Редактирование: Transhumanist FAQ Version 3 (раздел)

== Transhumanism as a Philosophical and Cultural Viewpoint ==
===What are the philosophical and cultural antecedents of transhumanism?===

The human desire to acquire posthuman attributes is as ancient as the human species itself. Humans have always sought to expand the boundaries of their existence, be it ecologically, geographically, or mentally. There is a tendency in at least some individuals always to try to find a way around every limitation and obstacle.

Ceremonial burial and preserved fragments of religious writings show that prehistoric humans were deeply disturbed by the death of their loved ones and sought to reduce the cognitive dissonance by postulating an afterlife. Yet, despite the idea of an afterlife, people still endeavored to extend life. In the Sumerian Epic of Gilgamesh (approx. 2000 B.C.), a king embarks on a quest to find an herb that can make him immortal. It’s worth noting that it was assumed both that mortality was not inescapable in principle, and that there existed (at least mythological) means of overcoming it. That people really strove to live longer and richer lives can also be seen in the development of systems of magic and alchemy; lacking scientific means of producing an elixir of life, one resorted to magical means. This strategy was adopted, for example, by the various schools of esoteric Taoism in China, which sought physical immortality and control over or harmony with the forces of nature.

The Greeks were ambivalent about humans transgressing our natural confines. On the one hand, they were fascinated by the idea. We see it in the myth of Prometheus, who stole the fire from Zeus and gave it to the humans, thereby permanently improving the human condition. And in the myth of Daedalus, the gods are repeatedly challenged, quite successfully, by a clever engineer and artist, who uses non-magical means to extend human capabilities. On the other hand, there is also the concept of hubris: that some ambitions are off-limit and would backfire if pursued. In the end, Daedalus’ enterprise ends in disaster (not, however, because it was punished by the gods but owing entirely to natural causes).

Greek philosophers made the first, stumbling attempts to create systems of thought that were based not purely on faith but on logical reasoning. Socrates and the sophists extended the application of critical thinking from metaphysics and cosmology to include the study of ethics and questions about human society and human psychology. Out of this inquiry arose cultural humanism, a very important current throughout the history of Western science, political theory, ethics, and law.

In the Renaissance, human thinking was awoken from medieval otherworldliness and the scholastic modes of reasoning that had predominated for a millennium, and the human being and the natural world again became legitimate objects of study. Renaissance humanism encouraged people to rely on their own observations and their own judgment rather than to defer in every matter to religious authorities. Renaissance humanism also created the ideal of the well-rounded personality, one that is highly developed scientifically, morally, culturally, and spiritually. A milestone is Giovanni Pico della Mirandola’s Oration on the Dignity of Man (1486), which states that man does not have a ready form but that it is man’s task to form himself. And crucially, modern science began to take form then, through the works of Copernicus, Kepler, and Galileo.

The Age of Enlightenment can be said to have started with the publication of Francis Bacon’s Novum Organum, “the new tool” (1620), in which he proposes a scientific methodology based on empirical investigation rather than a priori reasoning. Bacon advocates the project of “effecting all things possible,” by which he meant the achievement of mastery over nature in order to improve the condition of human beings. The heritage from the Renaissance combines with the influences of Isaac Newton, Thomas Hobbes, John Locke, Immanuel Kant, Marquis de Condorcet, and others to form the basis for rational humanism, which emphasizes science and critical reasoning – rather than revelation and religious authority – as ways of learning about the natural world and the destiny and nature of man and of providing a grounding for morality. Transhumanism traces its roots to this rational humanism.

In the 18th and 19th centuries we begin to see glimpses of the idea that even humans themselves can be developed through the appliance of science. Benjamin Franklin and Voltaire speculated about extending human life span through medical science. Especially after Darwin’s theory of evolution, atheism or agnosticism came to be seen as increasingly attractive alternatives. However, the optimism of the late 19th century often degenerated into narrow-minded positivism and the belief that progress was automatic. When this view collided with reality, some people reacted by turning to irrationalism, concluding that since reason was not sufficient, it was worthless. This resulted in the anti-technological, anti-intellectual sentiments whose sequelae we can still witness today in some postmodernist writers, in the New Age movement, and among the neo-Luddite wing of the anti-globalization agitators.

A significant stimulus in the formation of transhumanism was the essay Daedalus: Science and the Future (1923) by the British biochemist J. B. S. Haldane, in which he discusses how scientific and technological findings may come to affect society and improve the human condition. This essay set off a chain reaction of future-oriented discussions, including The World, the Flesh and the Devil by J. D. Bernal (1929), which speculates about space colonization and bionic implants as well as mental improvements through advanced social science and psychology; the works of Olaf Stapledon; and the essay “Icarus: the Future of Science” (1924) by Bertrand Russell, who took a more pessimistic view, arguing that without more kindliness in the world, technological power will mainly serve to increase men’s ability to inflict harm on one another. Science fiction authors such as H. G. Wells and Olaf Stapledon also got many people thinking about the future evolution of the human race. One frequently cited work is Aldous Huxley’s Brave New World (1932), a dystopia where psychological conditioning, promiscuous sexuality, biotechnology, and opiate drugs are used to keep the population placid and contented in a static, totalitarian society ruled by an elite consisting of ten “world controllers”. Huxley’s novel warns of the dehumanizing potential of technology being used to arrest growth and to diminish the scope of human nature rather than enhance it.

The Second World War changed the direction of some of those currents that result in today’s transhumanism. The eugenics movement, which had previously found advocates not only among racists on the extreme right but also among socialists and progressivist social democrats, was thoroughly discredited. The goal of creating a new and better world through a centrally imposed vision became taboo and passé; and the horrors of the Stalinist Soviet Union again underscored the dangers of such an approach. Mindful of these historical lessons, transhumanists are often deeply suspicious of collectively orchestrated change, arguing instead for the right of individuals to redesign themselves and their own descendants.

In the postwar era, optimistic futurists tended to direct their attention more toward technological progress, such as space travel, medicine, and computers. Science began to catch up with speculation. Transhumanist ideas during this period were discussed and analyzed chiefly in the literary genre of science fiction. Authors such as Arthur C. Clarke, Isaac Asimov, Robert Heinlein, Stanislaw Lem, and later Bruce Sterling, Greg Egan, and Vernor Vinge have explored various aspects of transhumanism in their writings and contributed to its proliferation.

Robert Ettinger played an important role in giving transhumanism its modern form. The publication of his book The Prospect of Immortality in 1964 led to the creation of the cryonics movement. Ettinger argued that since medical technology seems to be constantly progressing, and since chemical activity comes to a complete halt at low temperatures, it should be possible to freeze a person today and preserve the body until such a time when technology is advanced enough to repair the freezing damage and reverse the original cause of deanimation. In a later work, Man into Superman (1972), he discussed a number of conceivable improvements to the human being, continuing the tradition started by Haldane and Bernal.

Another influential early transhumanist was F. M. Esfandiary, who later changed his name to FM-2030. One of the first professors of future studies, FM taught at the New School for Social Research in New York in the 1960s and formed a school of optimistic futurists known as the UpWingers. In his book Are you a transhuman? (1989), he described what he saw as the signs of the emergence of the transhuman person, in his terminology indicating an evolutionary link towards posthumanity. (A terminological aside: an early use of the word “transhuman” was in the 1972-book of Ettinger, who doesn’t now remember where he first encountered the term. The word “transhumanism” may have been coined by Julian Huxley in New Bottles for New Wine (1957); the sense in which he used it, however, was not quite the contemporary one.) Further, its use is evidenced in T.S. Elliot’s writing around the same time. And it is known that Dante Alighieri referred to the notion of the transhuman in historical writings.

In the 1970s and 1980s, several organizations sprung up for life extension, cryonics, space colonization, science fiction, media arts, and futurism. They were often isolated from one another, and while they shared similar views and values, they did not yet amount to any unified coherent worldview. One prominent voice from a standpoint with strong transhumanist elements during this era came from Marvin Minsky, an eminent artificial intelligence researcher.

In 1986, Eric Drexler published Engines of Creation, the first book-length exposition of molecular manufacturing. (The possibility of nanotechnology had been anticipated by Nobel Laureate physicist Richard Feynman in a now-famous after-dinner address in 1959 entitled “There is Plenty of Room at the Bottom”.) In this groundbreaking work, Drexler not only argued for the feasibility of assembler-based nanotechnology but also explored its consequences and began charting the strategic challenges posed by its development. Drexler’s later writings supplied more technical analyses that confirmed his initial conclusions. To prepare the world for nanotechnology and work towards it safe implementation, he founded the Foresight Institute together with his then wife Christine Peterson in 1986.

Ed Regis’s Great Mambo Chicken and the Transhuman Condition (1990) took a humorous look at transhumanism’s hubristic scientists and philosophers. Another couple of influential books were roboticist Hans Moravec’s seminal Mind Children (1988) about the future development of machine intelligence, and more recently Ray Kurzweil’s bestselling Age of Spiritual Machines (1999), which presented ideas similar to Moravec’s. Frank Tipler’s Physics of Immortality (1994), inspired by the writings of Pierre Teilhard de Chardin (a paleontologist and Jesuit theologian who saw an evolutionary telos in the development of an encompassing noosphere, a global consciousness) argued that advanced civilizations might come to have a shaping influence on the future evolution of the cosmos, although some were put off by Tipler’s attempt to blend science with religion. Many science advocates, such as Carl Sagan, Richard Dawkins, Steven Pinker, and Douglas Hofstadter, have also helped pave the way for public understanding of transhumanist ideas.

In 1988, the first issue of the Extropy Magazine was published by Max More and Tom Morrow, and in 1992 they founded the Extropy Institute (the term “extropy” being coined as an informal opposite of “entropy”). The magazine and the institute served as catalysts, bringing together disparate groups of people with futuristic ideas. More wrote the first definition of transhumanism in its modern sense, and created his own distinctive brand of transhumanism, which emphasized individualism, dynamic optimism, and the market mechanism in addition to technology. The transhumanist arts genre became more self-aware through the works of the artist Natasha Vita-More. During this time, an intense exploration of ideas also took place on various Internet mailing lists. Influential early contributors included Anders Sandberg (then a neuroscience doctoral student) and Robin Hanson (an economist and polymath) among many others.

The World Transhumanist Association was founded in 1998 by Nick Bostrom and David Pearce to act as a coordinating international nonprofit organization for all transhumanist-related groups and interests, across the political spectrum. The WTA focused on supporting transhumanism as a serious academic discipline and on promoting public awareness of transhumanist thinking. The WTA began publishing the Journal of Evolution and Technology, the first scholarly peer-reviewed journal for transhumanist studies in 1999 (which is also the year when the first version of this FAQ was published). In 2001, the WTA adopted its current constitution and is now governed by an executive board that is democratically elected by its full membership. James Hughes especially (a former WTA Secretary) among others helped lift the WTA to its current more mature stage, and a strong team of volunteers has been building up the organization to what it is today.

Humanity+ developed after to rebrand transhumanism informing Humanity+ as a cooperative organization, seeking to pull together the leaders of transhumanism: from the early 1990s: Max More, Natasha Vita-More, Anders Sandberg; the late 1990s: Nick Bostrom, David Pearce, James Hughes; the 2000s: James Clement, Ben Goertzel, Giulio Prisco and many others. In short, it is based on the early work of Extropy Institute and WTA.

In the past couple of years, the transhumanist movement has been growing fast and furiously. Local groups are mushrooming in all parts of the world. Awareness of transhumanist ideas is spreading. Transhumanism is undergoing the transition from being the preoccupation of a fringe group of intellectual pioneers to becoming a mainstream approach to understanding the prospects for technological transformation of the human condition. That technological advances will help us overcome many of our current human limitations is no longer an insight confined to a few handfuls of techno-savvy visionaries. Yet understanding the consequences of these anticipated possibilities and the ethical choices we will face is a momentous challenge that humanity will be grappling with over the coming decades. The transhumanist tradition has produced a (still evolving) body of thinking to illuminate these complex issues that is unparalleled in its scope and depth of foresight.

References:

Bacon, F. Novum Organum. (New York: Colonial Press, 1899 [1620]). http://www.constitution.org/bacon/nov_org.htm

Bernal, J. D. The World, the Flesh & the Devil: An Enquiry into the Future of the Three Enemies of the Rational Soul. (Bloomington: Indiana University Press, 1969 [1929]). http://www.santafe.edu/~shalizi/Bernal/

Drexler, E. The Engines of Creation: The Coming Era of Nanotechnology. (New York: Anchor Books, 1986). http://www.foresight.org/EOC/index.html

Alcor Life Extension foundation http://www.alcor.org

Extropy Institute. http://www.extropy.org

Feynman, R. “There is Plenty of Room at the Bottom.” Presentation given on December 29th, 1959 at the annual meeting of the American Physical Society at the California Institute of Technology, published in Engineering and Science, Feb 1960. http://www.zyvex.com/nanotech/feynman.html

FM-2030. Are You a Transhuman? (New York: Warner Books, 1989).

Foresight Institute. http://www.foresight.org

Haldane, J. B. S. Daedalus or Science and the Future. (New York: E. P. Dutton & Co., Inc., 1924 [1923]). http://www.santafe.edu/~shalizi/Daedalus.html

Huxley, A. Brave New World. (San Bernadino: The Borgo Press, 1989 [1932]).

Huxley, J. New Bottles for New Wine. (New York: Harper, 1957).

Journal of Evolution and Technology. http://www.jetpress.org/

Mirandola, Giovanni Pico. Oration on the Dignity of Man. (1486). http://www.santafe.edu/~shalizi/Mirandola/

Moravec, H. Mind Children (Harvard: Harvard University Press, 1988).

Regis, E. Great Mambo Chicken and the Transhuman Condition (New York: Perseus, 1990).

Russell, B. Icarus or The Future of Science. (New York: E. P Dutton & Company, 1924). http://www.santafe.edu/~shalizi/Icarus.html

Tipler, F. The Physics of Immortality (New York: Doubleday, 1994).

World Transhumanist Association. http://www.transhumanism.org

===What currents are there within transhumanism?===

Is Extropy (or extropianism) the same as transhumanism?

There is a rich variety of opinions within transhumanist thought. Many of the leading transhumanist thinkers hold complex and subtle views that are under constant revision and development and which often defy easy labeling. Some distinctive – although not always sharply defined – currents or flavors of transhumanism can nevertheless be discerned. The original worldview and philosophy of transhumanism stems from the Principles of Extropy:

Extropy (The philosophy of Extropy). The name is derived from the term “extropy”, coined by T. O. Morrow in 1988, referring to “the extent of a system’s intelligence, information, order, vitality, and capacity for improvement”. The transhumanist philosophy of Extropy is defined by the Extropian Principles, a text authored by Max More (1998), who co-founded the Extropy Institute together with Morrow. Version 3.0 of this document lists seven principles that are important for transhumanists in the development of their thinking: Perpetual Progress, Self-Transformation, Practical Optimism, Intelligent Technology, Open Society, Self-Direction, and Rational Thinking. These are meant to codify general attitudes rather than specific dogmas.

Democratic transhumanism. This strand of transhumanism advocates both the right to use technology to transcend the limitations of the human body and the extension of democratic concerns beyond formal legal equality and liberty, into economic and cultural liberty and equality, in order to protect values such as equality, solidarity, and democratic participation in a transhuman context (Hughes 2002).

The Hedonistic Imperative. Another transhumanist current is represented by advocates of “paradise-engineering” as outlined in David Pearce (2003). Pearce argues on ethical grounds for a biological program to eliminate all forms of cruelty, suffering, and malaise. In the short-run, our emotional lives might be enriched by designer mood-drugs (i.e. not street-drugs). In the long-term, however, Pearce suggests that it will be technically feasible to rewrite the vertebrate genome, redesign the global ecosystem, and use biotechnology to abolish suffering throughout the living world. Pearce believes “post-Darwinian superminds” will enjoy genetically pre-programmed well-being and be animated by “gradients of bliss”.

Singularitarianism. Singularitarian transhumanists focus on transhuman technologies that can potentially lead to the rise of smarter-than-human intelligence, such as brain-computer interfacing and Artificial Intelligence. Since our present-day intelligence is ultimately the source of our technology, singularitarians expect the technological creation of smarter-than-human intelligence to be a watershed moment in history, with an impact more comparable to the rise of Homo sapiens than to past breakthroughs in technology. Singularitarians stress the importance of ensuring that such intelligence be coupled with ethical sensibility (Yudkowsky 2003) [see also “What is the singularity?”].

Theoretical transhumanism. This is not so much a specific version of a transhumanism as a research direction: the study of the constraints, possibilities, and consequences of potential future trajectories of technological and human development, using theoretical tools from economics, game theory, evolution theory, probability theory, and “theoretical applied science” i.e. the study of physically possible systems designs that we cannot yet build. For some examples, see Bostrom (2002, 2003a) and Hanson (1994, 1998). Investigations of ethical issues related to the transhumanist project – the project of creating a world where as many people as possible have the option of becoming posthuman – can also be included under this heading (see e.g. Bostrom 2003b).

Salon transhumanism. Transhumanism as a network of people who share certain interests and like to spend long hours conversing about transhumanist matters on email lists or face-to-face.

Transhumanism in arts and culture. Transhumanism as a source of inspiration in artistic creation and cultural activities, including efforts to communicate transhumanist ideas and values to a wider audience [see also “What kind of transhumanist art is there?”].

References:

Bostrom, N. “Existential Risks: Analyzing Human Extinction Scenarios.”
Journal of Evolution and Technology. (2002), Vol. 9. http://jetpress.org/volume9/risks.html

Bostrom, N. “Are You Living In A Computer Simulation?” Philosophical
Quarterly. (2003a), Vol. 53, No. 211, pp. 243-255. http://www.simulation-argument.com/simulation.html

Bostrom, N. “Human Genetic Enhancements: A Transhumanist Perspective.” The
Journal of Value Inquiry. (2003b), forthcoming.

Hanson, R. “What if Uploads Come First: The Crack of a Future Dawn.”
Extropy, Vol. 6, No. 2 (1994). http://hanson.gmu.edu/uploads.html

Hanson, R. “Burning the Cosmic Commons: Evolutionary Strategies for Interstellar Colonization.” (1998). http://hanson.gmu.edu/filluniv.pdf

Hughes, J. “Democratic Transhumanism.” Transhumanity, April 28, 2002. http://changesurfer.com/Acad/DemocraticTranshumanism.htm

Pearce, D. The Hedonistic Imperative (version of 2003). http://www.hedweb.com/hedethic/hedonist.htm

More, M. “The Extropian Principles, v. 3.0.” (1998). http://www.maxmore.com/extprn3.htm

Yudkowsky, E. “What is the Singularity.” (2003). http://www.singinst.org/what-singularity.html

===How does transhumanism relate to religion?===

Transhumanism is a philosophical and cultural movement concerned with promoting responsible ways of using technology to enhance human capacities and to increase the scope of human flourishing.

While not a religion, transhumanism might serve a few of the same functions that people have traditionally sought in religion. It offers a sense of direction and purpose and suggests a vision that humans can achieve something greater than our present condition. Unlike most religious believers, however, transhumanists seek to make their dreams come true in this world, by relying not on supernatural powers or divine intervention but on rational thinking and empiricism, through continued scientific, technological, economic, and human development. Some of the prospects that used to be the exclusive thunder of the religious institutions, such as very long lifespan, unfading bliss, and godlike intelligence, are being discussed by transhumanists as hypothetical future engineering achievements.

Transhumanism is a naturalistic outlook. At the moment, there is no hard evidence for supernatural forces or irreducible spiritual phenomena, and transhumanists prefer to derive their understanding of the world from rational modes of inquiry, especially the scientific method. Although science forms the basis for much of the transhumanist worldview, transhumanists recognize that science has its own fallibilities and imperfections, and that critical ethical thinking is essential for guiding our conduct and for selecting worthwhile aims to work towards.

Religious fanaticism, superstition, and intolerance are not acceptable among transhumanists. In many cases, these weaknesses can be overcome through a scientific and humanistic education, training in critical thinking, and interaction with people from different cultures. Certain other forms of religiosity, however, may well be compatible with transhumanism.

It should be emphasized that transhumanism is not a fixed set of dogmas. It is an evolving worldview, or rather, a family of evolving worldviews – for transhumanists disagree with each other on many issues. The transhumanist philosophy, still in its formative stages, is meant to keep developing in the light of new experiences and new challenges. Transhumanists want to find out where they are wrong and to change their views accordingly.

===Won’t things like uploading, cryonics, and AI fail because they can’t preserve or create the soul?===

If we answer this question from a religious standpoint, there is no clear ground for ruling out these technologies as incompatible with teachings about the soul. There is no scriptural basis in the Bible for assuming that God can’t get to our soul if we freeze our physical body, nor is there a single word in the Christian or Jewish scriptures, or the Quran, the Dhammapada, or the Tao Teh Ching, that prohibits cryonics. Or, for someone who believes in reincarnation, there are no traditional beliefs that say reincarnation is prevented when someone freezes to death or whose body is frozen after clinical death. If there is a soul and it enters the body at conception, then cryonics may well work – after all, human embryos have been frozen, stored for extended periods, and then implanted in their mothers, resulting in healthy children (who presumably have souls). Uploading and machine intelligence may reveal new things to us about the soul works. It is interesting to note that the Dalai Lama, when asked, did not rule out the possibility of reincarnating into computers (Hayward et al. 1992), pp. 152f.

While the concept of a soul is not used much in a naturalistic philosophy such as transhumanism, many transhumanists do take an interest in the related problems concerning personal identity (Parfit 1984) and consciousness (Churchland 1988). These problems are being intensely studied by contemporary analytic philosophers, and although some progress has been made, e.g. in Derek Parfit’s work on personal identity, they have still not been resolved to general satisfaction.

References:

Churchland, P. Matter and Consciousness. (Cambridge, MA: MIT Press, 1988).

Hayward, J. et at. Gentle Bridges: Conversations with the Dalai Lama on the Sciences of the Mind. (Shambala Publications, 1992).

Parfit, D. Reasons and Persons. (Oxford: Oxford University Press, 1984).

===What kind of transhumanist art is there?===

Many kinds, but what examples one would give depends on how one defines “transhumanist art”. If one defines it simply as art that is concerned with the human aspiration to overcome current limits, then a large portion of all art through the ages would count as transhumanist – from ancient myths of Promethean hubris, to religious transcendental iconography, architecture, and rituals, J. S. Bach’s fugues, Goethe’s Faust, through to the postmodern artists, many of whom conceived of their work as an attempt to explode conceptual barriers in order to widen the reach of human creativity.

Thee concept of transhumanist art would be to say that it is multi-media arts creative works produced by transhumanists. On this definition, examples have to be sought in recent times since the term “transhumanism” in its contemporary sense is quite new. Natasha Vita-More is one of the earliest and most prominent transhumanist artists in this sense. For instance, her recent visual and conceptual work, Primo Posthuman (3M+), presents a kind of sleek future shopping catalog entry for an entire body design with features such as memory enhancements, sonar sensors, solar protected skin with hue-texture changeability, gender reconfigurability, environmentally-friendly waste disposal, and which comes complete with warranty and upgradability. Vita-More is also the author of several transhumanist arts manifestos, in which transhumanist art becomes self-conscious for the first time. Other contemporary transhumanist artists include Leonal Moura, Stelarc, Lilia Morales y Mori, Anders Sandberg, Juan Meridalva; Elaine Walker, E. Shaun Russell, Emlyn O’Regan, Gustavo Muccillo Alves, and the band Cosmodelia (electronic music); Susan Rogers (puppet theatre); Jane Holt (performance art); and many others.

If we narrow the definition by adding the requirement that a transhumanist telos be coupled to a notion of the centrality of technological means, we get a different set of paradigmatic examples. The Frankenstein myth (based originally on the novel by Mary Shelly published in 1831, and elaborated in countless forms since then) is one classic, and in general science fiction has been the genre most intensely preoccupied with transhumanist themes, reaching back to Jules Verne and Karel Čapek, through Isaac Asimov, Robert A. Heinlein, Stanislav Lem, Arthur C. Clark, on to Vernor Vinge, Bruce Sterling, James Halperin, Greg Egan, and many others in the field of science ficiton. Many of these author’s stories have been adapted for the screen. (The Star Trek series features cool new technology but the same old humans, so it is not a very paradigmatic exemplar of transhumanist art.) Yet this in and of itself is a narrowing of the board and explorative scope of transhumanist arts. For example, Buckminster Fuller’s architectural understanding of the world and society, the “maker”, “quantified self”, and “DIY” cultures all reflect initiatives of transhumanist art because the key is to solve problems through creative endeavors. In this regard, the field of design is consequential, and equal to, if not more than, science fiction.

References:

Vita-More, N. Primo 3M+ (2002). http://www.natasha.cc/primo.htm

Vita-More, N. “Transhumanist Arts Statement” (version of 2002). http://www.extropic-art.com/transart.htm

[[Category:Transhumanist FAQ]]