![\"\"](\"https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert.jpeg\")
What is Transhumanism?<\/strong><\/h2>\n\n\n\nTranshumanism is a philosophical and scientific movement supporting the enhancement of human capabilities. It aims to overcome \u201climitations\u201d like disease, aging, and mortality, using advanced technology like AI, genetic engineering, nanotechnology, and robotics.<\/p>\n\n\n\n
MIchael tells me \u201cthe general idea is that transhumanism […] presents itself as this non-religious, scientific study that just presumes an unbiased look at the world. So, it’s like this ultimate form of knowledge that is scientific. It’s not politics, it’s science, it’s neutral.\u201d<\/p>\n\n\n\n
Michael\u2019s work is strongly influenced by philosopher Jacques Derrida. In his book, Michael uses on the concept of Religion Without Religion<\/em> as an entry point to look at the ideas and assumptions that can go hidden in transhumanism. The idea of religion without religion itself is simple. You keep the structures and themes of religion but replace its content.<\/p>\n\n\n\nAs he explains, \u201ctranshumanism is […] highly influenced by Western European culture and history, and that culture and history have a tremendous amount of Christian influence. […] What I’m trying to explain in the book is: there are hidden ideologies […] that influence how we look at things.\u201d<\/p>\n\n\n\n
Is AI Inevitable?<\/strong><\/h2>\n\n\n\n\u201cAI plays a major part in transhumanism,\u201d Michael tells me. He explains that many transhumanists frame AI as part of a progressive path toward human evolution and enhancement. Michael emphasises connections between AI futurism and Christian ideas about transformation and destiny. He points to the concept of the \u201csingularity\u201d (the hypothetical moment when artificial intelligence surpasses human intelligence and radically changes society). For Michael, this concept mirrors religious ideas about eschatology, or humanity\u2019s ultimate destiny. He explains, \u201cwe’ll be radically changed because all of these technologies, especially the super intelligent AI, will change our bodies, human evolution, and how we direct evolution.<\/p>\n\n\n\n
However, Michael argues that the real danger lies in how these possible futures are often presented as unavoidable. He says, \u201c[the] huge risk is the idea that this is inevitable. There’s nothing you can do about it. You might as well just prepare for it. AI, we can’t get rid of it, it\u2019s the future, no matter what you do.\u201d<\/p>\n\n\n\n
Why Does this Matter Now?<\/strong><\/h2>\n\n\n\nAs AI becomes increasingly situated in daily life, Michael argues that this view has real consequences. Particularly, that these assumptions influence how deeply AI becomes embedded throughout our society, and where governments and corporations choose to invest their resources. From mass layoffs to the rise of AI-generated content, AI is already shaping how people work, communicate, and interact online. At the same time, governments and corporations continue to invest billions of dollars into AI development in Canada under the assumption that these technologies represent our future.<\/p>\n\n\n\n
For Michael, this way of thinking narrows our ability to imagine an alternative possibility. When technological development is framed as a predetermined path forward, it becomes increasingly difficult to question whether alternative futures are possible. This concern connects directly to one of the central arguments of Deconstructing Transhumanism<\/em>: just as hidden assumptions can shape how we think about technology, assumptions about inevitability can shape how societies make decisions about technological development.<\/p>\n\n\n\nAs he puts it, \u201cit’s this technological determinism that really is a huge fear of mine […] it just says there’s no alternative. It’s the way it’s going to go. So, deal with it. This squashes all other ideas for humanity, society, technology, all those developments.\u201d<\/p>\n\n\n\n
Conclusion: What Can We Do?<\/strong><\/h2>\n\n\n\nWhile Deconstructing Transhumanism <\/em>focuses on uncovering the hidden assumptions shaping technological futures, Michael\u2019s recent work explores alternative approaches to AI. Particularly, he explores how AI can be approached through different values and worldviews, specifically through an Indigenous lens.<\/p>\n\n\n\nThrough the concept of Elder AI, he hopes to encourage reflection on how technologies might be developed in ways that emphasize relationships with our world and ourselves, community, and long-term stewardship. As Michael explains it, \u201cI use the concept [Elder AI] as an idea to promote thought, reflection about the possibility of such things [\u2026] and if we want to do this or not.\u201d Therefore, it creates a space to think about alternative ideas that promote a more ethical and responsible future.<\/p>\n\n\n\n
Michael hopes people become more critical about the assumptions that frame AI as unavoidable. As he puts it, \u201cwe can’t just allow someone to say, AI is the future \u2026 [so] we’ll put all our money and resources into AI. We don’t have to do that if we choose not to.\u201d Ultimately, technological futures remain open and are shaped by the choices we as a society make, and the perspectives we choose to include.<\/p>\n\n\n\n
You can check out Michael\u2019s book here: Deconstructing Transhumanism: A Religion Without Religion.<\/a><\/em><\/p>\n\n\n\n<\/p>\n","protected":false},"excerpt":{"rendered":"
It was Fall 2022 when I first overheard students talking about ChatGPT. At the time, it sounded almost futuristic. Now, it seems like artificial intelligence is embedded in every part of daily life. Dr. Michael G. Sherbert is a Research Associate, Indigenous Initiatives for Connected Minds and an Algonquin of Pikw\u00e0kanag\u00e0n First Nation. He was […]<\/p>\n","protected":false},"author":4,"featured_media":673,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"","ocean_second_sidebar":"","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"","ocean_custom_header_template":"","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"","ocean_menu_typo_font_family":"","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"on","ocean_gallery_id":[],"footnotes":""},"categories":[1],"tags":[],"class_list":["post-672","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized","entry","has-media"],"rttpg_featured_image_url":{"full":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert.jpeg",800,800,false],"landscape":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert.jpeg",800,800,false],"portraits":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert.jpeg",800,800,false],"thumbnail":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert-150x150.jpeg",150,150,true],"medium":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert-300x300.jpeg",300,300,true],"large":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert.jpeg",800,800,false],"1536x1536":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert.jpeg",800,800,false],"2048x2048":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert.jpeg",800,800,false],"ocean-thumb-m":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert-600x600.jpeg",600,600,true],"ocean-thumb-ml":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert-800x450.jpeg",800,450,true],"ocean-thumb-l":["https:\/\/cmblog.neuroscience.queensu.ca\/wp-content\/uploads\/2026\/06\/michael-sherbert-800x700.jpeg",800,700,true]},"rttpg_author":{"display_name":"Jaspreet Dodd","author_link":"https:\/\/cmblog.neuroscience.queensu.ca\/author\/jaspreet"},"rttpg_comment":0,"rttpg_category":"Uncategorized<\/a>","rttpg_excerpt":"It was Fall 2022 when I first overheard students talking about ChatGPT. At the time, it sounded almost futuristic. Now, it seems like artificial intelligence is embedded in every part of daily life. Dr. Michael G. Sherbert is a Research Associate, Indigenous Initiatives for Connected Minds and an Algonquin of Pikw\u00e0kanag\u00e0n First Nation. He was…","_links":{"self":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts\/672","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/comments?post=672"}],"version-history":[{"count":4,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts\/672\/revisions"}],"predecessor-version":[{"id":677,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts\/672\/revisions\/677"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/media\/673"}],"wp:attachment":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/media?parent=672"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/categories?post=672"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/tags?post=672"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
As he explains, \u201ctranshumanism is […] highly influenced by Western European culture and history, and that culture and history have a tremendous amount of Christian influence. […] What I’m trying to explain in the book is: there are hidden ideologies […] that influence how we look at things.\u201d<\/p>\n\n\n\n
Is AI Inevitable?<\/strong><\/h2>\n\n\n\n\u201cAI plays a major part in transhumanism,\u201d Michael tells me. He explains that many transhumanists frame AI as part of a progressive path toward human evolution and enhancement. Michael emphasises connections between AI futurism and Christian ideas about transformation and destiny. He points to the concept of the \u201csingularity\u201d (the hypothetical moment when artificial intelligence surpasses human intelligence and radically changes society). For Michael, this concept mirrors religious ideas about eschatology, or humanity\u2019s ultimate destiny. He explains, \u201cwe’ll be radically changed because all of these technologies, especially the super intelligent AI, will change our bodies, human evolution, and how we direct evolution.<\/p>\n\n\n\n
However, Michael argues that the real danger lies in how these possible futures are often presented as unavoidable. He says, \u201c[the] huge risk is the idea that this is inevitable. There’s nothing you can do about it. You might as well just prepare for it. AI, we can’t get rid of it, it\u2019s the future, no matter what you do.\u201d<\/p>\n\n\n\n
Why Does this Matter Now?<\/strong><\/h2>\n\n\n\nAs AI becomes increasingly situated in daily life, Michael argues that this view has real consequences. Particularly, that these assumptions influence how deeply AI becomes embedded throughout our society, and where governments and corporations choose to invest their resources. From mass layoffs to the rise of AI-generated content, AI is already shaping how people work, communicate, and interact online. At the same time, governments and corporations continue to invest billions of dollars into AI development in Canada under the assumption that these technologies represent our future.<\/p>\n\n\n\n
For Michael, this way of thinking narrows our ability to imagine an alternative possibility. When technological development is framed as a predetermined path forward, it becomes increasingly difficult to question whether alternative futures are possible. This concern connects directly to one of the central arguments of Deconstructing Transhumanism<\/em>: just as hidden assumptions can shape how we think about technology, assumptions about inevitability can shape how societies make decisions about technological development.<\/p>\n\n\n\nAs he puts it, \u201cit’s this technological determinism that really is a huge fear of mine […] it just says there’s no alternative. It’s the way it’s going to go. So, deal with it. This squashes all other ideas for humanity, society, technology, all those developments.\u201d<\/p>\n\n\n\n
Conclusion: What Can We Do?<\/strong><\/h2>\n\n\n\nWhile Deconstructing Transhumanism <\/em>focuses on uncovering the hidden assumptions shaping technological futures, Michael\u2019s recent work explores alternative approaches to AI. Particularly, he explores how AI can be approached through different values and worldviews, specifically through an Indigenous lens.<\/p>\n\n\n\nThrough the concept of Elder AI, he hopes to encourage reflection on how technologies might be developed in ways that emphasize relationships with our world and ourselves, community, and long-term stewardship. As Michael explains it, \u201cI use the concept [Elder AI] as an idea to promote thought, reflection about the possibility of such things [\u2026] and if we want to do this or not.\u201d Therefore, it creates a space to think about alternative ideas that promote a more ethical and responsible future.<\/p>\n\n\n\n
Michael hopes people become more critical about the assumptions that frame AI as unavoidable. As he puts it, \u201cwe can’t just allow someone to say, AI is the future \u2026 [so] we’ll put all our money and resources into AI. We don’t have to do that if we choose not to.\u201d Ultimately, technological futures remain open and are shaped by the choices we as a society make, and the perspectives we choose to include.<\/p>\n\n\n\n
You can check out Michael\u2019s book here: Deconstructing Transhumanism: A Religion Without Religion.<\/a><\/em><\/p>\n\n\n\n<\/p>\n","protected":false},"excerpt":{"rendered":"
It was Fall 2022 when I first overheard students talking about ChatGPT. At the time, it sounded almost futuristic. Now, it seems like artificial intelligence is embedded in every part of daily life. Dr. Michael G. Sherbert is a Research Associate, Indigenous Initiatives for Connected Minds and an Algonquin of Pikw\u00e0kanag\u00e0n First Nation. He was 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At the time, it sounded almost futuristic. Now, it seems like artificial intelligence is embedded in every part of daily life. Dr. Michael G. Sherbert is a Research Associate, Indigenous Initiatives for Connected Minds and an Algonquin of Pikw\u00e0kanag\u00e0n First Nation. He was…","_links":{"self":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts\/672","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/comments?post=672"}],"version-history":[{"count":4,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts\/672\/revisions"}],"predecessor-version":[{"id":677,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts\/672\/revisions\/677"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/media\/673"}],"wp:attachment":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/media?parent=672"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/categories?post=672"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/tags?post=672"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
As AI becomes increasingly situated in daily life, Michael argues that this view has real consequences. Particularly, that these assumptions influence how deeply AI becomes embedded throughout our society, and where governments and corporations choose to invest their resources. From mass layoffs to the rise of AI-generated content, AI is already shaping how people work, communicate, and interact online. At the same time, governments and corporations continue to invest billions of dollars into AI development in Canada under the assumption that these technologies represent our future.<\/p>\n\n\n\n
For Michael, this way of thinking narrows our ability to imagine an alternative possibility. When technological development is framed as a predetermined path forward, it becomes increasingly difficult to question whether alternative futures are possible. This concern connects directly to one of the central arguments of Deconstructing Transhumanism<\/em>: just as hidden assumptions can shape how we think about technology, assumptions about inevitability can shape how societies make decisions about technological development.<\/p>\n\n\n\n As he puts it, \u201cit’s this technological determinism that really is a huge fear of mine […] it just says there’s no alternative. It’s the way it’s going to go. So, deal with it. This squashes all other ideas for humanity, society, technology, all those developments.\u201d<\/p>\n\n\n\n While Deconstructing Transhumanism <\/em>focuses on uncovering the hidden assumptions shaping technological futures, Michael\u2019s recent work explores alternative approaches to AI. Particularly, he explores how AI can be approached through different values and worldviews, specifically through an Indigenous lens.<\/p>\n\n\n\n Through the concept of Elder AI, he hopes to encourage reflection on how technologies might be developed in ways that emphasize relationships with our world and ourselves, community, and long-term stewardship. As Michael explains it, \u201cI use the concept [Elder AI] as an idea to promote thought, reflection about the possibility of such things [\u2026] and if we want to do this or not.\u201d Therefore, it creates a space to think about alternative ideas that promote a more ethical and responsible future.<\/p>\n\n\n\n Michael hopes people become more critical about the assumptions that frame AI as unavoidable. As he puts it, \u201cwe can’t just allow someone to say, AI is the future \u2026 [so] we’ll put all our money and resources into AI. We don’t have to do that if we choose not to.\u201d Ultimately, technological futures remain open and are shaped by the choices we as a society make, and the perspectives we choose to include.<\/p>\n\n\n\n You can check out Michael\u2019s book here: Deconstructing Transhumanism: A Religion Without Religion.<\/a><\/em><\/p>\n\n\n\n <\/p>\n","protected":false},"excerpt":{"rendered":" It was Fall 2022 when I first overheard students talking about ChatGPT. At the time, it sounded almost futuristic. Now, it seems like artificial intelligence is embedded in every part of daily life. Dr. Michael G. Sherbert is a Research Associate, Indigenous Initiatives for Connected Minds and an Algonquin of Pikw\u00e0kanag\u00e0n First Nation. He was 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Dodd","author_link":"https:\/\/cmblog.neuroscience.queensu.ca\/author\/jaspreet"},"rttpg_comment":0,"rttpg_category":"Uncategorized<\/a>","rttpg_excerpt":"It was Fall 2022 when I first overheard students talking about ChatGPT. At the time, it sounded almost futuristic. Now, it seems like artificial intelligence is embedded in every part of daily life. Dr. Michael G. Sherbert is a Research Associate, Indigenous Initiatives for Connected Minds and an Algonquin of Pikw\u00e0kanag\u00e0n First Nation. He was…","_links":{"self":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts\/672","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/comments?post=672"}],"version-history":[{"count":4,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts\/672\/revisions"}],"predecessor-version":[{"id":677,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/posts\/672\/revisions\/677"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/media\/673"}],"wp:attachment":[{"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/media?parent=672"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/categories?post=672"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cmblog.neuroscience.queensu.ca\/wp-json\/wp\/v2\/tags?post=672"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Conclusion: What Can We Do?<\/strong><\/h2>\n\n\n\n