Death Should Be Optional
We have established (in previous post) that there are serious thinkers—Ray Kurzweil, Hans Moravec, Michio Kaku, Marshall Brain, and others—who foresee that technology may enable humans to overcome death. There are of course those who argue that it is exceedingly unlikely that robots could be conscious, and thus we will not become immortal by uploading ourselves into them. There are also those like Bill Joy who think that technologies for immorality will probably be developed, but find the prospect undesirable primarily because it signals the end of the human race as we know it.
As non-scientists we are not qualified to evaluate scientific claims about what science can and cannot do, but we are sure that the future will be radically different from the past. Understanding the evolution of technology makes this conclusion unavoidable. In the future the products of SciTech will increasingly allow us to vault barriers once thought insurmountable, as long as we accept the caveat that humans don’t destroy themselves, and that science continues to progress. A realistic prospect that death will be eliminated in the future is something humans have never had before. All of this leads to a question that has been with us throughout the chapter: if you could choose immortality, should you? Alternatively, if our society could choose immortality, should they?
We believe the individual question has a straightforward answer—we should respect the right of autonomous individuals to choose for themselves. If an effective pill that stops or reverses aging becomes available at your local pharmacy, then you should be free to use it. My guess is that such a pill would be wildly popular and only the equivalent of today’s Amish would reject it. (Just look at what people spend on vitamins and other elixirs on the basis of little or no evidence of their efficacy.) Or if, as you approach death, you are offered the opportunity to have your consciousness transferred to your younger cloned body, a genetically engineered body, a robotic body, or into a virtual reality, you should be free to do so. Again, we believe that nearly everyone will use such technologies once they are demonstrated effective, despite the critic’s objections. But if individuals prefer to die in the hope that the gods will revive them in paradise, thereby granting them reprieve from everlasting torment, then we ought to respect that too. Individuals should be able to end their lives whenever they want, in good health, in bad health, after death has become optional for them, or whenever.
The argument about whether a society should fund and promote such research is more complex. Societies currently invest vast sums on entertainment as opposed to scientific research; although the case is strong that the latter is a better societal investment. Ultimately the arguments for and against immortality must speak for themselves, but we reiterate the caveat that once science and technology have overcome death the point will be moot. By then almost everyone will choose more life. If people do that now, at great cost and often gaining only precious additional months of bad health, imagine how quickly they will choose life over death when the techniques are proven to lead to long, healthy lives. As for the opponents, they will get used to new technologies just like they did to previous ones.
Nonetheless the virtual inevitability of advanced technologies does not equate to their being desirable and many thinkers have campaigned actively and vehemently against utilizing such options. I label the defenders of death—deathists. They advocate maintaining the status quo with its daily dose of 150 thousand deaths worldwide. Prominent among such thinkers are Leon Kass, who chaired George W. Bush’s Council on Bioethics from 2001-2005, Francis Fukuyama, a Senior Fellow at the Center on Democracy, Development and the Rule of Law at Stanford, and Bill McKibbon, the Schumann Distinguished Scholar at Middlebury College.
Kass opposes euthanasia, human cloning, and embryonic stem cell research and was an early opponent of in vitro fertilization, which he thought would obscure truths about human life and society. (IVF had none of the dire consequences that Kass predicted; in fact, the technology goes mostly unnoticed now.) One of Kass’ main concerns is with the enhancement capability of biotechnology, which he fears will become a substitute for traditional human virtues in the quest to perfect the species. His concerns about modifying our biological inheritance extend to his worries about life extension. He values the natural cycle of life and views death as a desirable end—mortality, he says, is a blessing in disguise.[i] Kass is the quintessential deathist.
Fukuyama argues that biotechnology will alter human nature beyond recognition and have terrible consequences. One would be the undermining of liberal democracy due to radical inequality. But at an even more fundamental level:
Nobody knows what technological possibilities will emerge for human self-modification. But we can already see the stirrings of Promethean desires in how we prescribe drugs to alter the behavior and personalities of our children. The environmental movement has taught us humility and respect for the integrity of nonhuman nature. We need a similar humility concerning our human nature. If we do not develop it soon, we may unwittingly invite the transhumanists to deface humanity with their genetic bulldozers and psychotropic shopping malls. [ii]
McKibbon admits the allure of technological utopia, knowing that it will be hard to resist when presented, but he fears that the richness of human life would be sacrificed in a post-human world. Even if we were godlike, spending our time meditating on the meaning of the cosmos or reflecting on our own consciousness like Aristotle’s god, McKibbon says he would not trade his life for such an existence. He wouldn’t want to be godlike he says, preferring instead to smell the fragrant leaves, feel the cool breeze, and see the fall colors. Yes there is pain, suffering, cruelty, and death in the world, but this world is enough. “To call this world enough is not to call it perfect or fair or complete or easy. But enough, just enough. And us in it.”[iii]
There is a lot to say against all these views, but one wonders why these thinkers see human nature as sacrosanct. Is our nature really so sacred that we should be apologists for it? Is it not arrogant to think so highly of ourselves? This is the same human nature that produced what Hegel famously lampooned as “the slaughter-bench at which the happiness of peoples, the wisdom of States, and the virtue of individuals have been victimized.” Surely we can do a better than what was created through genetic mutations and environmental selection.
Still, we must concede something to these warnings. The same technologies that may make us immortal are also the ones that bring robotic police, soldiers, and unmanned planes. There is no way to assure that we will not suffer a nightmarish future no matter how we proceed. With greater knowledge comes greater power; and with greater power comes the possibility of making life better or worse. The future with all its promises and perils will come regardless—all we can do is do our best.
The defense of immortality against such attacks has been undertaken most thoroughly by the recent intellectual and cultural movement known as transhumanism. The philosophy of transhumanism affirms the possibility and desirability of using technology to eliminate aging and overcome all other human limitations. Adopting the evolutionary perspective mentioned earlier, transhumanists maintain that humans are in a relatively early phase of their development. They agree with humanism—that human beings matter and that reason, freedom, and tolerance make the world better—but emphasizes that we can become more than human by changing ourselves. This opens up the possibility of employing high-tech methods to transform the species and direct our own evolution, as opposed to relying on biological evolution or low-tech methods like education and training.
If science and technology develop sufficiently, this would lead to a stage where humans would no longer be recognized as human, but better described as post-human. But why would people want to transcend human nature? Because:
they yearn to reach intellectual heights as far above any current human genius as humans are above other primates; to be resistant to disease and impervious to aging; to have unlimited youth and vigor; to exercise control over their own desires, moods, and mental states; to be able to avoid feeling tired, hateful, or irritated about petty things; to have an increased capacity for pleasure, love, artistic appreciation, and serenity; to experience novel states of consciousness that current human brains cannot access. It seems likely that the simple fact of living an indefinitely long, healthy, active life would take anyone to posthumanity if they went on accumulating memories, skills, and intelligence. [iv]
And why would one want these experiences to last forever? Transhumanists answer that they would like to do, think, feel, experience, mature, discover, create, enjoy, and love beyond what one can do in seventy or eighty years. All of us would benefit from the wisdom and love that come with time.
The conduct of life and the wisdom of the heart are based upon time; in the last quartets of Beethoven, the last words and works of ‘old men’ like Sophocles and Russell and Shaw, we see glimpses of a maturity and substance, an experience and understanding, a grace and a humanity, that isn’t present in children or in teenagers. They attained it because they lived long; because they had time to experience and develop and reflect; time that we might all have. Imagine such individuals – a Benjamin Franklin, a Lincoln, a Newton, a Shakespeare, a Goethe, an Einstein [and a Gandhi] – enriching our world not for a few decades but for centuries. Imagine a world made of such individuals. It would truly be what Arthur C. Clarke called ‘Childhood’s End’ – the beginning of the adulthood of humanity. [v]
As for the charge that creating infinitely long life spans tamper with nature, transhumanists respond that something is not good or bad because it’s natural. Some natural things are bad, and some are good; some artificial things are bad, and some are good. (Assuming we can even make an intelligible distinction between the natural and the unnatural.) As for the charge that long lives undermine humanity, the transhumanist replies that the key is to be humane, not human. Merely being human does not guarantee you are humane. As for the claim that death is natural, again, that does not make it good. Moreover, it was natural to die before the age of thirty for most of human history, so we live unnaturally long lives now by comparison. And even if death is natural; so too is the desire for immortality. It is easy to see that people had to accept death when there was nothing they could do about it, but now such deathist attitudes impede progress in eradicating death. Again, transhumanism maintains that death should be optional.
Additionally there are important reasons to be suspicious about the anti-immortality arguments—many are made by those who profit from death. For example, if you are a church selling immortality your business model is threatened by a competitor’s offering the real thing. Persons no longer need to join your institution if your promise of immortality is actually delivered elsewhere for a comparable cost. Those who make anti-technology arguments may thus be blinded by their short term self-interest. And, as we all know, most people hesitate to believe anything that is inconsistent with how they make money. Just look at the historical opposition to the rise of modern science and the accompanying real miracles it brought. Or to tobacco companies opposition to the evidence linking smoking with cancer, or to the oil companies opposition to the evidence linking burning fossil fuels with global climate change.
A closely connected reason to be suspicious of the deathists is that death is so interwoven into their world-view, eliminating it would essentially destabilize that world-view, thereby undercutting their psychological stability. If one has invested a lifetime in a world-view in which dying and an afterlife are an integral part, a challenge to that world-view will almost always be rejected. The great American philosopher Charles Sanders Pierce captured this point perfectly:
Doubt is an uneasy and dissatisfied state from which we struggle to free ourselves and pass into the state of belief; while the latter is a calm and satisfactory state which we do not wish to avoid, or to change to a belief in anything else. On the contrary, we cling tenaciously, not merely to believing, but to believing just what we do believe. [vi]
The defeat of death completely obliterates most world-views that have supported humans for millennia; no wonder it undermines psychological stability and arouses fierce opposition. Thus monetary and psychological reasons help to explain much opposition to life-extending therapies. Still, people do change their minds. We now no longer accept dying at age thirty and think it a great tragedy when it happens; I argue that our descendents will feel similarly about our dying at ninety. Ninety years may be a relatively long lifespan compared with those of our ancestors, but it may be exceedingly brief when compared to those of our descendents. Our mind children may shed the robotic equivalent of tears at our short and painful lifespans, as we do for the short, difficult lives of our forbearers.
In the end death eradicates the possibility of complete meaning; surely that is the best reason to desire immortality for all conscious beings. For those who do not want immortality, they should be free to die; for those of us that long to live forever, we should free to do so. I am convinced. I want more freedom. I don’t want to die. I want death to be optional.
[i] Leon Kass, Life, Liberty, and the Defense of Dignity: The Challenge for Bioethics (San Francisco: Encounter Books, 2002).
[ii] Francis Fukuyama, “Transhumanism,” Foreign Policy (September-October 2004).
[iii] Bill McKibbon, Enough: Staying Human in an Engineered Age (New York: Henry Hold & Company, 2003), 227.
[iv] http://humanityplus.org/learn/transhu...
[v] http://humanityplus.org/learn/transhu...
[vi] Charles Sanders Pierce, “The Fixation of Belief,” Popular Science Monthly, 12, (November 1877).
Chapter 9
