Transhumanist FAQ Version 3
The Transhumanist FAQ Archived is a reference copy of the content on the Humanity+ website as of February 2016.
For an evolved version, that also contains hyperlinks to other H+Pedia material, see here.
(Page under construction)
- 1 Introduction
- 2 General
- 3 Practicalities
- 3.1 What are the reasons to expect all these changes?
- 3.2 Won’t these developments take thousands or millions of years?
- 3.3 How can I use transhumanism in my own life?
- 3.4 What if it doesn’t work?
- 3.5 How could I become a posthuman?
- 3.6 Won’t it be boring to live forever in a perfect world?
- 3.7 How can I get involved and contribute?
- 4 Society and Politics
- 4.1 Will new technologies only benefit the rich and powerful?
- 4.2 Do transhumanists advocate eugenics?
- 4.3 Aren’t these future technologies very risky? Could they even cause our extinction
- 4.4 If these technologies are so dangerous, should they be banned?
- 4.5 Shouldn’t we concentrate on current problems …
- 4.6 Will extended life worsen overpopulation problems?
- 4.7 Is there any ethical standard …
- 4.8 What kind of society would posthumans live in?
- 4.9 Will posthumans or superintelligent machines pose a threat to humans who aren’t augmented?
- 5 Technologies and Projections
- 6 Transhumanism and Nature
- 7 Transhumanism as a Philosophical and Cultural Viewpoint
The Transhumanist FAQ was developed in the mid-1990s and in 1998 became a formal FAQ through the inspirational work of transhumanists, including Alexander Chislenko, Max More, Anders Sandberg, Natasha Vita-More, Eliezer Yudkowsky, Arjen Kamphius, and many others. Several people contributed to the definition of transhumanism, which was originated by Max More. Greg Burch, David Pearce, Kathryn Aegis, and Anders Sandberg kindly offered extensive editorial comments. The presentation in the cryonics section was, and still is, directly inspired by an article by Ralph Merkle. Ideas, criticisms, questions, phrases, and sentences to the original version were contributed by (in alphabetical order): Kathryn Aegis, Alex (email@example.com), Brent Allsop, Brian Atkins, Scott Badger, Doug Bailey, Harmony Baldwin, Damien Broderick, Greg Burch, David Cary, John K Clark, Dan Clemensen, Damon Davis, Jeff Dee, Jean-Michel Delhotel, Dylan Evans, EvMick@aol.com, Daniel Fabulich, Frank Forman, Robin Hanson, Andrew Hennessey, Tony Hollick, Joe Jenkins, William John, Michelle Jones, Arjen Kamphius, Henri Kluytmans, Eugene Leitl, Michael Lorrey, firstname.lastname@example.org, Peter C. McCluskey, Erik Moeller, J. R. Molloy, Max More, Bryan Moss, Harvey Newstrom, Michael Nielsen, John S. Novak III, Dalibor van den Otter, David Pearce, email@example.com, Thom Quinn, Anders Sandberg, Wesley R. Schwein, Shakehip@aol.com, Allen Smith, Geoff Smith, Randy Smith, Dennis Stevens, Derek Strong, Remi Sussan, Natasha Vita-More, Michael Wiik, Eliezer Yudkowsky, and firstname.lastname@example.org
Over the years, this FAQ has been updated to provide a substantial account of transhumanism. Extropy Institute (ExI) was a source of information for the first version of the Transhumanist FAQ, version 1.0 in the 1990s. WTA adopted the FAQ in 2001 and Nick Bostrom added substantial information about future scenarios. However, with the contributions of close to hundred people from ExI, Aleph, Transcedo, and WTA, and the UK Transhumanist Association. New material has been added and many old sections have been substantially reworked. In the preparation of version 2.0, the following people have been especially helpful: Eliezer Yudkowsky, who provided editorial assistance with comments on particular issues of substance; Dale Carrico who proofread the first half of the text; and Michael LaTorra who did the same for the second half; and “Reason” who then went over the whole document again, as did Frank Forman, and Sarah Banks Forman. Useful comments of either substance or form have also been contributed by (in alphabetical order): Michael Anissimov, Samantha Atkins, Milan Cirkovic, José Luis Cordeiro, George Dvorsky, James Hughes, G.E. Jordan, Vasso Kambourelli, Michael LaTorra, Eugen Leitl, Juan Meridalva, Harvey Newstrom, Emlyn O’Reagan, Christine Peterson, Giulio Prisco, Reason, Rafal Smigrodzki, Simon Smith, Mike Treder, and Mark Walker. Many others have over the years offered questions or reflections that have in some way helped shape this document, and even though it is not possible to name you all, your contributions are warmly appreciated.
The Transhumanist FAQ 3.0, as revised by the continued efforts of many transhumanists, will continue to be updated and modified as we develop new knowledge and better ways of accounting for old knowledge which directly and indirectly relate to transhumanism. Our goal is to provide a reliable source of information about transhumanism.
Thank you to all who have contributed in the past and to those who offer new insights to this FAQ!
What is transhumanism?
Transhumanism is a way of thinking about the future that is based on the premise that the human species in its current form does not represent the end of our development but rather a comparatively early phase.
Transhumanism is a loosely defined movement that has developed gradually over the past two decades. “Transhumanism is a class of philosophies of life that seek the continuation and acceleration of the evolution of intelligent life beyond its currently human form and human limitations by means of science and technology, guided by life-promoting principles and values.” (Max More 1990)
Humanity+ formally defines it based on Max More’s original definition as follows:
(1) The intellectual and cultural movement that affirms the possibility and desirability of fundamentally improving the human condition through applied reason, especially by developing and making widely available technologies to eliminate aging and to greatly enhance human intellectual, physical, and psychological capacities.
(2) The study of the ramifications, promises, and potential dangers of technologies that will enable us to overcome fundamental human limitations, and the related study of the ethical matters involved in developing and using such technologies.
Transhumanism can be viewed as an extension of humanism, from which it is partially derived. Humanists believe that humans matter, that individuals matter. We might not be perfect, but we can make things better by promoting rational thinking, freedom, tolerance, democracy, and concern for our fellow human beings. Transhumanists agree with this but also emphasize what we have the potential to become. Just as we use rational means to improve the human condition and the external world, we can also use such means to improve ourselves, the human organism. In doing so, we are not limited to traditional humanistic methods, such as education and cultural development. We can also use technological means that will eventually enable us to move beyond what some would think of as “human”.
What is a posthuman?
It is sometimes useful to talk about possible future beings whose basic capacities so radically exceed those of present humans as to be no longer unambiguously human by our current standards. The standard word for such beings is “posthuman”. (Care must be taken to avoid misinterpretation. “Posthuman” does not denote just anything that happens to come after the human era, nor does it have anything to do with the “posthumous”. In particular, it does not imply that there are no humans anymore.)
Many transhumanists wish to follow life paths which would, sooner or later, require growing into posthuman persons: they yearn to reach intellectual heights as far above any current human genius as humans are above other primates; to be resistant to disease and impervious to aging; to have unlimited youth and vigor; to exercise control over their own desires, moods, and mental states; to be able to avoid feeling tired, hateful, or irritated about petty things; to have an increased capacity for pleasure, love, artistic appreciation, and serenity; to experience novel states of consciousness that current human brains cannot access. It seems likely that the simple fact of living an indefinitely long, healthy, active life would take anyone to posthumanity if they went on accumulating memories, skills, and intelligence.
Posthumans could be completely synthetic artificial intelligences, or they could be enhanced uploads [see “What is uploading?”], or they could be the result of making many smaller but cumulatively profound augmentations to a biological human. The latter alternative would probably require either the redesign of the human organism using advanced nanotechnology or its radical enhancement using some combination of technologies such as genetic engineering, psychopharmacology, anti-aging therapies, neural interfaces, advanced information management tools, memory enhancing drugs, wearable computers, and cognitive techniques.
Some authors write as though simply by changing our self-conception, we have become or could become posthuman. This is a confusion or corruption of the original meaning of the term. The changes required to make us posthuman are too profound to be achievable by merely altering some aspect of psychological theory or the way we think about ourselves. Radical technological modifications to our brains and bodies are needed.
It is difficult for us to imagine what it would be like to be a posthuman person. Posthumans may have experiences and concerns that we cannot fathom, thoughts that cannot fit into the three-pound lumps of neural tissue that we use for thinking. Some posthumans may find it advantageous to jettison their bodies altogether and live as information patterns on vast super-fast computer networks. Their minds may be not only more powerful than ours but may also employ different cognitive architectures or include new sensory modalities that enable greater participation in their virtual reality settings. Posthuman minds might be able to share memories and experiences directly, greatly increasing the efficiency, quality, and modes in which posthumans could communicate with each other. The boundaries between posthuman minds may not be as sharply defined as those between humans.
Posthumans might shape themselves and their environment in so many new and profound ways that speculations about the detailed features of posthumans and the posthuman world are likely to fail.
What is a transhuman?
In its contemporary usage, “transhuman” refers to an intermediary transition between the human and a possible future human (Human 2.0) or the posthuman [see “What is a posthuman?”]. One might ask, given that our current use of e.g. medicine and information technology enable us to routinely do many things that would have astonished humans living in ancient times, whether we are not already transhuman? The question is a provocative one, but ultimately not very meaningful; the concept of the transhuman is too vague for there to be a definite answer.
A transhumanist is simply someone who advocates transhumanism [see “What is transhumanism?”]. It is a common error for reporters and other writers to say that transhumanists “claim to be transhuman” or “call themselves transhuman”. To adopt a philosophy which says that someday everyone ought to have the chance to grow beyond present human limits is clearly not to say that one is better or somehow currently “more advanced” than one’s fellow humans.
The etymology of the term “transhuman” goes back to the futurist FM-2030 (also known as F. M. Esfandiary), who introduced it as shorthand for “transitional human”. Calling transhumans the “earliest manifestation of new evolutionary beings”. F. M. Esfandiary had written a chapter using the term “transhuman” in a 1972 book, and went on to develop a set of transhumanist ideas in which transhuman was a transition from human to posthuman, yet he never referred to them as “transhumanism”. Esfandiary’s approach was more literary than academic, even though he taught at the New School for Social Research in New York in the 1960s. Starting in 1966, while teaching classes in “New Concepts of the Human”, he outlined a vision of an evolutionary transhuman future. He also brought together optimistic futurists in a loosely-organized group known as UpWingers. In his 1989 book, Are You a Transhuman?, he defined a transhuman as a “transitional human,” whose use of technology, way of living, and values marked them as a step toward posthumanity. FM-2030’s writing and social activity importantly underscored the practical elements of the philosophy. The idiosyncratic and personal nature of FM-2030’s transhuman was displayed in his book, which contained extensive questionnaires, then rated the reader as more or less transhuman. Some of his measures included how much someone traveled, what alterations they had made to their body (even though the existing technology remained primitive), the degree to which they rejected traditional family structures and exclusive relationships, and so on.It is unclear why anybody who has had enhancement body parts or a nomadic lifestyle is any closer to becoming a posthuman than the rest of us; nor, of course, are such persons necessarily more admirable or morally commendable than others. In fact, it is perfectly possible to be a transhuman – or, for that matter, a transhumanist – and still embrace most traditional values and principles of personal conduct.
The writings of Natasha Vita-More (k/k/a Nancie Clark) in authoring the Transhuman Manifesto in 1983 offered a different perspective on the transhuman, although highly influenced by FM-2030’s vision. The difference being that Vita-More sought to build a social/cultural movement for life extension and human enhancement rather than following a prescribed ideological stance. “Let us choose to be transhuman not only in our bodies, but also in our values. Toward diversity, multiplicity. Toward non-partisan ideology (transpolitics, transpartisan, transmodernity). Toward a more humane transhumanity.” In 1997, a later version of the manifesto was released first onto the Internet and signed by hundreds of creative thinkers and then placed aboard the Cassini Huygens spacecraft on its mission to Saturn.
FM-2030. Are You a Transhuman? (New York: Warner Books, 1989).
More, M. & Vita-More, N. (Eds.) The Transhumanist Reader: Classical and Contemporary Essays on the Science, Technology, and Philosophy of the Human Future. (New York: Wiley-Blackwell Publishing, 2013).
Vita-More, N. The Transhuman Manifesto. In ARTISTS’ MANIFESTOS. (New York: Penguin Modern Classics, 2009).
What are the reasons to expect all these changes?
Take a look around. Compare what you see with what you would have seen only fifty years ago. It is not an especially bold conjecture that the next 50 years will see at least as much change and that the state of technology in the mid-21st century will be quite wondrous by present standards. The conservative projection, which assumes only that progress continues in the same gradual way it has since the 17th century, would imply that we should expect to see dramatic developments over the coming decades.
This expectation is reinforced when one considers that many crucial areas seem poised for critical breakthroughs. The World-Wide Web is beginning to link the world’s people, adding a new global layer to human society where information is supreme. The Human Genome Project has been completed, and the study of the functional roles of our genes (functional genomics) is proceeding rapidly. Techniques for using this genetic information to modify adult organisms or the germ-line are being developed. The performance of computers doubles every 18 months and will approach the computational power of a human brain in the foreseeable future. Pharmaceutical companies are refining drugs that will enable us to regulate mood and aspects of personality with few side effects. Many transhumanist aims can be pursued with present technologies. Can there be much doubt that, barring a civilization-destroying cataclysm, technological progress will give us much more radical options in the future? [See also “Won’t these developments take thousands or millions of years?”]
Molecular manufacturing has the potential to transform the human condition. Is it a feasible technology? Eric Drexler and others have showed in detail how machine-phase nanotechnology is consistent with physical laws and have outlined several routes by which it could be developed [see “What is molecular nanotechnology?”]. Molecular manufacturing might seem incredible, maybe because the eventual consequences seem too overwhelming, but nanotechnology experts point out that there currently exists no published technical critique of Drexler’s arguments. More than ten years after the publication of Nanosystems, nobody has yet been able to point to any significant error in the calculations. Meanwhile, investment in the development of nanotechnology, already billions of dollars annually worldwide, is growing every year, and at least the less visionary aspects of nanotechnology have already become mainstream.
There are many independent methods and technologies that can enable humans to become posthuman. There is uncertainty about which technologies will be perfected first, and we have a choice about which methods to use. But provided civilization continues to prosper, it seems almost inevitable that humans will sooner or later have the option of becoming posthuman persons. And, unless forcibly prevented, many will choose to explore that option.
Drexler, E. Nanosystems: Molecular Machinery, Manufacturing, and Computation. (New York: John Wiley & Sons, 1992).
Won’t these developments take thousands or millions of years?
It is often very hard to predict how long a certain technological development will take. The moon landing happened sooner than most people had expected, but fusion energy still eludes us after half a century of anticipation. The difficulty in forecasting the timing lies partly in the possibility of unexpected technical obstacles and partly in the fact that the rate of progress depends on levels of funding, which in turn depends on hard-to-predict economic and political factors. Therefore, while one can in many cases give good grounds for thinking that a technology will eventually be developed, one can usually only make informed guesses about how long it will take.
The vast majority of transhumanists think that superintelligence and nanotechnology will both be developed in less than a hundred years, and many predict that it will happen well within the first third of this century. (Some of the reasons for holding these opinions are outlined in the sections about these two technologies.) Once there is both nanotechnology and superintelligence, a very wide range of special applications will follow swiftly.
It would be possible to give a long list of examples where people in the past have solemnly declared that something was technologically absolutely impossible,
“The secrets of flight will not be mastered within our lifetime – not within a thousand years.” (Wilbur Wright, 1901),
or socially irrelevant,
“There is no reason why anyone would want a computer in their home.” (Ken Olsen: President, Chairman and Founder of Digital Equipment Corporation, 1977)
– only to see it happen few years later. However, one could give an equally long list of cases of predicted breakthroughs that failed to occur. The question cannot be settled by enumerating historical parallels.
A better strategy is to look directly at what a careful analysis of the underlying physical constraints and engineering constraints might reveal. In the case of the most crucial future technologies – superintelligence and molecular manufacturing – such analyses have been done. Many experts believe that these will likely be achieved within the first several decades of the 21st century. Other experts think it will take much longer. There seems to be more disagreement about the feasibility and time-frame of superintelligence than of nanotechnology.
Another way of forming a view of where we are headed is by looking at trends. At least since the late 19th century, science and technology, as measured by a wide range of indicators, have doubled about every 15 years (Price 1986). Extrapolating this exponential rate of progress, one is led to expect to see dramatic changes in the relatively near future. It would require an abrupt reversal of current trends, an unexpected deceleration, in order for the changes that many transhumanists foresee not to happen within the 21st century.
The Foresight Institute. “Erroneous Predictions and Negative Comments Concerning Scientific and Technological Developments.” (2002). http://www.foresight.org/News/negativeComments.html
Price, D. J. Little Science, Big Science …and Beyond. (New York: Columbia University Press, 1986).
How can I use transhumanism in my own life?
While transhumanism has been known to cross over with academic agendas, ethical philosophies, political causes, and artistic movements, transhumanism is not a lifestyle, a religion, or a self-help guide. Transhumanism can’t tell you what kind of music to listen to, which hobbies to pursue, whom to marry or how to live your life, any more than, say, being a member of Amnesty International or studying molecular biology could tell you these things.
Depending on your situation and your needs, you might or might not find some of the currently available human modification or enhancement options useful. Some of these are commonplace – exercise, healthy diet, relaxation techniques, time management, study skills, information technology, coffee or tea (as stimulants), education, and nutritional supplements (such as vitamins, minerals, fatty acids, or hormones). Others you might not have thought of, such as getting a cryonic suspension contract [see “What is cryonics? Isn’t the probability of success too small?”], or chewing nicotine gum for its nootropic effects. Still others – for instance pharmacological mood drugs or sex reassignment surgery – are suitable only for people who have special difficulties or needs.
If you want to learn more about transhumanist topics, meet like-minded individuals, and participate in some way the transhumanist effort, see [“How can I get involved and contribute?”]
What if it doesn’t work?
Success in the transhumanist endeavor is not an all-or-nothing matter. There is no “it” that everything hinges on. Instead, there are many incremental processes at play, which may work better or worse, faster or more slowly. Even if we can’t cure all diseases, we will cure many. Even if we don’t get immortality, we can have healthier lives. Even if we can’t freeze whole bodies and revive them, we can learn how to store organs for transplantation. Even if we don’t solve world hunger, we can feed a lot of people. With many potentially transforming technologies already available and others in the pipeline, it is clear that there will be a large scope for human augmentation. The more powerful transhuman technologies, such as machine-phase nanotechnology and superintelligence, can be reached through several independent paths. Should we find one path to be blocked, we can try another one. The multiplicity of routes adds to the probability that our journey will not come to a premature halt.
There are ways to fail completely, namely if we succumb to an existential disaster [see “Aren’t these future technologies very risky? Could they even cause our extinction?”]. Efforts to reduce existential risks are therefore a top priority.
How could I become a posthuman?
At present, there is no manner by which any human can become a posthuman. This is the primary reason for the strong interest in life extension and cryonics among transhumanists. Those of us who live long enough to witness currently foreseeable technologies come to fruition may get the chance to become posthuman. Although there are no guarantees of success, there are some things that can be done on an individual level that will improve the odds a bit:
1. Live healthily and avoid unnecessary risks (diet, exercise, etc.);
2. Sign up for cryonics;
3. Keep abreast of current research and save some money so that you can afford future life-extension treatments when they become available;
4. Support the development of transhuman technologies through donations, advocacy, investment, or choosing a career in the field; work to make access more universal and to make the world safer from existential risks [see “Aren’t these future technologies very risky? Could they even cause our extinction?”];
5. Join others to help promote transhumanism.
Meanwhile, we can enjoy and make the most of the opportunities that exist today for living worthwhile and meaningful lives. If we compare our current lot with that of our historical ancestors, most (at least those of us who don’t live in the least developed countries) will find that the material circumstances for human flourishing are the best they have ever been. In addition, we possess an unprecedented accumulation of cultural and intellectual treasures whereby we can enrich our experiences and broaden our horizons.
Won’t it be boring to live forever in a perfect world?
Why not try it and see?
“Perfection” is a vague and treacherous word. There is considerable disagreement among transhumanists about what kind of perfection is attainable and desirable, either in theory or in practice. It is probably wiser to speak of improving the world, rather than making it “perfect”. Would it be boring to live for an indefinitely long time in a greatly improved world? The world could surely be improved over the way it is now, including becoming less boring. If you got rid of the pain and stress associated with, say, filling out annual tax returns, people would probably not sit around afterward saying: “Life feels meaningless now that I no longer have income tax forms to fill out.”
Admittedly, material improvements to the environment may not, in themselves, be sufficient to bring about lasting happiness. If your accustomed fare is bread and water, then a box of cookies can be a feast. But if every night you eat out at fancy restaurants, such fine fare will soon seem ordinary and normal; and any lesser feast, such as a box of cookies, would be insulting by comparison. Some cognitive scientists speculate that we each have a “set point” of happiness, to which we soon return regardless of changes in the environment. There may be considerable truth to the folk wisdom that an expensive new car does not make you happier (or rather, it makes you happier, but only temporarily). In some ways, human minds and brains are just not designed to be happy. Fortunately, there are several potential viewpoints from which to go about addressing this challenge.
Apes engage in activities that we, as humans, would find repetitive and dull. In the course of becoming smarter, we have become bored by things that would have interested our ancestors. But at the same time we have opened up a vast new space of possibilities for having fun – and the new space is much larger than the previous one. Humans are not simply apes who can obtain more bananas using our intelligence as a tool. Our intelligence enables us to desire new things, such as art, science, and mathematics. If at any point in your indefinitely long life you become bored with the greatly improved world, it may only indicate that the time has come to bump up your intelligence another increment.
If the human brain has a “set point” of happiness to which it returns, maybe this is a design flaw and should be fixed – one of those things that we will end up defining as human, but not humane. It would probably be unwise to eliminate boredom entirely, since boredom can serve to prevent us from wasting too much time on monotonous and meaningless activities. But if we’re doing new things, learning, growing more intelligent, and we still aren’t happy, for no better reason than that our cognitive architecture is badly designed, then perhaps it is time to redesign it. Present clinical mood-drugs are crude, but nonetheless they can sometimes restore interest and enthusiasm for life – sometimes tiredness and despair has no interesting reason behind it and is simply an imbalance of brain chemistry. Only by compartmentalizing our thinking to a high degree can we imagine a world where there is mature molecular nanotechnology and superhuman artificial intelligence, but the means are still lacking to control the brain circuitry of boredom. Fundamentally, there is no reason why pleasure, excitement, profound well-being and simple joy at being alive could not become the natural, default state of mind for all who desire it.
Ed Regis (1990, p. 97) suggests the following points also be considered:
1. Ordinary life is sometimes boring. So what?
2. Eternal life will be as boring or as exciting as you make it.
3. Is being dead more exciting?
4. If eternal life becomes boring, you will have the option of ending it at any time.
Transhumanism is not about a fancier car, more money, or clever gadgetry, even though this is what the media presents to us as “science” and “advanced technology”; transhumanism is about genuine changes to the human condition, including increased intelligence and minds better suited to the achievement of happiness.
Pearce, D. The Hedonistic Imperative. (2003) http://www.hedweb.com
Regis, E. Great Mambo Chicken and the Transhuman Condition. (Penguin Books: New York, 1990).
How can I get involved and contribute?
You can join Humanity+. The Humanity+ is a nonprofit, democratic membership organization that works to promote discussion of possibilities for the radical improvement of human capacities using technology, as well as of the ethical issues and risks involved in technological developments. It was founded in 1998 as an umbrella organization to publicize transhumanist ideas and to seek academic acceptance of transhumanism as a philosophical and cultural movement. Humanity+ organizes conferences, publishes H+ Magazine, (did published an academic journal), issues press statements, and coordinates student campus chapters and local transhumanist groups around the world. To find out about current projects and upcoming events, and to become a member, please visit the Humanity+ website.
Humanity+ has been growing since its inception and especially rapidly in the last couple of years, but the task before us is both momentous and mountainous. Your help is needed. There are myriad ways to contribute – organizing or participating in a local discussion group, writing articles or letters to the editor, making a financial contribution, spreading the word to friends and acquaintances, volunteering your skills, translating key documents into other languages, linking to Humantiy+ from your website, attending conferences and sharing your ideas, directing your research or creative activity towards transhumanist themes, to name but a few.
If you want to study transhumanist ideas in more detail, you can find some syllabi and reading lists on the website to get you started. If you want to exchange ideas with others, or just listen in to ongoing conversations, you may want to join one of the mailing lists and newsgroups maintained by Humanity+.
The coming technological transitions may be the most important challenge that humanity will ever face. The entire future of intelligent life on Earth may depend on how we handle it. If we do the right things, a wonderful posthuman future with limitless opportunities for growth and flourishing may lie ahead. If we handle it badly, intelligent life might go extinct. Don’t you want to take part and attempt to make a difference for the better?
– Humanity+. http://humanityplus.org. (From this site, links to local groups and affiliated organizations can also be found.)