“I am prepared to meet my Maker. Whether my Maker is prepared for the great ordeal of meeting me is another matter.” — Winston Churchill
Death still enjoys a steady paycheck, but being the Grim Reaper isn’t the cushy job that it used to be.
“I am prepared to meet my Maker. Whether my Maker is prepared for the great ordeal of meeting me is another matter.” — Winston Churchill
Death still enjoys a steady paycheck, but being the Grim Reaper isn’t the cushy job that it used to be.
Watch the video Bionic Eye Restores Woman’s Vision on Yahoo News. Carmen Torres is the first to receive the life-changing implant in Florida.
The genetic material from two parents combines to form a child. Can we throw a third set of genes into the mix?
Free Will Does Not Exist — Should it be a Transhumanist Enhancement?
http://ieet.org/index.php/IEET/more/pellissier20150727.
An interview on transhumanism, Transhumanist Party, and longevity science in Quartz, which is the business site of Atlantic Media:.
My latest article for the Huff Post. I’ve been speaking a lot on transhumanism and business recently, so here’s a story on those two fields growing together:.
Posted in defense, futurism, geopolitics, governance, government, life extension, philosophy, sustainability, theory, transhumanism | Leave a Comment on We May Look Crazy to Them, But They Look Like Zombies to Us: Transhumanism as a Political Challenge
One of the biggest existential challenges that transhumanists face is that most people don’t believe a word we’re saying, however entertaining they may find us. They think we’re fantasists when in fact we’re talking about a future just over the horizon. Suppose they’re wrong and we are right. What follows? Admittedly, we won’t know this until we inhabit that space ‘just over the horizon’. Nevertheless, it’s not too early to discuss how these naysayers will be regarded, perhaps as a guide to how they should be dealt with now.
So let’s be clear about who these naysayers are. They hold the following views:
1) They believe that they will live no more than 100 years and quite possibly much less.
2) They believe that this limited longevity is not only natural but also desirable, both for themselves and everyone else.
3) They believe that the bigger the change, the more likely the resulting harms will outweigh the benefits.
Now suppose they’re wrong on all three counts. How are we to think about such beings who think this way? Aren’t they the living dead? Indeed. These are people who live in the space of their largely self-imposed limitations, which function as a self-fulfilling prophecy. They are programmed for destruction – not genetically but intellectually. Someone of a more dramatic turn of mind would say that they are suicide bombers trying to manufacture a climate of terror in humanity’s existential horizons. They roam the Earth as death-waiting-to-happen. This much is clear: If you’re a transhumanist, ordinary people are zombies.
Zombies are normally seen as either externally revived corpses or bodies in a state between life and death – what Catholics call ‘purgatory’. In both cases, they remain on Earth beyond their will. So how does one deal with zombies, especially when they are the majority of the population? There are three general options:
1) You kill them, once and for all.
2) You avoid them.
3) You enable them to be fully alive.
The decision here is not as straightforward as it might seem because the prima facie easiest option (2) requires that there are no resource implications. But of course, zombies require living humans (i.e. potential transhumans) in order to exist in the manner they do, which in turn makes the zombies dangerous; hence (1) has always proved such an attractive option for dealing with zombies. After all, it is difficult to dedicate the resources needed to secure the transhumanist goal of indefinite longevity, if there are zombies trying to anchor your existential horizons in the present to make their own lives as easy as possible.
This kind of problem normally arises in the context of ecological sustainability as ‘care for future generations’: Our greedy habits of mass consumption blind us to the long-term damage it does to the environment. However, the relevant sense of ‘care’ in the transhumanist case relates to sustaining the investment base needed to reach a state of indefinite longevity. It may require diverting public resources from seemingly more pressing needs, such as having a strong national defence — as the US Transhumanist Party presidential candidate Zoltan Istvan thinks. It is certainly true that if people routinely lived indefinitely, then the existential character of ‘the horror of war’ would be considerably reduced, which may in turn decrease both the likelihood and cost of war. Well, maybe…
So what about option (3), which is probably the one that most of us would find most palatable, at least in principle?
Here there is a serious public relations problem, one not so different from development aid workers trying to persuade ‘underdeveloped’ peoples that their lives would be appreciably improved by allowing their societies to be radically re-structured so as to double their life expectancy from 40 to 80. While such societies are by no means perfect and may require significant change to deliver what they promise their members, nevertheless the doubling of life expectancy would mean a radical shift in the rhythm of their individual and collective life cycles – which could prove quite threatening to their sense of identity.
Of course, the existential costs suggested here may be overstated, especially in a world where even poor people have decent access to more global trends. Nevertheless the chequered history of development aid since the formal end of Imperialism suggests that there is little political will – at least on the part of Western nations — to invest the human and financial capital needed to persuade people in developing countries that greater longevity is in their own long-term interest, and not simply a pretext to have them work longer for someone else.
The lesson for us lies in the question: How can we persuade people that extending their lives is qualitatively different from simply extending their zombiehood?
I was already looking forward to playing this game when it’s released, but after seeing his latest trailer I am positively IMPATIENT to get my hands on it!
No other game (or almost ANY form of media, for that matter!) has ever explored our rapidly approaching, post-human transhumanist future in such a staggeringly detailed, informed, and passionate way!
Independence Day weekend seems like a good time to push the envelope on what is possible for human beings to achieve. Hell, if a rag-tag band of colonists could kick the mighty Brits’ butts so long ago, how hard can it be for today’s people to live to 150, use 3D printers to create new organs, and develop superpowers? Read more
OK. In scientific terms, it is only a ‘hypothesis’ — the reverse of the ‘Disposable Soma’ theory of ageing. Here how it goes.
For the past several decades, the Disposable Soma theory of ageing has been enjoying good publicity and a lively interest from both academics and the public alike. It stands up to scientific scrutiny, makes conceptual sense and fits well within an evolutionary framework of ageing. The theory basically suggests that, due to energy resource constraints, there is a trade-off between somatic cell and germ cell repair. As a result, germ cells are being repaired effectively and so the survival of the species is assured, at a cost of individual somatic (bodily) ageing and death. To put it very simply, we are disposable, we age and die because all the effective repair mechanisms have been diverted to our germ cell DNA in order to guarantee the survival of our species.
The theory accounts for many repair pathways and mechanisms converging upon the germ cell, and also for many of those mechanisms being driven away from somatic cell repair just to ensure germ cell survival. In the past two or three years however, it is increasingly being realised that this process is not unidirectional (from soma to germ), but it is bi-directional: under certain circumstances, somatic cells may initiate damage that affects germ cells, and also that germ cells may initiate repairs that benefit somatic cells!
I can’t even begin to describe how important this bi-directionality is. Taking this in a wider and more speculative sense, it is, in fact, the basis for the cure of ageing. The discovery that germ cells can (or are forced to) relinquish their repair priorities, and that resources can then be re-allocated for somatic repairs instead, means that we may be able to avoid age-related damage (because this would be repaired with greater fidelity) and, at the same time, avoid overpopulation (as our now damaged genetic material would be unsuitable for reproduction).
Ermolaeva et al. raised the further possibility that DNA damage in germ cells may protect somatic cells. They suggested that DNA injury in germ cells upregulates stress resistance pathways in somatic cells, and improves stress response to heat or oxidation. This is profoundly important because it shows that, in principle, when germ cells are damaged, they produce agents which can then protect somatic cells against systemic stress.
This mechanism may reflect an innate tendency to reverse the trade-offs between germ cell and somatic cell repair: when the germ cells are compromised, there is delay in offspring production matched by an increased repair of somatic cells. In Nature’s ‘eyes’, if the species cannot survive, at least the individual bodies should.
In addition, it was shown that neuronal stress induces apoptosis (orderly cell death) in the germ line. This process is mediated by the IRE-1 factor, an endoplasmic reticulum stress response sensor, which then activates p53 and initiates the apoptotic cascade in the germ line. Therefore germ cells may die due to a stress response originating from the distantly-located neurons.
If this mechanism exists, it is likely that other similar mechanisms must also exist, waiting to described. The consequence could be that neuronal positive stress (i.e. exposure to meaningful information that entices us to act) can affect our longevity by downgrading the importance of germ cell repair in favour of somatic tissue repair. In other words, the disposable soma theory can be seen in reverse: the soma (body) is not necessarily disposable but it can survive longer if it becomes indispensable, if it is ‘useful to the whole. This, as we claimed last week, can happen through mechanisms which are independent of any artificial biotechnological interventions.
We know that certain events which downgrade reproduction, may also cause a lifespan extension. Ablation of germ cells in the C.elegans worm, leads to an increased lifespan, which shows that signals from the germline have a direct impact upon somatic cell survival, and this may be due to an increased resistance of somatic cells to stress. Somatic intracellular clearance systems are also up-regulated following signals from the germ line.
In addition, protein homoeostasis in somatic cells is well-maintained when germ cells are damaged, and it is significantly downgraded when germ cell function increases. All of the above suggest that when the germ cells are healthy, somatic repair decreases, and when they are not, somatic repair improves as a counter-effect.
In an intriguing paper published last month, Lin et al. showed that under certain circumstances, somatic cells may adopt germ-like characteristics, which may suggest that these somatic cells can also be subjected to germ line protection mechanisms after their transformation. A few days ago Bazley et al. published a paper elucidating the mechanisms of how germ cells may induce somatic cell reprogramming and somatic stem cell pluripotency. This is an additional piece of evidence of the cross-talk mechanisms between soma and germ line, underscoring the fact that the health of somatic tissues depends upon signals from the germ line.
In all, there is sufficient initial evidence to suggest that my line of thinking is quite possibly correct: that the disposable soma theory is not unidirectional and the body may not, after all, be always ‘disposable’. Under certain evolutionary pressures we could experience increased somatic maintenance at the expense of germ cell repairs, and thus reach a situation where the body actually lives longer. I have already discussed that some of these evolutionary pressures could be dependent upon how well one makes themselves ‘indispensable’ to the adaptability of the homo sapiens species within a global techno-cultural environment.