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Ptolemy’s portrayal of Kurzweil is unmistakably positive, but to his credit he includes several critics from both religion and science. From the former, a radio host named Chuck Missler, a born-again Christian who heads the Koinonia Institute (“dedicated to training and equipping the serious Christian to sojourn in today’s world”), proclaims: “We have a scenario laid out that the world is heading for an Armageddon and you and I are going to be the generation that’s alive that is going to see all this unfold.” He seems to be saying that Kurzweil is right about the second coming, but wrong about what it is that is coming. (Of course, Missler’s prognostication is the N+1 failed prophecy that began with Jesus himself, who told his followers (Mark 9:1): “Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.”) Another religiously-based admonition comes from the Stanford University neuroscientist William Huribut, who self-identifies as a “practicing Christian” who believes in immortality, but not in the way Kurzweil envisions it. “Death is conquered spiritually,” he pronounced.

On the science side of the ledger, Neil Gershenfeld, director of the Center for Bits and Atoms at the Massachusetts Institute of Technology, sagely notes: “What Ray does consistently is to take a whole bunch of steps that everybody agrees on and take principles for extrapolating that everybody agrees on and show they lead to things that nobody agrees on.” Likewise, the estimable futurist Kevin Kelly, whose 2010 book What Technology Wants paints a much more realistic portrait of what our futures may (or may not) hold

Kelly agrees that Kurzweil’s exponential growth curves are accurate but that the conclusions and especially the inspiration drawn from them are not. “He seems to have no doubts about it and in this sense I think he is a prophetic type figure who is completely sure and nothing can waiver his absolute certainty about this. So I would say he is a modern day prophet…that’s wrong.”

Transcendent Man is clearly meant to be an uplifting film celebrating all the ways science and technology have and are going to enrich our lives.

An especially lachrymose moment is when Kurzweil is rifling through his father’s journals and documents in a storage room dedicated to preserving his memory until the day that all this “data” (including Ray’s own fading memories) can be reconfigured into an A.I. simulacrum so that father and son can be reunited.

Although Kurzweil says he is optimistic and cheery about life, he can’t seem to stop talking about death: “It’s such a profoundly sad, lonely feeling that I really can’t bear it,” he admits. “So I go back to thinking about how I’m not going to die.” One wonders how much of life he is missing by over thinking death, or how burdensome it must surely be to imbibe over 200 supplement tables a day and have your blood tested and cleansed every couple of months, all in an effort to reprogram the body’s biochemistry.

it mixes eminent common sense and frequent good reporting with a cocksure hubris utterly inappropriate to the practice it apotheosizes.

According to Pigliucci, both Freudian psychoanalysis and Marxist theory of history "are too broad, too flexible with regard to observations, to actually tell us anything interesting." (That's right—not one "interesting" thing.) The idea of intelligent design in biology "has made no progress since its last serious articulation by natural theologian William Paley in 1802," and the empirical evidence for evolution is like that for "an open-and-shut murder case."

Pigliucci offers more hero sandwiches spiced with derision and certainty. Media coverage of science is "characterized by allegedly serious journalists who behave like comedians." Commenting on the highly publicized Dover, Pa., court case in which U.S. District Judge John E. Jones III ruled that intelligent-design theory is not science, Pigliucci labels the need for that judgment a "bizarre" consequence of the local school board's "inane" resolution. Noting the complaint of intelligent-design advocate William Buckingham that an approved science textbook didn't give creationism a fair shake, Pigliucci writes, "This is like complaining that a textbook in astronomy is too focused on the Copernican theory of the structure of the solar system and unfairly neglects the possibility that the Flying Spaghetti Monster is really pulling each planet's strings, unseen by the deluded scientists."

Or is it possible that the alternate view unfairly neglected could be more like that of Harvard scientist Owen Gingerich, who contends in God's Universe (Harvard University Press, 2006) that it is partly statistical arguments—the extraordinary unlikelihood eons ago of the physical conditions necessary for self-conscious life—that support his belief in a universe "congenially designed for the existence of intelligent, self-reflective life"?

Even if we agree that capital "I" and "D" intelligent-design of the scriptural sort—what Gingerich himself calls "primitive scriptural literalism"—is not scientifically credible, does that make Gingerich's assertion, "I believe in intelligent design, lowercase i and lowercase d," equivalent to Flying-Spaghetti-Monsterism? Tone matters. And sarcasm is not science.

The problem with polemicists like Pigliucci is that a chasm has opened up between two groups that might loosely be distinguished as "philosophers of science" and "science warriors."

Philosophers of science, often operating under the aegis of Thomas Kuhn, recognize that science is a diverse, social enterprise that has changed over time, developed different methodologies in different subsciences, and often advanced by taking putative pseudoscience seriously, as in debunking cold fusion

The science warriors, by contrast, often write as if our science of the moment is isomorphic with knowledge of an objective world-in-itself—Kant be damned!—and any form of inquiry that doesn't fit the writer's criteria of proper science must be banished as "bunk." Pigliucci, typically, hasn't much sympathy for radical philosophies of science. He calls the work of Paul Feyerabend "lunacy," deems Bruno Latour "a fool," and observes that "the great pronouncements of feminist science have fallen as flat as the similarly empty utterances of supporters of intelligent design."

It doesn't have to be this way. The noble enterprise of submitting nonscientific knowledge claims to critical scrutiny—an activity continuous with both philosophy and science—took off in an admirable way in the late 20th century when Paul Kurtz, of the University at Buffalo, established the Committee for the Scientific Investigation of Claims of the Paranormal (Csicop) in May 1976. Csicop soon after launched the marvelous journal Skeptical Inquirer

Although Pigliucci himself publishes in Skeptical Inquirer, his contributions there exhibit his signature smugness. For an antidote to Pigliucci's overweening scientism 'tude, it's refreshing to consult Kurtz's curtain-raising essay, "Science and the Public," in Science Under Siege (Prometheus Books, 2009, edited by Frazier)

Kurtz's commandment might be stated, "Don't mock or ridicule—investigate and explain." He writes: "We attempted to make it clear that we were interested in fair and impartial inquiry, that we were not dogmatic or closed-minded, and that skepticism did not imply a priori rejection of any reasonable claim. Indeed, I insisted that our skepticism was not totalistic or nihilistic about paranormal claims."

Kurtz combines the ethos of both critical investigator and philosopher of science. Describing modern science as a practice in which "hypotheses and theories are based upon rigorous methods of empirical investigation, experimental confirmation, and replication," he notes: "One must be prepared to overthrow an entire theoretical framework—and this has happened often in the history of science ... skeptical doubt is an integral part of the method of science, and scientists should be prepared to question received scientific doctrines and reject them in the light of new evidence."

Pigliucci, alas, allows his animus against the nonscientific to pull him away from sensitive distinctions among various sciences to sloppy arguments one didn't see in such earlier works of science patriotism as Carl Sagan's The Demon-Haunted World: Science as a Candle in the Dark (Random House, 1995). Indeed, he probably sets a world record for misuse of the word "fallacy."

To his credit, Pigliucci at times acknowledges the nondogmatic spine of science. He concedes that "science is characterized by a fuzzy borderline with other types of inquiry that may or may not one day become sciences." Science, he admits, "actually refers to a rather heterogeneous family of activities, not to a single and universal method." He rightly warns that some pseudoscience—for example, denial of HIV-AIDS causation—is dangerous and terrible.

But at other points, Pigliucci ferociously attacks opponents like the most unreflective science fanatic

He dismisses Feyerabend's view that "science is a religion" as simply "preposterous," even though he elsewhere admits that "methodological naturalism"—the commitment of all scientists to reject "supernatural" explanations—is itself not an empirically verifiable principle or fact, but rather an almost Kantian precondition of scientific knowledge. An article of faith, some cold-eyed Feyerabend fans might say.

He writes, "ID is not a scientific theory at all because there is no empirical observation that can possibly contradict it. Anything we observe in nature could, in principle, be attributed to an unspecified intelligent designer who works in mysterious ways." But earlier in the book, he correctly argues against Karl Popper that susceptibility to falsification cannot be the sole criterion of science, because science also confirms. It is, in principle, possible that an empirical observation could confirm intelligent design—i.e., that magic moment when the ultimate UFO lands with representatives of the intergalactic society that planted early life here, and we accept their evidence that they did it.

"As long as we do not venture to make hypotheses about who the designer is and why and how she operates," he writes, "there are no empirical constraints on the 'theory' at all. Anything goes, and therefore nothing holds, because a theory that 'explains' everything really explains nothing."

Here, Pigliucci again mixes up what's likely or provable with what's logically possible or rational. The creation stories of traditional religions and scriptures do, in effect, offer hypotheses, or claims, about who the designer is—e.g., see the Bible.

Far from explaining nothing because it explains everything, such an explanation explains a lot by explaining everything. It just doesn't explain it convincingly to a scientist with other evidentiary standards.

A sensible person can side with scientists on what's true, but not with Pigliucci on what's rational and possible. Pigliucci occasionally recognizes that. Late in his book, he concedes that "nonscientific claims may be true and still not qualify as science." But if that's so, and we care about truth, why exalt science to the degree he does? If there's really a heaven, and science can't (yet?) detect it, so much the worse for science.

Pigliucci quotes a line from Aristotle: "It is the mark of an educated mind to be able to entertain a thought without accepting it." Science warriors such as Pigliucci, or Michael Ruse in his recent clash with other philosophers in these pages, should reflect on a related modern sense of "entertain." One does not entertain a guest by mocking, deriding, and abusing the guest. Similarly, one does not entertain a thought or approach to knowledge by ridiculing it.

Long live Skeptical Inquirer! But can we deep-six the egomania and unearned arrogance of the science patriots? As Descartes, that immortal hero of scientists and skeptics everywhere, pointed out, true skepticism, like true charity, begins at home.

Carlin Romano, critic at large for The Chronicle Review, teaches philosophy and media theory at the University of Pennsylvania.

Suppose we found that computers are diminishing our capacity for certain pleasures, or making us worse off in other ways. Why couldn’t we simply spend less time in front of the screen and more time doing the things we used to do before computers came along – like burying our noses in novels? Well, it may be that computers are affecting us in a more insidious fashion than we realise. They may be reshaping our brains – and not for the better. That was the drift of ‘Is Google Making Us Stupid?’, a 2008 cover story by Nicholas Carr in the Atlantic.

Carr thinks that he was himself an unwitting victim of the computer’s mind-altering powers. Now in his early fifties, he describes his life as a ‘two-act play’, ‘Analogue Youth’ followed by ‘Digital Adulthood’. In 1986, five years out of college, he dismayed his wife by spending nearly all their savings on an early version of the Apple Mac. Soon afterwards, he says, he lost the ability to edit or revise on paper. Around 1990, he acquired a modem and an AOL subscription, which entitled him to spend five hours a week online sending email, visiting ‘chat rooms’ and reading old newspaper articles. It was around this time that the programmer Tim Berners-Lee wrote the code for the World Wide Web, which, in due course, Carr would be restlessly exploring with the aid of his new Netscape browser.

Carr launches into a brief history of brain science, which culminates in a discussion of ‘neuroplasticity’: the idea that experience affects the structure of the brain. Scientific orthodoxy used to hold that the adult brain was fixed and immutable: experience could alter the strengths of the connections among its neurons, it was believed, but not its overall architecture. By the late 1960s, however, striking evidence of brain plasticity began to emerge. In one series of experiments, researchers cut nerves in the hands of monkeys, and then, using microelectrode probes, observed that the monkeys’ brains reorganised themselves to compensate for the peripheral damage. Later, tests on people who had lost an arm or a leg revealed something similar: the brain areas that used to receive sensory input from the lost limbs seemed to get taken over by circuits that register sensations from other parts of the body (which may account for the ‘phantom limb’ phenomenon). Signs of brain plasticity have been observed in healthy people, too. Violinists, for instance, tend to have larger cortical areas devoted to processing signals from their fingering hands than do non-violinists. And brain scans of London cab drivers taken in the 1990s revealed that they had larger than normal posterior hippocampuses – a part of the brain that stores spatial representations – and that the increase in size was proportional to the number of years they had been in the job.

The brain’s ability to change its own structure, as Carr sees it, is nothing less than ‘a loophole for free thought and free will’. But, he hastens to add, ‘bad habits can be ingrained in our neurons as easily as good ones.’ Indeed, neuroplasticity has been invoked to explain depression, tinnitus, pornography addiction and masochistic self-mutilation (this last is supposedly a result of pain pathways getting rewired to the brain’s pleasure centres). Once new neural circuits become established in our brains, they demand to be fed, and they can hijack brain areas devoted to valuable mental skills. Thus, Carr writes: ‘The possibility of intellectual decay is inherent in the malleability of our brains.’ And the internet ‘delivers precisely the kind of sensory and cognitive stimuli – repetitive, intensive, interactive, addictive – that have been shown to result in strong and rapid alterations in brain circuits and functions’. He quotes the brain scientist Michael Merzenich, a pioneer of neuroplasticity and the man behind the monkey experiments in the 1960s, to the effect that the brain can be ‘massively remodelled’ by exposure to the internet and online tools like Google. ‘THEIR HEAVY USE HAS NEUROLOGICAL CONSEQUENCES,’ Merzenich warns in caps – in a blog post, no less.

It’s not that the web is making us less intelligent; if anything, the evidence suggests it sharpens more cognitive skills than it dulls. It’s not that the web is making us less happy, although there are certainly those who, like Carr, feel enslaved by its rhythms and cheated by the quality of its pleasures. It’s that the web may be an enemy of creativity. Which is why Woody Allen might be wise in avoiding it altogether.

empirical support for Carr’s conclusion is both slim and equivocal. To begin with, there is evidence that web surfing can increase the capacity of working memory. And while some studies have indeed shown that ‘hypertexts’ impede retention – in a 2001 Canadian study, for instance, people who read a version of Elizabeth Bowen’s story ‘The Demon Lover’ festooned with clickable links took longer and reported more confusion about the plot than did those who read it in an old-fashioned ‘linear’ text – others have failed to substantiate this claim. No study has shown that internet use degrades the ability to learn from a book, though that doesn’t stop people feeling that this is so – one medical blogger quoted by Carr laments, ‘I can’t read War and Peace any more.’

Now the project is involved with a second set of human trials, pushing the technology to see how far it goes and trying to miniaturise it and make it wireless for a better fit in the brain. BrainGate's concept is simple. It posits that the problem for most patients does not lie in the parts of the brain that control movement, but with the fact that the pathways connecting the brain to the rest of the body, such as the spinal cord, have been broken. BrainGate plugs into the brain, picks up the right neural signals and beams them into a computer where they are translated into moving a cursor or controlling a computer keyboard. By this means, paralysed people can move a robot arm or drive their own wheelchair, just by thinking about it.

he and his team are decoding the language of the human brain. This language is made up of electronic signals fired by billions of neurons and it controls everything from our ability to move, to think, to remember and even our consciousness itself. Donoghue's genius was to develop a deceptively small device that can tap directly into the brain and pick up those signals for a computer to translate them. Gold wires are implanted into the brain's tissue at the motor cortex, which controls movement. Those wires feed back to a tiny array – an information storage device – attached to a "pedestal" in the skull. Another wire feeds from the array into a computer. A test subject with BrainGate looks like they have a large plug coming out the top of their heads. Or, as Donoghue's son once described it, they resemble the "human batteries" in The Matrix.

BrainGate's highly advanced computer programs are able to decode the neuron signals picked up by the wires and translate them into the subject's desired movement. In crude terms, it is a form of mind-reading based on the idea that thinking about moving a cursor to the right will generate detectably different brain signals than thinking about moving it to the left.

The technology has developed rapidly, and last month BrainGate passed a vital milestone when one paralysed patient went past 1,000 days with the implant still in her brain and allowing her to move a computer cursor with her thoughts. The achievement, reported in the prestigious Journal of Neural Engineering, showed that the technology can continue to work inside the human body for unprecedented amounts of time.

Donoghue talks enthusiastically of one day hooking up BrainGate to a system of electronic stimulators plugged into the muscles of the arm or legs. That would open up the prospect of patients moving not just a cursor or their wheelchair, but their own bodies.

If Nagle's motor cortex was no longer working healthily, the entire BrainGate project could have been rendered pointless. But when Nagle was plugged in and asked to imagine moving his limbs, the signals beamed out with a healthy crackle. "We asked him to imagine moving his arm to the left and to the right and we could hear the activity," Donoghue says. When Nagle first moved a cursor on a screen using only his thoughts, he exclaimed: "Holy shit!"

BrainGate and other BCI projects have also piqued the interest of the government and the military. BCI is melding man and machine like no other sector of medicine or science and there are concerns about some of the implications. First, beyond detecting and translating simple movement commands, BrainGate may one day pave the way for mind-reading. A device to probe the innermost thoughts of captured prisoners or dissidents would prove very attractive to some future military or intelligence service. Second, there is the idea that BrainGate or other BCI technologies could pave the way for robot warriors controlled by distant humans using only their minds. At a conference in 2002, a senior American defence official, Anthony Tether, enthused over BCI. "Imagine a warrior with the intellect of a human and the immortality of a machine." Anyone who has seen Terminator might worry about that.

Donoghue acknowledges the concerns but has little time for them. When it comes to mind-reading, current BrainGate technology has enough trouble with translating commands for making a fist, let alone probing anyone's mental secrets

As for robot warriors, Donoghue was slightly more circumspect. At the moment most BCI research, including BrainGate projects, that touch on the military is focused on working with prosthetic limbs for veterans who have lost arms and legs. But Donoghue thinks it is healthy for scientists to be aware of future issues. "As long as there is a rational dialogue and scientists think about where this is going and what is the reasonable use of the technology, then we are on a good path," he says.