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Nick Boström and the struggle to overcome death

Despite his considerable influence, few people know his name. Swedish Nick Boström is a professor and transhumanist who has inspired the likes of Bill Gates and Elon Musk.

Published 22 June 2024
– By Editorial Staff
Nick Boström at TED Talks 2015.

Swedish Nick Boström is the relatively unknown profile of the top tier of transhumanist philosophers. He often does not use concrete predictions, but relies on various probability theories to find further insights and possibilities. Boström has been an outspoken transhumanist since the 1990s, when he joined a movement with a utopian view of accelerating technology that was already known to drastically change social, economic, and biological science. How humans will enter the “singularity” was something Boström and his friends in the movement wanted to discuss.

An only child, Nick Boström, born Niklas Boström, grew up in Helsingborg. The Swedish school system never really appealed to Boström, and he struggled through elementary school. In his teens, the dreamy and philosophical young Boström came across some works by Friedrich Nietzsche and Arthur Schopenhauer and began collecting similar texts and books, which he often read in a nearby forest not far from his childhood home. Boström has also said that it was here that he began to develop his own thoughts on life and found inspiration to write poetry and philosophy, and that it was also here that he decided that he had wasted far too much time in his life.

Boström’s curiosity and interest in the deeper questions of life and how to live as vigorously as possible grew as he delved deeper into art, literature, and science. Boström pleaded with his parents to allow him to complete his final year of high school by studying at home, which they finally agreed to, working with the school to design a curriculum with special tests for their son. Boström’s decision to study at home resulted in him completing the entire year, or two semesters of high school, in just ten weeks.

A few years later, as a graduate student in Stockholm, Boström studied the work of the analytic philosopher W.V. Quine on the difficult relationship between language and reality. During this time, Boström’s interest had increasingly shifted from psychology to mathematics and then to theoretical physics. The Internet began to emerge, and Boström realized that the philosophy he had been inspired by was becoming obsolete, leading him to write a poem in 1995 that was a farewell to his former self.

What Boström didn’t know at the time was that there were a growing number of people around the world who shared the same thoughts about the disruptive changes the Internet was bringing. Boström made himself known in related circles and met many like-minded people in online discussion groups run by an organization in California called the Extropy Institute. The term extropy was coined in 1967 and is used to describe “the ability of life to reverse the spread of entropy in time and space. Extropianism is described as a libertarian strain of transhumanism that seeks to direct human evolution in the hope of eliminating disease, suffering, and death. Extropians advocated the development of artificial superintelligence to achieve these goals, and envisioned humanity colonizing the universe.

In 1996, Boström continued his studies at the London School of Economics while becoming increasingly active in the Extropy Forum. A year later, he founded his first organization, the World Transhumanist Association, and began promoting transhumanist values, including giving interviews to the BBC. The line between Boström’s academic work and activism began to blur.

AI, futurism, and death

Nick Boström is a frequent speaker on the topic of “superintelligence”, often highlighting the potential consequences of true artificial intelligence. Boström argues that AI could pose dangers that surpass all previous technological threats, including nuclear weapons, and that humanity risks extinction if developments are not carefully managed and monitored. Central to these concerns is that AI could quickly overtake and exceed the intellectual potential of humans if it achieves the ability to evolve and improve itself. Boström compares humans to gorillas in this regard; both are primates, with one species dominating the planet while the other remains on the fringes.

“Faced with the prospect of an intelligence explosion, we humans are like little children playing with a bomb. We have little idea when the detonation will occur, but if we put the device to our ear, we can hear a faint ticking sound”, he writes in his book Superintelligence: Paths, Dangers, Strategies.

Among the famous names who claim to have been inspired by Boström’s work are entrepreneur Elon Musk and globalist Bill Gates. Futurist and millionaire James Martin also financially supports Nick Bostrom’s Future of Humanity Institute. The institute has a philosophical basis, and among the grants awarded are studies of a “dark fire scenario” – a cosmic event that could occur under certain high-energy conditions that would mutate everyday matter into dark matter, which could further obliterate most of what we call the universe. Here, even issues such as intergalactic machine intelligence, supported by a large number of probes, have a more ethical future than a cosmic empire with millions of digital brains.

The struggle to overcome death is a recurring theme in the hundreds of articles Boström has published over the years. In 2008, Boström wrote an essay as a call to action from a future utopia.

“Death is not an individual, but a mass murderer. Take aim at the causes of early death – infection, violence, malnutrition, heart attack, cancer. Point your biggest gun at aging and shoot. You must harness the biochemical processes in your body to overcome disease and aging. In time, you will discover ways to shift your mind to more sustainable mediums”, Boström writes.

Boström himself argues that the future can be studied with the same rigor as the past, although the conclusions will be markedly different. As an analogy, he says that it may be difficult to say where a traveler will be in an hour, but after five hours one can be reasonably sure that the traveler has hopefully reached his destination. Similarly, Boström says that the long-term future of humanity is relatively easy to predict, but it is more difficult to calculate exactly when the major technological breakthroughs will actually occur.

Photo: Future of Humanity Institute/CC BY-SA 4.0

Nick Boström is a professor at Oxford University and founder of the Future of Humanity Institute. He has a background in philosophy, theoretical physics, computational neuroscience, logic and artificial intelligence. His book "Superintelligence: The Age of Thinking Machines" is a New York Times bestseller.

Boström has been listed on Foreign Policy's top 100 "Global Thinkers" twice.

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Mufti: “The Simpsons is used to program viewers”

Published 21 March 2025
– By Editorial Staff
Airborne pandemics from Asia and the Trump presidency are two of Simpson's "predictions" that are often highlighted.

Muslim leader Aynur Birgalin argues that the creators of The Simpsons are using the animated TV series to “program” audiences and prepare them for real events that have not yet taken place.

For years, viewers have argued that The Simpsons has been eerily successful in repeatedly predicting world events of various kinds, highlighting in the show things that have not yet happened but have since become reality.

Donald Trump as president, flu-like pandemics from Asia, inventions that did not exist at the time, Siegfried & Roy’s tiger incident, the storming of the Capitol and the naming of future Nobel Prize winners are just a few of many more examples of this that are usually highlighted.

However, Muftin Birgalin, chairman of the spiritual administration for Muslims in the Russian republic of Bashkiria, says it is neither prophecy nor coincidence instead, he claims that the “conductors behind the scenes” are very deliberately using the show to influence the public.

– We often hear that The Simpsons are supposedly predicting the future. But let’s think about it. Can it be mere coincidences? No, of course not, argues the Muslim legal scholar.

– These are not predictions but the deliberate work of specific forces to implant certain concepts via pop culture to test the public’s reaction and prepare people for different events, he continues.

“Not a joke”

According to Birgalin, movies, TV shows and memes are used to “program” audiences and control their thoughts. He also points to the American series Madam Secretary, which he says is “almost 90% identical” to real events in Ukraine.

The series, which revolves around the fictional US Secretary of State Elizabeth McCord, was shown in 2015-2016. One of the Ukrainian characters was surnamed Zelinsky, which is very similar to Ukrainian leader Vladimir Zelensky, who was elected president in 2019.

– A coincidence? No. It is a pre-planned scenario. It is not a joke. It is not a cause for laughter, but a serious signal to think about, Birgalin says.

Critics of the theory argue that the “prophecies” in The Simpsons should rather be considered coincidences, pointing out, for example, that COVID-19 was not the first airborne virus outbreak from Asia and that Donald Trump already made an unsuccessful attempt to become president in 2000.

– If you study history and math, it would be literally impossible for us not to predict things. If you say enough things, some of them are going to overlap with reality, Simpsons producer Matt Selman has previously commented on the series’ predictions.

Shakespeare museum “decolonizes” – allegedly promoting “white supremacy”

Cultural revolution in the West

Published 18 March 2025
– By Editorial Staff
William Shakespeare

In William Shakespeare’s birthplace of Stratford-upon-Avon, England, a much-criticized reassessment of the world-famous playwright’s cultural heritage is underway.

The Shakespeare Birthplace Trust has decided to “decolonize its substantial and extensive collection of Shakespeare-related material, among other things, on the grounds that this allegedly risks promoting “white supremacy”.

The Shakespeare Birthplace Trust in Stratford-upon-Avon has decided to “decolonize” its collections in a bid to create a more “inclusive museum experience”, according to The Telegraph.

It says the decision involves exploring the impact of empire and colonialism on the museum’s collections, and how Shakespeare’s works have contributed to these narratives.

The foundation believes that some items in the collections may contain “language or depictions that are racist, sexist, homophobic, or otherwise harmful”, reports The Standard.

The initiative is a result of a study conducted with Dr Helen Hopkins of the University of Birmingham in 2022. The study criticized the foundation’s attractions in Stratford for portraying Shakespeare as a “universal genius” – an idea that allegedly “benefits the ideology of white European supremacy”.

As part of the initiative, the Shakespeare Foundation plans to diversify its focus by celebrating global cultural contributions, such as Bengali poet Rabindranath Tagore and Bollywood dance inspired by “Romeo and Juliet”.

Dismantling history

However, critics say the decision is part of a broader trend to decolonize cultural institutions. Concerns are expressed that such a reappraisal of historical figures like William Shakespeare could lead to the dismantling of influential white figures in the West, rather than promoting a true understanding of the complex cultural heritage.

The Shakespeare Birthplace Trust stresses that the project should not be seen as a critique of Shakespeare’s work, but aims to reassess the historical context of the museum’s collections and artifacts.

However, “decolonizing” Shakespeare’s legacy risks not only losing the historical context of the world-famous poet’s work, according to analysts. It also risks distorting the cultural significance of one of the most influential writers of all time.

The precarious future of the Afrikaners

Population replacement in the West

Brutal acts of violence and escalating racist rhetoric have led some to warn of open genocide in South Africa. This would be fatal not only for white Afrikaners, but also for South Africa as a whole.

Published 9 March 2025
– By Editorial Staff
Afrikaners have lived in South Africa since the mid-17th century.

One of the first presidential orders from the Trump administration was the US President’s addressing the plight of European-descended South Africans, also known as Afrikaners or Boers, and willingness to open up to receive them as refugees in light of their increasingly difficult situation in South Africa. However, the initiative seems to have been met with mixed reactions among the Afrikaners themselves, who generally question why they would abandon the land they had inhabited for hundreds of years in the first place, long before the United States was even an independent nation.

The Cape Colony was founded in the 1650s by the Dutchman Jan van Riebeeck and the first European settlers, mainly Dutch and French. They established themselves as farmers on the Cape Peninsula as an extension of the Dutch East India Company’s trade route between Europe and Asia.

Despite bloody conflicts with Bantu tribes expanding into the area, an advanced agricultural system developed in South Africa’s varied climate and landscape over the following centuries. In practice, an entirely new European culture, the Afrikaners, was now also emerging, from which several state formations would emerge. However, the Afrikaners would find it difficult to assert themselves against the powerful British Empire’s claims to the Cape Peninsula. The Afrikaner states of Orange Free State and Transvaal fought a dramatic conflict against Britain to preserve their self-determination, despite winning what became known as the First Boer War in 1881. Eventually, however, British military power proved too much to resist and after the Second Boer War, they were annexed into the British colonial empire in 1902.

During the 19th and 20th centuries, agriculture grew in scale, and Afrikaner farmers continued to play a key role in establishing efficient production methods, modern irrigation systems and export markets. During the 20th century, South Africa became one of Africa’s largest producers of wheat, maize, fruit and livestock – a position that is still largely maintained thanks to Boer farmers.

Thousands of attacks

Since Nelson Mandela’s ANC took power in 1994, the situation for the Boers has become increasingly precarious. In recent decades, thousands of them have been murdered in brutal attacks on their farms. These farm murders have attracted some international attention, but the South African government has often dismissed or downplayed the problem of what are believed to be racially motivated attacks.

Getting a clear picture of exactly how many Afrikaner farmers have been killed over the past 30 years is very difficult – partly because the South African government has stopped reporting the statistics separately and instead lumps them together with other murders committed in the heavily violent crime-ridden country. Instead, it is up to advocacy organizations that protect the rights of Africans to try to identify all cases and compile the statistics themselves.

Common to these murders is that they are often marked by extreme violence, torture, and abuse, leading to theories that the motives go far beyond ordinary crime – suggesting instead that they stem from hatred and resentment directed at the Afrikaners. Analysts also argue that the racially charged rhetoric from certain political leaders, such as the communist leader Julius Malema, has contributed to creating a highly dangerous environment for the Boers, with many warning that the situation risks escalating into an outright genocide.

The escalation of incitement and violence, which has already put many white farmers under increasing pressure to leave their farms or move abroad, has also had a concomitant impact on South Africa’s food production and economic stability. In fact, the expertise and knowledge of farmers is considered invaluable to the country’s economy, especially given that the agricultural sector employs millions of people and accounts for a significant share of South Africa’s GDP.

Expropriation and discrimination

Alongside the escalating cycle of violence, the South African government has implemented a series of bills and policies aimed at redistributing land from white farmers to black South Africans, often without compensation. The expropriation of land that has been farmed by Afrikaner families for centuries has raised growing concerns both inside and outside the country. Afrikaners run most of the country’s large-scale farms, which account for 95% of domestic production of essential foodstuffs. These include maize, wheat, fruit, vegetables and other crops that are central to both the local market and exports.

South Africa remains largely self-sufficient in food, but imports of some products have increased. At the same time, virtually all attempts to ‘redistribute’ land to black farmers have failed and only a very small proportion of black commercial farmers have managed to become profitable. If Afrikaners continue to be marginalized, attacked and murdered, the consequences could therefore be disastrous, not only for themselves, but for the food security and economic stability of South Africa as a whole.

Despite the increasingly hostile environment, many Boers persist in cultivating the land and contributing to the country’s food security, but many experts and analysts warn that South Africa is heading for a similar fate to Zimbabwe, where similar policies by President Robert Mugabe, harshly targeting the white population, led to an internationally publicized collapse of agriculture, food shortages and economic crisis.

“Don’t want to move elsewhere”

Afrikaners see South Africa as their natural home and have lived there longer than many European nations have existed and, contrary to popular belief, even before Bantu expansion reached the region. Many of them naturally do not see leaving South Africa as an option, but simply want to live their lives in peace, without discrimination or bloody attacks.

– We are not going anywhere. Our members work here, and want to stay here, and they are going to stay here. We are committed to build a future here, explains Dirk Hermann, Executive Director of Afrikanderfwerket Solidarity.

– We have to state categorically: We don’t want to move elsewhere, adds Kallie Kriel, Executive Director of the advocacy organization AfriForum.

There has been speculation that Elon Musk, with his African origins and his role in the new US administration, was instrumental in Trump’s presidential order to open the door to Africans. However, if the US really cares about their future, it is not enough to open the doors, they also need all the support they can get to close their doors against further escalating racism and brutalization within South Africa’s borders.

Shrovetide in olden times

Published 1 March 2025
– By Editorial Staff
Semlor, or Shrovetide buns, a tradition that is still alive in Sweden.

Tomorrow, Sunday, marks the beginning of Shrovetide (Fastlagen) followed in the week by Fat Tuesday (Fettisdagen).

In the old days, there were stories about Shrovetide and the celebrations on those days. “In olden times, Lent was celebrated for several days in a row” and people “drank day and night” before Lent. The festivities, unlike Lent itself, were not a church celebration but a “tolerated collection of antics”.

Today, Shrovetide buns, or semlor in Swedish, remain a strong tradition in Swedish society.

On the eve of the first day of Lent, it is traditional to practice the old Shrovetide customs, which hardly exist today. Fat Tuesday, or White Tuesday, is the last of the three days of Lent and traditionally falls on the Tuesday 47 days before Easter. This means it can occur between February 3 and March 9. It is preceded by “Pork Saturday” and “Pork Sunday”, followed by “Blue Monday”.

Ash Wednesday is the first day of Lent. In Catholic churches, the priest traditionally draws a cross on the forehead of the faithful – a way of reminding them of their own mortality, but also of the resurrection.

Churchgoers in Strasbourg receive “ash crosses” on their foreheads. Photo: Claude Truong-Ngoc/CC BY-SA 3.0

Festivities

The Swedish word for Lent, fasta, comes from the German “fastelabend” or “fastelanen. Although Lent is a Christian doctrine, Lent as a celebration does not have an exclusively “ecclesiastical core”. In the past, the celebration around it was a kind of “tolerated collection of antics to compensate for all the merriment that was not allowed to be breathed during Lent”.

“In olden times, Shrovetide was celebrated several days in a row” and could last a week. People would play “Tuesday games”, and Lenten reeds, which was common in the past, refers to “whipping” each other with reeds, which is why we have Easter reeds today. It is supposed to be a symbolic reminder of Jesus’ suffering and to provide penance, which is said to trace “back to pagan Roman times”.

But it was the “fasting races” that gave it its character, it is said. People dressed up in masks, men in women’s costumes and women in men’s costumes, would run through the streets and engage in “all sorts of antics and madness”. There were also races between men and women, with the women running only in ‘bare linen’, which is said to have been common at least in Skåne in the mid-18th century. However, this was considered somewhat indecent and laws were later introduced to restrict the practice.

Predicting the weather

In the pre-industrial farming society, the three days of Shrovetide were considered by many to be good days for predicting the weather. For example, long icicles on the night of Shrove Tuesday were a good sign that straw and flax would grow long. If the day of Lent was clear and sunny, there would be a good grain harvest. If, on the other hand, it thawed with a drops of water falling off the roofs’ edges on Fat Tuesday, the cows would milk well during the summer and the grain would be as big as the water droplets.

Fastlagsbullarna still lives on

Today, the Shrovetide buns, fastlagsbullar or semlor in Swedish, is a tradition that remains strong in Swedish society. In 2022, for example, around six million buns were sold on Fat Tuesday, and it is said that over 50% of Swedes eat a bun on that day.

They are also known as “fettisdagsbullar” (Fat Tuesday buns) and have their ancestors in “hetvägg”, which refers to hot, cooked wheat buns. The word “hetvägg” comes from the German “heisse wecke” meaning hot rolls. Later, semla was served in hot milk.

It was not only eaten as a fasting bread, but also after a large and fatty meal. In Dalarna, for example, “root vegetables and potatoes and meat and pork were eaten”, according to the records of the Nordic Museum. On Öland, Gotland and in Småland, ‘kroppkakor’ with meat and pork inside were eaten instead. In Uppland, Södermanland and Värmland, people ate fettisdagskött, which was boiled pig’s feet.

The word semla comes from the German “semel” and the Latin “simila”, which means fine wheat flour. The semla we eat today, with almond paste, cream and icing sugar, has been around since the 20th century. Variations of semla are also eaten in Finland, Norway, Denmark and Germany.

Rules about semlor

When King Adolf Fredrik died on Shrove Tuesday, February 12, 1771, it was believed that he died from eating too many “hetvägg”. The poet Johan Gabriel Oxenstierna suggested that Fat Tuesday should be banned and “hetvägg should be banished from Sweden for having committed regicide”, according to the Nordic Museum.

However, other accounts claim that hetvägg was only one of many dishes the king consumed that day, and that he also ate turnips, sauerkraut, lobster, caviar, meat, and drank a lot of champagne before suffering stomach cramps and dizziness.

It is said that Adolf Fredrik ate himself to death on semlor. Painting: Antoine Pesne

Until the early 1960s, semlor could only be served on Tuesdays in cafes and pastry shops. It is believed that these laws were introduced in the 20th century because of the shortage of cream and sugar in the post-war period.

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