-- Chapter 1 --
DIVERSE PERSPECTIVES ABOUT LIFE
EXTENSION AND TRANSHUMANITY
Charles Tandy, Ph.D.
[Copyright Information: See Page 2.]
In designing this Guide, I had to decide the nature of
its guidance. I chose the path of introducing the newcomer to diverse, rather
than congruent, perspectives. Readers are able to think for themselves;
guidance thus comes in the form of introducing the reader to new ideas, even if
the new ideas contradict each other.
What Chapter 2 Is About
William Faloon, Director of the
Life Extension Foundation, is convinced there are things we can do today to
significantly extend our own personal healthy lifespan. He refers specifically
to the right amount and mix of dietary supplements. He pinpoints contradictions
and omissions in a recent 512-page book sponsored by
the National Academy of Sciences that attacks dietary supplements. Moreover:
"By prolonging our healthy lifespan, we put ourselves in a position to
take advantage of future medical breakthroughs that could result in dramatic
extensions of human lifespan."
What Chapter 3 Is About
Christopher J. Phoenix of the Foresight Institute gives us
a general overview of future nanotechnology with reference to life extension --
or, as he puts it: "This chapter is not really about life extension.
Instead, its focus is on health extension: the body
in a state of good health." (Molecular nanotechnology is technology at the
small "nano" scale, such as future molecular-scale engineering and
manufacturing.)
Airplanes fly differently than birds -- but birds showed
us that airflight was indeed possible. Likewise
medical nanotechnology will be developed; for example, red blood cells already
travel through our body to our benefit -- showing us that medical nanotechnology
is indeed possible. Within fifty years, such technology should revolutionize
medicine -- resulting in hugely substantial health improvement and life
extension. For many beneficial purposes, airplanes are superior to birds -- and
future nanotechnology will be superior to red blood cells and other presently
existing nanotechnology.
What Chapter 4 Is About
Robert Freitas focuses on one
kind of future nanomedical device, the "respirocyte"
(as he calls it). It is an artificial mechanical erythrocyte (red blood cell).
Its amazing implications for enhanced biological health and cell repair are
detailed. Just as artificial mechanical birds (airplanes) can perform many
flight-related feats beyond the capacity of birds, so artificial red blood cells
will be able to perform many
health-related feats beyond
the capacity of red blood cells.
What Chapter 5 Is About
Nick Bostrom of the
The following are no longer science fiction but plausible
possibilities:
·
Machines
more intelligent than humans in every way.
·
Lifelong emotional well-being
and euphoria without feeling "drugged" or having negative effects on
one's cognitive abilities.
·
Take a pill to overcome
shyness or enhance empathy.
·
Living in huge space habitats
we cost-effectively construct; they are earth-like, even more earth-like and
comfortable than living in the biosphere of earth.
·
Molecular-scale
manufacturing and nanotechnology.
·
No limit to maximum lifespan.
·
Extinction of all life or all
intelligent life: Terrorist attacks or unforeseen accidents using
"old" (twentieth century) or "new" (twentyfirst century)
technology. In our new world, perhaps offense has a huge, even decisive,
advantage over defense?
·
The world is interconnected
via the internet or otherwise.
·
Fusion of
humans and machines; migration of minds from biological to virtual worlds;
virtual backup copies of minds (unlimited lifespans).
·
Reanimation
of patients in cryonic hibernation.
Bostrom points out the need for all persons (not just so-called
"experts") to discuss these possibilities. This may be one way to
protect ourselves against misguided philosophical, scientific, or other
questions, detect facts, solve problems, learn from mistakes, be optimistic. Can technology solve all our problems? "The best technology
could do is to help you create the conditions under which your love could
flourish and grow indefinitely, unencumbered by the erosive forces of current
material and psychological conditions."
What Chapter 6 Is About
Rael (also known to some as Claude Vorilhon)
is the spiritual leader of the International Raelian
Movement and the founder of the first human cloning company, Clonaid. (Currently, it appears that the first human clones
will be produced in or around 2002 or 2003.) Based in part on personally
experienced UFO encounters of the third kind, Rael
offers his perspective on the philosophy of transhumanism. (During his UFO
encounters, he met "those beings from space, the Elohim
our Creators, who entrusted him with a mission.")
If it turns out to be possible for our personality to
migrate from the biological world into the world of electronic computers, then
we would be eternal. As a virtual entity we could experience the biological
world as if we were biological but we could experience the virtual world as
well. We would have a choice of experiencing a virtual world as virtual -- or
we could choose total immersion (thus the virtual world would seem altogether
real). We could meet other persons (some real and biological, some real and
virtual, some fictional) for sexual, philosophical, or other purposes. Real but
virtual children designed by us could be produced, requiring real parental
responsibilities on our part.
In such virtual worlds we could have all sorts of virtual
things: huge mansions, luxury planes, attractive associates. But there would be
little to worry about in terms of pollution, war, death. "If all of
humanity lived like this in computers, there would no
longer be any pollution or violence on earth." Self-protection would take
the form of numerous backup copies of our self strategically placed throughout
the universe. One could always grow oneself a biological body for ones own use
if desired.
We could seed new worlds. "At first these humans we
created would believe us to be gods, but then they too would discover
science." Then they would
"create a new virtual world and start the whole cycle again."
Once we have established computerized bases throughout the
universe, then all we need is telecommunication to "travel" to these
bases throughout the universe. Only our personality, not biological body, is
needed. Each base would have the ability to build a biological body of our
choosing, if desired.
But in one scenario, one can imagine biological entities
who are terrorists that are dangerous to virtual eternals: "to escape such
dangers, the computer entities might decide to exterminate the remaining
biological humans." It would be "as if butterflys
that achieved eternity were to kill all the caterpillars." Moreover:
"it is possible to completely stop evolution, if such a thing even
exists." If a superconscious computer
exterminated "the violent and disrespectful species called Man, while
leaving the rest of the planet along with all the other animal and plant life
untouched, would it really be such a bad thing?"
Vernon Vinge has indicated that
one day there will be a "singularity" or threshold to metamorphosis
beyond human: Humans create Superior AIs; then
Superior AIs create Super Superior AIs; ad infinitum. Perhaps this could happen in a few
years, then a few months; ad infinitum. We should "stop insisting that man
must be the absolute master of the universe." "We are penetrating
into a universe where even the most extreme miracles we can imagine are
pittance to what
will truly be possible. ... the amount of things that
we can imagine is limited, but the number of things we cannot imagine is
infinite."
What Chapter 7 Is About
Robin Hanson, assistant professor of economics at
Although many of us expect huge changes to take place
during the twentyfirst century, nevertheless many knowledgeable people predict
relatively modest change. "Dreams of autarky" may bias many of those
who expect huge changes: "Specifically, my claim is that futurists tend to
expect an unrealistic degree of autarky, or independence, within future
technological and social systems." Even after correcting for this bias, it
may still be reasonable to expect some rather big changes.
Why do humans tend to expect "autarky"? For one
thing, our minds evolved to operate autonomously. In addition, many of our
human ancestors functioned within the framework of small autonomous tribes. But
with civilization came cities and experts. Although urbanization and
specialization made us rich beyond our ancestors' dreams, we still dream for
autarky. "For example, people are surprisingly willing to restrict trade
between nations, not realizing how much their wealth depends on such
trade."
The dream of economic or societal autonomy takes many
forms, including the following:
·
Space
Colonies Soon. It is tempting to believe
that soon (within one or two decades) mass space colonization will begin --
historically analogous to the colonization of the
·
Genie
Nanotech. While nanotech (atom-level control
of matter) will have considerable effects on our economy, the unrealistic
temptation is to go beyond this into belief in "genie nanotech."
Genie nanotech combines nanotech with "the complete automation of the manufacturing process, all embodied in
a single device." But such an all-purpose "genie" requires a
level of artificial intelligence far in advance of the present.
·
Turing-Test
Artificial Intelligence. Will we soon be able to construct
a mechanical brain or artificial intelligence with the Turing-Test ability
"to fool someone talking to it from a distance into thinking it was
human"? The founders of AI incorrectly predicted success before the end of
the twentieth century. "We may achieve this goal by directly creating
machine copies of human minds, i.e., by creating 'uploads.' The prospects for
success by other approaches anytime soon, however, are not encouraging."
·
Local
Singularity. World economic and
technological growth depends on advances made throughout the world and across a
variety of disciplines. In contrast to this, some dream of or expect the coming
of a local singularity: "sudden technological advances in one small group
essentially allow that group to suddenly ... grow strong enough to essentially
take over everything before anyone else could stop them."
·
Crypto Credentials. With the
advance of surveillance technologies, it may be that personal privacy will
recede. But while privacy may recede in the physical realm, some dream that
future technologies will expand our privacy in the digital world: "Dreams
of crypto credentials hope to harness these technologies to improve our
privacy." Such wishful thinking fails to consider a number of practical
issues. For example: You "show a potential employer a credential that says
you 'went to a good school.'" Even if they cannot find out everything
about you, there may be much more they will want to know about you if you are
to be employed Moreover, people like to interact
physically, not just digitally.
·
Private
Law. "Visions of private law imagine
granting pairs of people far more freedom to choose the laws that govern their
interactions." This is rather different from crossing the border of one
country to take advantage of the laws of another country. Arguably the wishful
thinking of private law fails to recognize the legal interdependence of people.
And as a practical matter, most people do not want to give two persons the
right to negotiate a contract that otherwise would be illegal or criminal.
Yes, it may be practical for some of us to live as hermits
or in isolated small communities. But most of us choose not to do so. Indeed,
usually non-hermits and non-isolated communities are more advanced and capable
than those living their dreams of autarchy.
What Chapter 8 Is About
Avatar Polymorph is convinced that the coming changes will
indeed be immense: "self-directed evolution and full environmental
manipulation." He seeks to engage the ethical issues involved: (1) Should the Intelligence Boost be applied to some humans or
all humans? To pets or all animals? To
some or all AIs? (2) In the long run, will not the finite
physical space of the universe place limits on organisms and computers? (3) If Tiplerian possibilities (quantum transference of
consciousness and scientific resurrection of the dead)
prove attainable, is it ethical to "leave behind" (decide not to
resurrect) bad persons? What about
leaving behind animals and AIs?
If we resurrect bad people, we will want to provide ourselves
with a protective shield. Those who choose to die may do so. We must respect
free will. Those who choose to live in a non-peaceful society involving
violence may do so. The "only monitoring of internal thoughts that should
occur is that required for 'automatic' activation of the protective shielding
mechanism." We want a world of "maximum
choice and minimum force" -- "an interactive system of stability and fairness." Terror,
torture, and killing of animals and children are not permitted. Terror, torture,
and killing of adults are permitted only if they have consented.
The first leap on our path to the Singularity or
Techno-Rapture or post-Escalation will be approximately the year 2015, when
everyone (regardless of age) can look youthful and be healthy. The second leap
is approximately the year 2020, when full-blown nanotech will allow instant
space habitats (extraterrestrial communities large and small). Finally, there
is the Escalation or Singularity itself, approximately the year 2027.
Post-Escalation ethics will be different from the ethics
of the transition period and earlier times when mortality (physical death) had
not yet been scientifically conquered.
With the Escalation or Singularity will come:
·
Amortality "offered to all sentient beings": One can
choose to be immortal or mortal -- or one can "wait and see how I feel
later."
·
Teleportation.
·
Resurrection
of the dead ("quantum transference of consciousness at the moment of any
apparent death").
·
Consent required for any
action/ interaction.
·
Maximum
choice.
·
Protection
"against non-consensual force."
·
Travel "to other
universes."
Ethical rules (instead of "perfection according to
one ideal") will allow consensual social adventures to happen. The best
ethical position, even today, is that the world of the Escalation already
exists outside of Earth and other worlds with developing pre-Escalation life.
What Chapter 9 Is About
Jim Yount, Chief Operating
Officer of the American Cryonics Society, Inc. (a non-profit charity in
existence since 1969), is like many other cryonicists in that he is interested
in the question of personal identity. When "you" wake up in the
morning, or after a period of cryonic hibernation, is it you or someone else
who wakes up? Many cryonicists see personal identity in terms of memory --
memory as information. In those terms it makes sense to talk about uploading
one's mind into an electronic computer. Other cryonicists have other points of
view, but the other views seem more difficult to formulate and defend.
Most would say that when I throw my copy of Moby (the book
Moby-Dick) in the fire, I have
destroyed one copy but not Moby. But what if all copies of Moby were destroyed?
Every letter and every word contained in Moby is nevertheless still available outside of the destroyed Moby via
dictionaries.
By interviewing people who had read the book, the book
could be re-written, resurrected in some sense. Although the resurrected Moby
would not be exactly like the original, the resurrection
project might nevertheless be seen as worth doing. As more information becomes
available, we could revise it again and again (Moby 3, 4, 5, etc.).
"Beam me up, Scotty." We scan and store Captain
Kirk's atom-by-atom configuration. We destroy Captain Kirk, and from different
matter, re-assemble him atom-by-atom. Have we transported Kirk or have we made
a copy of Kirk? Does it make a difference as to whether we use the same atoms
or different atoms? What if we use the same atoms but an iron atom in the head
is switched with an iron atom in the arm?
Charlie the Hermit has one copy of Moby that is destroyed.
Charlie has a pathological fear of communicating with people. Thus despite the
existence of many other copies of Moby, "observer" Charlie has lost Moby forever. Assume that a
duplicate of a person is made and that the original is destroyed. Perhaps this
happenstance would not matter to the person's friends (outside observers) but would matter much to the original (inside observer).
In the process of reanimating a patient from cryonic
hibernation, perhaps we may want to scan and rearrange the patient's atoms.
Rearrangement of atoms in most parts of the body presumably does not have to be
exact -- we only need a healthy body. In the brain area, however, more exact
rearrangement of atoms may be important if we want the "same person"
(yet in a healthy, youthful body). But how exact "more exact" has to
be in the brain for the reanimated person to be the same person is not obvious
at present. It probably will be possible to reanimate "someone" from cryonic
hibernation and perhaps all outside
observers will be happy with this result. But we must ask: Will this
"someone" be "little Ol' inside observer me?"
What Chapter 10 Is About
R. Michael Perry became interested in cryonics in 1965,
received his Ph.D. in computer science in 1984, and has worked for a cryonics
organization, the Alcor Life Extension Foundation, since 1987. Throughout human
history many have preferred to believe in immortality rather than being limited
to mortal existence. But science has cast doubt on immortality. Yet in fact
what is ultimately achievable by science in terms of life extension and
immortality is presently unknown.
Scientific teleology is a new branch of philosophy "dealing with the
possible role of sentient agents in shaping the reality they inhabit to suit
their own, long-term needs and purposes" -- for example, immortality.
"Infinite or unbounded survival becomes immortality, a state that ... does
not preclude the possibility of death" so long as death is always terminated
via a suitable resurrection. Mathematician Frank Tipler
is correct that the scientific resurrection of all the dead is a logical
possibility. According to Tipler, the general
resurrection would take place at "the Omega Point" billions of years
hence. But Tipler is wrong in identifying the Omega
Point with the God of Christians. This God "does not exist -- and need not
exist" for a universal resurrection. "Again, it is we who must solve all the problems that are meaningful to us." Indeed, "we
may develop into a civilization of benevolent immortals."
Scientific experiments show that events are more or less
probable rather than exactly predictable. It is possible, but of low
probability, that a pool of liquid water will freeze on a hot day. Phase paths are a way physicists have
of reconciling a variety of reasonable theories. "The ice melting in the
heat, then, is an example of following a phase path,
the water freezing [on a hot day] is not."
Tipler goes with the phase paths, the probabilities, in constructing
his theory of the Omega Point. On the other hand, "from the many-worlds
perspective, that there are universes, parallels of ours," there are
actually existing universes in which many highly improbable events are in fact
happening. But if we go with the probabilities (the phase paths), we get the
Second Law of Thermodynamics (entropy increase). Tipler's
way of getting around this ultimate end to the universe is to distinguish
between internal (subjective) and external (objective) time. For the outsider,
the Omega Point coincides with the end of the universe. For the insider, the
Omega Point coincides with infinite time. On the other hand, Freeman Dyson has
proposed a universe without end even from the point of view of the outsider.
Moreover: Was the "Big Bang" which started our
universe an improbability, a phase path "violation" of the Second
Law? Let us look at this question further. The Anthropic Principle is "that the observable universe must be
so structured as to allow the observer to exist." Accordingly, our universe is not in a state of
maximum entropy. Perhaps non-observer universes fit the phase path -- yet all
we can ever see is observer universes. A God or conscious designer is seemingly
not required if we invoke the Anthropic Principle.
An alternative "stronger" formulation of the
Anthropic Principle identifies "observer" or "observer
universe" with the notion of a "permanent record." Thus is
proposed the IAM (Individual Anthropic Metaprinciple):
"The universe that I, as an
observer, perceive, is so structured that I am
immortal." Accordingly, "any death must eventually be followed by
a resurrection, in which the observer again becomes aware of the past as well
as the present."
The many-worlds theory would seem to lend strong support
to IAM. "IAM asserts that, no matter what happens to the observer, there
will be continuers -- and that, I think, is a hard conclusion to avoid if
many-worlds is accepted at all. ... In particular it means we are not strongly
dependent on a particular model of the universe for a hoped-for resurrection
and immortality."
On the other hand, the far future is a matter of
speculation. But that biomedical science and technology is rapidly advancing,
and that cryonic hibernation facilities have existed for decades, is beyond
dispute. A universal resurrection of all dead persons (all
"observers"?) in the far future offers hope for everyone. "But a
better hope is provided by the possibilities that exist today for overcoming
death and extending life."
_______________
About Charles
Tandy
(Self
Description)
Dr. Charles
Tandy received
his Ph.D. in Philosophy of Education from the