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Three Specters of Immortality: A Talk from the Radical Life-Extension Conference in Washington D.C. – Article by Franco Cortese

Three Specters of Immortality: A Talk from the Radical Life-Extension Conference in Washington D.C. – Article by Franco Cortese

The New Renaissance Hat
Franco Cortese
October 20, 2013
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Author’s Note: The following is a transcript of a talk given at the recent Radical Life Extension Conference held in the U.S. Capitol on September 22,2013. Talks were also given by Antonei B. Csoka, Gabriel Rothblatt, Tom Mooney, Mark Waser, Gray Scott, Josh Mitteldorf, Maitreya One, Jennifer ‘Dotora’ Huse and Apneet Jolly. A special thanks to David Pizer for making this article available for distribution at the upcoming Society for Venturism 2013 Cryonics Conference in Laughlin, Nevada, on October 25-27th.

Introduction

I would like to address what I consider to be three common criticisms against the desirability and ethicality of life-extension I come across all too often – three specters of immortality, if you will. These will be (1) overpopulation (the criticism that widely available life-extension therapies will cause unmanageable overpopulation), (2) naturality (the criticism that life extension is wrong because it is unnatural), and (3) selfishness (the criticism that life-extension researchers, activists, and supporters are motivated by a desire to increase their own, personal lifespans rather than by a desire to decrease involuntary suffering in the world at large).

But first I would like to comment on why this would be important. I would consider two of the three critiques – namely the naturality critique and the selfishness critique – to be largely unfounded and vacuous; I don’t think they will be real worries when comprehensive life-extension therapies arrive. I think that the overpopulation critique does have some weight to it; we do in fact need to plan for and manage the effects of a growing population. However, the overpopulation critique is wrong in assuming that such affects will be unmanageable.

So if at least 2 of these 3 critiques are largely unfounded, then what’s the worry? Won’t they simply disappear when life extension is achieved, if they are really so baseless? Well, yes, but the possibility of their turning out to be right at the end of the day is not what makes them worrying.

What makes them worrying is the fact that they deter widespread support of life extension from the general public, because they stop many people from seeing the advantage and desirability of life extension today. A somewhat common, though thankfully not predominant, attitude I find from some longevity supporters is that work is being done, progress is being made, and that the best course of action for those who want to be around to benefit from the advances in medicine already on the developmental horizon is simply to live as healthily as we can today while waiting for tomorrow’s promise. I don’t think this attitude necessarily deters progress in the life-extension field, but I certainly don’t think it helps it very much either. I think such people are under the pretense that it will take as long as it needs to, and that there is nothing the average person can really do to speed things up and hasten progress in the field. Quite to the contrary, I think every man and woman in this room can play as central a role in hastening progress in the field of life extension as researchers and scientists can.

This is largely due to the fact that just what is considered worthy of scientific study is to a very large extent out of the hands of the average scientist. The large majority of working-day scientists don’t have as much creative license and choice over what they research as we would like to think they do. Scientists have to make their studies conform to the kinds of research that are getting funded. In order to get funding, more often than not they have to do research on what the scientific community considers important or interesting, rather than on what they personally might find the most important or interesting. And what the scientific community considers important and worthy of research is, by and large, determined by what the wider public considers important.

Thus if we want to increase the funding available to academic projects pertaining to life extension, we should be increasing public support for it first and foremost. We should be catalyzing popular interest in and knowledge of life extension. Strangely enough, the objective of increased funding can be more successfully and efficiently achieved, per unit of time or effort, by increasing public support and demand via activism, advocacy, and lobbying, rather than by, say, direct funding, period.

Thus, even if most of these three criticisms, these specters of immortality, are to some extent baseless, refuting them is still important insofar as it increases public support for life extension, thereby hastening progress in the field. We need massive amounts of people to wake up and very explicitly communicate their desire for increased funding in biomedical gerontology, a.k.a. life extension. I think that this is what will catalyze progress in the field – very clear widespread demand for increased funding and attention for life extension.

This is something I think each and every man and woman here today can do – that is, become a life-extension activist and advocate. It is not only one of the easiest ways in which you can contribute to the movement – it may very well be the most important and effective ways that you can contribute to the movement as well. Send an email to the International Longevity Alliance (info@longevityalliance.org), an organization dedicated to social advocacy of life extension, which is compiling a list of life-extension advocates and networking them together. Arrange and organize your own local life-extension rally or demonstration, like the one held last year in Brussels. This could be as easy as holding up signs supporting scientific research into aging in the most traffic-dense location in your local area, recording it, and posting it on YouTube.

And so, without further ado, I’d like to move on to the three specters of immortality.

1. The Unmanageable-Overpopulation Critique

Firstly, I’d like to turn a critique of the possible undesirable societal and demographic repercussions of life extension. The most prominent among these kinds of critiques is that of overpopulation – namely that the widespread availability of life-extension therapies will cause unmanageable overpopulation and a rapid depletion of our scarce resources.

I think this critique, out of those three critiques addressed here, is really the only one that is a real worry. That is because potential negative societal repercussions of life extension are a real possibility, and must be appropriately addressed if they are to be avoided or mitigated. And don’t get me wrong – they are manageable problems that can be handled if we make sure to plan for them sufficiently, and allocate enough attention to them before their effects are upon us.

According to some studies, such as one performed by S. Jay Olshanksy, a member of the board of directors for the American Federation of Aging Research (and the foremost advocate and promulgator of the Longevity Dividend), if the mortality rate dropped to zero tomorrow – that is, if everyone in the world received life-extension therapies comprehensive enough to extend their lives indefinitely – we would experience a rise in population less than the growth in population we experienced following the Post-World-War-II baby-boom. Global society has experienced dramatic increases in population growth before – and when that happened we extended and added to our infrastructure accordingly in order to accommodate them. When significant increases in life extension begin to happen, I expect that we will do the same. But we must make sure to plan ahead. Overpopulation will be an insoluble problem only if we ignore it until its perceptible effects are upon us.

Luckily, there are a number of existing solution-paradigms to other, somewhat related problems and concerns that can be leveraged to help mitigate the scarcitizing effects of overpopulation on resources and living-space.

Contemporary concerns over the depletion of non-renewable resources, such as but not limited to climate change, can be leveraged to help lessen the detrimental effect overpopulation might have on non-renewable resources.

Another contemporary solution paradigm we can leverage to help mitigate the detrimental effects of overpopulation on living space is seasteading. This is the notion of creating permanent dwellings and structures at sea, essentially floating cities, outside of the territory of governments – more often than not to get around legal complications relating to whatever the prospective seasteaders wish to do. This movement is already bringing about designs and feasibility studies relating to the safe construction of very large floating cities.

The most common solution-paradigms proposed to combat the problems of resources and living space are space colonization and regulating how many children people can have. I think that long before we turn to these options, we will begin to better maximize the existing living space we have. 75% of the earth’s surface area is water. I think that we will colonize the oceans long before space colonization becomes a more economically optimal option. Further, we currently don’t use the living space we have very well. We live on the surface of a sphere, after all. There is nothing in principle preventing us from building taller and building deeper. We can take from existing proposals and feasibility studies pertaining to megastructures – that is, very large man-made structures – to build much bigger than we currently do.

Another existing field that can help lessen the potential resource-depleting effects of a growing global population is agricultural labs, indoor farming systems, and vertical farms. Such systems are in use today for large-scale food production. This would allow us to take all the space we currently have devoted to agriculture (roughly 40% of earth’s total land-area according to some estimates – see here and here) and move it underground or indoors.

Thus overpopulation is a real worry, but we have the potential solutions to its problematic effects today. We can leverage several existing solution-paradigms proposed to combat several contemporary problems and concerns in order to manage the scarcitizing effects of overpopulation on resources and living space.

2. The Naturality Critique

I’d like to turn to the Naturality criticism now – the criticism that life-extension is unnatural, dehumanizing and an affront to our human dignity.  – This could not be farther from the truth. The stanch revulsion we have of death is right; appropriate; a perfectly natural response.

Besides which, “naturality,” insofar as it pertains to humans, is an illegitimate notion to begin with. For us human beings, naturality is unnatural. It is we who have cast off animality in the name of mind, we who have ripped dead matter asunder to infuse it with the works of our mind – we who have crafted clothes, codes, cities, symbols, and culture. Since the very inception of human civilization, we have very thoroughly ceased to be natural, and to such an extent that unnaturality has become our first nature.

Firstly, one thing that I think undercuts the critique of naturality rather well is the known existence of biologically immortal organisms. There are in fact known organisms where the statistical probability of mortality does not increase with age. Meaning that if one kept these organisms healthily fed and in a good environment for them, then they simply shouldn’t die. Not only are there proofs of concept for biological immortality – but it can be found in nature unmodified by man.

Hydras, small freshwater organisms, do not undergo cellular senescence and are able to maintain their telomere lengths throughout continued cell division. The jellyfish Turritopsis Nutricula can, through a process called cellular transdifferentiation, revert back to the polyp stage (an earlier stage in its developmental cycle) a potentially indefinite number of times. Planarian Flatworms also appear to be biologically immortal, and can maintain their telomere lengths through a large population of highly proliferative adult stem cells. And if you can believe it, an organism as commonplace as the lobster also appears to be biologically immortal. Older lobsters are more fertile than young lobsters, and they don’t appear to weaken or slow down with age.

There is then such a thing as biological immortality. In biology it’s defined as a stable or decreasing rate or mortality from cellular senescence as a function of chronological age. Meaning that barring such accidents as being eaten by prey, such organisms should continue to live indefinitely.

I also think that this is great proof of concept for people who automatically associate the magnitude of the endeavor with its complexity or difficulty, and assume that achieving biological immortality is technically infeasible simply due to the sheer profundity of the objective. But in regards to naturality, I think the existence of such biologically immortal organisms goes to show that there is nothing necessarily unnatural about biological immortality – because it has already been achieved by blind evolution in various naturally-occurring biological organisms.

Secondly, I think that the long history of seminal thinkers who have contemplated the notion of human biological immortality, the historical antecedents of the contemporary life-extension movement, help to combat the naturality criticism as well. Believe it or not, people have been speculating about the scientific abolition of involuntary death for hundreds of years at least.

As early as 1795, nearly 220 years ago, Marquis de Condorcet wrote

Would it be absurd now to suppose that the improvement of the human race should be regarded as capable of unlimited progress? That a time will come when death would result only from extraordinary accidents or the more and more gradual wearing out of vitality, and that, finally, the duration of the average interval between birth and wearing out has itself no specific limit whatsoever? No doubt man will not become immortal, but cannot the span constantly increase between the moment he begins to live and the time when naturally, without illness or accident, he finds life a burden?”

Here we see one of the fathers of the enlightenment tradition speculating on whether it is really that absurd to contemplate the notion of a continually-increasing human lifespan.

In 1773, 240 years ago, Benjamin Franklin wrote in a letter to Jacques Duborg, first praising the sagacity and humanity demonstrated by his attempt to bring animals back from the dead, and then describing what can only be a harkening of cryonics and suspended animation, where he wishes that there were a way for him to be revived a century hence, and witness the progress in science that had been made since the time of his death.

“Your observations on the causes of death, and the experiments which you propose for recalling to life those who appear to be killed by lightning, demonstrate equally your sagacity and your humanity. It appears that the doctrine of life and death in general is yet but little understood…

I wish it were possible… to invent a method of embalming drowned persons, in such a manner that they might be recalled to life at any period, however distant; for having a very ardent desire to see and observe the state of America a hundred years hence, I should prefer to an ordinary death, being immersed with a few friends in a cask of Madeira, until that time, then to be recalled to life by the solar warmth of my dear country! But… in all probability, we live in a century too little advanced, and too near the infancy of science, to see such an art brought in our time to its perfection…

Thus the notion of human biological immortality through science and medicine is not as new as most of us are probably quick to presume. Men of stature and intellect, respected and admired historical figures, have been contemplating the prospect for hundreds of years at least.

Thirdly, I think that religion itself exemplifies our desire for indefinite lifespans. This may seem counter-intuitive considering that many criticisms of life extension come from underlying religious arguments and worldviews – for instance that we shouldn’t be playing god, or messing with the way god created us. But the fact is that most religions have a conception of the afterlife – i.e., of eternal life following the physical death of the body. The fact that belief in an afterlife is a feature shared by almost all historical religions, that belief in an afterlife was conceived in a whole host of cultures independent of one another, shows that indefinite lifespans is one of humanity’s most deep-rooted and common longings and desires – indeed, one so deep-rooted that it transcends cultural distance and deep historical time.

3. The Selfishness Critique

Now I’d like to turn to the third specter of immortality – the criticism of selfishness. Whereas the first specter of immortality was a critique of the ethicality of life extension, this second specter is more a moralistic critique of the worthiness of actually spending one’s time trying to further progress in the field today.

The view that life-extension researchers, activists and supporters are arrogant for thinking that we somehow deserve to live longer than those that came before us – as though we were trying to increase public support for and interest in life extension merely for the sake of continuing our own lives. This, too, is, I think, a rather baseless criticism. Every life-extension researcher, activist, scholar and supporter I know does it not solely for the sake of their own lives but for the sake of the 100,000 people that die every day due to age-correlated causes. That’s right, ladies and gentlemen, 100,000 people will die from aging today, lost forever to causes that are in principle preventable and ultimately unnecessary. There are roughly 86,000 seconds in a day. That works out to a little more than one death per second. That’s about equal to the entire population of Washington, DC, dying every week, 3 million preventable deaths per month, and 36.5 million deaths per year. A group larger than the entire population of Canada will die from aging this year – and the fact that it sickens so few of us is incredibly sickening to me. This is an untenable situation for a civilization as capable as ours – we who have reshaped the world over, we who have gone to the moon, we who have manipulated atoms despite out fat monkey fingers. Humanity is an incredibly powerful and unprecedented phenomenon, and to say that we simply cannot do anything about death is to laugh in the face of history to some extent. Recall that very learned and esteemed men once said that heavier-than-air flying machines – and a great many other things we take for granted today – are impossible.

We cringe and cry when we hear of acts of genocide or horrible accidents killing thousands. But this occurs every day, on the toll of 100,000 deaths per day, right under our noses.

Doing something about this daily cataclysm is what drives my own work, and the work of most every life-extension supporter I know. The life-extension movement is about decreasing the amount of involuntary suffering in the world, and only lastly about our own, personal longevity, if at all. The eradication of involuntary death via science and medicine is nothing less than the humanitarian imperative of our times!

And again, this is something that I think each and every one of you can take part in. Become a life-extension supporter, advocate and activist. It may be not only the easiest way that you can contribute to hastening progress in the field of life extension, but the most effective way as well. Thank you.

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Franco Cortese is a futurist, author, editor, Affiliate Scholar at the Institute for Ethics & Emerging Technologies, Ambassador at The Seasteading Institute, Affiliate Researcher at ELPIs Foundation for Indefinite Lifespans, Fellow at Brighter Brains Institute, Advisor at the Lifeboat Foundation (Futurists Board Member and Life Extension Scientific Advisory Board Member), Director of the Canadian Longevity Alliance, Activist at the International Longevity Alliance, Canadian Ambassador at Longevity Intelligence Communications, an Administrator at MILE (Movement for Indefinite Life Extension), Columnist at LongeCity, Columnist at H+ Magazine, Executive Director of the Center for Transhumanity, Contributor to the Journal of Geoethical Nanotechnology, India Future Society, Serious Wonder, Immortal Life and The Rational Argumentator. Franco edited Longevitize!: Essays on the Science, Philosophy & Politics of Longevity, a compendium of 150+ essays from over 40 contributing authors.

Calico and the Paradigm Shift in the War on Death – Video by G. Stolyarov II

Calico and the Paradigm Shift in the War on Death – Video by G. Stolyarov II

Finally, the war on human senescence and involuntary death has become mainstream. With Google’s announcement of the formation of Calico, a company specifically focused on combating senescence and the diseases it brings about, a large and influential organization has finally taken a stand on the side of longer life.

References
– “Calico and the Paradigm Shift in the War on Death” – Article by G. Stolyarov II
– “Google announces Calico, a new company focused on health and well-being” – Google Press Release – September 18, 2013
– “TIME Feature: CSO Aubrey de Grey on Google’s Newly Launched Anti-Aging Initiative” – SENS Research Foundation – September 18, 2013
– “Google’s Calico: the War on Aging Has Truly Begun” – Aubrey de Grey – TIME Magazine – September 18, 2013
SENS Research Foundation

Calico and the Paradigm Shift in the War on Death – Article by G. Stolyarov II

Calico and the Paradigm Shift in the War on Death – Article by G. Stolyarov II

The New Renaissance Hat
G. Stolyarov II
September 19, 2013
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Finally, the war on human senescence and involuntary death has become mainstream. With Google’s announcement of the formation of Calico, a company specifically focused on combating senescence and the diseases it brings about, a large and influential organization has finally taken a stand on the side of longer life. Unlike the cautious, short-term orientation of many more conventional manufacturers of drugs and medical devices, Google’s philosophy of making investments with possible immense payoffs in the distant future offers tremendous hope that this company will be around through the many years it will take to engage in the search for promising treatments and their subsequent testing.

 Aubrey de Grey, one of the chief strategists and key intellectual innovators in the escalating war on senescence, has written that Calico signals that the war on aging has truly begun. De Grey emphasizes that it is no longer necessary to persuade most of academia that this war is a worthwhile endeavor: “With Google’s decision to direct its astronomical resources to a concerted assault on aging, that battle may have been transcended: once financial limitations are removed, curmudgeons no longer matter.” As with its remarkable advances in autonomous vehicles, mobile operating systems, and wearable computing, Google does not need to ask the permission of the entire world to explore the possibilities. Rather, it can simply achieve the breakthroughs, whose momentum and adoption naysayers would be powerless to halt.

Funding has always been a major bottleneck for true life-extending research, but now the resources of Google, as well as the highly skilled researchers who will surely be recruited by Calico, will enable this bottleneck to be overcome. Few details about the company are yet available, and it is likely that several years will elapse before major discoveries are announced. However, the barrier to mainstream acceptability of the war on senescence has been breached. Once significant successes are announced, other companies will hopefully shed some of their current caution and will seek to profit from the burgeoning field of longevity research. A few other companies still may even try to emulate Calico before any results are announced – just so as to remain competitive with Google and stay ahead of the pack, in their view.

The key to the success of any sustainable enterprise focused on life-extension research is to recognize that the sole pursuit of profits next quarter or next year is not a viable strategy for altering the status quo in radical ways. Great innovations require great leaps outside the norm. Such leaps are not often immediately rewarded financially by the broader market, which is why much of the longevity research to date has been sponsored by non-profit institutions such as the SENS Research Foundation and various universities. However, a prudent, forward-looking pursuit of profit can take the radical alteration of the status quo to the next level, by harnessing the immensely powerful motive of self-interest for the purpose of improving human lives. In this case, the improvement from gains to human longevity – and hopefully the ultimate defeat of senescence altogether – would be so immense as to be humankind’s crowning achievement. Google develops technologies with the eventual intent of marketing them to millions of consumers, and the success of Calico would be a triumph not just for longevity research but for the dissemination of cures to age-related diseases, and perhaps to senescence itself.

While anyone of sufficient intellectual courage can have a long-term vision and projects aimed at advancing that vision, Google has the distinct advantage of an extremely viable business in the present, which continues to bring in short-term revenues so that Calico does not need to be concerned with profits next quarter or next year. Instead, Calico will be able to survive on the profits of Google’s many ongoing operations, while devoting the time and effort of world-class researchers to pursuing all of the explorations, experiments, and tests that are needed to ultimately develop marketable cures. Once the cures are out there, though, the profits could be unprecedented, because life is the most precious, the most fundamental value we humans have. Any entity that discovers a way to transcend the current frailties of old age and push back or remove the current limits on human lifespans will become fabulously wealthy beyond comparison.

May Calico usher in Adam Smith’s invisible hand in the realm of longevity medicine – a hand that pushes back senescence and death and creates a world where health and wealth are ours to enjoy indefinitely.

Indefinite Life Extension is Achievable – Video by G. Stolyarov II

Indefinite Life Extension is Achievable – Video by G. Stolyarov II

Mr. Stolyarov summarizes why indefinite life extension is achievable in our lifetimes, given enough effort, funding, and moral support. He encourages your support for the Movement for Indefinite Life Extension (MILE), which has the goal of increasing awareness of indefinite life extension by an order of magnitude each year.

References
– The Movement for Indefinite Life Extension (MILE) Facebook Page: http://themile.info or https://www.facebook.com/pages/MILE-Movement-for-Indefinite-Life-Extension/197250433628807
– SENS Research Foundation: http://sens.org
– Resources on Indefinite Life Extension (RILE): http://rationalargumentator.com/RILE.html

Arguing by Induction for an Absence of Boredom in an Ageless, Greatly Extended Healthy Life – Article by Reason

Arguing by Induction for an Absence of Boredom in an Ageless, Greatly Extended Healthy Life – Article by Reason

The New Renaissance Hat
Reason
June 19, 2013
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Originally published on the Fight Aging! website.
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It is usually the case that the first knee-jerk reaction in opposition to increased human longevity is based on the mistaken belief that life-extension technologies would lead to people being ever more frail and decrepit for a very long time. This is far from the case, and it’s probably not even possible to cost-effectively engineer a society of long-lived frail people – even if that was the goal to hand. If you are frail and decrepit, then you have a high mortality rate due to the level of age-related cellular and molecular damage that is causing the failure and degeneration of your body and its organs. You won’t be around for long. No, the only way to engineer longer healthy life is to extend the period of youth and vitality, a time in which you have little age-related damage and your mortality rate is very low. Most present strategies are aimed to prolong that period of life, either by slowing the rate at which damage occurs (not so good) or finding ways to periodically repair the damage and thus rejuvenate the patient (much better).

Once people grasp that longevity science is the effort to make people younger for far longer, then the second knee-jerk objection arises. This is the belief that a very long-lived individual would become overwhelmed by boredom: they would run out of interest and novelty. This is by far the sillier objection, and there is absolutely no rational basis for it. Even a few moments of thought should convince you that there is far more to do and learn that you could achieve in a thousand life spans – and it’s a little early in the game to be objecting to enhanced longevity on the basis that you can’t think of what to do with life span number number 1001.

Considering boredom, futility, meaningless, and related matters, I noticed what appears to be an argument by induction in the article below. Mathematical induction is a tool used in formal proofs wherein if you can prove that something is generally true for n and n+1 (where n is a natural number), and then show that it is true for 1, then you can conclude it must be true for all natural numbers. If it is true for 1, then it must be true for 1+1 = 2, and true for 2+1 = 3, and so on.

Basics of an Induction Proof 

Life Extension Leads to Meaningless Days? NO! – by Extropia DaSilva

Person 1 lives a fulfilling and meaningful life for X number of years before that life is terminated by a sudden, massive heart attack. Now, imagine another person whom we shall label (not too creatively) ‘Person 2′. Person 2’s life follows the same general path as that of Person 1, with one exception: It is one day longer than Person 1’s was. Now ask yourself: Is there any reason to suppose that this day – let us assume it is a Tuesday – strikes Person 2 as being meaningless despite the fact that all Tuesdays (and, indeed, every other day in Person 2’s past) seemed worth living? Personally I cannot see any reason to suppose that this Tuesday should not be as worth living through as the previous day was. Person 2’s life was as meaningful as that of Person 1, and the extra day Person 2 lived to see did not negatively affect quality of life (it might have positively affected it, but that is another matter).

OK, so now imagine yet another person who goes by the label of… yes, you guessed it, Person 3. You can probably also guess that Person 3 lives one day longer than Person 2. Once again, I can think of no reason why, where we have two people who live meaningful lives but one lives one day longer, that extra day would not seem worth experiencing. Put another way: If possible, would Persons 2 and 1 rather not be dead on Wednesday (the last day for Person 3) when Monday and all preceding days were worth experiencing? So far as I can see, the answer to that question is, ‘yes’.

There seems to be no reason why this argument should not hold for any number of hypothetical people, each one of which lives one day longer than the last.

Unfortunately you can’t prove conjectures about aspects of human nature with induction (or not yet, at least). What you can do is use it, as above, to mount a more convincing argument. This one is somewhat akin to one of the standard lines in any debate between a person who is in favor of greatly extending healthy life versus someone who isn’t.

Advocate: So you are fine with aging and dying?

Deathist: Yes.

Advocate: So you are fine with dying right now, done and finished?

Deathist: Well, no.

Advocate: Why would you think any differently ten days, or a hundred days, or decades from now, if you still had your health and vigor?

Deathist: Um…

There seems to be a strange disconnect in many people’s minds, in which they are vigorously in favor of being alive right this instant or next week, but they nonetheless believe that their future self of years ahead will be of a different opinion and want to die. Now if you’re on the downhill slope of aging, in great pain, and your body is falling apart, desiring a stopping point is not unreasonable. (With the best of present options for those in that position being cryonics). But in a world of rejuvenation therapies, in which older life is just as healthy, low-risk, and full of possibility as younger life, what mysterious thing is going to make people want to die?

Reason is the founder of The Longevity Meme (now Fight Aging!). He saw the need for The Longevity Meme in late 2000, after spending a number of years searching for the most useful contribution he could make to the future of healthy life extension. When not advancing the Longevity Meme or Fight Aging!, Reason works as a technologist in a variety of industries.  

This work is reproduced here in accord with a Creative Commons Attribution license.  It was originally published on FightAging.org.

The Moral Imperative and Technical Feasibility of Defeating Death – Article by Franco Cortese

The Moral Imperative and Technical Feasibility of Defeating Death – Article by Franco Cortese

The New Renaissance Hat
Franco Cortese
May 5, 2013
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Consume my heart away; sick with desire
And fastened to a dying animal
It knows not what it is; and gather me
Into the artifice of eternity.
Once out of nature I shall never take
My bodily form from any natural thing,
But such a form as Grecian goldsmiths make
Of hammered gold and gold enameling
To keep a drowsy Emperor awake;
Or set upon a golden bough to sing
To lords and ladies of Byzantium
Of what is past, or passing, or to come.

~ W. B. Yeats

The original is unfaithful to the translation.

~ Jorge Luis Borges

“Whatever can be repaired gradually without destroying the original whole is, like the vestal fire, potentially eternal.

~ Francis Bacon, A History of Life and Death, 1638

I became both Immortalist and Transhumanist long before I knew such designations existed. In 2006, at age 14, I conceived of both the extreme desirability and technical feasibility of ending death, without any knowledge of the proposals for immortality already extant. I thought I was the only one in the world who saw both the utter, belligerent waste of death, and our ability to technologically defeat it. I was dumbfounded that humanity wasn’t attacking the problem like any other preventable source of widespread suffering. I saw that the end of death was not only desirable but a moral imperative.
***

If we have the power to make it happen, or have even a chance at doing so, yet fail to even try for reasons of inertia, incredulity, or indifference, then we are condemning massive amounts of real people to unnecessary death by our inaction. I felt a moral obligation to work on conceptual development of the various pragmatic aspects required  to physically realize indefinite longevity until I was old enough to physically put these developments into practice – i.e., do experiments and design physical systems. I worked on my grand project, as I thought of it, from August 2006 until May 2010, at which time I discovered multiple other approaches to indefinite longevity being actively developed (initially through Kurzweil’s The Singularity is Near), and even multiple antecedents of my own approach, I felt less of an imperative to continue active conceptual development on these procedures. I was happy to find the existing Immortalist movement, of course; I stopped not out of resentment for having been anteceded, but rather out of newfound assurance that the defeat of death didn’t lay solely in my hands.

I had worked for 4 years on conceptual designs and approaches to indefinite life extension – designs that I was planning on building and experimentally verifying in my young adulthood, whether through normative medical research and academia or through a privately funded venture, thinking that I would have more of a success than if I came to the world as a teenager with these ideas, as they were. By 2010, 4 years into the project, I discovered that others were seeking the defeat of death through technological intervention as well, and that many of the specific ideas I had come up with were already out and in the world.

My original approach involved transplanting the organic brain into a full cybernetic body. Over the next few months I collected research on experiments in organic brain transplantation done with salamanders, dogs, and monkeys , on maintaining the brain’s homeostatic and regulatory mechanisms outside the body and on a host of prosthetic and robotic technologies which I saw as developmentally converging to allow the creation of a fully cybernetic body. I soon realized that this approach was problematic; while the brain typically dies as a consequence of its homeostatic and regulatory mechanisms (i.e. heart and lungs failing), it would still fall prey to cell death if it remained organic, even if such regulatory mechanisms were maintained technologically.

This obstacle led to my conceiving the essential gestalt of uploading – the gradual replacement of neurons with functional equivalents that preserve each original neuron’s relative location and connection – three months later. Although my original approach was prosthetic (i.e., physically embodied functional equivalents of neurons), I eventually saw computational models as being preferable for their comparatively higher speed and ease of modification and/or modulation.

I discovered that Brain-Emulation and Connectomics (or Mind-Uploading more informally) was an existing discipline not long after conceiving of the idea, but at the time thought that various aspects required for gradual replacement (and thus for real immortality, and not the creation of an immortal double, were undeveloped in regard to how the computational models would communicate and maintain functional equilibrium with the existing biological neurons. If we seek to replace biological neurons with artificial equivalents, once we have a simulation of a given neuron in a computer outside the body, how is that simulated neuron to communicate with the biological neurons still inside that biological body, and vice versa? My solution was the use of initially MEMS (micro-electro-mechanical systems) but later NEMS (nano-electro-mechanical-systems) to detect biophysical properties via sensors and translate them into computational inputs, and likewise to translate computational output into biophysical properties via electrical actuators and the programmed release of chemical stores (essentially stored quantities of indexed chemicals to be released upon command). While the computational hardware could hypothetically be located outside the body, communicating wirelessly to corresponding in-vivo sensors and actuators, I saw the replacement of neurons with enclosed in-vivo computational hardware in direct operative connection with its corresponding sensors and actuators as preferable. I didn’t realize until 2010 that this approach—the use of NEMS to computationally model the neurons, to integrate (i.e., construct and place) the artificial neurons and translate to biophysical signals into computational signals and vice versa—was already suggested by Kurzweil and conceptually developed more formally by Robert Freitas, and when I did, I felt that I didn’t really have much to present that hadn’t already been conceived and developed.

However, since then I’ve come to realize some significant distinctions between my approach and Brain-Emulation, and that besides being an interesting story that helps validate the naturality of Immortalism’s premises (that indefinite longevity is a physically realizable state, and thus technologically realizable –  and what can be considered the “strong Immortalist” claim: that providing people the choice of indefinite longevity if it were realizable is a moral imperative), I had several novel notions and conceptions which might prove useful to the larger community working and thinking on these topics.

While this project began as a means of indefinite longevity, it took on Transhumanist concerns within days of its conception. A cybernetic body not only frees one from the strictures of death, but also from the limitations of a static body designed for a static environment. Freed from our flesh, we could comfortably bear any extremes of Earth or beyond; interchange our bodily designs with the nonchalance of attire; and continuously, on a daily basis, take charge of what it means for us to be. I envisioned extreme phenotypic diversity as undermining racism and prejudices, an explosion of intelligence and happiness consequent of finally taking the stuff of our being into our own hands, the newfound availability of heretofore unrealized modalities of being, experience, thought, morality, and abilities realized through the technological extension and enhancement of the mind.

By 2007, I was calling this philosophy “Enhancism”, which I designated as the thesis that enhancement is the principal underlying both human nature and evolutionary nature. Regardless of what constitutes an “enhancement”, the fact that we strive to reach idealized objectives and grow toward what we envision as better versions of our selves and our world exemplifies enhancement as the underlying driver and primal force that makes up Mind, Man, and Humanity. The objective or “optimization target” isn’t important – what is important is the act of designating an objective as better, and then striving in a fit of fiery thrusts toward it.

I never saw this imperative of improving ourselves using all available means as a move away from humanity, but rather as a natural extension and continuation of what has always best designated us as human. I realized that self-directed modification of both body and mind were not only both possible and desirable, but a natural extension of what humanity has been doing since long before the very concept of “humanity” existed. I had arrived at the essential premises and conclusions of both Immortalism and Transhumanism without exposure to existing forms of either. Indeed, this was even before I started reading science fiction!

I think this observation undermines what I feel to be a common misconception of outside of Transhumanist circles – that Transhumanism and Immortalism are fringe movements for statistical outliers with idiosyncratic interests. I think that this rather adds credence to rebuttal that Transhumanism and Immortalism exemplify the modern embodiment of all we’ve ever been; that they are not founded upon grandiose and overly contingent axioms, but rather on the respective premises that life is good and so should be extended for as long as possible and that we are more likely to create a better world and better selves than we are to find them already given.

If the underlying logic behind Immortalism and Transhumanism can be independently arrived at by a 14-year-old without any knowledge of historical or extant forms of either, then how removed from the human concerns of the majority can they really be? If they relied on a host of contingent hopes and deviant memetic baggage – if their claims or conclusions were overly complicated in any way – how could they be arrived at so readily and fluidly by an adolescent?

I also unwittingly recapitulated many specific Transhumanist objectives throughout the course of my “grand project”, as I had thought of it at the time. My approach of gradually replacing the neurons in the brain with functional equivalents would necessitate control over the processes exhibited by the replacements. This would allow us to actively and consciously control the variables and metrics determining neuronal behavior, not only modifying ourselves through the integration of additional NRUs (neuron-replication-units) or NRU-networks, but also through active modification and real-time modulation of the NRUs that would by then underlie our existing mental and experiential modalities, having replaced our existing biological neurons.

Within the first year of the project, I had conceived of using these new capabilities to make ourselves smarter (an unwitting recapitulation of intelligence-amplification), of making ourselves more ethical (an unwitting recapitulation of moral engineering, explored by such thinkers as James Hughes, Julian Savulescu and Asher Seidel, among others), and of actively making ourselves happier, or rather of eliminating those normative biological aspects that bias us needlessly towards unhappiness (an unwitting variant of David Pearce’s hedonistic imperative), and the exchange of real-time perception and memory deeper and of higher fidelity than sensory memories, essentially extending to thoughts, emotions, and indeed all experiential modalities available to us.

One could imagine my surprise upon finding Transhumanism and Immortalism as existing disciplines and movements; I felt as though I had borne a son and gone away for a day only to return and find him grown up – and that I was never his biological father to begin with.

The fact that both Transhumanist (i.e., enhancement, self-modification and self-modulation) and Immortalist concerns and conceptions developed concurrently throughout my work also reifies their having a shared gestalt. While they are not mutually inclusive (you can be one without being the other), they do share some strong similarities. They both eschew biological and naturalistic limitations, exalt autonomy and the provision of rights, and spring from a legitimate glorification of life and self.

The last point I would like to make here is one that I think helps subvert the superficial claim that Transhumanist or Immortalist objectives are essentially selfish concerns. At 14 I had no personal stake in trying to end death as fast as possible; both ending death and increasing our ability to better determine who we are and what we can do were from day one for the world and for broader humanity – particularly for those who didn’t have the majority of the rest of their lives to live: the 100,000 people who succumb to bitter finitude each day. I think most other Transhumanist and Immortalist thinkers would agree that any positive future involves broad access to both longevity treatments and to the latest means of improving and realizing ourselves.

None of these naïve misinterpretations are real concerns to Transhumanist and Immortalist communities, except in regards to the degree with which they prevent people from digging deep enough to discover their stark insubstantiality. While they may be so off-base as to make their fallaciousness readily obvious to members of either community, and thus a seeming non-issue, I think the way in which they engender public misconceptions about Transhumanism and Immortalism validates our need to dispel them. Transhumanism is the only humanism; it exemplifies the very heart of what makes us human. The “trans” and the “human” in Transhumanism can only signify each other, for to be human is to strive to become more than human. I’ve thought this from the beginning, and this is a direction that my thinking – while having developed significantly since the practical work described here – is still oriented toward.

I wonder how many others there are out there like me, yet to approach the world with their vast extrapersonal visions of self-directed self-realization, yet to find the daring to throw their raucous good works in the face of this world that deserves better than to simply die quietly and unquestioningly, without revolt; others who, like me, saw that to try and change the world for the better is the very namesake of Man; who’ve crafted star-spangled dreams as large and as belligerently righteous as ending death and taking definite control of our ever-indefinite and indefinitive selves.

To every riled child who has ever had a vision larger than himself but that he has been too afraid to reveal, who has ever dreamt of bounding past the boundaries of present and toward the real prize, who has ever felt a dire need to make Man more than he is: I call thee out of the whorlworks and into the world! Come, show us what you’ve done!

What follows in my subsequent essays is first a broad overview of my work in this area from 2006 to 2010 (at which time I had discovered enough Immortalist antecedents to stop actively working on conceptual varieties of techno-immortality), first in terms of my methodology for achieving indefinite longevity (i.e., my work in uploading or brain-emulation proper), and then in terms of the enhancement and modification side, focusing on similarities and differences between my vision and those developed in Transhumanism and Immortalism.

While this essay is largely personal and introductory, I think the fact of my independently arriving at many of the conceptual premises and conclusions of Transhumanism and Immortalism, and under different terms, also reifies the more substantial claim that Transhumanism isn’t as far-out as is normatively presumed—or perhaps rather that the “human” isn’t as right-here as is commonly supposed. For that curious creature of clamorous self-determination called Man is most familiar with unfamiliarity, and most at home in alien dendritic jungles, for having gone so far out as to come back around again.

While in 2010 I thought most of my ideas in regards to practical approaches to immortality as already conceived, I now see some differences between my approach and other conceptions of brain-emulation. One is the conceptual development of physical/prosthetic approaches to neuron replication and replacement (i.e., prosthetics on the cellular scale) in addition to strictly computational approaches. Another is several novel approaches to preserving both immediate subjective-continuity (that is, the ability to have subjective experience, sometimes called sentience – as opposed to sapience, which denotes our higher cognitive capacities like abstract thinking, thus humans have sentience and sapience while most non-mammals are thought to lack sapience but possess sentience) and temporal subjective-continuity (the property of feeling like the same subjective person as you did yesterday, or a week ago, or 10 years ago – despite the fact that all of the molecules constituting your brain are gone, having been replaced with identical molecules through metabolism – via molecular turnover rather than full-cell replacement – over the course of a seven-year period) through a gradual (neuron) replacement procedure that are to my knowledge yet to be explored by the wider techno-immortalist community and brain-emulation discipline, respectively.

Franco Cortese is an editor for Transhumanity.net, as well as one of its most frequent contributors.  He has also published articles and essays on Immortal Life and The Rational Argumentator. He contributed 4 essays and 7 debate responses to the digital anthology Human Destiny is to Eliminate Death: Essays, Rants and Arguments About Immortality.

Franco is an Advisor for Lifeboat Foundation (on its Futurists Board and its Life Extension Board) and contributes regularly to its blog.

Bibliography

(June 2012). International Journal of Machine Consciousness, 4 (1).

Browne, M. W. (2011). From science fiction to science: ‘the whole body transplant’. Retrieved February 28, 2013 from http://www.nytimes.com/1998/05/05/science/essay-from-science-fiction-to-science-the-whole-body-transplant.html

Demikhov, V. P. & (1962).Experimental transplantation of vital organs. Basil Haigh, transl. New York: Consultant’s Bureau Enterprises, Inc.

Grabianowski (2007). How Brain-computer Interfaces Work. Retrieved February 28, 2013 from http://computer.howstuffworks.com/brain-computer-interface.htm

Hickey, L. P. (2011). The brain in a vat argument. Internet encyclopedia of philosophy, 2011. Retrieved February 28, 2013 from http://www.iep.utm.edu/brainvat/

Kurzweil, R. (2005). The Singularity is Near. Penguin Books, p. 63-67.

Martins, N. R., Erlhagen, W. & Freitas Jr., R. A. (2012). Non-destructive whole-brain monitoring using nanorobots: Neural electrical data rate requirements. International Journal of Machine Consciousness, 2011 .Retrieved February 28, 2013 from http://www.nanomedicine.com/Papers/NanoroboticBrainMonitoring2012.pdf (URL).

Narayan, A. (2004). Computational Methods for NEMS.Retrieved February 28, 2013 from http://nanohub.org/resources/407.

Pietsch, P. & Schneider, C. W. (1969). Brain transplantation in salamanders: an approach to memory transfer . Brain Research, Aug;14 (3), 705-715. PMID: 5822440

Stoney, W. S. (1962). Evolution of cardiopulmonary bypass. Experimental transplantation of vital organs. Circulation, 2009 (119), 2844-53.

Vagaš, M. (2012). To view the current state of robotic technologies. Advanced Materials Research. Circulation, 2012 , 436-464, 1711.

What is MEMS Technology? (2011). Retrieved February 28, 2013 from https://www.memsnet.org/about/what-is.html

Join the Movement for Indefinite Life Extension: The Most Forward-Thinking Minds Are Not Alone – Video by G. Stolyarov II

Join the Movement for Indefinite Life Extension: The Most Forward-Thinking Minds Are Not Alone – Video by G. Stolyarov II

​Help humankind defeat senescence and death by joining the Movement for Indefinite Life Extension (MILE). The MILE offers a way to gauge awareness of and support for indefinite life extension. One of the easiest and most important ways you can begin to make a difference in helping bring indefinite life extension about is to (1) go to the MILE Facebook page, (2) like the MILE on Facebook, (3) read and share the many informational, scientific, and philosophical pieces made available daily on the MILE page, and (4) spread the word to your friends and acquaintances who are already sympathetic to indefinite life extension.

References

The MILE Facebook Page or http://themile.info

– “Join the Movement for Indefinite Life Extension: The Most Forward-Thinking Minds Are Not Alone” – Essay by G. Stolyarov II

Supporter of Indefinite Life Extension Open Badge

Open Badges on Indefinite Life Extension

Resources on Indefinite Life Extension (RILE)

Rosetta@home

Folding@home

World Community Grid

Join the Movement for Indefinite Life Extension: The Most Forward-Thinking Minds Are Not Alone – Article by G. Stolyarov II

Join the Movement for Indefinite Life Extension: The Most Forward-Thinking Minds Are Not Alone – Article by G. Stolyarov II

The New Renaissance Hat
G. Stolyarov II
March 31, 2013
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Support for indefinite human life extension is a powerful, intellectually compelling, intuitive position. The best minds will arrive at it on their own, often quite early in life. The sheer injustice of a forced termination of life for a person who has committed no crime and harmed no fellow humans is enough to make a person of intelligence and decency recoil and resist.

Yet the society immediately surrounding the thoughtful proponent of indefinite life extension often does not agree. Culturally ingrained acceptance of “natural” death – be it the result of religion, tradition, Malthusianism, status quo bias or plain resignation – still has a hold on the majority of people. Often this leaves the forward-thinking critic of senescence and death feeling isolated and discouraged.

MILE_graphic

But it does not have to be this way. With the Internet, geographic separation no longer implies a separation of contact. Thinkers from around the world, who have independently come to the same realization regarding the supreme injustice of mandatory death for all, can find one another, share ideas, and cooperate toward achieving radical life extension in our lifetimes.

But to cooperate effectively, we need an effective way of knowing how many of us there are, what our fellow friends of long life are able to do and have accomplished already, what discoveries and breakthroughs scientists are releasing into the world, and where we can invest our own talents to accelerate the arrival of a time when increasing life expectancy will outpace the advent of senescence.

This is where the Movement for Indefinite Life Extension (MILE) comes in. The MILE Facebook page offers a way to gauge awareness of and support for indefinite life extension. One of the easiest and most important ways you can begin to make a difference in helping bring indefinite life extension about is to (1) go to the MILE Facebook page, (2) like the MILE on Facebook, (3) read and share the many informational, scientific, and philosophical pieces made available daily on the MILE page, and (4) spread the word to your friends and acquaintances who are already sympathetic to indefinite life extension.

The MILE aims to identify how many of us throughout the world already support indefinite life extension. Once this base of supporters is established, it will become easier to expand it by reaching out to others and spreading awareness that medical science may put the greatest triumph of all within our personal grasp. The MILE seeks to increase its supporters by an order of magnitude every year. The July 1, 2012, goal of 80 supporters was easily met. By July 1, 2013, the goal is to accumulate 800 supporters. By July 1, 2017, if the MILE can achieve 8 million supporters, we will have a critical mass of people to catalyze massive societal change – from investment into life-saving, life-extending research to political reforms that ensure that obsolete restrictions and special-interest privileges do not stand in the way of medical progress.

The MILE has fewer than 300 supporters left to reach its proximate goal. If you have not already spent five seconds going to the MILE Facebook page and clicking the “Like” button, I encourage you to do so at the earliest opportunity. If you have done so, you have my thanks and the thanks of all of us whose eventual long-term survival may be bolstered by your increment of support. We welcome and encourage your support in spreading the word to others who have already arrived at the realization that achieving radically longer lives is an urgent moral imperative. Surely, there are more than 800 of us out there already.  We want to find out about and empower every person who has ever discovered the importance of indefinite life extension, so that the brilliant spark of aspiration will never be extinguished in any such thinker from lack of fuel.

There is more that you can do to show your support for indefinite life extension.

er of Indefinite Life Extension
Badge awarded for being a supporter of extending human lifespans beyond any fixed limit.

* Get the free Supporter of Indefinite Life Extension Open Badge.

* Read and watch an abundance of Resources on Indefinite Life Extension.

* Write articles, create videos, and engage in regular discussions on this vital subject.

* Run a distributed computing project, such as Rosetta@home, Folding@home, and World Community Grid.

* Come up with opportunities for education and activism that will help spread awareness of indefinite life extension and encourage widespread support.

No matter who you are, or how new the ideas of indefinite life extension are to you, we would be delighted by your participation in the MILE and look forward to welcoming you as a valuable ally.

How Will Religions Respond to Indefinite Life Extension? – Article by G. Stolyarov II

How Will Religions Respond to Indefinite Life Extension? – Article by G. Stolyarov II

The New Renaissance Hat
G. Stolyarov II
March 25, 2013
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I was asked, on a recent Immortal Life discussion/debate thread to address the question of whether religions would become obsolete in an era of indefinite human life extension.

This is another topic on which I created a video in early 2012 – “Religion and Indefinite Life Extension”.

To summarize, in my (atheistic) view, religions are generally not animating forces of societal change. Rather, they tend to be barometers of prevailing attitudes approximately one generation in the past. Often, religions get dragged along into making progress by intellectual developments outside religion – in the same way that, as a result of the 18th-century Enlightenment, various Christian denominations gradually transitioned away from providing Biblical justifications for slavery and toward denouncing slavery on Christian grounds. The impetus for this transformation was the rise of ideas of reason, individualism, and natural rights – not the doctrines of the Christian religion.

I suspect that there will be a broad spectrum of responses among various religious denominations and their followers to the prospect of indefinite life extension, once most people begin to see it as within their individual grasp. In Christianity, on the cutting edge will be those Christians who interpret the message of the resurrection (a literal resurrection in the flesh, according to actual Christian doctrine) to be compatible with transhumanist technologies. (We already see the beginnings of forward-thinking interpretations of religion with the Mormon Transhumanists.) On the other hand, the more staid, dogmatic, ossified religious denominations and sects will try to resist technological change vigorously, and will not be above attempting to hold the entire world’s progress back, merely to make their own creeds more convincing to their followers. Historically, religions have served two primary societal roles: (1) to form a justification for the existing social order and (2) to assuage people’s fears of death. The first role has atrophied over time in societies with religious freedom. The second role will also diminish as radical life extension in this world becomes a reality. Religions do evolve, though, and the interpretations of religion that ultimately prevail will (I hope) be the more peaceful, humane, and progress-friendly ones. At the same time, proportions of non-religious people in all populations will rise, as has been the trend already.

Longevity is Justice – Quiz and Badge – Second in TRA’s Series on Indefinite Life Extension

Longevity is Justice – Quiz and Badge – Second in TRA’s Series on Indefinite Life Extension

 longevity_is_justice

G. Stolyarov II
March 21, 2013
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The Rational Argumentator is proud to announce the second in its planned series of quizzes on indefinite life extension, a companion activity to the Resources on Indefinite Life Extension (RILE) page.

Longevity is Justice Quiz

Read “The Imposition of Death” by G. Stolyarov II and answer the questions in the quiz below, in accordance with the essay. If you get 100% of the questions correct, you will earn the Longevity is Justice badge, the second badge in The Rational Argumentator’s interactive educational series on indefinite life extension.  You will need a free account with Mozilla Backpack to receive the badge.

This badge was designed by Wendy Stolyarov, whose art you can see here, here, and here.


Leaderboard: Longevity is Justice Quiz

maximum of 4 points
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