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but I'll argue otherwise anyways :)
The visceral reaction you feel is caused,I believe,in part by the very shows like STNG.
If a machine can think,and ultimately feel,why shouldn't it have rights? "Tools" don't think and feel (if they do I want to know what hardware store you shop at!).
Humans do violence to humans everyday.We don't destroy the bombs,we use them on other humans,yet I strongly doubt that anyone here would argue in favor of destroying humans.Why would a thinking and feeling machine be different?
The article though is actually about the merger of man and machine,not a pure machine anyways.And whether anyone likes it or not it WILL happen.The article mentions a "hybrot",a robot governed by nuerons from a rats brain that is capable of drawing.It's already coming on us.Artificial intelligence will surpass human intelligence within this century.
from the article; Inventor and author Ray Kurzweil argues we should clean our ethical house so our technologically derived descendants inherit compassionate values, but he predicts the transition to posthumanity will be smooth. "We already have neural implants for things like Parkinson's disease," he says. "By the time machines make a case for themselves in a convincing way and have all the subtle cues indicative of emotional reaction, there won't be a clear distinction between machine and human."
If that is the case would you still feel they should be destroyed?
Us. We. Here's where vanity finds its end. The humanity—the us, we—that strode out of Africa and braved the Pacific Ocean in outrigger canoes and the Arctic in longboats cannot and never will be able to make that final journey. We're too delicate and too dumb. But new forms of being might be able to stake out an interstellar future. They could view us as kin, carrying some essence of our ideals, a memory of Shakespeare secure in their vast webs of intelligence. Transhumanists are asking whether we'll embrace the kinds of life that come next as a necessary extension of ourselves or shun them as monstrosities.
Simply deciding against their existence—willing them into a shadowy corner of the imagination or legislating against them—won't work. Every law ever made has been broken, observes Kirby. "Detailed regulation is not possible and probably not desirable," asserts Kirby. "This is not defeatism or resignation. It is realism."
If he's right, we can't afford to renounce a role in a new intelligence's emergence or cede the chance to imprint it with cultural values. One day, that first cybernetic, genetically spliced, or wholly artificially created being will step into the town square of democracy. What then of the seminal words of our society: "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness."
"Men," or even "human beings," won't be adequate labels anymore. Life will have been radically redefined, along with the fundamental events of birth and death that bracket it. Equality will be moot, and enforcing it could reasonably be seen as unjust to beings with categorically different or greater abilities. Blake's words ring here: "One Law for the Lion & the Ox is Oppression."
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