Destroying Ourselves: Is Intelligent Life Doomed?

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Discussion Overview

The discussion centers on the question of whether intelligent life is doomed to self-destruction, exploring sociological implications, evolutionary perspectives, and potential future scenarios. Participants examine the likelihood of intelligent life existing in the galaxy and the factors that may lead to its demise, including technological advancements and societal structures.

Discussion Character

  • Debate/contested
  • Exploratory
  • Conceptual clarification

Main Points Raised

  • Some participants suggest that the hypothesis of intelligent life inevitably destroying itself is not universally accepted, with alternative views on evolution and adaptation being proposed.
  • Others argue that while there may be periods where the capacity for self-destruction outpaces wisdom, this does not imply an inevitable outcome, especially in light of historical developments like the end of the Cold War.
  • Concerns are raised about various forms of self-destruction, including ecological collapse and bioterrorism, which may not be overt but could lead to significant long-term consequences for humanity.
  • The concept of Mutual Assured Hedonism (MAH) is introduced as a potential immediate threat to survival, suggesting that societal agreements focused on pleasure could hinder evolutionary progress and preparedness for future challenges.
  • Participants discuss the implications of historical figures like Einstein and Feynman in leadership roles, speculating on how their scientific perspectives might influence global governance and survival strategies.

Areas of Agreement / Disagreement

Participants express a range of views on the inevitability of self-destruction, with some rejecting the notion entirely while others acknowledge it as a possibility. The discussion remains unresolved, with multiple competing perspectives on the future of intelligent life and the factors influencing its survival.

Contextual Notes

Participants highlight various assumptions regarding the definitions of self-destruction and the conditions under which intelligent life may evolve or decline. The discussion includes speculative scenarios that are not universally accepted and reflects differing interpretations of historical and sociological trends.

Prosthetic Head
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I didn't really know where to post this but i thought it could be a sociological discussion so...
I was reading through some of the threads in the general astronomy and cosmology section and there was something in a thread on the likelihood of extra terrestrial existence, something about it being unlikely to find intelligent life in our galaxy as if intelligent life had existed it would inevitably destroyed itself. Destroying ourselves is something i always thought would be inevitable for our species and when realising other people agree with me i started thinking: "what if these people had the power in the world". Some of the mentors from this website post some profoundly intelligent ideas and i just wonder whether if your Einsteins and your Feynmans had power rather than your Bushs and your Blairs the world would be a better place. If we'd survive longer as a species and have a better existence in general.
 
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Well, the no-intelligent-life hypothesis doesn't require self-destruction. Over a million years, which is a short time on the scale we're talking about, a species tends to evolve into something else. Something else might be better adapted but not technological.
 
And I don't buy the hypothesis that intelligent life must eventually destroy itself (in fact, I think its self-contradictory). There is a period in civilization where the power to destroy itself moves faster than the wisdom to prevent it, but I think with the end of the cold war, we reached the top of that hill. During this time, there is a danger that we might, but I don't see an inevitability. It may take another hudred years, but I believe we'll come to the point in our development where it is no longer a reasonable possibility at all.
 
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Prosthetic Head said:
i just wonder whether if your Einsteins and your Feynmans had power rather than your Bushs and your Blairs the world would be a better place.

I'd certainly vote for someone like Einstein/Feynman before many (most?) politicians. Perhaps they would have trouble dealing with other politicians (who operate in a different world), but their scientific understanding of the world, long-term views, and rational thought are much needed. I wonder how different Israel would be now if Einstein had accepted the offer to be president(?) there.

russ_watters said:
And I don't buy the hypothesis that intelligent life must eventually destroy itself (in fact, I think its self-contradictory). There is a period in civilization where the power to destroy itself moves faster than the wisdom to prevent it, but I think with the end of the cold war, we reached the top of that hill. During this time, there is a danger that we might, but I don't see an inevitability. It may take another hudred years, but I believe we'll come to the point in our development where it is no longer a reasonable possibility at all.

I also don't buy the idea that self-destruction is inevitable, but it remains a possibility. However, although we might be over the hump on nuclear destruction, I think we still have other significant hurdles (e.g., bioterrorism, particularly as such technologies become cheaper & more accessible). Overall, I'm optimistic that we'll survive in the long-run.
 
The threat of Mutual Assured Hedonism

Phobos said:
I also don't buy the idea that self-destruction is inevitable, but it remains a possibility. However, although we might be over the hump on nuclear destruction, I think we still have other significant hurdles (e.g., bioterrorism, particularly as such technologies become cheaper & more accessible).
As Raymond Cattell pointed out, Mutual Assured Hedonism (MAH) may present a more immediate threat to survival.
 
'Self-destruction' may take many forms, not all of them quasi-overt and conscious (Terminator, MAD nuclear, ...). For example, if the ecology of the oceans is so changed by Homo sap.'s rapacious over-fishing that it triggers global climate change which results - 10,000 years hence - in reducing Homo sap. to 1 million and 'primative hunting and gathering', and in another 100,000 years to extinction, does this count as 'self-destruction'? There are many such scenarios, e.g. over-use of antibiotics leaves us wide open to a cross between staph, E coli, and TB. Others might be more direct, but still not a nicely packaged coup de grace, e.g. xenophobia leads to extreme autarky and a global 'Dark Age' from which we never recover (partly due to a lack of easily useable ores and minerals, as they've nearly all been found and are being actively mined).
As Raymond Cattell pointed out, Mutual Assured Hedonism (MAH) may present a more immediate threat to survival.
This may be quite interesting, but the link doesn't seem to tell us anything about MAH - could you elaborate please hitssquad?
 
Potential dangers of the hedonic pact vs those of the masochistic pact

Nereid said:
hitssquad said:
As Raymond Cattell pointed out, Mutual Assured Hedonism (MAH) may present a more immediate threat to survival.
This may be quite interesting, but the link doesn't seem to tell us anything about MAH - could you elaborate please hitssquad?
Cattell calls it the hedonic social pact or simply the hedonic pact. He visits the concept in his two books on Beyondism as an example of the extreme opposite of a cooperatively competitive (deriving from the masochistic principle) social pact. The hedonic pact (deriving instead from the pleasure principle) is an agreement to cooperate to reduce evolutionary pressures and to work cooperatively to maximize social pleasure. As Cattell describes, a hedonic pact "would either greatly retard or completely paralyze human evolution for an indefinite period ... the probablility would then arise that at the next natural challenge the unprepared society would fail and be eliminated." (Raymond Cattell. A New Morality from Science. 1972. p281.)
 

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