by Stavroula Pabst , Unlimited Hangout:
Billionaire Elon Musk’s brain-computer interface (BCI) company Neuralink made headlines earlier this year for inserting its first brain implant into a human being. Musk says such implants, which are described as “fully implantable, cosmetically invisible, and designed to let you control a computer or mobile device anywhere you go,” are slated to eventually offer “full-bandwidth data streaming” to the brain.
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Brain-computer interfaces (BCIs) are quite the human achievement: as described by the University of Calgary, “A brain computer interface (BCI) is a system that determines functional intent – the desire to change, move, control, or interact with something in your environment – directly from your brain activity. In other words, BCIs allow you to control an application or a device using only your mind.”
Developers and advocates of BCIs and adjacent technologies emphasize that they can help people regain abilities lost due to aging, ailments, accidents or injuries, thus improving quality of life. A brain implant created by Swiss-based École Polytechnique Fédérale in Lausanne (EPFL), for example, has allowed a paralyzed man to walk again just by thinking. Others go further: Neuralink’s goal is to help people “surpass able-bodied human performance.”
Yet, great ethical concerns arise with such advancements, and the tech is already being used for questionable purposes. To better plan logistics and boost productivity, for example, some Chinese employers have started using “emotional surveillance technology” to monitor workers’ brainwaves which, “combined with artificial intelligence algorithms, [can] spot incidents of workplace rage, anxiety, or sadness.” The example showcases how personal the technology can become as it is normalized in daily life.
But the ethical ramifications of BCIs and other emerging neurotechnologies don’t stop at the consumer market or the workplace. Governments and militaries are already discussing — and experimenting on — the roles they could play in wartime. Indeed, many are describing the human body and brain as war’s next domain, with a 2020 NATO-backed paper on “cognitive warfare” describing the phenomenon’s objective as “mak[ing] everyone a weapon…The brain will be the battlefield of the 21st century.”
On this new “battlefield,” an era of neuroweapons, which can broadly be defined as technologies and systems that could either enhance or damage a warfighter or target’s cognitive and/or physical abilities, or otherwise attack people or critical societal infrastructure, has begun.
In this exploration of the race to apply the latest neurotechnologies to war and beyond, I investigated how the neuroweapons of tomorrow, including BCIs that may allow for brain-to-brain or brain-to-machine communication, have the capacity to expand conflicts into a new domain — the brain — while also bringing a new dimension to both hard- and soft-power struggles of the future.
In response to ongoing neurotechnology developments, some allege “neurorights” will protect peoples’ minds from possible privacy infringements and myriad ethical issues that new neurotechnologies may pose in the years to come. However, neurorights advocates’ close proximity to the very organizations advancing these neurotechnologies deserves scrutiny and potentially suggests that the “neurorights” movement is poised instead to normalize advanced neurotechnologies’ presence in daily life, perhaps forever changing humans’ relationship with machines.
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