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Within a century, it will be possible to scan a human mind and reproduce it inside a machine. Regardless of whether our minds are just very sophisticated analog computers, or whether they have a quantum-mechanical element (as Roger Penrose proposes), we will nonetheless be able to duplicate them artificially.

Already, at the close of the second millennium, a transhumanist movement has begun; Christopher Dewdney is the principal Canadian spokesperson for it. This movement holds that uploading our consciousness into machines is desirable, since that will free us from biological aging and death. On the other hand (a decidedly biological metaphor), there is more to being human than just the networks of synapses in our brains; clearly, much of what we are is tied in intimately with our bodies. We may find that uploaded humans are not happy — indeed, are incapable of happiness or any emotion.

Just as laws today are moving toward recognizing a woman's right to control her body and any separate sentience that may be contained within it, so too will the laws of the future recognize the right of humans to upload their consciousness and then dispose of the original biological versions of themselves; such eliminations will not be seen as suicides or murders, but rather as a natural, perfectly legal step, eliminating a no-longer-needed biological container and preserving the uniqueness of the individual.

Gibson explores artificial intelligence, virtual reality, genetic engineering, and multinational corporations overpowering the traditional nation-state long before these ideas entered popular culture. The concept of cyberspace makes its first appearance, with Gibson inventing the word to describe "a consensual hallucination experienced daily by billions."

fellow author Jack Womack goes as far as to suggest that Gibson's vision of cyberspace may have inspired the way in which the internet developed, (particularly the World Wide Web) after the publication of Neuromancer in 1984. He asks: What if the act of writing it down, in fact, brought it about? (269).

The screenplay, written by Hampton Fancher and David Peoples, was based on the novel Do Androids Dream of Electric Sheep? by Philip K. Dick.

It is one of the most literate science fiction films, both thematically enfolding the philosophy of religion and moral implications of the increasing human mastery of genetic engineering, within the context of classical Greek drama and its notions of hubris,[39] and draws on Biblical images, such as Noah's flood,[40] and literary sources, such as Frankenstein.[41]

Blade Runner delves into the future implications of technology on the environment and society by reaching into the past using literature, religious symbolism, classical dramatic themes and film noir. This tension between past, present and future is apparent in the retrofitted future of Blade Runner, which is high-tech and gleaming in places but elsewhere decayed and old.

He took a plane to Florence, Oregon, where the USDA was sponsoring a lengthy series of experiments in using poverty grasses to stabilize and slow down the damaging sand dunes, which could "swallow whole cities, lakes, rivers, highways."[5] Herbert's article on the dunes, "They Stopped the Moving Sands," was never completed (and only published decades later in an incomplete form in The Road to Dune), but it sparked Herbert's interest in the general subject of ecology and related matters.

The CHOAM corporation is the major underpinning of the Imperial economy, with shares and directorships determining each House's income and financial leverage.

Melange is crucial as it enables space travel, which in turn is monopolized by the Spacing Guild; its Navigators use the spice to safely plot a course for the Guild's Heighliner ships via prescience using "foldspace" technology, which allows instantaneous travel to anywhere in the galaxy.