‘Reflections on Machine Consciousness,’ by William Irwin Thompson

‘The Borg or Borges?:

Reflections on Machine Consciousness’

by William Irwin Thompson

Chap. 4 of Self and Society: Studies in the Evolution of Culture


I’ve taken the liberty of typing in all of Chapter 4 of my copy of this important book, because it powerfully addresses one of the main themes of SCIY, the manifold relationships between science, culture, and consciousness. ~ ron

‘The Borg or Borges?: Reflections on Machine Consciousness’

“It is a paradox of the work of Artificial Intelligence that in order to grant consciousness to machines, the engineers first labor to subtract it from humans, as they work to foist upon philosophers a caricature of consciousness in the digital switches of weights and gates in neural nets. As the caricature goes into public circulation with the help of the media, it becomes an acceptable counterfeit currency, and the humanistic philosopher of mind soon finds himself replaced by the robotics scientist.

“What is common to most of the practitioners in the new field of A.I. or Machine Consciousness is a preliminary move that eliminates the phenomenon one wishes to explore and then goes on to celebrate the scientific power of the engineer’s new academic discipline. Sloman and Chrisley show this eagerness to move away from the phenomenon of consciousness so as to feel more adequate with he tools and concepts of one’s discipline. “We start with the tentative hypothesis that although the word ‘consciousness has no well-defined meaning, it is used to refer to aspects of human and animal information processing’. This is equivalent to saying that dimensionality has no well-defined meaning, so let us define a cube as a set of lines. In a similar move of eliminativism, Susan Blackmore defines consciousness as an illusion generated by competing memes, but this confident Dawkinsian proclamation is a silly as saying that sunshine is an illusion generated by competing leaves.

“This atmospheric inversion from above to below, one in which a sky turns into the smog of a thickened air, happened once before in the world of knowledge, when Comtian positivism inspired a functionalist approach to the study of the sacred. The social scientists first said that in order to study the sacred, one had to study how it functioned in society; then having contributed to the growth of their own academic domain, they more confidently claimed that what humans worshipped with the sacred was, in fact, their own society. There simply was no such thing as God or the sacred, and so Schools of Divinity began to be eclipsed by the elevation of the new towers of the office buildings of the Social Sciences. Indeed, as I turn now away from my computer screen, I can see outside my window, the William James Building of Social Relations competing for dominance of the skyline with the Victorian brick Gothic of Harvard’s Memorial Hall.

“This clever move to eliminate the phenomenological reality of human consciousness as a prelude to the growth of a new robotics industry is a very successful scam, for it has helped enormously with the task of fund-raising for costly moon shots, such as the Japanese government’s ‘Fifth Generation Computer Project’ which promised to create an autonomously thinking machine in the 1980s. No one seems to talk much anymore about the failure of this project, but the gurus of A.I. continue to prophesy — as Ray Kurzweil now does — that by 2020, humans will be surpassed in cultural evolution by machines.

“Both the mechanists and the mystics say that we are now at a great bifurcation in human evolution. The mechanists like Ray Kurzweil, Danny Hillis, and Hans Moravec prophesy that we are at the end of the human era, and that ‘nanobots’ are about to be embedded in our bodies until our antique organs of flesh are entirely surrounded by a new silicon noosphere of networked computers. [1] Like ancient mitochondria or chloroplasts surrounded by the gigantic eukaryotic cells, we are about to be engulphed [sic] in the next evolutionary stage. So the mechanists see noetic technologies surrounding human culture and consciousness and compressing it into an endosymbiont in a larger and swifter and more elegant evolutionary vehicle.

“Technologists are closer to paranoids than they are to mystics in the sense that they are literalists given to perceptions of misplaced concreteness; they always see spiritual experiences as the products of technology — as emergent domains that are caused by technological innovations, such as LSD or computer networks. The ‘difference that makes a difference — in the famous phrase of Gregory Bateson — between the mystic and the paranoid is that the mystic is in a state of wild cognitive and creative joy, the satchitananda of the yogi, but the paranoid is in a condition of anxiety and a cosmic sense of fixation on literalism and the control of reality through machines. Rather than saying her spiritual intuition has inspired her to see a pattern of connectedness to a world of higher dimensions, s/he claims to have been abducted by flying saucers who have implanted microchips into her head and are beaming directly into her brain from the mother ship.

“Mystics flip this literalism over to see technology as a system of externalized metaphors that derive from pre-existing ontological modes at play and at large in the universe. For them, technology is like the Catholic Baltimore Catechism’s definition of a sacrament: ‘an outward sign of an inward state’. For the mystic — be she Cabbalist or Sufi — an angel is a ‘Celestial Intelligence’ — a form of cosmic noetic organization that does not require a detour through animal evolution. So when Kurzweil claims that by 2030 implanted nanobots in the bloodstream will enable humans to turn off to the outside world to attune to a virtual reality, the mystic would recognize a literalist rendering of the process of meditation. Kurzweil’s vision of the world in 2030 reminds me of Borges’s ‘Library of Babel’. ‘I suspect that the human species — the unique species — is about to be extinguished, but the Library will endure: illuminated, solitary, useless, incorruptible, secret’. [2] And here we need to be sensitive to the full force of Borges’s use of the word ‘Babel’.

“The mystics, starting with Teilhard de Chardin and Sri Aurobindo in the first half of the twentieth century, also prophesied that we were at a new stage in evolution, but they saw consciousness surrounding technology, and compressing and miniaturizing it into an antique fossil of intermediate cultural evolution as we passed on into a poshuman or ‘Supramental’ era in which we were welcomed back into the cosmic play.

“In the eight [or perhaps twelve - ed.] intensive dimensions that String Theory claims are infolded into the three dimensions of extension and the single dimension of linear time, we now can see that there is more room for humans to think in than we thought we had during the age of ‘the conquest of space’. So what Kurzweil conceives of as only possible through the concretization of a machine may actually be possible through a heightened sensitivity to other noetic dimension. Kurzweil would like the computer to be for him what the organ was to Bach: a way of releasing the human mind into the larger Mind of the universe.

“For the mechanists, the flesh is slow, sloppy, and wet, and, therefor, primitive. For the Christian mystics, the flesh is the body and blood of the living God. Slow and wet is the ontology of birth and the act of making love. Because the neurons are embedfdfed in an aquaeous solution, even distant neurons can particpate in a neuronal synchrony through vibrating in the musical harmonies of a single thought. Because the forty Hertz of this neuronal synchrony is slow compared to a silicon computer, it can orchestrate unplanned synchronies in acts of surprise, discovery, analogy, imagination, and metaphoric play. Fast is fine for the programmed crystaline world of no surprises and no dicoveries, but slow is better for the creative world of erotic and intellectaul play.

“If one speeds up a Beethoven string quartet, one may enhance the baud rate of data-processing, but one will no longer have music. In fact, with the increase in speed one has lost consciousness of the work. A Beethoven string quartet, is indeed, a rather sophisticated exploration of the nature of time and consciousness, and the interaction between the different instruments is an artistic recapitulation of the evolutionary development of the nervous system in which different channels of information had to be held over in time and cross-referenced with one another to form an ‘I’. In Beethoven’s 16th Quartet, the third movement, with the markings of ‘Lento assai, e cantante tranquillo’ is so slow as to hover at the very edge of melody and silence. Instead of looking to digital computers as a source for metaphors of mind, it would be more instructive to look, or listen, to music. In Kurzweil’s emphasis on speed as the unique excellence of mind, he has lived up to his German name too literally, and so, paradoxically, become langweilig. The field of consciousness has more to do with slowness and a higher dimensionality, even beyond the three of the physical volume of the brain, in which hyperspheres — or some other higher dimensional topology — involve simultaneity in a neuronal synchrony – in a pattern. A mind, in the opening words of Keats’s ‘Ode on a Grecian Urn’, is a ‘still unravished bride of quietness’, a ‘foster-child of silence and slow time’.

“Slowness is fundamental to the nature of consciousness, and here I would define consciousness as the phase-space of the perceptual-motor system. I would argue that in the evolution of consciousness, as far back as the spirochete, it was the delay-space between two different channels of sensory registry, say between light and dark, on the one hand, and acid or base — or a glucose gradient — on the other, that enable the molecularly lingering traces to be cross-referenced with one another in the formation of an interpretative domain, such as ‘Danger!’ or ‘Flee!’ [3] One channel of sensory registration can be a digital gate, a matter of plus or minus, but when two or three differing sensory registrations are cross-referenced to one another, an emergent domain is brought forth. We move up to a new meta-level – like lines forming the higher dimensionality of a cube or hypercube. An interpretive domain is a subjective experience of a sentient being that can suffer precisely because it has an identity, and is thus, quite literally, identifying with its sensory registrations in an experiential interpretation of its ontological condition, its life. The neuroscientist Francisco Varela like to use the Buddhist concept of ‘grasping’ to mark this aspect of a being identifying so totally with its sensory registrations. As multiple channels of sensory registration develop, a network develops that stabilizes the delay-space, and this is its central nervous system. The natural history of an organism’s structural coupling with its environment expresses a reinforcing pattern of response, and this stable response is its identity, its fundamental stabilization of time, its egohood, or, at least, its fundamental Eigenheit. If these autonomous identities reproduce themselves with heritable variation over time, we call this evolution.

“An engineer can be clever and construct a machine that says ‘Ouch!’ instead of flashing a red light, but this gnostic demiurge is mimicking consciousness to trick humans. The machine is not a sentient being capable of suffering, and, by imaginative extension and recapitulation of suffering, capable of experiencing compassion for the suffering of other sentient beings.

“The mechanists are still not free of the mentality of Galilean Dynamics with its linear system of single causal reductionism. This kind of causal narrative is especially characteristic of the school of Eliminativism of Paul and Patricia Churchland. The simple and linear binary gates of 1 and 0 are fine for artificial neuronal nets and wights, but if one wishes to enfold complexity and make it portable for the life of a unique individual, then the sloppy and chaotic folding of proteins in a cell or of neurons in a brain is the way to go. The brain is actually the most complex smalls structure we know of in the universe. Like the Borg of Star Trek, the mechanists have perverted evolution, for it is the wet and the biological that is the truly advanced design, and our clunky and rigid metalo-plastic computers are the primitive idols of our literal-minded American technoculture. So I side with the mystics and think that the mechanists are caught in the boomerism of American hypercapitalism and are simply hawking their wares.

“In this unreflective boomerism of American hypercapitalism, one has to hype one’s project to attract venture capital. If one begins to discuss the possible side-effects of the invention , the shadow-side of the design, or the complexity that is the deep background to the object that is being foregrounded, then the investors head for the the exits, afraid of law suits. Ironically, this process of self-deception and faulty design only increases the likelihood of lawsuits, for all products have unforeseen side-effects. In our American rush to production and marketing, we take a protein out of context, a gene out of context, a cell out of context, a plant out of an ecology, and a brain out of the context of its complete body incarnation, and we seek ways to sell drugs, genes, patented plants, organs, and soon, perhaps, entire beings. Perhaps  Monsanto and Microsoft and Disney will soon be able to effect a merger that will enable them to patent cultures and EPCOT can take it to the next level. Or could it be that this hostile takeover of culture is what is truly frightening the Muslim world?

“The simultaneous fascination and repulsion of Islamic culture to American techno-idolatry is not surprising. Whenever there is a new emergent state of being in the transformations of culture, all of humanity does not immediately shift to the new mentality. If a space voyager wandered around Italy in the fifteenth century, seeking to interview people concerning their excitement at being alive at the time of the Italian Renaissance, most people would not know what the interviewer was talking about. They were still living in the Middle Ages, and would continue to do so until their death.

“And so it is now, for most scientists and businessmen are not aware of the implications of complex dynamical systems or of the cultural shift from modernism and the industrial nation-state to planetary culture. So when I am writing about the emergence of a new  post-religious spirituality that is in resonance with science — as foreshadowed in such figures as Einstein — I am perfectly aware that I am living in the ‘sunset-effect’ time of Osama bin Laden and Jerry Fallwell, and that for the billions alive at this moment, their commitment to religion is not about to disappear any time soon. Actually, things need not always disappear in evolutionary extinctions, they can just become surrounded by a new envelopment that is invisible to them. The anaerobic bacteria in my guts are still doing their thing, just as they did billions of years ago before the new atmosphere of oxygen sent them scurrying into the comforts of the dark.

“For example, one implication of complex dynamical systems for capitalism is a new version of Adam Smith’s ‘invisible hand’ in which bottom-up causation replaces top down controls. [4] Both socialism and monolithic corporate capitalism are top-down systems of control that seek to monopolize markets and control governments through lobbying, donations, and control of the media. This form of old capitalism is intimately conjoined to modernism, the emergence of the middle class nation-state, and the Galilean Dynamical Mentality. The new capitalism could be a more synergistic system of mtual wealth generation in which groups if inventors bring forth a new cultural-ecology. It is a vision of the World Wide Web and the Internet that is more in tune with Linux than with Microsoft.

“Now just as the Inquisition and the Counter Reformation sought to block the Renaissance, so these gigantic corporations like Microsoft or Monsanto are seeking to block the planetary renaissance and this new possibility for capitalism by maintaining the dualistic systems of the domains of the extremely rich and the extremely poor. Microsoft wishes to own the new cultural-ecology of the noosphere, and Monsanto, and other companies, are seeking to own the genome of plants, animals, and humans. We may slide into a dark age of religious violence with multinational corporations functioning as a tribal amphictyony of competing war lords so that our emergence to an enlightened planetary culture may have to wait a century or two. The Medicis of the Italian Renaissance started out as a merchant class, but they ended up as an aristocracy in the gaudy displays of wealth so characteristic of the baroque economy that was based upon African slavery. The spiritual opening of the Italian Renaissance became blocked by the Inquisition, the Counter Reformation, and the Age of Absolutism. Humanity had to wait until the eighteenth century for the Age of Revolution to pick up where the Italian Renaissance left off. But if we are lucky, the new form of middle class capitalism that is wed to information technologies and complex dynamical systems may outcompete the recidivist capitalism of the plantations of Monsanto and Microsoft.

“At the moment, however, it does not look good, as President Bush et alia are wedding imperial capitalism to Christian fundamentalism with its repression of complexity in the arts and sciences in a state of permanent war against terrorists, first foreign, but soon domestic. As Ashcroft has said, carrying on in the tradition of J. Edgar Hoover and Senator McCarthy, those who would restrain him with their misguided liberal notions are ‘only giving ammunition to the enemy.’

“The boomerism of hypercapitalism that we see expressed in Kurzweil’s millenarian vision of the technological replacement of humanity can be easily hitched to Cheney and Rumsfeld’s corporate agenda to surround and contain humanity in a perfect system of high tech defense. Here it might help to recall that the high philosophic science of Heisenberg and von Weizsacker joined in with the corporate agenda of I. G. Farben to assist in National Socialism’s drive to defeat Bolshevism. And E. O. Wilson’s consilient campaign to unify all the sciences also comes at a timely moment to help the Right Wing’s desire to eliminate ‘secular humanism’. [5] By eliminating philosophical divergence and the distinct cognitive approaches of different disciplines, Wilson’s ideological program of elitist unification would serve to remove the humanities and their tradition of liberal humanism in a new scientific version of a Talibanic state of consilient unity. Total explanations soon become totalitarian states. Dissent can be labeled depression and ministered to by the contributions of the pharmaceutical industry. With Ritalin in the school, Prozac in the universities, Zoloft in the prisons, Ecstasy in the discoes, and Viagra in the Senate, American can indeed be a peace with itself to let Kurzweil’s machines inherit the Earth.

“The cultural evolution of consciousness I had in mind, when I coined the phrase ‘planetary culture’ in more halcyon days, was one in which art, science, and a post-religious spirituality — like the atmosphere, continents, and ocean of a Gaian system — are never unified, but remain free and independent of one another’s control, the better to embody complexity and explore the three extensive and the eight intensive dimensions of a universe made out of the music of vibrating strings.”


Footnotes:

[1] See Ray Kurzweil, EDGE [Internet Magazine], March 25, 2002; see also his The Age of Spiritual Machines (New York: Viking, 1999). See also Hans Moravec, Mind Children: the Future of Robot and Human Intelligence (Cambridge, MA: Harvard University Press, 1988)

[2] Jorge Luis Borges. ‘The Library of Babel’ in Labyrinths (New York: New Directions, 1962), p. 58.

[3] I argue this point at greater length in my chapter ‘The Post Evolution of Consciousness; from Spirochete to Spinal Chord’ in Coming into Being: Artifacts and Texts in the Evolution of Consciousness (New York: St. Martin’s Press, 1996; 1998), pp. 17-44.

[4] For an explanation of emergent properties and bottom-up causation in cognitive science, see Evan Thompson & Francisco Varela, ‘Radical embodiment: neural dynamics and consciousness’, Trends In Cognitive Sciences 5 (2001): 418-425.

[5] E. O. Wilson, Consilience: the Unity of Knowledge (New York: Vintage Books, 1998).

Techno-Capitalism and Post-Human Destinies III by Debashish Banerji

Following up on my earlier posts here on Techno-Capitalism and Post-Human Destinies (I and II), here are my concluding reflections on the subject.

To ask ourselves the question where we are headed in these civilizational end-times, this eschatological hour of the realized hubris of techno-capitalism and to pose the question in terms of godhood – omniscience, omnipotence, omnipresence – is to foreground the issue of post-human destinies. Are we to remain what we are or is something else taking shape in us, an alien life-form being born imperceptibly in the spectral interstices of our already blurred humanity? And what is the nature of this life-form – is it Heidegger’s “god (who will) save us,” Derrida’s unnamable l’avenir, Nietzsche’s superman or Sri Aurobindo’s? Or is it Kafka’s metamorphosed cockroach or William Burrough’s ventriloquist whose anal speech-trick ran uncontrollably out of hand and took over his body and brain?

Let us consider the godhood of our contemporary post-Enlightenment hour of global power and control. What kind of omnipresence, omniscience, omnipotence do we have here? Techno-capitalism is a regime of international globalized flows leveling all differences into universal exchangeable measures – a flow of technology as capital and of capital as technology – the two imperceptibly intertwined like Mercurius’ caduceus or the Ida and Pingala occult streams of internal circulation. But that does not mean they are one – their sources of origin are separate and though they work as one within the universal body of the psycho-sphere, it may be possible to unbraid them if we know the why and how.

What then is our present Omniscience and Omnipresence? Our omniscience and Omnipresence are those of anonymous instrumentation and its master, anonymous Rationality, of the extension and refinement of sense organs turned upon the material world and probing it for its universal secrets, and ultimately for its intrinsic singular rationality, for this is how the Enlightenment has defined “the human” to itself – the secret possessor of the Logos of God who by collective effort of/as history will distil and release this objectified universal Logos, the Immortal Static Infinite Intelligent Word of God which is the hidden operative rationality of Matter and Life and the conscious instrumental rationality of the human. But whereas individual human beings are finite and mortal, the “human race” is potentially immortal (for such is the rationality of Nature) and its collective historical reach is infinite. This is how its effort can produce an Age of Universal Enlightenment which belongs to no single person but is made available for the use of humanity as a whole. But this statement has to be understood in its fullness – not merely in the utopic ring of its idealism. For if it cannot belong to any single person, this is not because no single person can come into control and possession of it, but because no single person can be equal to it in consciousness. This is one of the two fundamental dualities of the regime of instrumentation as technology – that it produces a globalized objectified Rationality as instrumentation, which is far beyond the capacity of any individual to equal, which therefore dwarfs and obliterates that same individuality which it produces as the subject of its own production, splitting the individual from all past and present systems of identity/belonging, producing in him the conscience of prized individuality and anonymizing him.  This individual anonymous “member of the human race”, producer of the universal rationality of the age of enlightenment objectified as the regime of globalized instrumentation must then perforce become a continuing producer, user and consumer of its Omniscience and Omnipresence through the mediation of technological instrumentation. And this mediation determines through its totalitarian McLuhanesque extra-human far-from-neutral neurality the conditioned responses of human agents, responses more proper to a silicon-based life-form, which reduces the human to a ticking (pun intended) part of its machinery.

Which leads to the second duality at the heart of this Omniscience/Omnipresence – that between the essence of technology and the essence of the human. For Technology as the product of the Enlightenment remains objectified Rationality but humanity if reduced to the rational, loses its essence as an undefinable life-form in transition, seeking to create in itself its own godhood. This second duality is a realized godhood as human creation which slays the essence of the godhood of human creativity, its own sources of self-transcendence. This then is the Omniscience and Omnipresence beckoning us as the fulfilled end of Technology, an end which is largely unquestioned and avalanches towards its fulfillment, taking “the human race” to its own post-human destiny as cannibalized machinery.

And what of Omnipotence, the secret urge behind every seeking for Omniscience, the human dream of making a better world than that which God has made, a world more suited to its needs and desires? Here is where Technology and Capitalism become separable, for if global Technology anonymyzes and dwarfs us as individuals and splices us into the nano-genetics of its non-dual world reality as Instrument, this same inequality between the finite mortal individual and the Infinite Immortal objectified Reason as Knowledge spawns a different valence for Power – one of the huge individual hunger to become the possessor of such a Dream Machine – a possessor not in/for consciousness but as property for enjoyment. This is the urge of global capitalism, which produces the regime of Technology as an increasingly accelerating desiring machine, machine of the production and consumption of human beings as desiring subject/objects and of universal capital as impersonal exchange property of property exchange driving the hunger and thirst of infinite possession known as the world market.

The operating logic of such a regime is that of the ecology of speed and the mythology of rupture. A mythos of perpetual progress flattens Time towards pure spatiality, where the Here is the Now, distancing itself ever more radically from “the past” through the production of History and projecting itself ever more thoroughly into “the future” through its ceaseless reinvention, a double fetish of willed obsolescence assimilated ever more rapidly into the world museum of ruins and a compulsive turnover of fleeting novelty as its “other,” two specifically modern forms of sensational pleasure. But is this mythos of “rupture” from the past the same as the discontinuity of the messianic Return, is this pure spatiality of Time the diaphaneity of the fourth dimension, is this eschatological moment the inauguration of a new time-structure of perpetual rebirth, the Aurobindonian condition for the physical immortality of one kind of post-human future?

Hardly so. This spurious supermanhood at the end of Hegelian/Enlightenment History does not yield the phenomenology of the diaphanous fourth dimension but the commodification of Subjectivity which amounts to the oblivion of memory and the erasure of Being. Its Omnipresence is not an omnitemporality which redeems or fulfills the past but betrays it by tearing from it the historicity of its presence and packaging it as alienated product of consumption or collection. Its Omnipotence does not grasp the plenitude of infinite Being as a non-dual self-possession, but marks its object with the unfulfillment, dis-ease and boredom of its own wanting finitude. Its Omniscience is not a penetration of or identification with the Intelligence of God in all things but a voluntary abdication of creative consciousness in favor of a conditioned instrumentality yielding a piecemeal fragmentary knowledge at best simulating the integral. What it is most useful for is not the global reproduction of democratic godhood but the global surveillance of the Unitary Panopticon, invisibly and anonymously mapping every point in space and moment in time for the control of whatever power or principle may manage to lay hold of its machinery. But effective though this may be in subjecting human bodies to its disciplinary regime, human consciousness persists in its incalculable presentation of something beyond instrumentation and discreteness, something which no calculus of limits or nano-resolution of binarity can capture, something which is reality itself as integral Idea, Real-Idea, escaping its hold, though deferred or pre-empted from its own post-humanity. The Godhead we have collectively produced, by forced conscription of all the energisms of the human race over 500 years of labor, toil and blood-sacrifice in the yajna of the Enlightenment is simply the hugely magnified and universalized double Ego of Mental-Vital Man, objectified as global machinery and desiring Will, Technology and the World-Market.

And today, it is not a matter of choice, not the lure of the god of the Enlightenment which attracts the adherence of our will but the avalanche of its momentum which sweeps inexorably towards the end of its projected temporality, its time-structure as world history. Does Heidegger’s alternate god, the “god that can save us” hide its footsteps behind the mask of this mental-vital fraud? We cannot say. For Sri Aurobindo and the Mother, the answer is “yes,” though what is uncertain there is if we will have any part of it. The Aurobindonian superman does not need our assistance or midwifery to make its appearance. For Heidegger or Derrida, the answer is unimportant, our propriety as beings at the end of “human history” one of knowing how to awaken the sleep of unsuspecting travelers, how to indicate the margins of human possibility and how to wait. Is that all? And what are the margins of human possibility? What post-human forms loom in those margins? And what futures await us at the culmination of Enlightenment history? And is there a history beyond?

I have spoken of two dualities dividing the human individual from the God of the Enlightenment. One of these is the division between the finitude of the individual and the infinity of God. The other is the division between the essence of the human and the essence of Technology. It is both these dualities that Arthur Kroker is invoking when he refers to the lack in McLuhan’s (following Chardin’s) theological metaphysics to bring into awareness or overcome the irreducible alienation of an Enlightenment godhood. Western metaphysics as western theology (displacements of each other) and the two together as onto-theology are premised on these dualities. The essence of the human individual there is a finitude faced with an infinite God or Universe and a struggling irrationality faced with a rational God or Universe. This is the human structure or onto-theology from which it knows no escape.

The only apotheosis of the human individual here at the end of the cycle of objectified and universalized Rationality is its disappearance into Machinery. This is a post-human future which looms large as a possibility at the nearing margins of the impending end of human history – maybe first the surreptitious disappearance of man in the Machine, an embodied instrument in the world wide web of impersonal Techno-Capitalism, then an increasing nano-bionic mutation of physical substance going hand in hand with an increasing miniaturization and de-materialization of machinery and ending with the extinction of the human – the consciousness of universal human history and experience ceding its temporality and mortality to the continuance of a memory bank in astral cyberspace pulsing out its permutated algorithms of post-human desire in cyber-sensory worlds without limit.

Or may we dare to question the lack at the heart of Christian/western onto-theological duality and posit a radical post-structuralism on the one hand as the essence of the human – not a finitude but an ever creative infinity, and on the other, as the essence of God or Universe – not a rationality but a post-rational integrality? May the universalization and objectification of Rationality and Instrumentation as the end of Enlightenment history be an intermediate invitation to a non-duality where a supra-rational subjective power of consciousness in the individual measures, equates and overpasses itself? The practical phenomenology of Vedanta would seem to indicate such a possibility, not as an astrologism, but as a necessarily participative process, a process termed yoga. It is this possibility that Sri Aurobindo holds out as the post-human future of choice which can activate an evolutionary transcendence. Can the objectification of universal Rationality as non-local Instrumentation be mirrorred in identical structures of subjective consciousness? May, indeed, such an objectification facilitate such a realized equivalence of subjective consciousness, make it easier for the individual to realize its operational non-locality and universality in consciousness, so even as to eventually make the objectified machinery unnecessary and obsolete? And if such a possibility may be imagined, under what individual and social conditions could it be realized?

Sri Aurobindo has a provocative statement about the Enlightenment drive for Godhood and the end of Machinery ending the chapter on “The Materialist Denial” in The Life Divine. He says:

Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava  as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine? “That which is immortal in mortals is a God and established inwardly as an energy working out in our divine powers.”  It is this vast cosmic impulse which the modern world, without quite knowing its own aim, yet serves in all its activities and labours subconsciously to fulfil.

But there is always a limit and an encumbrance,—the limit of the material field in the Knowledge, the encumbrance of the material machinery in the Power. But here also the latest trend is highly significant of a freer future. As the outposts of scientific Knowledge come more and more to be set on the borders that divide the material from the immaterial, so also the highest achievements of practical Science are those which tend to simplify and reduce to the vanishing-point the machinery by which the greatest effects are produced. Wireless telegraphy is Nature’s exterior sign and pretext for a new orientation. The sensible physical means for the intermediate transmission of the physical force is removed; it is only preserved at the points of impulsion and reception. Eventually even these must disappear; for when the laws and forces of the supraphysical are studied with the right starting-point, the means will infallibly be found for Mind directly to seize on the physical energy and speed it accurately upon its errand. There, once we bring ourselves to recognise it, lie the gates that open upon the enormous vistas of the future.

Yet even if we had full knowledge and control of the worlds immediately above Matter, there would still be a limitation and still a beyond. The last knot of our bondage is at that point where the external draws into oneness with the internal, the machinery of ego itself becomes subtilised to the vanishing-point and the law of our action is at last unity embracing and possessing multiplicity and no longer, as now, multiplicity struggling towards some figure of unity. There is the central throne of cosmic Knowledge looking out on her widest dominion; there the empire of oneself with the empire of one’s world; there the life in the eternally consummate Being and the realisation of His divine nature in our human existence.

This Neo-Vedantic appropriation and supercession of the Enlightenment furthers an alternate teleology of the Subjective which travels to a non-dual post-human future prioritizing Consciousness. It also indicates an alternate Science of the Subjective, a collective phenomenology of experience and the development of subjective technologies of consciousness. Are we up to such developments? Are we permitted the time within the hyper-temporality of Techno-Capitalism’s ecology of rupture and insistent objectification of commodified space-time? Are we permitted the choice within the totalitarian globalized regime of the ever-tightening ubiquity of the world wide web, the economic barbarism of its tinsel-town neo-liberal techno-optimism, its Panopticon of terrestrial surveillance?

Without the growth of collective awareness in the imperative of this alternative, its teleology, even if admitted, may well bypass the human. But to awaken to a more than personal responsibility does not come easy to humankind. This too is an ironical aspect of the dwarfing of human consciousness in the regime of Techno-Capitalism, where the individual is expected to be global but all this amounts to in terms of responsibility is an uniformitarian adherence to multinational consumption. Apathy is the badge of its regime, aspiration merely its lip service to an ideal for which it seeks deified substitutes for its own insufficiency. And yet, without the growing awareness in humanity of the urgent need for a change in direction, the hope in a “God who can save us” will remain an impotent and impractical faith, the prospect of the God who came and went and remained unrecognized, an eventuality far more pathetic than that of the God who earned men’s hate and martyrdom. Intentional groups which can make the collective choice to refuse the imperative of global capitalism and persist in economies and ecologies determined by the alternate imperative of developing the accumulated phenomenologies of the Subjective and technologies of Consciousness in engagement with the regime of post-Enlightenment Modernity may alone have a chance at this transition. Every attempted experiment in this direction is a possible evolutionary bifurcation, a possibility of socio-personal mutation whose success or failure or dimensions are completely unknown at this time, but which urgently demands our participation. What is primary for this initiation is individual awakening to the images of the post-human futures driving the present, the trajectories of Techno-Capitalism and their power, the urgent imperative for alternate post-human futures which lead to non-dual identities of Consciousness in being and power and a heroic aspiration and global responsibility flaming up within as a result of these contemplations. Without these understandings, these contemplations and these aspirations one is not ready for the transition, either as an individual or a collective, and social experiments even based on teachings such as those of Sri Aurobindo and the Mother, are blighted from the outset. With these requirements, do we have a better chance? And can the experiments of miniscule collectives, even if lucky enough to survive, mean anything to globalized humanity? Without the attempt we will never know. A post-human future of non-dual consciousness which glorifies and transcends the human is least likely to arrive without human participation. And perhaps if we can overcome the pressure of inertia and apathy endemic to the regime of Techno-Capitalism and wake to the necessary post-human aspiration, the Mother’s message may become meaningful in a new and active way: “Blessed are those who take a leap towards the future.”

Techno-Capitalism and Post-Human Destinies – II

 

 

Techno-Capitalism and Post-Human Destinies – II

by Debashish Banerji

To continue with our reflections on the regime of technology or what I have called the universal desiring machine of techno-capital (Techo-Capitalism and Post-Human Destinies I), let us dwell for a moment also on the “traditional” understanding of Marx, one which Postone is at pains to distinguish himself from, since this version also meshes in its own way with the goals of the Enlightenment and may debatably show itself to be be identical with the techno-utopia of Hegel/Teilhard/McLuhan, and pushing in its own ingenuity, the self-same mythology with the same structural order of frozen time (teleology).

Among Marx’s own internal narratives, this could very well be one of his spectral alternates, since Hegel was more than an influence in his thinking. The “traditional” version then is that products are produced by concrete labor and “originally” for their concrete and (subjectively) specific use-value(s) in the self-consumptions of communities. But the process of marketization is one of the necessary birth of history, of the journey of capital as abstract use value of commodity translating labor now also abstracted for the universalization/globalization of human exchange. This process of the materialization and terrestrialization of human labor is mediated for competitive self-advantage by a “middle” class, the bourgeois, a mediation that accumulates capital privately and fuels the processes of the production and consumption of unbounded increasing surplus – the exploitation of labor and of nature, the production of technology, the production of knowledge and the production of desire. But the internal contradiction in this system between the use and abstract value of the product and the subjective concreteness and objectified abstraction of labor (these two sets of contradictions mapping into one another as necessary translations, since it is labor which translates into the value of  product) drives the dialectic of inexorable necessity towards the “justice” of pure unmediated translations, a global order which achieves the end of history in the completed identity of abstract/concrete exchange/use producer/consumer as the self-representation  of collective humanity in the form of the international union of labor through the political organ of the World State.

The traditional view of Marxist revolution is that of human intervention in accelerating the inherent rationalization of this process by the overcoming of the mediation of the bourgeois and his competitive privatization of capital through a collective organization of the proletariat and its direct ownership of the means of production and the products and control over their consumption, distribution and exchange through nation-states and eventually, the world-state. The mythology of this narrative should not be lost on us. This is the Sacrifice of the originary Unified Body of collective Man in the Symbol, pure communities of the Symbolic Age of humanity, Satya Yuga, consuming their own production, but now driven to the reconstitution of the dis-membered body through acts of exchange, leading logically (since the hidden Subject of this leading is the Logos, who makes Himself visible only through His adjectival quality, logic) to the terrestrialization of Universal Value (which is Universal Justice) in the reintegrated Body-Politic of International Labor as the unmediated self-determining producers/consumers of their own labor/produce of use/exchange (each of these opposition-pairs being now realized identities in consciousness). Marxists, of course, will shudder at this mythologization, since they will say it is exactly the Geist, Spirit of Hegel which Marx rejected in materializing his dialectic in the collective human body and its material processes of  production and consumption, with the proletariat as its real Subject. But be that as it may, why the process of history should take this logical form, of a loss of “innocence” through private selfishness and the transformation of individual selfishness to universal justice and finally of the revelation in universal justice of Universal Love, were it not for the immanence of the Logos, the Word of God made flesh hidden in the heart of human history, whatever may be its manifest actors and their motivated/material acts, is difficult to comprehend. The subsumption of the Chrisian mythos in the Hegelian vision of the Enlightenment undergoes a second level of secularization in the “traditional” narrative of Marx, but cannot divorce itself from the source of its necessity in its Origin.

Where Postone questions this version is in the centrality of its “original sin,” since this will determine also the totality of its apotheosis in the “end of history.” According to Postone, for the later Marx this is not an act of selfishness but one of self-alienation. The decision to produce not for self-consumption but for exchange produces not merely the mediation of economic and more fundamentally, social relations (the transformation of the habitus) by the layer of the “middle class” but by another layer of immanent mediation, which becomes more and more manifest through the historic process as the “true subject” and beneficiary of this history – the layer of alienation itself materializing and universalizing itself as Technology - Technology as Logos or Logos as Technology, which no revolution of the proletariat or overcoming of the bourgeois can displace, produced out of the dismembered body of the sacrifice of collective Unity in the Symbolic Age of Innocence, the shining Bio-Robotic Cow of Universal Plenty, its mechanical udders vibrating with the fatal fascination of alterity, cannibalizing its producers into its own alienated Substance. Marx’s mature view of the “end of history” then for Postone is not the apotheosis of labor and the utopia of Universal Love but the totalitarianism of Technology as the regime of alienation, his revolution not a revolution of the proletariat against the bourgeois but an immanent revolution of human production and consumption against technicity, the technologized consciousness-structures of the alienated social habitus, of commodified social relations. In this version, Marx visioned Hegelian Universal Enlightenment as a mistake and his own narrative is a historical explanation and critique of Hegel. In this view, Hegel mistook a non-human Universal Spirit (Geist) as the progressively materializing and rationalizing Subject of History because he himself was embedded within the structural temporality of modernity, which was already marked by its endemic alienation. This ojectified alienation, rationalizing itself materially as Technology is what Hegel mistook as Spirit.

But granted that this is a possibility, can Hegel/Teilhard/McLuhan be dismissed so easily? Can the Enlightenment and the fascination of its mythos be  negativized unequivocally? After all, the Aurobindonian narrative sounds surprisingly similar to some ears as the Hegelian one; many there are who read the regime of globalization as the materialization of the Brahman, even of that specially mystifying Aurobindonian term, the Supermind. And Postone’s Marx and his attribution of self-alienation at the “origin” of modern history – how does this history realize itself universally – I mean how did it even get this far, what processes of chance or necessity or combination of the two took local phenomena of exchange and turned it into the globalizing world-market, whose ontology (hauntology, as Derrida will tell us in his Specters of Marx) is technicity? Was it perhaps the Hegelian Zeitgeist, Time-Spirit, the Heideggerean disclosure of Being in the horizon of modern Time, the Foucauldian inexplicable epistemic change? And what does it portend for the future destiny of the human at the end of its history? Or can its history be aborted and transformed through immanent revolution, as Postone suggests (but never makes practically concrete) in his text?

What are the dimensions of the Enlightenment narrative and where does Sri Aurobindo fit into it or where does it fit into Sri Aurobindo, if we are to be more audacious or is there a radical misfit between the two? Where is the inadequacy in “Catholicism” which Arthur Kroker invokes to explain McLuhan’s failure or is it some other kind of inadequacy, in the heart of the Enlightenment ideal and that of its proponents who see subsumed and hidden in it the track or trace, footsteps of the Holy Spirit of archaic ages?

What indeed, is the Enlightenment ideal and where do we stand in its realization today? Put simply, the onto-theological ideal of the Enlightenment is the universalization of Divine Reason, the Rationality or Intelligence of the Universe as the common property of Humanity on earth – not the property of any one person but of Humanity as a whole, for its access and use. Enlightenment brings liberation, this was the belief, and a universalized Enlightenment will bring universal liberation through the terrestrialization of the properties of Divinity (or as Divine Reason equated with Divinity) being accessible to all humans. The prime properties of such a realized divinity would be the Omnisicience, Omnipotence and Omnipresence of the Divine Reason within unversal access. Today, the virtual universalization of satellite technology, telecommunications and intercontinental travel have effectively non-localized our experience of the world, we can almost be “present” at any point on the earth at any time. Is this not Omnipresence? The proliferation of electronic archives and incredible information density of storage systems are making all the history of textual and multimedia expression and discursivity of the earth available to the access of all human beings at the push of a button. Is this not Omniscience? And Technology today makes it possible to give life and take life universally – we are on the verge of being able to overcome every natural deterrent to food production and to regenerate human organs and we can blow out the world at the push of a button. Is this not Omnipotence? So where did we go wrong or did we? And is there anything else that Sri Aurobindo can give us here – or is this indeed also the Aurobindonian mythos, the terrestrialization and universalization of Supermind as the Vedic Cow of Human Plenty?

These are questions worth reflecting on and bringing into alignment with the Neo-Vedantic teleology (if it can be called that) of Sri Aurobindo.

Sri Aurobindo’s Vision and the 20th Century by Rod Hemsell

Sri Aurobindo’s Vision and the 20th Century

Physics and the Philosophy of Evolution

Nature’s Dialectic

Few among humanity have yet undertaken the challenge, availed the opportunity, transcended their conventional mental formulas, and achieved the clarity of intention necessary to see the vision of Sri Aurobindo. Fewer have gone so far as to integrate his vision into their thought and life, and so to understand it fully, to grasp its historical significance, and to realize its force, its evolutionary potential. Therefore it can truly be said that Sri Aurobindo belongs to the future.1 And yet his vision, and the thought forms and literary expressions that he created to embody it, are vibrant within the epoch of human achievement known as the 20th Century – that moment in time and the history of civilization that can be understood as the culmination of the rational cycle of human development and the beginning of a suprarational, integral cycle – like a subtle ether flowing through everything.

Abundant are the signs of that evolutionary transition of which he was the harbinger, indications of the integral and supramental structures of consciousness that he said would emerge. But the emergence of creative thought formations, and of new evolutionary forms, takes time. And very little is known about this process of emergence in any case. It is not common knowledge, and it is not the way we have been conditioned to understand how evolution happens. The signs, nevertheless, are most evident in the subtler, more spiritual thought of the century, but clearly perceptible also in the arts and literature, and in the human sciences – philosophy, psychology, sociology. They are progressively apparent in the startling theoretical discoveries of the natural sciences, in physics, evolutionary biology, ecology. But there, in the mental disciplines, the fundamental aporias and enigmas of thought that permeate the epoch are still, as always, the questions of man, of consciousness, of our ability, or inability, to know and conquer our human limitations. The new has not yet emerged, but its emergence is presaged by new perspectives, flashes, intensities, forebodings, and irrepressible facts, and by the failure and breakdown of old structures.

In an epoch of incomparable human cruelty, depravity and destruction, paired with almost miraculous advances in the products and processes of global technological civilization, when the human has become godlike in its mastery of nature, humanity is being forced, at last perhaps, to seek hope shrouded in its most desperate moment of deficient self-revelations, and the self-realization of its shadow identity as creator of the culture of nihilism and extinction.^2  It is perhaps inevitable, then, that we rewrite Sri Aurobindo, that we revision and rethink his vision as the background of  this passing age of scientific and technological hubris, and that we narrate the necessary emergence of the trans-human. For, as he saw and wrote in the first few pages of his massive literary life-work, early in the century:

“…today we see a humanity satiated but not satisfied by victorious analysis of the externalities of Nature preparing to return to its primeval longings. …to convert our twilit or obscure physical mentality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by pain and emotional suffering, to establish infinite freedom in a world which presents itself as a group of mechanical necessities…
“… all Nature seeks a harmony, life and matter in their own sphere as much as mind in the arrangement of its perceptions. The greater the apparent disorder of the materials offered or the apparent disparateness, even to irreconcilable opposition, of the elements that have to be utilized, the stronger is the spur, and it drives towards a more subtle and puissant order than can normally be the result of a less difficult endeavour.^3

But the dialectic of progress that evolutionary Nature utilizes to achieve her ends is a difficult lesson for us; it is one that we would in fact prefer to ignore. Or, perhaps it is because of our ignorance and unwillingness to learn, that she chooses to use this method. However that may be, it is by negation that she affirms and by destruction that she creates, as Sri Aurobindo stated unequivocally in those first pages, in 1914:

In our world error is continually the handmaid and pathfinder of Truth; for error is  really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal.^4
The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. …For the march of Nature is not drilled to a regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats. …And these self-exceedings are the revelation of that in her which is most divine or else most diabolical, but in either case the most puissant to bring her rapidly forward towards her goal.^5

The First World War was then upon us, soon to be followed by the Holocaust and Hiroshima. These were followed, in turn, by the liberation of many new nations formerly subjugated by Colonialism, and the ascendancy of the civilization of affluence, with Germany and Japan, ironically, near the top. It appears that the will to power evolved rapidly in these cases, from a lower, infrahuman and destructive form into a form of creativity, efficiency and excellence. Perhaps a reverse paradox might be represented historically by the invention and widespread use of antibiotics during and after World War II, followed by the exponential increase of the human population from 2.5 billion in 1950 to over 6 billion in 2000. (It had already almost doubled from 1.6 billion at the turn of the century, largely in response to the spread of mechanized agriculture.) If, as a result of the population explosion, pollution, global warming, and the depletion of natural resources this “progress” were to bring an end, or a rapid decline, to our species, we might see a parallel with the end of the age of the dinosaurs, which apparently made room for the rise of primates just a few million years later. This pattern of reversals would apparently illustrate and be the justification for what Sri Aurobindo terms, poetically, Nature’s harsh economy, and yet the indication of a process of change that is neither random nor arbitrary, but is rather characterized by order and purpose.  It is one in which Nature sets up the oppositions necessary to create the circumstances, structures, conditions for the emergence of that next stage of development, without which her processes could not continue to evolve. Therefore it might be said, to reaffirm the theoretical insights of critical thought with Sri Aurobindo’s more holistic, spiritual vision: if the apparent oppositions are terms of Nature’s intentional process, there are in fact no oppositions.

Could it perhaps then be said, that the extraordinary developments of scientific thought, knowledge, and technology in the 20th Century have set the stage for the further evolution of consciousness, not so much by what they have accomplished for humanity and the Earth, but rather by having created the possibility of such catastrophic circumstances that survival can only be achieved by overcoming and transcending this “intelligent human” with his righteous violence? Such speculation is at least not out of place in the context of the English literary traditions of Blake and Huxley to which Sri Aurobindo’s prophetic writing might also be said to belong.

Uncertainty and Complementarity

In 1914, Sri Aurobindo wrote, in the context of his speculations about the development of scientific thought, “It will be evident that essential Matter is a thing non-existent to the senses and only… a conceptual form of substance; and in fact the point is increasingly reached where only an arbitrary distinction in thought divides form of substance from form of energy.”^6 He was making a comparison between the truths of the ancient Vedic knowledge and the new discoveries of modern science, for the purpose of illustrating a possible trend of the latter towards “a Monism which is consistent with multiplicity, towards the Vedic idea of the one essence with its many becomings.”^7 And then, within a few short paragraphs, he formulated the integral knowledge, towards which science only  now, at the beginning of the next century, tentatively begins to move: “Life…begins to reveal itself as an obscure energy of sensibility imprisoned in its material formulation; and when the dividing ignorance is cured which gives us the sense of a gulf between Life and Matter, it is difficult to suppose that Mind, Life and Matter will be found to be anything else than one Energy triply formulated, the triple world of the Vedic seers. Nor will the conception then be able to endure of a brute material Force as the mother of Mind.”^8 As we shall see, this understanding is still a step before which scientific thought hesitates. And the one beyond, the final destined leap, it does not yet dare to think: “The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.”^9

Einstein had published the special theory of relativity in 1905 and then developed the general theory of relativity in 1915, definitively altering the traditional conceptions of Space and Time. Commenting on the subsequent development of quantum theory in the 1920s, Capra (1982) says, as if to confirm Sri Aurobindo’s prediction, “The most important consequence of the new relativistic framework has been the realization that mass is nothing but a form of energy.”^10 And the Nobel physicist, Ilya Prigogine (1984), currently at the forefront of cosmic evolutionary theory, writes: “Quantum mechanics teaches us that… on all levels reality implies an essential element of conceptualization.”^11

The seminal discoveries of quantum mechanics in that theoretical “golden age” of physics in the 1920s, made by Einstein, Bohr, Planck, Heisenberg, Dirac, Shrodinger, etc., have been described by Hawking (2001) as “a new picture of reality” in which, “No longer did any particles have a definite position and speed. Instead, the more accurately one determined a particle’s position, the less accurately could one determine its speed, and vice versa.”^12 Thus it became uncertain whether matter is something stable and solid or something fluid and in motion. And this “uncertainty principle,” as formulated by Werner Heisenberg, has become perhaps the most often cited, because the most profoundly disturbing, discovery of scientific thought in the Twentieth Century. Let us therefore ask why this should be so, and how it happens to be especially significant in the context of Sri Aurobindo’s evolutionary vision.

The theory of relativity presented a conception of the universe in which Space was not a boundless container lasting through an eternal Time, in which material objects move and change in predictable ways. Rather it replaced this static view of the physical universe, which had been held by scientific and philosophical thought at least since Plato and Aristotle, with the view that space and time are relative dimensions of a universe in which everything is in motion. As Capra puts it: “In such a framework space and time are intimately and inseparably connected and form a four-dimensional continuum called “space-time”. … Physicists have now lived with relativity theory for many years and have become thoroughly familiar with its mathematical formalism. Nevertheless, this has not helped our intuition very much. We have no direct sensory experience of the four-dimensional space-time…”^13

Moreover, with the development of quantum mechanics, which presents a picture that Capra says “clashes with our deepest intuition of reality,” subatomic particles, or quanta of matter-energy, do not really appear to exist except insofar as they are defined by observers. Matter is a conceptual form of energy as Sri Aurobindo said. And according to quantum physics, the behavior of this matter-energy is determined by non-local events, as if the “particle” were spread throughout great expanses of space as a “wave” and the existence and behavior of this energy – of which everything is made – is known only through a mathematics of probability. Thus, the principle of uncertainty, which defines a dynamic world that appears to be, as Heisenberg said, “a complicated tissue of events, in which connections of different kinds alternate or overlap or combine and thereby determine the texture of the whole.”^14 Contrary to the conventional, analytical, and mechanistic paradigm, the part is determined by the whole, rather than the other, common sense, way around.

Hawking, who helped to prove, in the late 60s, that space-time had a beginning with the Big Bang and that the universe is continually expanding and evolving, says that Einstein himself refused to accept these bounded implications of his theory, preferring the classical view of a static, essentially unchanging and eternal universe. And of the implications of quantum theory, Einstein reportedly said, “It was as if the ground had been pulled out from under one, with no firm foundation to be seen anywhere, upon which one could build.”^15

And so, the universe at bottom is not mechanical and not made up of well defined building blocks (atoms, quarks, etc.), with cause and effect relationships that determine the whole in predictable ways, but is rather a whole which determines its parts through an interconnected web of vast energy fields, and this whole appears to be somehow self-determining, and unpredictable by our way of understanding. Several troublesome implications seem to follow. One is that, if the universe is not deterministic and predictable, it must be ultimately random, chaotic, irrational; another is that, if we can neither know nor determine the structures and processes of Nature with certainty, then  we haven’t much reason for hope. It would seem that we are led necessarily to a position of existential nihilism. And in fact, the 20th Century has often been characterized as such an irrational age of nihilism.

However, our mathematical understanding of the physical universe has also led to a very impressive sort of control, extraordinarily effective within certain limits, and we are able to construct quite an orderly “picture” or “concept” of this uncertain “reality.” As Hawking says, the quantum laws of physics have been “the basis of modern developments in chemistry, molecular biology, and electronics, and the foundations for the technology that has transformed the world in the last fifty years,”^16 referring of course primarily to digital computer and laser technologies. In addition, the visionary inclinations of many physicists has tended more and more toward the conclusion that the universe is not only orderly and self-determining, but it evolves in ways that tend to produce consciousness. It would seem that Niels Bohr, in formulating the principle of complementarity as a corollary to the uncertainty principle, had given a nod to the idea with which we began: that the contrariness of Nature is quite meaningful in its results. Bohr’s principle suggests that both terms of any empirical duality, such as particle/wave, position/velocity, space/time, structure/process, order/chaos, stability/change should be recognized, measured, and considered holistically as aspects of a unity. Thus the uncertainty principle leads in fact to a more complete and complex grasp of reality.

Evolution and Consciousness

Many scientists, including especially Capra, Prigogine, Penrose and others who have applied the principles of uncertainty and complementarity, analogically and metaphorically as well as computationally perhaps, in the domains of chemistry and biology, have been led to the proposition that apparently stable structures in nature are the product of processes of constant energy transformations at all levels: subatomic, molecular, and biological. According to Prigogine’s theory of dissipative structures, all physical systems, from electromagnetic fields to molecules, weather systems to amino acids, cells and organs to organisms, are self organizing and self replicating as a result of energy flowing through their systems. The structures of physical systems reproduce their own stable forms through constant structural interactions with their environment. Such self-making, self-sustaining structural transformations are on-going within and between organisms, according to this theory, exhibiting patterns of deliberate response and reaction, memory and choice, which are thought to be parallel to and indicative of mental processes, or intelligent behavior.  The ability of organisms to co-exist and co-evolve, through processes of non-local energy field causation, whether at the quantum, biological or mental levels, and at moments of extreme disequilibrium to diversify or evolve new structures and processes of ever greater complexity and viability, are leading some scientists to conclude that the organization of life itself is in fact a kind of mental process.

As Capra puts it in The Web of Life – A new scientific understanding of living systems (1996):

To understand the nature of life from a systemic point of view means to identify a set of criteria by which we can make a clear distinction between living and nonliving systems. …the recent formulations of models of self-organization and the mathematics of complexity indicate that it is now possible to identify such criteria. The key idea of my synthesis is to express those criteria in terms of the three conceptual dimensions, pattern, structure, and process. …I propose to understand autopoiesis, as defined by Maturana and Varela, as the pattern of life; …dissipative structure, as defined by Prigogine, as the structure of living systems; …and cognition, as defined by Gregory Bateson and more fully by Maturana and Varela, as the process of life. …Autopoiesis (self-making) and cognition (process of perceiving and knowing) are two different aspects of the same phenomenon of life. In the new theory all living systems are cognitive systems, and cognition always implies the existence of an autopoietic network.(p.160)

Although these theories are still based on observable physical, chemical, and biological processes, and as such remain materialistic and structural theories, it is clear that the wave-fluctuations of this line of thought, from Heisenberg and Bohr to Capra, Prigogine, and Penrose, approach that knowledge of which Sri Aurobindo spoke, and perhaps herald a time when, as he said, scientific knowledge would reach conclusions similar to those of the Vedas. It seems that matter, life, and mind are in fact beginning to be understood as different formulations of one unknown Energy. But a strong reductionist bias is still evident, even in Capra’s attempts to formulate a synthetic, unified theory of life and mind, and even more so in Hawking’s positivist version of anthropomorphism.^17 Maturana and Varela, two scientists of consciousness whose work forms a substantial part of Capra’s synthetic point of view, state the bias unequivocally: “as scientists we can only deal with unities that are structurally determined.”^18 And in their interpretation of apparently conscious linguistic behavior, they state the qualifying paradigm “to operate in languages is to operate in a domain of congruent, co-ontogenic structural coupling.”^19 What this means is that what the observer perceives and interprets as linguistic behavior in animals is accompanied by a parallel but dissimilar underlying set of nervous and muscular system behaviors characterized as “structural coupling.”  For these scientists, there is ultimately no difference between structural coupling and conscious behavior or “cognition;” the latter is reduced to the former.

The next step that Sri Aurobindo predicted, “at which stage of development the conception of material Force as the mother of Mind would not be able to endure,” has obviously not occurred. If it had, instead of reducing consciousness to structural coupling or an emergent quantum event, there would be the realization that Consciousness was the first principle, from which the structures and processes of the universe proceed, rather than being the penultimate outcome of those physical processes. This next step would make it evident that the reason why stable structures appear to evolve in matter by means of self-determining processes, and why patterns or forms persist without change even though everything of which they are composed is constantly changing, is that there is a Will in them, infinitely diverse and omnipresent, a will of self-manifestation and self-being, and not a merely physical evolutionary dynamism, whether inherently one of chance/necessity or of chaos/order.

This is a form of understanding that is of course more characteristic of philosophy than of science, especially if we look back to the time, in ancient Greece, and perhaps as early as Vedic India, when the distinction between these modes of thought was not yet clearly defined. Aristotle’s works are burdened throughout with the attempt to understand the relationship between form, which is apparently unchanging, and matter, energy, motion, which are the elements of change from potential to actual form. And at that time the distinction was also not being made between form as such, and form as concept derived from perceptions and observations of the material world; the idea that the material world is separate from mind, or consciousness, had not yet intervened in the history of knowledge. For Aristotle, who was a biologist, mind was a form of nature whose activity was to know and understand other forms like itself.  And especially important to the history of knowledge, the idea had also not yet intervened that our measurements of matter, energy, motion – and on a macro level, patterns, structures, processes – tell us what “reality” is. For the ancient thinkers, the world of stable forms and values that we experience, and that the invisible physical micro-world of change upholds, was the reality. This inversion of the known and unknown, and the reduction of form to mechanical forces or subatomic measurements and mathematical probabilities has been precisely the work of modern scientific thinking.

It would be ironic indeed, if as Hawking and others seem to half-seriously suggest, the universe has evolved from an invisible world of Platonic forms to a world of Platonic solids, through the vast infinitude of the forms of cosmic life and mind, just so that physicists could reduce everything to mathematical probabilities, parallel universes, and imaginary dimensions of time. But Hawking’s colleague, Roger Penrose, seems to have reached a considerably more serious point of departure, and one quite pertinent to our present concerns. In his book Shadows of the Mind – A search for the missing science of consciousness (1994), Penrose states:

If Einstein’s general relativity has shown how our very notions of the nature of space and time have had to shift, and become more mysterious and mathematical, then it is quantum mechanics that has shown, to an even greater extent, how our concept of matter has suffered a similar fate.  Not just matter, but our very notions of actuality have become profoundly disturbed. How is it that the mere counterfactual possibility of something happening – a thing which does not actually happen – can have a decisive influence on what actually does happen? There is something in the mystery of the way that quantum mechanics operates that at least seems much closer than is classical physics, to the kind of mystery needed to accommodate mentality within the world of physical reality. I have no doubt myself that when deeper theories are at hand, then the place of mind in relation to physical theory will not seem so incongruous as it does today. (p.419)

Penrose argues in this book that consciousness – which he defines as awareness, understanding, and will or intention – will be explainable when physical science itself evolves its own theories and methods beyond their present limitations, because consciousness is beyond any possibility of computational understanding. And yet he believes that the ground of consciousness will ultimately be found at the interface between the world of quantum effects and the world of biological structures. While still adhering to the reductionism and structuralism characteristic of the scientific paradigm, he is able to foresee the possibility of an entirely knew understanding yet to come: “For physics to be able to accommodate something that is as foreign to our current physical picture as is the phenomenon of consciousness, we must expect a profound change – one that alters the very underpinnings of our philosophical viewpoint as to the nature of reality.”^20

Perhaps what this means is that the next quantum leap in consciousness, one foreseen by Sri Aurobindo as necessary in order to resolve the dilemmas of matter and mind, will be an even more disturbing paradigm shift than the ones already brought about by the new physics of the 20th Century. In Sri Aurobindo’s interpretation of the Vedic cosmology, everything in the universe, from the physical to the mental plane, is an expression of the will-force of consciousness. Therefore it is possible that the non-computational interface between the quantum world and cellular structures theorized by Penrose, which brings about the “objective reduction” of quantum reality to the real-time world of phenomena that we know, is one level where consciousness-will can indeed be found. Penrose’s intuition is that the phenomenon of objective reduction will be related to gravity; though the phenomenon must be a Force, it is likely to be one that is as yet unknown to science. To observe this phenomenon will require a movement of consciousness toward such an understanding, which is not currently a movement characteristic of science. At the beginning of his discussion of this possibility of scientific knowledge, Sri Aurobindo said, “If modern Materialism were simply an unintelligent acquiescence in the material life, the advance might be indefinitely delayed. But since its very soul is the search for Knowledge, it will be unable to cry a halt; as it reaches the barriers of sense knowledge and of the reasoning from sense knowledge, its very rush will carry it beyond and the rapidity and sureness with which it has embraced the visible universe is only an earnest in the conquest of what lies beyond, once the stride is taken that crosses the barrier.”^21

The “stride” that Sri Aurobindo hints at here, and which he refers to in the same context as being “attainable by a supreme effort of consciousness” but also as “escaping the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition” implies another methodology than the one normally employed by science, which is always based on observation of the external world, on “sense-knowledge”, and on reasoning from that knowledge, even if it is sometimes accompanied by a more global phenomenon of inspired seeing. The proposed methodology entails a process often referred to by Sri Aurobindo as a transformation of consciousness.  Vedic knowledge apparently used that method and was of that type. But it was at the same time not “other worldly.” It was, however, “spiritual knowledge” achieved by a supra-mental consciousness which can could know the world from within. It is knowledge of the Self, which is one with everything in time and space because everything is essentially That. This is obviously a rather mystical view of things, and yet the philosophy of evolution proposed by Sri Aurobindo, in which consciousness and force, spirit and matter are complementary, non-dual polarities at each level of existence – physical, vital, mental, and spiritual – has as its foundation precisely this premise. And such a theory is in fact consistent with the underlying connectedness and evolutionary self-determination of everything in the universe, as proposed by quantum physics. What is missing from that theory is the principle that would explain the emergence of a highly ordered self-determining physical universe in the first place, and then the emergence of consciousness from such a material base. Sri Aurobindo’s basic argument for the evolution of consciousness in a material universe is that it could not happen from an inconscient base; consciousness must be a fundamental principle of the universe itself in order for it to emerge; it is “a self-involution of Consciousness in form and a self-evolution out of form.” Therefore the fundamental complementarity of consciousness-force provides an explanation at every level of the order that exists in the observable universe, and of every other complementarity that we can identify as being essential to an adequate understanding of things. In this vision of reality, the ancient and modern dualities that have always presented insoluble paradoxes, such as form and substance, stability and change, chaos and order, life and death, self and other, are finally resolved into unities rather than contraries.

Do the current limitations of our knowledge therefore indicate something essential about the limited nature of “mind,” or do they indicate an essential indeterminacy and consequent unknowability in the nature of “reality?”  Both of these questions, surprisingly, must be answered in the negative. The sense mind, the rational mind, and the inspired imagination, etc., as we know them, are limited, but the limitations are evolutionary, temporal, structural limitations; they are not essential. And the indeterminacy of processes, beyond the conservation of structural histories and patterns of adaptation, especially at the point of disequilibrium where novel forms can emerge, does not make them essentially unknowable simply because they are non-computational. Reality is infinitely complex but it is also only What Is; the evolutionary structures at every level of matter, life, and mind are only structures of consciousness, knowable by the Self through Identity. But that requires the evolutionary emergence of another potential of consciousness beyond mind, which Sri Aurobindo chose to call “supermind.” In his descriptions of its characteristics, he speaks of the necessity of realizing in oneself an extraordinary force of concentration, an absolute stillness, and a cancellation of the mind’s normal patterns of reactions and responses to external stimuli. It is a process in which the personal will merges with the universal Will, the individual mind with universal Consciousness.

So, if we ask then, Is reality Finite or Infinite? the Unchanging or Change? Being or Time? Spirit or Matter? Substance or Form?, the answer in every case is “both,” although any particular definition will depend on the point of view, just as Heisenberg said. And after a century of unparalleled advances in both scientific and spiritual knowledge, a scientific mind like Prigogine’s can therefore now think, along with the mystic philosopher:

Each great period of science has led to some model of nature. For classical science it was the clock; for nineteenth-century science, the period of the Industrial Revolution, it was an engine running down. What will be the symbol for us? …In some of the most beautiful manifestations of sculpture, be it in the dancing Shiva or in the miniature temples of Guerrero, there appears very clearly the search for a junction between stillness and motion, time arrested and time passing. We believe that this confrontation will give our period its uniqueness. ^22

During the brief period of historical time known as the 20th Century, as the discoveries of the new physics were taking place, and Sri Aurobindo’s discovery of the supermind was being formulated, in the forefront of the “human sciences” also many barriers of  consciousness were ceding: Husserl wrote The Idea of Phenomenology in 1907 and The Crisis of European Sciences and Transcendental Phenomenology in 1933. Freud published his theory of the three-fold structure of mind in 1923, Heidegger published Being and Time in 1927, Whitehead’s Process and Reality was published in 1929. And one could go on: Merleau-Ponty’s Phenomenology of Perception in 1945, Jean Gebser’s The Ever-Present Origin in 1949/53, Sri Aurobindo’s later works,1940-50, Heidegger’s  writings on technology and language,1950-60, to the newer physics of the 1960s, the post-structural philosophies of the 1970s, the quantum biology of the 1980s, and the super-technology of the 1990s.

As we shall perhaps see, if we explore in greater detail the explosion of ideas that characterized this epoch in the development of thought, within the context of the century’s equally dramatic “outer” developments, the arc of the entire project of human consciousness throughout may appear to have been delimited inspired by one evolutionary formula for human advancement: to reconcile Spirit and Matter. To achieve the realization of their unity; to consciously perceive the stillness and force that combined constitute the essence of the infinite energy of existence; and to know directly by a “supramental consciousness” – one with the world it perceives – that unity and diversity, identity and difference are the principles of all Being in Time, could be the outcome of the pursuit of Knowledge, as Sri Aurobindo indicated. But for it to be so, he said, the human mind “must traverse the degrees which our inner consciousness imposes on us and, whether by objective method of analysis applied to Life and Mind as to Matter or by subjective synthesis and illumination, arrive at the repose of the ultimate unity without denying the energy of the expressive multiplicity.”^23   A study of the 20th Century in relation to the vision of Sri Aurobindo should reveal the progress made along this arc of potential human development, and also give us a clear indication of the distance still to be traversed if we are to complete the journey.

Physics and the Philosophy of Evolution

Bibliography

1. The Mother, “Sri Aurobindo does not belong to the past nor to history. Sri Aurobindo is the Future advancing towards its realization…” (April 2, 1967)
2. See Arthur Kroker (2004), The Will to Technology and the Culture of Nihilism and Frederic Bender (2003), The Culture of Extinction: Toward a Philosophy of Deep Ecology
3. Sri Aurobindo (1970ed.), The Life Divine, pp.1-5
4. Ibid., p.12
5. Sri Aurobindo (1970ed.), The Synthesis of Yoga, p.1,6
6. Sri Aurobindo, op.cit. (LD), p.14
7. LD, p.14
8. LD, p.14
9. LD, p.14
10. Fritjof Capra, The Turning Point, p.90
11. Ilya Prigogine and Isabelle Stenger (1984), Order Out of Chaos, p.226
12. Stephen Hawking (2001), The Universe in a Nutshell, p.12
13. Capra, op.cit. p.89
14. Capra, op.cit., p.81
15. Capra (1996), The Web of Life, p. 39
16. Hawking, op.cit., p.26
17. Hawking (p.85) gives this rather droll characterization of the anthropic principle: “While it may be that intelligent beings can evolve without galaxies ands stars, this seems unlikely. …The anthropic principle says that the universe has to be more or less as we see it, because if it were different, there wouldn’t be anyone here to observe it.” And although he frequently equates the physical universe with “reality,” he qualifies his position as a positivist in a manner that is pertinent here (p.59): “From the viewpoint of positivist philosophy, one cannot determine what is real. All one can do is find which mathematical models describe the universe we live in. It turns out that a mathematical model involving imaginary time predicts not only effects we have already observed but also effects we have not been able to measure yet nevertheless believe in for other reasons. So what is real and what is imaginary? Is the distinction just in our minds?”
18. Humberta Maturana and FranciscoVarela (1987), The Tree of Knowledge – The biological roots of human understanding, p.96
19.  Ibid., p.211
20. Roger Penrose (1994), Shadows of the Mind, p. 406
21. LD, p.13
22. Prigogine & Stenger, op.cit., p. 22-23
23. LD, p.13

© Rod Hemsell
4/06

A Life Of Its Own: Where Will Synthetic Biology Lead Us? by Michael Specter

A Life of Its Own

Where will synthetic biology lead us?

by Michael Specter

The first time Jay Keasling remembers hearing the word “artemisinin,” about a decade ago, he had no idea what it meant. “Not a clue,” Keasling, a professor of biochemical engineering at the University of California at Berkeley, recalled. Although artemisinin has become the world’s most important malaria medicine, Keasling wasn’t an expert on infectious diseases. But he happened to be in the process of creating a new discipline, synthetic biology, which—by combining elements of engineering, chemistry, computer science, and molecular biology—seeks to assemble the biological tools necessary to redesign the living world.

Scientists have been manipulating genes for decades; inserting, deleting, and changing them in various microbes has become a routine function in thousands of labs. Keasling and a rapidly growing number of colleagues around the world have something more radical in mind. By using gene-sequence information and synthetic DNA, they are attempting to reconfigure the metabolic pathways of cells to perform entirely new functions, such as manufacturing chemicals and drugs. Eventually, they intend to construct genes—and new forms of life—from scratch. Keasling and others are putting together a kind of foundry of biological components—BioBricks, as Tom Knight, a senior research scientist at the Massachusetts Institute of Technology, who helped invent the field, has named them. Each BioBrick part, made of standardized pieces of DNA, can be used interchangeably to create and modify living cells.

“When your hard drive dies, you can go to the nearest computer store, buy a new one, and swap it out,” Keasling said. “That’s because it’s a standard part in a machine. The entire electronics industry is based on a plug-and-play mentality. Get a transistor, plug it in, and off you go. What works in one cell phone or laptop should work in another. That is true for almost everything we build: when you go to Home Depot, you don’t think about the thread size on the bolts you buy, because they’re all made to the same standard. Why shouldn’t we use biological parts in the same way?” Keasling and others in the field, who have formed bicoastal clusters in the Bay Area and in Cambridge, Massachusetts, see cells as hardware, and genetic code as the software required to make them run. Synthetic biologists are convinced that, with enough knowledge, they will be able to write programs to control those genetic components, programs that would let them not only alter nature but guide human evolution as well.

No scientific achievement has promised so much, and none has come with greater risks or clearer possibilities for deliberate abuse. The benefits of new technologies—from genetically engineered food to the wonders of pharmaceuticals—often have been oversold. If the tools of synthetic biology succeed, though, they could turn specialized molecules into tiny, self-contained factories, creating cheap drugs, clean fuels, and new organisms to siphon carbon dioxide from the atmosphere.

In 2000, Keasling was looking for a chemical compound that could demonstrate the utility of these biological tools. He settled on a diverse class of organic molecules known as isoprenoids, which are responsible for the scents, flavors, and even colors in many plants: eucalyptus, ginger, and cinnamon, for example, as well as the yellow in sunflowers and the red in tomatoes. “One day, a graduate student stopped by and said, ‘Look at this paper that just came out on amorphadiene synthase,’ ” Keasling told me as we sat in his office in Emeryville, across the Bay Bridge from San Francisco. He had recently been named C.E.O. of the Department of Energy’s new Joint BioEnergy Institute, a partnership of three national laboratories and three research universities, led by the Lawrence Berkeley National Laboratory. The consortium’s principal goal is to design and manufacture artificial fuels that emit little or no greenhouse gases—one of President Obama’s most frequently cited priorities.

Keasling wasn’t sure what to tell his student. “ ‘Amorphadiene,’ I said. ‘What’s that?’ He told me that it was a precursor to artemisinin, an effective anti-malarial. I had never worked on malaria. So I got to studying and quickly realized that this precursor was in the general class we were planning to investigate. And I thought, Amorphadiene is as good a target as any. Let’s work on that.”

Malaria infects as many as five hundred million of the world’s poorest people every year and kills up to a million, most of whom are children under the age of five. For centuries, the standard treatment was quinine, and then the chemically related compound chloroquine. At ten cents per treatment, chloroquine was cheap and simple to make, and it saved millions of lives. By the early nineties, however, the most virulent malaria parasite—Plasmodium falciparum—had grown largely resistant to the drug. Worse, the second line of treatment, sulfadoxine-pyrimethanine, or SP, also failed widely. Artemisinin, when taken in combination with other drugs, has become the only consistently successful treatment that remains. (Reliance on any single drug increases the chances that the malaria parasite will develop resistance.) Known in the West as Artemisia annua, or sweet wormwood, the herb that contains artemisinic acid grows wild in many places, but supplies vary widely and so does the price.

Depending so heavily on artemisinin, while unavoidable, has serious drawbacks: combination therapy costs between ten and twenty times as much as chloroquine, and, despite increasing assistance from international charities, that is too much money for most Africans or their governments. Artemisinin is not easy to cultivate. Once harvested, the leaves and stems have to be processed rapidly or they will be destroyed by exposure to ultraviolet light. Yields are low, and production is expensive.

Although several thousand Asian and African farmers have begun to plant the herb, the World Health Organization expects that for the next several years the annual demand—as many as five hundred million courses of treatment per year—will far exceed the supply. Should that supply disappear, the impact would be incalculable. “Losing artemisinin would set us back years, if not decades,” Kent Campbell, a former chief of the malaria branch at the Centers for Disease Control and Prevention, and director of the Malaria Control Program at the nonprofit health organization PATH, said. “One can envision any number of theoretical public-health disasters in the world. But this is not theoretical. This is real. Without artemisinin, millions of people could die.”

Keasling realized that the tools of synthetic biology, if properly deployed, could dispense with nature entirely, providing an abundant new source of artemisinin. If each cell became its own factory, churning out the chemical required to make the drug, there would be no need for an elaborate and costly manufacturing process, either. Why not try to produce it from genetic parts by constructing a cell to manufacture amorphadiene? Keasling and his team would have to dismantle several different organisms, then use parts from nearly a dozen of their genes to cobble together a custom-built package of DNA. They would then need to construct a new metabolic pathway, the chemical circuitry that a cell needs to do its job—one that did not exist in the natural world. “We have got to the point in human history where we simply do not have to accept what nature has given us,” he told me.

By 2003, the team reported its first success, publishing a paper in Nature Biotechnology that described how the scientists had created that new pathway, by inserting genes from three organisms into E. coli, one of the world’s most common bacteria. That research helped Keasling secure a $42.6-million grant from the Bill and Melinda Gates Foundation. Keasling had no interest in simply proving that the science worked; he wanted to do it on a scale that the world could use to fight malaria. “Making a few micrograms of artemisinin would have been a neat scientific trick,” he said. “But it doesn’t do anybody in Africa any good if all we can do is a cool experiment in a Berkeley lab. We needed to make it on an industrial scale.” To translate the science into a product, Keasling helped start a new company, Amyris Biotechnologies, to refine the raw organism, then figure out how to produce it more efficiently. Within a decade, Amyris had increased the amount of artemisinic acid that each cell could produce by a factor of one million, bringing down the cost of the drug from as much as ten dollars for a course of treatment to less than a dollar.

Amyris then joined with the Institute for OneWorld Health, in San Francisco, a nonprofit drugmaker, and, in 2008, they signed an agreement with the Paris-based pharmaceutical company Sanofi-Aventis to make the drug, which they hope to have on the market by 2012. The scientific response has been reverential—their artemisinin has been seen as the first bona-fide product of synthetic biology, proof of a principle that we need not rely on the whims of nature to address the world’s most pressing crises. But some people wonder what synthetic artemisinin will mean for the thousands of farmers who have begun to plant the wormwood crop. “What happens to struggling farmers when laboratory vats in California replace farms in Asia and East Africa?” Jim Thomas, a researcher with ETC Group, a technology watchdog based in Canada, asked. Thomas has argued that there has been little discussion of the ethical and cultural implications of altering nature so fundamentally. “Scientists are making strands of DNA that have never existed,” Thomas said. “So there is nothing to compare them to. There are no agreed mechanisms for safety, no policies.”

Keasling, too, believes that the nation needs to consider the potential impact of this technology, but he is baffled by opposition to what should soon become the world’s most reliable source of cheap artemisinin. “Just for a moment, imagine that we replaced artemisinin with a cancer drug,” he said. “And let’s have the entire Western world rely on some farmers in China and Africa who may or may not plant their crop. And let’s have a lot of American children die because of that. Look at the world and tell me we shouldn’t be doing this. It’s not people in Africa who see malaria who say, Whoa, let’s put the brakes on.”

Artemisinin is the first step in what Keasling hopes will become a much larger program. “We ought to be able to make any compound produced by a plant inside a microbe,” he said. “We ought to have all these metabolic pathways. You need this drug: O.K., we pull this piece, this part, and this one off the shelf. You put them into a microbe, and two weeks later out comes your product.”

That’s what Amyris has done in its efforts to develop new fuels. “Artemisinin is a hydrocarbon, and we built a microbial platform to produce it,” Keasling said. “We can remove a few of the genes to take out artemisinin and put in a different gene, to make biofuels.” Amyris, led by John Melo, who spent years as a senior executive at British Petroleum, has already engineered three microbes that can convert sugar to fuel. “We still have lots to learn and lots of problems to solve,” Keasling said. “I am well aware that makes some people anxious, and I understand why. Anything so powerful and new is troubling. But I don’t think the answer to the future is to race into the past.”

For the first four billion years, life on Earth was shaped entirely by nature. Propelled by the forces of selection and chance, the most efficient genes survived, and evolution insured that they would thrive. The long, beautiful Darwinian process of creeping forward by trial and error, struggle and survival, persisted for millennia. Then, about ten thousand years ago, our ancestors began to gather in villages, grow crops, and domesticate animals. That led to stone axes and looms, which in turn led to better crops and a varied food supply that could feed a larger civilization. Breeding of goats and pigs gave way to the fabrication of metal and machines. Throughout it all, new species, built on the power of their collected traits, emerged, while others were cast aside.

By the beginning of the twenty-first century, our ability to modify the smallest components of life through molecular biology had endowed humans with a power that even those who exercise it most proficiently cannot claim to fully comprehend. Human mastery over nature has been predicted for centuries—Bacon insisted on it, Blake feared it profoundly. Little more than a hundred years have passed, however, since Gregor Mendel demonstrated that the defining characteristics of a pea plant—its shape, its size, and the color of the seeds, for example—are transmitted from one generation to the next in ways that can be predicted, repeated, and codified.

Since then, the central project of biology has been to break that code and learn to read it—to understand how DNA creates and perpetuates life. The physiologist Jacques Loeb considered artificial synthesis of life the goal of biology. In 1912, Loeb, one of the founders of modern biochemistry, wrote that there was no evidence that “the artificial production of living matter is beyond the possibilities of science,” and declared, “We must either succeed in producing living matter artificially, or we must find the reasons why this is impossible.”

In 1946, the Nobel Prize-winning geneticist Hermann J. Muller attempted to do that. By demonstrating that exposure to X rays can cause mutations in the genes and chromosomes of living cells, he was the first to prove that heredity could be affected by something other than natural selection. He wasn’t entirely sure that people would use that information responsibly, though. “If we did attain to any such knowledge or powers there is no doubt in my mind that we would eventually use them,” Muller said. “Man is a megalomaniac among animals—if he sees mountains he will try to imitate them by pyramids, and if he sees some grand process like evolution, and thinks it would be at all possible for him to be in on that game, he would irreverently have to have his whack at that too.”

The theory of evolution explained that every species on earth is related in some way to every other species; more important, we each carry a record of that history in our body. In 1953, James Watson and Francis Crick began to make it possible to understand why, by explaining how DNA arranges itself. The language of just four chemical letters—adenine, cytosine, guanine, and thymine—comes in the form of enormous chains of nucleotides. When they are joined, the arrangement of their sequences determines how each human differs from all others and from all other living beings.

By the nineteen-seventies, recombinant-DNA technology permitted scientists to cut long, unwieldy molecules of nucleotides into digestible sentences of genetic letters and paste them into other cells. Researchers could suddenly combine the genes of two creatures that would never have been able to mate in nature. As promising as these techniques were, they also made it possible for scientists to transfer viruses—and microbes that cause cancer—from one organism to another. That could create diseases anticipated by no one and for which there would be no natural protection, treatment, or cure. In 1975, scientists from around the world gathered at the Asilomar Conference Center, in Northern California, to discuss the challenges presented by this new technology. They focussed primarily on laboratory and environmental safety, and concluded that the field required little regulation. (There was no real discussion of deliberate abuse—at the time, there didn’t seem to be any need.)

Looking back nearly thirty years later, one of the conference’s organizers, the Nobel laureate Paul Berg, wrote, “This unique conference marked the beginning of an exceptional era for science and for the public discussion of science policy. Its success permitted the then contentious technology of recombinant DNA to emerge and flourish. Now the use of the recombinant DNA technology dominates research in biology. It has altered both the way questions are formulated and the way solutions are sought.”

Decoding sequences of DNA was tedious. It could take a scientist a year to complete a stretch that was ten or twelve base pairs long. (Our DNA consists of three billion such pairs.) By the late nineteen-eighties, automated sequencing had simplified the procedure, and today machines can process that information in seconds. Another new tool—polymerase chain reaction—completed the merger of the digital and biological worlds. Using PCR, a scientist can take a single DNA molecule and copy it many times, making it easier to read and to manipulate. That permits scientists to treat living cells like complex packages of digital information that happen to be arranged in the most elegant possible way.

Using such techniques, researchers have now resurrected the DNA of the Tasmanian tiger, the world’s largest carnivorous marsupial, which has been extinct for more than seventy years. In 2008, scientists from the University of Melbourne and the University of Texas M. D. Anderson Cancer Center, in Houston, extracted DNA from tissue that had been preserved in the Museum Victoria, in Melbourne. They took a fragment of DNA that controlled the production of a collagen gene from the tiger and inserted it into a mouse embryo. The DNA switched on just the right gene, and the embryo began to churn out collagen. That marked the first time that any material from an extinct creature other than a virus has functioned inside a living organism.

It will not be the last. A team from Pennsylvania State University, working with hair samples from two woolly mammoths—one of them sixty thousand years old and the other eighteen thousand—has tentatively figured out how to modify that DNA and place it inside an elephant’s egg. The mammoth could then be brought to term in an elephant mother. “There is little doubt that it would be fun to see a living, breathing woolly mammoth—a shaggy, elephantine creature with long curved tusks who reminds us more of a very large, cuddly stuffed animal than of a T. Rex.,” the Times editorialized soon after the discovery was announced. “We’re just not sure that it would be all that much fun for the mammoth.”

The ultimate goal, however, is to create a synthetic organism made solely from chemical parts and blueprints of DNA. In the mid-nineties, Craig Venter, working at the Institute for Genomic Research, and his colleagues Clyde Hutchison and Hamilton Smith began to wonder whether they could pare life to its most basic components and then use those genes to create such an organism. They began modifying the genome of a tiny bacterium called Mycoplasma genitalium, which contained four hundred and eighty-two genes (humans have about twenty-three thousand) and five hundred and eighty thousand letters of genetic code, arranged on one circular chromosome—the smallest genome of any cell that has been grown in laboratory cultures. Venter and his colleagues then removed genes one by one to find a minimal set that could sustain life.

Venter called the experiment the Minimal Genome Project. By the beginning of 2008, his team had pieced together thousands of chemically synthesized fragments of DNA and assembled a new version of the organism. Then, using nothing but chemicals, they produced from scratch the entire genome of Mycoplasma genitalium. “Nothing in our methodology restricts its use to chemically synthesized DNA,” Venter noted in the report of his work, which was published in Science. “It should be possible to assemble any combination of synthetic and natural DNA segments in any desired order.” That may turn out to be one of the most understated asides in the history of science. Next, Venter intends to transplant the artificial chromosome into the walls of another cell and then “boot it up,” thereby making a new form of life that would then be able to replicate its own DNA—the first truly artificial organism. (Activists have already named the creation Synthia.) Venter hopes that Synthia and similar products will serve essentially as vessels that can be modified to carry different packages of genes. One package might produce a specific drug, for example, and another could have genes programmed to digest carbon in the atmosphere.

In 2007, the theoretical physicist Freeman Dyson, after having visited both the Philadelphia Flower Show and the Reptile Show in San Diego, wrote an essay in The New York Review of Books, noting that “every orchid or rose or lizard or snake is the work of a dedicated and skilled breeder. There are thousands of people, amateurs and professionals, who devote their lives to this business.” This, of course, we have been doing in one way or another for millennia. “Now imagine what will happen when the tools of genetic engineering become accessible to these people.”

It is only a matter of time before domesticated biotechnology presents us with what Dyson described as an “explosion of diversity of new living creatures. . . . Designing genomes will be a personal thing, a new art form as creative as painting or sculpture. Few of the new creations will be masterpieces, but a great many will bring joy to their creators and variety to our fauna and flora.”

Biotech games, played by children “down to kindergarten age but played with real eggs and seeds,” could produce entirely new species—as a lark. “These games will be messy and possibly dangerous,” Dyson wrote. “Rules and regulations will be needed to make sure that our kids do not endanger themselves and others. The dangers of biotechnology are real and serious.”

Life on Earth proceeds in an arc—one that began with the big bang, and evolved to the point where a smart teenager is capable of inserting a gene from a cold-water fish into a strawberry, to help protect it from the frost. You don’t have to be a Luddite—or Prince Charles, who, famously, has foreseen a world reduced to gray goo by avaricious and out-of-control technology—to recognize that synthetic biology, if it truly succeeds, will make it possible to supplant the world created by Darwinian evolution with one created by us.

“Many a technology has at some time or another been deemed an affront to God, but perhaps none invites the accusation as directly as synthetic biology,” the editors of Nature—who nonetheless support the technology—wrote in 2007. “For the first time, God has competition.”

“What if we could liberate ourselves from the tyranny of evolution by being able to design our own offspring?” Drew Endy asked, the first time we met in his office at M.I.T., where, until the summer of 2008, he was assistant professor of biological engineering. (That September, he moved to Stanford.) Endy is among the most compelling evangelists of synthetic biology. He is also perhaps its most disturbing, because, although he displays a childlike eagerness to start engineering new creatures, he insists on discussing both the prospects and the dangers of his emerging discipline in nearly any forum he can find. “I am talking about building the stuff that runs most of the living world,” he said. “If this is not a national strategic priority, what possibly could be?”

Endy, who was trained as a civil engineer, spent his youth fabricating worlds out of Lincoln Logs and Legos. Now he would like to build living organisms. Perhaps it was the three well-worn congas sitting in the corner of Endy’s office, or the choppy haircut that looked like something he might have got in a tree house, or the bicycle dangling from his wall—but, when he speaks about putting together new forms of life, it’s hard not to think of that boy and his Legos.

Endy made his first mark on the world of biology by nearly failing the course in high school. “I got a D,” he said. “And I was lucky to get it.” While pursuing an engineering degree at Lehigh University, Endy took a course in molecular genetics. He spent his years in graduate school modelling bacterial viruses, but they are complex, and Endy craved simplicity. That’s when he began to think about putting cellular components together.

Never forgetting the secret of Legos—they work because you can take any single part and attach it to any other—in 2005 Endy and colleagues on both coasts started the BioBricks Foundation, a nonprofit organization formed to register and develop standard parts for assembling DNA. Endy is not the only scientist, or even the only synthetic biologist, to translate a youth spent with blocks into a useful scientific vocabulary. “The notion of pieces fitting together—whether those pieces are integrated circuits, microfluidic components, or molecules—guides much of what I do in the laboratory,” the physicist and synthetic biologist Rob Carlson writes in his new book, “Biology Is Technology: The Promise, Peril, and Business of Engineering Life.” “Some of my best work has come together in my mind’s eye accompanied by what I swear was an audible click.”

The BioBricks registry is a physical repository, but it is also an online catalogue. If you want to construct an organism, or engineer it in new ways, you can go to the site as you would one that sells lumber or industrial pipes. The constituent parts of DNA—promoters, ribosome-binding sites, plasmid backbones, and thousands of other components—are catalogued, explained, and discussed. It is a kind of theoretical Wikipedia of future life forms, with the added benefit of actually providing the parts necessary to build them.

I asked Endy why he thought so many people seem to be repelled by the idea of constructing new forms of life. “Because it’s scary as hell,” he said. “It’s the coolest platform science has ever produced, but the questions it raises are the hardest to answer.” If you can sequence something properly and you possess the information for describing that organism—whether it’s a virus, a dinosaur, or a human being—you will eventually be able to construct an artificial version of it. That gives us an alternate path for propagating living organisms.

The natural path is direct descent from a parent—from one generation to the next. But that process is filled with errors. (In Darwin’s world, of course, a certain number of those mutations are necessary.) Endy said, “If you could complement evolution with a secondary path, decode a genome, take it off- line to the level of information”—in other words, break it down to its specific sequences of DNA the way one would break down the code in a software program—“we can then design whatever we want, and recompile it,” which could permit scientists to prevent many genetic diseases. “At that point, you can make disposable biological systems that don’t have to produce offspring, and you can make much simpler organisms.”

Endy stopped long enough for me to digest the fact that he was talking about building our own children. “If you look at human beings as we are today, one would have to ask how much of our own design is constrained by the fact that we have to be able to reproduce,” he said. In fact, those constraints are significant. In theory, at least, designing our own offspring could make those constraints disappear. Before speaking about that, however, it would be necessary to ask two essential questions: What sorts of risk does that bring into play, and what sorts of opportunity?

The deeply unpleasant risks associated with synthetic biology are not hard to imagine: who would control this technology, who would pay for it, and how much would it cost? Would we all have access or, as in the 1997 film “Gattaca,” which envisaged a world where the most successful children were eugenically selected, would there be genetic haves and have-nots and a new type of discrimination—genoism—to accompany it? Moreover, how safe can it be to manipulate and create life? How likely are accidents that would unleash organisms onto a world that is not prepared for them? And will it be an easy technology for people bent on destruction to acquire? “We are talking about things that have never been done before,” Endy said. “If the society that powered this technology collapses in some way, we would go extinct pretty quickly. You wouldn’t have a chance to revert back to the farm or to the pre-farm. We would just be gone. ”

Those fears have existed since humans began to transplant genes in crops. They are the central reason that opponents of genetically engineered food invoke the precautionary principle, which argues that potential risks must always be given more weight than possible benefits. That is certainly the approach suggested by people like Jim Thomas, of ETC, who describes Endy as “the alpha Synthusiast.” But he also regards Endy as a reflective scientist who doesn’t discount the possible risks of his field. “To his credit, I think he’s the one who’s most engaged with these issues,” Thomas said.

The debate over genetically engineered food has often focussed on theoretical harm rather than on tangible benefits. “If you build a bridge and it falls down, you are not going to be permitted to design bridges ever again,” Endy said. “But that doesn’t mean we should never build a new bridge. There we have accepted the fact that risks are inevitable.” He believes the same should be true of engineering biology.

We also have to think about our society’s basic goals and how this science might help us achieve them. “We have seen an example with artemisinin and malaria,” Endy said. “Maybe we could avoid diseases completely. That might require us to go through a transition in medicine akin to what happened in environmental science and engineering after the end of the Second World War. We had industrial problems, and people said, Hey, the river’s on fire—let’s put it out. And, after the nth time of doing that, people started to say, Maybe we shouldn’t make factories that put shit into the river. So let’s collect all the waste. That turns out to be really expensive, because then we have to dispose of it. Finally, people said, Let’s redesign the factories so that they don’t make that crap.”

Endy pointed out that we are spending trillions of dollars on health care and that preventing disease is obviously more desirable than treating it. “My guess is that our ultimate solution to the crisis of health-care costs will be to redesign ourselves so that we don’t have so many problems to deal with. But note,” he stressed, “you can’t possibly begin to do something like this if you don’t have a value system in place that allows you to map concepts of ethics, beauty, and aesthetics onto our own existence.

“These are powerful choices. Think about what happens when you really can print the genome of your offspring. You could start with your own sequence, of course, and mash it up with your partner, or as many partners as you like. Because computers won’t care. And, if you wanted evolution, you can include random number generators.” That would have the effect of introducing the element of chance into synthetic design.

Although Endy speaks with passion about the biological future, he acknowledges how little scientists know. “It is important to unpack some of the hype and expectation around what you can do with biotechnology as a manufacturing platform,” he said. “We have not scratched the surface. But how far will we be able to go? That question needs to be discussed openly, because you can’t address issues of risk and society unless you have an answer.”

Answers, however, are not yet available. The inventor and materials scientist Saul Griffith has estimated that powering our planet requires between fifteen and eighteen terawatts of energy. How much of that could we manufacture with the tools of synthetic biology? Estimates range between five and ninety terawatts. “If it turns out to be the lower figure, we are screwed,” Endy said. “Because why would we take this risk if we cannot create much energy? But, if it’s the top figure, then we are talking about producing five times the energy we need on this planet and doing it in an environmentally benign way. The benefits in relation to the risks of using this new technology would be unquestioned. But I don’t know what the number will be, and I don’t think anybody can know at this point. At a minimum, then, we ought to acknowledge that we are in the process of figuring that out and the answers won’t be easy to provide.

“It’s very hard for me to have a conversation about these issues, because people adopt incredibly defensive postures,” Endy continued. “The scientists on one side and civil-society organizations on the other. And, to be fair to those groups, science has often proceeded by skipping the dialogue. But some environmental groups will say, Let’s not permit any of this work to get out of a laboratory until we are sure it is all safe. And as a practical matter that is not the way science works. We can’t come back decades later with an answer. We need to develop solutions by doing them. The potential is great enough, I believe, to convince people it’s worth the risk.”

I wondered how much of this was science fiction. Endy stood up. “Can I show you something?” he asked, as he walked over to a bookshelf and grabbed four gray bottles. Each one contained about half a cup of sugar, and each had a letter on it: A, T, C, or G, for the four nucleotides in our DNA. “You can buy jars of these chemicals that are derived from sugarcane,” he said. “And they end up being the four bases of DNA in a form that can be readily assembled. You hook the bottles up to a machine, and into the machine comes information from a computer, a sequence of DNA—like T-A-A-T-A-G-C-A-A. You program in whatever you want to build, and that machine will stitch the genetic material together from scratch. This is the recipe: you take information and the raw chemicals and compile genetic material. Just sit down at your laptop and type the letters and out comes your organism.”

We don’t have machines that can turn those sugars into entire genomes yet. Endy shrugged. “But I don’t see any physical reason why we won’t,” he said. “It’s a question of money. If somebody wants to pay for it, then it will get done.” He looked at his watch, apologized, and said, “I’m sorry, we will have to continue this discussion another day, because I have an appointment with some people from the Department of Homeland Security.”

I was a little surprised. “They are asking the same questions as you,” he said. “They want to know how far is this really going to go.”

Scientists skipped a step at the birth of biotechnology, thirty-five years ago, moving immediately to products without first focussing on the tools required to make them. Using standard biological parts, a synthetic biologist or biological engineer can already, to some extent, program living organisms in the same way a computer scientist can program a computer. However, genes work together in ways that are staggeringly complex; proteins produced by one will counteract—or enhance—those made by another. We are far from the point where scientists might yank a few genes off the shelf, mix them together, and produce a variety of products. But the registry is growing rapidly—and so is the knowledge needed to drive the field forward.

Research in Endy’s Stanford lab has been largely animated by his fascination with switches that turn genes on and off. He and his students are attempting to create genetically encoded memory systems, and his current goal is to construct a cell that can count to two hundred and fifty-six—a number derived from the mathematics of Basic computer code. Solving the practical challenges will not be easy, since cells that count will need to send reliable signals when they divide and remember that they did.

“If the cells in our bodies had a little memory, think what we could do,” Endy said the next time we talked. I wasn’t quite sure what he meant. “You have memory in your phone,” he explained. “Think of all the information it allows you to store. The phone and the technology on which it is based do not function inside cells. But if we could count to two hundred, using a system that was based on proteins and DNA and RNA—well, now, all of a sudden we would have a tool that gives us access to computing and memory that we just don’t have.

“Do you know how we study aging?” Endy continued. “The tools we use today are almost akin to cutting a tree in half and counting the rings. But if the cells had a memory we could count properly. Every time a cell divides, just move the counter by one. Maybe that will let me see them changing with a precision nobody can have today. Then I could give people controllers to start retooling those cells. Or we could say, Wow, this cell has divided two hundred times, it’s obviously lost control of itself and become cancer. Kill it. That lets us think about new therapies for all kinds of diseases.”

Synthetic biology is changing so rapidly that predictions seem pointless. Even that fact presents people like Endy with a new kind of problem. “Wayne Gretzky once said, ‘I skate to where the puck is going to be.’ That’s what you do to become a great hockey player,” Endy told me. “But where do you skate when the puck is accelerating at the speed of a rocket, when the trajectory is impossible to follow? Whom do you hire and what do we ask them to do? Because what preoccupies our finest minds today will be a seventh-grade science project in five years. Or three years.

“We are surfing an exponential now, and, even for people who pay attention, surfing an exponential is a really tricky thing to do. And when the exponential you are surfing has the capacity to impact the world in such a fundamental way, in ways we have never before considered, how do you even talk about that? ”

For decades, people have invoked Moore’s law: the number of transistors that could fit onto a silicon chip would double every two years, and so would the power of computers. When the I.B.M. 360 computer was released, in 1964, the top model came with eight megabytes of main memory, and cost more than two million dollars. Today, cell phones with a thousand times the memory of that computer can be bought for about a hundred dollars.

In 2001, Rob Carlson, then a research fellow at the Molecular Sciences Institute, in Berkeley, decided to examine a similar phenomenon: the speed at which the capacity to synthesize DNA was growing. He produced what has come to be known as the Carlson curve, and it shows a rate that mirrors Moore’s law—and has even begun to exceed it. The automated DNA synthesizers used in thousands of labs cost a hundred thousand dollars a decade ago. Now they cost less than ten thousand dollars, and, most days, at least a dozen used synthesizers are for sale on eBay—for less than a thousand dollars.

Between 1977, when Frederick Sanger published the first paper on automatic DNA sequencing, and 1995, when the Institute for Genomic Research reported the first bacterial-genome sequence, the field moved slowly. It took the next six years to complete the first draft of the immeasurably more complex human genome, and six years after that, in 2007, scientists from around the world began mapping the full genomes of more than a thousand people. The Harvard geneticist George Church’s Personal Genome Project now plans to sequence more than a hundred thousand.

In 2003, when Endy was still at M.I.T., he and his colleagues Tom Knight, Randy Rettberg, and Gerald Sussman founded iGEM—the International Genetically Engineered Machine competition—whose purpose is to promote the building of biological systems from standard parts. In 2006, a team of Endy’s undergraduate students used BioBrick parts to genetically reprogram E. coli (which normally smells awful) to smell like wintergreen while it grows and like bananas when it is finished growing. They named their project Eau d’E Coli. By 2008, with more than a thousand students from twenty-one countries participating, the winning team—a group from Slovenia—used biological parts that it had designed to create a vaccine for the stomach bug Helicobacter pylori, which causes ulcers. There are no such working vaccines for humans. So far, the team has tested its creation on mice, with promising results.

This is open-source biology, where intellectual property is shared. What’s available to idealistic students, of course, would also be available to terrorists. Any number of blogs offer advice about everything from how to preserve proteins to the best methods for desalting DNA. Openness like that can be frightening, and there have been calls for tighter control of the technology. Carlson, among many others, believes that strict regulations are unlikely to succeed. Several years ago, with very few tools other than a credit card, he opened his own biotechnology company, Biodesic, in the garage of his Seattle home—a biological version of the do-it-yourself movement that gave birth to so many computer companies, including Apple.

The product that he developed enables the identification of proteins using DNA technology. “It’s not complex,” Carlson told me, “but I wanted to see what I could accomplish using mail order and synthesis.” A great deal, it turned out. Carlson designed the molecule on his laptop, then sent the sequence to a company that synthesizes DNA. Most of the instruments could be bought on eBay (or, occasionally, on LabX, a more specialized site for scientific equipment). All you need is an Internet connection.

“Strict regulation doesn’t accomplish its goals,” Carlson said. “It’s not an exact analogy, but look at Prohibition. What happened when government restricted the production and sale of alcohol? Crime rose dramatically. It became organized and powerful. Legitimate manufacturers could not sell alcohol, but it was easy to make in a garage—or a warehouse.”

By 2002, the U.S. government intensified its effort to curtail the sale and production of methamphetamine. Previously, the drug had been manufactured in many mom-and-pop labs throughout the country. Today, production has been professionalized and centralized, and the Drug Enforcement Administration says that less is known about methamphetamine production than before. “The black market is getting blacker,” Carlson said. “Crystal-meth use is still rising, and all this despite restrictions.” Strict control would not necessarily insure the same fate for synthetic biology, but it might.

Bill Joy, a founder of Sun Microsystems, has frequently called for restrictions on the use of technology. “It is even possible that self-replication may be more fundamental than we thought, and hence harder—or even impossible—to control,” he wrote in an essay for Wired called “Why the Future Doesn’t Need Us.” “The only realistic alternative I see is relinquishment: to limit development of the technologies that are too dangerous, by limiting our pursuit of certain kinds of knowledge.”

Still, censoring the pursuit of knowledge has never really worked, in part because there are no parameters for society to decide who should have information and who should not. The opposite approach might give us better results: accelerate the development of technology and open it to more people and educate them to its purpose. Otherwise, if Carlson’s methamphetamine analogy proves accurate, power would flow directly into the hands of the people least likely to use it wisely.

For synthetic biology to accomplish any of its goals, we will also need an education system that encourages skepticism and the study of science. In 2007, students in Singapore, Japan, China, and Hong Kong (which was counted independently) all performed better on an international science exam than American students. The U.S. scores have remained essentially stagnant since 1995, the first year the exam was administered. Adults are even less scientifically literate. Early in 2009, the results of a California Academy of Sciences poll (conducted throughout the nation) revealed that only fifty-three per cent of American adults know how long it takes for the Earth to revolve around the sun, and a slightly larger number—fifty-nine per cent—are aware that dinosaurs and humans never lived at the same time.

Synthetic biologists will have to overcome this ignorance. Optimism prevails only when people are engaged and excited. Why should we bother? Not just to make E. coli smell like chewing gum or fish glow in vibrant colors. The planet is in danger, and nature needs help.

The hydrocarbons we burn for fuel are believed to be nothing more than concentrated sunlight that has been collected by leaves and trees. Organic matter rots, bacteria break it down, and it moves underground, where, after millions of years of pressure, it turns into oil and coal. At that point, we dig it up—at huge expense and with disastrous environmental consequences. Across the globe, on land and sea, we sink wells and lay pipe to ferry our energy to giant refineries. That has been the industrial model of development, and it worked for nearly two centuries. It won’t work any longer.

The industrial age is drawing to a close, eventually to be replaced by an era of biological engineering. That won’t happen easily (or quickly), and it will never solve every problem we expect it to solve. But what worked for artemisinin can work for many of the products our species will need to survive. “We are going to start doing the same thing that we do with our pets, with bacteria,” the genomic futurist Juan Enriquez has said, describing our transition from a world that relied on machines to one that relies on biology. “A house pet is a domesticated parasite,” he noted. “ It is evolved to have an interaction with human beings. Same thing with corn”—a crop that didn’t exist until we created it. “Same thing is going to start happening with energy,” he went on. “We are going to start domesticating bacteria to process stuff inside enclosed reactors to produce energy in a far more clean and efficient manner. This is just the beginning stage of being able to program life.”