Eight decades ago in the mid 1940s, scientist John von Neumann revolutionized the budding field of computing memory.  His idea for computing memory was in storing programs by describing bytes of computer code as if they were neurons, thereby framing an analogy between the digital computer and the human brain. (Aspray 1990)  Von Neumann noted the importance of the storage capacity of computer memory could parallel the importance of memory of the biological nervous systems. (Aspray 1990)  He also described the idea of a technological singularity as a crucial moment in the evolution of the human.  While no reference is given as to when von Neumann said this, it is reported in numerous papers that on one particular day in the 1950s while walking with Stanislaw Ulam, he said that technological acceleration ‘gives the appearance of approaching some essential singularity in the history of the race beyond which human affairs as we know them could not continue.’ (Ulam n.d.)
          What does it mean that human affairs as we know them could not continue?  The literature on theoretical views concerning any number of technological relationships with social unrest, environmental devastations, war or, alternatively, beneficial breakthroughs, are vast and broad.  This paper offers a brief account of theories about what the singularity is apart from the field of physics and in regards to an acceleration of technological change.  However, what if a technological singularity were approached as: who is the singularity rather than what is the singularity?  This paper is not interested in the mechanics of technological progress for its own sake, but for its potential in benefiting human life and how humans choose to use technological advances.  In particular, one use might be radical life extension of biological life, artificial life, and other life forms yet to be identified.
          As such, the term human use refers to the idea of human innovation being at the root of technological acceleration.  In The Human Use of Human Beings, Norbert Wieners states, ‘[t]he human species is strong only insofar as it takes advantage of the innate, adaptive, learning faculties that its physiological structure makes possible.’ (1954, p. 57-58)  And, specifically that a ‘cybernetic view of human nature emphasized the physical structure of the human body and the tremendous potential for learning and creative action that human physiology makes possible.’ (Bynum 2008)