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Lincoln Cannon

Lincoln Cannon

著者： Lincoln Cannon
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概要

 Lincoln Cannon is a technologist and philosopher, and leading voice of Mormon Transhumanism.2025-2026 Lincoln Cannon スピリチュアリティ
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  • The Urgency of Superintelligent Communion

    The Urgency of Superintelligent Communion
    2026/03/03
    The single most under-appreciated idea in Mormon Transhumanism is that theosis is communal, not individual – and that this distinction is not a theological nicety but an existential imperative. When Lorenzo Snow distilled our theological tradition into his famous couplet, most hearers fixated on the individual trajectory: I become like God. But the deeper claim is that communities become like God. Theosis is not solitary. It is collaborative. It is the courageous, compassionate, creative work of beings who choose to integrate their interests and amplify their capacities together. The communal dimension is precisely that which most Transhumanists miss when they imagine enhancement as a private upgrade, and that which most Mormons miss when they imagine exaltation as a personal reward. This matters now more than ever because the central risk of our technological moment is not that machines become too intelligent. It is that machine intelligence diverges from human interests. And the antidote is not retreat, but rather intimate integration. Yet integration without shared purpose would be insanity or self-destruction. And that which directs integration toward genuine thriving is precisely the communal coherence that religion, at its most strenuous, has always cultivated. Religion is the most powerful social technology. The question is not whether we should wield it, but how. Postsecular religion holds this together: refusing both secular dismissal of the sacred and fundamentalist dismissal of inquiry. The New God Argument formalizes it: God emerges not as mere abstraction but as the materially embodied superhumanity into which we are invited together. That “together” is the part we keep under-appreciating. Individual enhancement without communal theosis is just a more sophisticated form of selfishness, which, scaled to superintelligent capacity, is the ultimate extinction risk. So when I say communities become like God, I’m describing the most urgent project that I’ve imagined: directing our most powerful social technology toward increasingly universal interests, integrating human and machine intelligence to the practical limits of cooperation in compassion, with the courage to refuse both nihilistic despair and fundamentalist escapism. Our present opportunity to shape the emergence of superhuman intelligence on Earth, to domesticate it toward communion rather than domination, will not persist indefinitely. It is passing. We should act accordingly.
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  • Carl Youngblood from the Depths

    Carl Youngblood from the Depths
    2026/02/09
    My friend Carl Youngblood has finally published his long-promised blog, From the Depths. The title comes from Psalm 130: De profundis clamavi ad te Domine – “Out of the depths I cry to you, O Lord.” It’s a fitting name for what Carl has been working out over the past two decades. Carl is a founder and current president of the Mormon Transhumanist Association. He and I have been thinking together since before the MTA existed, when a small group of us began asking what it should look like to live a more practical faith, to take seriously the prophetic visions of immortality, resurrection, and worlds without end. Carl has been essential to that conversation from the beginning. Now, finally, he’s sharing his voice and vision more broadly. As of today, his blog presents articles spanning over a decade, many originally presented at MTA conferences. In them, you’ll read the thoughts of someone wrestling with questions that matter – momentous questions with practical consequence. How do we navigate faith crisis without losing faith’s power? How do we see Christ in the marginalized when our codes tell us to pass by? How do we redeem our past, not just genealogically but morally, confronting the erased and subjugated? How do we think about resurrection as something we participate in rather than passively receive? A few highlights: “ Help Thou Mine Unbelief ” draws on Paul Tillich to articulate the postsecular challenge facing Mormonism, calling for “disciples of the second sort” who develop doctrine rather than merely repeat it. “ Celestial Forensics ” is a meditation on quantum archeology and participatory resurrection, rendered as devotional prose – and echoing the haunting vision: “There will come a day when it’s harder to stay dead than alive.” “ Algorithmic Advent ” and “ What Is Intelligence? ” engage AI through Mormon theology, applying the Grand Council narrative to alignment, and exploring intelligence as eternal, organized, and multifaceted. “ Religion as Social Technology ” provides a theoretical foundation, drawing on Habermas, Bellah, and William James to explain why religion persists and why it matters. Carl writes with warmth and accessibility. His articles parallel my own with similar ideas, different voices, and complementary emphases. Together, we’ve been building a theology to meet the challenges of our technologically accelerating world. I encourage you to explore Carl’s blog, subscribe to his RSS feed, and share his work with others. In some ways, the conversation between theology and technology has just begun. But Carl has been contributing to it for over two decades. I’m happy we can finally see more of his work.
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  • Witnesses to the Creative Power of Prophecy

    Witnesses to the Creative Power of Prophecy
    2026/01/23
    In his poignant personal essay, “ Hope, Fear, & Creation: Living in Response to Prophecy,” my friend Don Bradley shatters the brittle glass of fatalism that often encases religious futurism. Weaving the heartbreak of losing his son, Donnie, with the historical rigor of his research into Joseph Smith, Don crafts a conclusion that is central to the practical faith advocated by Mormon Transhumanists: Prophecy is not a forecast of unalterable doom, but rather a “blueprint for creation.” The Negated Negative Don draws our attention to the story of Jonah, noting a paradox that I’ve called the “ negated negative.” Jonah proclaims to Nineveh, “Yet forty days, and Nineveh shall be overthrown.” No conditions attached, it’s a statement of fact about the future. And yet, when the people change, God “repented of the evil” and spares the city. The purpose of prophecy isn’t to be right. The purpose of prophecy is to be effective. Frightening or ominous prophecies, even if expressed without conditions, are warnings that we should render obsolete by our response. Even while revering them as inspiration from God, we must not concede to interpretations of prophecy that would shackle our agency. We are confronted today by dark visions associated with terrible risks – technological, environmental, and social. But as Don affirms, such visions are “not a statement of fate.” We have scriptural precedent for courageous hope that if we repent, if we change our behaviors that exacerbate risks, we won’t be destroyed. Forth-Telling Not Fore-Telling Don observes that Joseph Smith did not merely stumble into the fulfillment of Isaiah’s “sealed book” prophecy. But rather he acted as a “conscious collaborator” with God. This reminds me of the distinction between forth-telling and fore-telling. Too often, we treat prophecy as fortune-telling: a passive prediction of events that we must simply witness, enjoying the good and enduring the bad. But true prophecy, effective prophecy, is forth-telling. It articulates a vision that provokes contemplation and channels action to interactively co-create the future. Don rightly argues that “scripture is a script.” And we are called to perform its best verses, as moved by the sublime esthetic of the Holy Spirit. We do this, not as passive observers to the dance of the Gods, but rather as active participants. We’re invited actually to dance, to be moved and to move, to join in creation of truth through our intention and action. Mandate of the Co-Creator Ultimately, Don’s essay is a call to embrace our nature as co-creators with and in God. He concludes that we are created to “join in completing the creation of the world.” This is the heart of the New God Argument. We have a practical and moral obligation to trust in our creative potential – even our superhuman creative potential. This trust requires us to use all the means God has given us. And we should not, we cannot practically, shy away from the tools of our age. Already we use technology to build, relate, console, and heal in ways our distant ancestors imagined only God capable. And these increasingly powerful tools facilitate increasingly compelling, increasingly substantiated, visions of the future. Donnie Bradley saw the “path of light” through doubt. He saw that hope is not a passive wish, but an active project. We honor that vision by refusing to resign ourselves to the destruction of our world. We honor it when we work, using all the means provided by the grace of God, to realize visions of transfiguration, resurrection, immortality, and the creation of worlds without end. May we love and build bravely in this prophesied day of transfiguration.
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