Project Vision 21

Many years ago, back in the late 1980s, I first read an article that mentioned the “Computerizer,” described as a non-human character from the future with the ability to create realistic replicas or copies of any human being. , whether contemporary or from the past. That science fiction is now reality.

The recent virtual concert by ABBA and the announcement by the rock band KISS a few days ago that from now on that band will be replaced by its digital twins confirm that our digital copies are here not only to stay, but to replace us. And that situation creates countless philosophical and existential questions.
 

As Ortega y Gasset would say, I am me and my circumstance, emphasizing both the inevitable duplication of the “I” and the inevitable contextualization of that I in a sociopolitical, historical-cultural, and even geographical framework.
 

From that point of view, even if an avatar or digital twin looks like me, talks like me, and even reacts and responds like me, it can hardly be said that that avatar is “embodied” or “incorporated” in a certain historical or cultural circumstance. In other words, my digital twin is not me nor is it an extension or expansion of me (at least, for now).
 

Furthermore, it is doubtful that digital twins, even if they hypothetically had self-consciousness, could have “my” consciousness. Replicating my thinking process does not mean duplicating my consciousness. Pretending to have my emotions, or even having similar emotions, does not mean having my emotions. Simply put, my mind is still my own.
 

And what about the ethical aspects of avatars? What happens if my digital twin, without my knowledge and even with supposedly good intentions, commits a crime or creates a serious problem? Will I be responsible for what my digital twin does just because he or she looks like me or is a copy of who I am (or think I am)?
 

At the same time, what if the reason I want to have a digital twin is to commit crimes and then accuse my copy of having committed them? Can digital twins prevent bad actors from facing the consequences of their actions?
 

Another great challenge is the issue of human relationships, which, by definition, will no longer be solely human. For example, there may be an event or meeting that I prefer not to attend. Can I  send my avatar and let it speak as I would and decide as I would, but without being there myself? Will I later accept their decisions?
 

If digital twins can predict or simulate human decisions, a debate could arise about human freedom versus determinism. 
 

Finally, as is clear from current circumstances, many human beings will prefer to interact only with digital avatars, but not with real people, with the consequent impact on social relations and community cohesion.
 

Digital twins and other technological advances force us to reconsider and reevaluate all our fundamental philosophical ideas about the nature of humanity, life, identity, and all of reality.