I saw it, seemed to be much more positive and seemed to convey that people could have quite legitimate interests in cognitive enhancement technologies, and that the people who desire these technologies aren't just cranks or people who have inappropriate desires.
"One thing that Limitless missed is the interactive benefit of these enhancements."
One of the most common objections to cognitive enhancement--one that Gattaca addresses in the context of genetic engineering--stems from the fear that cognitive enhancements might exacerbate social inequality by disproportionately advantaging elites. You have argued, persuasively I think, that some examples of previous cognitive enhancement technologies, like literacy and mobile phones, have diffused rapidly across classes after some initial period of monopolization by elites. Are there good reasons to think cognitive enhancement will follow suit?
Buchanan: I think that it depends on which kind of cognitive enhancements you're talking about, especially which modes of technology are being used. If you're thinking about something like surgical procedures for implanting genetically engineered tissue into someone's brain, or if you're talking about very high tech brain to computer interfacing technologies or the genetic engineering of human embryos, presumably those technologies are going to be very expensive and won't be available to a lot of people. So if that's the direction that we go, there might be very serious problems of inequality.
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