January 11, 2012

David Brin: Do We Really Want Immortality?

David Brin is an honorary Sentient Developments guest blogger; this article is republished with his permission. His new novel, EXISTENCE, deals with many of these issues, and will appear in June from Tor Books.

Suppose you had a chance to question an ancient Greek or Roman -- or any of our distant ancestors, for that matter. Let's say you asked them to list the qualities of a deity.

It's a pretty good bet that many of the "god-like" traits he or she described might seem trivial nowadays.

After all, we think little of flying through the air. We fill pitch-dark areas with sudden lavish light, by exerting a mere twitch of a finger. Average folks routinely send messages or observe events taking place far across the globe. Copious and detailed information about the universe is readily available through crystal tubes many of us keep on our desks and command like genies. Some modern citizens can even hurl lightning, if we choose to annoy our neighbors and the electric company.

Few of us deem these powers to be miraculous, because they've been acquired by nearly everyone in prosperous nations. After all, nobody respects a gift if everybody has it. And yet, these are some of the very traits that earlier generations associated with divine beings.

Even so, we remain mortal. Our obsession with that fate is as intense as it was in the time of Gilgamesh. Perhaps more, since we overcame so many other obstacles that thwarted our ancestors.

Will our descendants conquer the last barriers standing between humanity and Olympian glory? Or may we encounter hurdles too daunting even for our brilliant, arrogant, ingenious and ever-persevering species?

There can be no better topic for this contemplation -- the last in a series commissioned for iPlanet -- about our future in the coming millennium. Essay number one cast perspective on our accomplishments during the Twentieth Century and the second dealt with near-term dilemmas we may face in the twenty-first. Now let's take a long-view, exploring the possibility that our great grandchildren will be "great" in every sense of the word... and have problems to match.

Human Lifespan

Here's the safest prediction for the next 100 years -- that mortality will be a major theme. Assuming we don't blow up the world, or fall into some other catastrophic failure mode, human beings will inevitably focus on using advanced technology to cheat death.

Already the fruits of science and the Industrial Age give billions unprecedented hope of living out their full natural spans -- one of the chief reasons that our planetary population has expanded so. While it's true that these benefits still aren't fairly or evenly distributed, an unprecedentedly large fraction of Earth's inhabitants have grown up without any first-hand experience of plague or mass starvation. That rising percentage curve is more encouraging than the images you see on the 6 O'clock News, though it offers cold comfort to those still languishing in poverty.

Suppose, through a mix of compassion, creativity and good luck, we complete the difficult transition and manage to spread this happy situation to everyone across the globe, solving countless near-term crises along the way. Will future generations take a full life span as much for granted as modern Americans do?

Of course they will... and complain there's nothing natural about an eighty- or ninety-year time limit on the adventure and enjoyment of life.

Already, many proposed methods of life-extension have come up for discussion:

  • Lifestyle adjustment
  • Intervention and Repair
  • Genetic Solutions
  • Waiting for better times
  • Transcendence

The first of these, lifestyle adjustment, would seem to offer surefire immediate rewards. After all, most of the increase in average lifespan we've seen in recent centuries came from nothing more complicated than proper diet and hygiene.

But that statistical boost is deceptive! It was achieved by increasing the fraction of babies who make it all the way to the borderlands of vigorous old age. This had little to do with pushing back the boundary itself; the realm that we call "elderly" still hovers somewhere near the biblical three score and ten.

Do all animal species have built-in expiration timers? Some fish and reptiles may not, but most creatures -- and especially mammals -- do seem to have an inner clock that triggers every individual's decline to frailty after the middle years of fight-flight-and-reproduction run their course.

Mice and elephants lead very different lives -- one slow and ponderous, the other manic and fleeting -- yet rodents and pachyderms share the same pervasive pattern of aging. Individuals who survive the perils of daily life, from disease to predators, inevitably begin declining after they go through about half a billion heartbeats. (Elephants live much longer than mice, but their hearts also beat far slower, so the total allotment stays about the same.)

The same holds true across nearly all mammalian species. Few live to celebrate their billionth pulse. No one knows quite what this coincidence signifies. Moreover, the program isn't quite rigid. In laboratories around the world, researchers have lately discovered exciting ways to slow the senescence timer -- at least in mice and fruit flies -- largely by keeping the test creatures hungry. By giving them nutritious but restricted diets, or by delaying sexual reproduction, researchers report in some cases doubling the usual lifespan.

As you might expect, quite a few human enthusiasts are now eagerly applying these lessons from the lab, limiting the calories they eat or forbearing sex, hoping to extend their own lifespans through judicious abstinence. Alas, the results achieved so far -- such as a slight reduction in heart disease -- have been disappointingly slim.

After a little reflection, this should come as no surprise. Across history, many civilizations have fostered ascetic movements, sometimes in large colonies where dedicated individuals lived spartan, abstemious lives. After four millennia of these experiments, wouldn't we have noticed by now if swarms of spry, 200-year old monks were capering across the countryside?

There may be a good reason why simple life-style changes work in animals, but not us.

Remember that billion heartbeat limit that seems to confine all mammals, from shrews to giraffes? It's a pretty neat correlation, until you ponder the chief exception.

Us.

Most mammals our size and weight are already fading away by age twenty or so, when humans are just hitting their stride. By eighty, we've had about three billion heartbeats! That's quite a bonus.

How did we get so lucky?

Biologists figure that our evolving ancestors needed drastically extended lifespans, because humans came to rely on learning rather than instinct to create sophisticated, tool-using societies. That meant children needed a long time to develop. A mere two decades weren't long enough for a man or woman to amass the knowledge needed for complex culture, let alone pass that wisdom on to new generations. (In fact, chimps and other apes share some of this lifespan bonus, getting about half as many extra heartbeats.)

So evolution rewarded those who found ways to slow the aging process. Almost any trick would have been enlisted, including all the chemical effects that researchers have recently stimulated in mice, through caloric restriction. In other words, we've probably already incorporated all the easy stuff! We're the mammalian Methuselahs and little more will be achieved by asceticism or other drastic life-style adjustments. Good diet and exercise will help you get your eighty years. But to gain a whole lot more lifespan, we're going to have to get technical.

So what about intervention and repair?

Are your organs failing? Grow new ones, using a culture of your own cells!

Are your arteries clogged? Send tiny nano-robots coursing through your bloodstream, scouring away plaque! Use tuned masers to break the excess intercell linkages that make flesh less flexible over time.

Install little chemical factories to synthesize and secrete the chemicals that your own glands no longer adequately produce. Brace brittle bones with ceramic coatings, stronger than the real thing!

In fact, we are already doing many of these things, in early-primitive versions. So there is no argument over whether such techniques will appear in coming decades, only how far they will take us.

Might enough breakthroughs coalesce at the same time to let us routinely offer everybody triple-digit spans of vigorous health? Or will these complicated interventions only add more digits to the cost of medical care, while struggling vainly against the same age-barrier in a frustrating war of diminishing returns?

I'm sure it will seem that way for the first few decades of the next century... until, perhaps, everything comes together in a rush. If that happens -- if we suddenly find ourselves able to fix old age -- there will surely be countless unforeseen consequences... and one outcome that's absolutely predictable.

We'll start taking that miracle for granted, too.

On the other hand, it may not work as planned. Many scientists suggest that attempts at intervention and repair will ultimately prove futile, because senescence and death are integral parts of our genetic nature. After all, from a purely biological point of view, we individuals are merely the grist of evolution, here to strive, compete and reproduce, if we can.

If our australopithecine ancestors had been ageless immortals, wouldn't that have bollixed the cruelly creative process of natural selection that produced us? Biologists who believe in the intrinsic genetic clock say we should be grateful for those three billion heartbeats. After that, the best service we can do for our grandchildren is to get out of their way.

Other experts disagree. They think the "clock" is a mere coincidence, having to do with steadily accumulating errors in our cells. In particular, they point to telemeres -- little chemical caps protecting the ends of our chromosomes -- which wear away with time until the sheltering layer vanishes and grave erosion starts affecting the vulnerable DNA strands, instead. This gradual chemical deterioration simulates a destiny clock, though some researchers hope it might be halted, if we learn the right medical and biochemical tricks.

Whichever side is right about the nature and evolutionary origins of the aging clock, there are no obvious reasons why human beings can't or won't meddle with its programming, once we fully grasp how cell and genome work. Even if such tools come too late for today's generation, intervention may help our descendants to live longer, healthier lives.

Long life may be just one of the benefits to spill from our rising pot of knowledge. Suppose we learn to emulate achievements of other Earthly species... say, hibernation. Might that bring us closer to another age-old dream, travel to the stars?

Hibernation, or suspended life, would also be a great way to travel forward through time. To see the future. Which brings up yet another way that some people think they can cheat death: by setting off on a one-way journey from our primitive era, hoping to emerge when civilization has solved many of the problems discussed here.

So far, our sole hope for such a voyage to the far-off future -- and a slim one, at that -- is something called cryonics, the practice of freezing a terminal patient's body, after he or she has been declared legally dead. Some of those who sign up for this service take the cheap route of having only their heads prepared and stored in liquid nitrogen, under the assumption that folks in the Thirtieth Century will simply grow fresh bodies on demand. Their logic is expressed with chilling rationality. "The real essence of who I am is the software contained in my brain. My old body -- the hardware -- is just meat."

Polls show that a majority of citizens today perceive cryonics enthusiasts as kooky, perhaps even a bit grotesque with their Frankensteinian interest in dead bodies. In fact, I share some of this skepticism, though perhaps for different reasons.

Suppose future generations can grow new bodies on demand, and are able to transfer something like your original consciousness out of a frozen, damaged brain. It remains to be seen why they would want to.

Anyway, today's cryo-storage process is messy, complex, legally shaky, and terribly expensive. Wouldn't any reasonable person -- one worthy of revival -- dedicate a lifetime's accumulated resources to helping their children and posterity, instead of splurging it all on a chancy, self-important gamble for personal immortality?

And yet, cryonics devotees keep plugging away at their dream, refining their techniques, finding new ways to store brains with less damage and at lower cost -- in much the same way that past generations of putterers strove to develop machines that could fly. The funny thing is that we may never know when they cross a threshold and finally do manage to freeze somebody well enough to be revived at a future time. All that's certain is that the techno-zealots will go on trying. They see Death as a palpable enemy that can ultimately be defeated, like so many others we've overcome during our long ascent.

Is there some point at which cryonic storage would become so simple -- so convenient and cheap -- that you would shrug and say "sign me up"? Suppose it took a thousand-dollar annex to your insurance policy? A hundred dollars? Five bucks?

What would you do differently then, in your daily life, to help ensure that future generations will feel kindly toward you? Perhaps even kindly enough to want your primitive company. Would you additionally sponsor cryo-storage for half a dozen poor people? Or donate part of your fortune to endeavors that help make a better, richer (and therefore more generous) future world? Would you work hard to raise descendants worth bragging about? Or were you already planning to do most of those things, anyway?

Some people who sign up for storage believe their bank accounts alone -- set up to earn dividends until some future era -- will suffice to make them worthy of being thawed, repaired, and given full corporeal citizenship in a coming age of wonders.

Somehow, I wouldn't give that bet anything like sure odds, no matter how many technological barriers future people overcome.

There is a final category of ways that people think they can cheat death. It falls under a single word -- transcendence.

Throughout history, countless philosophers and devout believers have yearned to rise above the whole megillah of normal human existence -- all the hungers, pangs, neuroses, fears, and limitations of brain and body -- by transporting some internal essence -- consciousness or the soul -- to a plane of existence far greater and nobler than we perceive as mere ignorant Homo sapiens. This ever-present drive propelled a wide range of contradictory dogmas and creeds on all continents. But even amid such diversity there were certain common themes. All those hopes, yearnings and strivings focused on the spiritual -- the notion that humans may achieve a higher state through prayer, moral behavior, or mental discipline.

In the last couple of centuries, however, a fourth track to the next plane has gained supporters -- 'techno-transcendentalism.' Under this variation, disciples hope to achieve an agreeable new level of existence by means of knowledge and skill. They feel we can transform human beings -- and human nature -- through the tools of technology and science.

Whether this attitude represents the worst sort of irreligious hubris, or should be viewed as a natural stage in our adolescent development, is ripe for extensive and wide-ranging discussion... at another time perhaps. For now though, let's focus only on how it applies to human lifespan.

According to some techno-transcendentalists, "growing new bodies" will seem like child's play in the future. Many of them eagerly predict a time, sooner than you think, when we'll all plug into computer-mediated artificial worlds where the old animal-limitations will simply vanish. By "downloading" ourselves into vast simulated realms, we may become effectively immortal, breaking the tyrannical hold of mere fleshy cells and evolutionary "clocks." In this way, deathlessness of the spirit might be achieved by technologically savvy, rather than moral merit.

If the boosters of this kind of transcendence are right, every other kind of "immortality" will prove obsolete. In fact, nearly all of our modern concerns will seem about as relevant as a Neolithic hunter roaming downtown Manhattan, worrying about finding enough flint nodules to chip into spear points.

Wise Enough to be Immortal?

All right, I admit that concept of techno-transcendence -- sometimes called the Singularity -- may be a bit more than the editors of iPlanet bargained for, so let's keep focused on the topic of this article, our struggle against physical death. We covered a number of methods people are trying to use in seeking victory over the ancient foe.

All right, what if one of them finally works? All too often, we find that solving one problem only leads to others, sometimes even more vexing.

A number of eminent writers like Robert Heinlein, Greg Bear, Kim Stanley Robinson and Gregory Benford have speculated on possible consequences, should Mister G. Reaper ever be forced to hang up his scythe and seek other employment. For example, if the Death Barrier comes crashing down, will we be able to keep shoehorning new humans into a world already crowded with earlier generations? Or else, as envisioned by author John Varley, might such a breakthrough demand draconian population-control measures, limiting each person to one direct heir per lifespan?

What if overcoming death proves expensive? Shall we return to the ancient belief, common in some cultures, that immortality is reserved for the rich and mighty? Nancy Kress has written books that vividly foresee a time when the teeming poor resent rich immortals. In contrast, author Joe Haldeman suggested simple rules of social engineering that may help keep such a prize within reach by all.

More people could wind up dying by violence and accidents than old age. Might we then start to hunker down in our homes, preserving our long-but-frail lives by avoiding all risk? Or would ennui drive the long-lived to seek new thrills, like extreme sports, bringing death back out of retirement in order to add spice to an otherwise-dull eternity?

Such changes may already be underway as we enter an era some call the "Empire of the Old." Each year, retirement hobbies drive ever-larger portions of the economy, foretelling vigor by an active elderly population -- a wholesome trend portrayed in Bruce Sterling's Holy Fire and my own The Transparent Society. On the down side, the power of older voters can terrorize politicians and warp allocation of resources. Sensible proposals to raise the retirement age by some fraction of the lifespan increase, are quashed by waves of irate and uncompromising self-interest. It's a worrisome trend for any society to rank generous retirement supplements higher than good schools for its young. No such civilization can long endure.

What will happen when the elderly outnumber all others? This may soon appear less than far-fetched in countries like Japan, where restrictive immigration policies help ensure and accelerate the aging trend.

Even problems that seem far-off and speculative today may become critical when people live beyond a twelfth decade. For example, is there a limit to the number of memories that a human brain can store?

On a more fundamental level, are we about to insist, once again, that contemporary humanity is wise enough to overrule all of Nature's checks and balances?

(The answer to that one is simple... of course we'll insist! We always do.)

These are among the serious questions and quandaries we may face, perhaps sooner than you think. That is, I hope we face them, for they are the sort of predicaments generated by success.

But then, that's how it always has been. If we leave our descendants a better world, they will take the good parts for granted and fume over consequences we never foresaw.

It is a pattern typical of adolescence, and one more clue that our adventure has barely begun.

Comments welcome here.

David Brin is a scientist and best-selling author whose future-oriented novels include Earth, The Postman, and Hugo Award winners Startide Rising and The Uplift War. (The Postman inspired a major film in 1998.) Brin is also known as a leading commentator on modern technological trends. His nonfiction book -- The Transparent Society -- won the Freedom of Speech Award of the American Library Association. Brin's newest novel Kiln People explores a fictional near future when people use cheap copies of themselves to be in two places at once. The Life Eaters -- a graphic novel -- explores a chilling alternative outcome of World War II.

January 9, 2012

Sentient Developments Podcast: Episode 2012.01.09

Sentient Developments Podcast for the week of January 9, 2012.

In this week's episode I talk about my renewed focus on diet and exercise now that the Christmas season is over. In addition, I rank the most powerful forces in the universe, I discuss the recent work done by a Dutch lab to modify the bird flu, and I offer an alternative perspective on the potential for complete nuclear disarmament.


Tracks used in this episode:
  • Phantogram: "Don't Move"
  • Thee Oh Sees: "The Dream"
  • Soft Metals: "Psychic Driving"
Podcast Feed | Subscribe via iTunes

January 8, 2012

Toyota Fun-Vii Concept Car

Uh, yes, please...


Unveiled at the 2011 Tokyo Motor Show, the Toyota Fun-Vii concept car shows that the future of automobiles will be anything but boring or predictable. The 'Vii' stands for Vehicle, Interactive, Internet. It's a car, a gaming machine and a smartphone all in one. Virtually every part of the car can interact with the internet, and almost every surface of the car (both inside and out) is a touchscreen that can be adjusted by the driver, including color changes. And of course, the car can drive itself.

Howard S. Friedman on the "real secrets to a longer life"

The key to a long life, argues Howard S. Friedman, is not by eating vegetables and going to the gym. Rather, he says, we should focus on having a "a rich, productive life." Amy Novotney of The Monitor recently interviewed Friedman, the author of The Longevity Project: Surprising Discoveries for Health and Long Life from the Landmark Eight-Decade Study to find out more.

Novotney asked, "Explain the effects of stress on longevity. Your research seems to show it may not be as bad for us as we think." To which Friedman responded:
There is a terrible misunderstanding about stress. Chronic physiological disturbance is not at all the same thing as hard work, social challenges or demanding careers. People are being given rotten advice to slow down, take it easy, stop worrying and retire to Florida. The Longevity Project discovered that those who worked the hardest lived the longest. The responsible and successful achievers thrived in every way, especially if they were dedicated to things and people beyond themselves.

One study participant, Norris Bradbury, is a great example. He was the director of the Los Alamos National Laboratory for decades and was tremendously hard-working. It is hard to imagine a higher-pressure job than overseeing the development of the nation's nuclear arsenal at a time of severe Cold War threats. Yet, he was tremendously successful in his long career, and, despite all the stresses and challenges, Bradbury lived a very long, healthy life — to age 88. This was the general pattern. Those who stayed very involved in meaningful careers and worked the hardest, lived the longest.
Friedman's work also revealed some surprising things about divorce and marriage; his research shows that the single strongest social predictor of early death in adulthood is parental divorce during childhood.
The beauty of The Longevity Project is that we don't have to speculate about explanations; we can go back into the lifelong data and see. This tracing of pathways also explains why we are not drawing causal conclusions from correlational data, as some people initially think. It turns out that parental divorce often pushes the child into a number of unhealthy directions, including heavier drinking and smoking, less education, lower career achievements and eventual higher likelihood of divorce themselves. The good news here is that we also discovered pathways to a resilient recovery, such as achieving a sense of personal accomplishment. Strength of character and maturity were important, consistent with other research.
And on the effect of marriage on health and long life:
The big surprise here involved differences between men and women. Magazines are full of advice to "Get married and you will live longer," but it is not true. Marriage was health-promoting primarily for men who were well-suited to marriage and had a good marriage. For the rest, there were all kinds of complications. Women who got divorced or stayed single often thrived. Even women who were widowed often did exceptionally well. It seemed as if women who got rid of their troublesome husbands stayed healthy. Men who got and stayed divorced were at really high risk for premature mortality.
More in this video:


My two cents:
  • I'm sure there's lots of truth to Friedman's claims, but I think it wise to heed his advice while continuing to work at reducing all other known risk factors that contribute to early death. In other words, keep eating well and hit the gym.
  • As for the divorce correlation, it's important to remember that Friedman is studying the effects of divorce on a generation in which divorce was highly stigmatized. I think kids today will fair much better than those looked at in the study.

Globe & Mail: Is evolving reproductive technology ushering in a new age of eugenics?

Thorough and provocative feature article in the Globe & Mail: Unnatural Selection: Is evolving reproductive technology ushering in a new age of eugenics?
Recent breakthroughs have made it possible to scan every chromosome in a single embryonic cell, to test for genes involved in hundreds of “conditions,” some of which are clearly life-threatening while others are less dramatic and less certain – unlikely to strike until adulthood if they strike at all.

And science is far from finished. On the horizon are DNA microchips able to analyze more than a thousand traits at once, those linked not just to a child's health but to enhancements – genes that influence height, intelligence, hair, skin and eye colour and athletic ability.

Such tests were devised to help those suffering from infertility. But people well able to have babies the old-fashioned way now opt for IVF and embryo screening, paying a steep premium in return for the chance to have greater genetic control over their offspring.

Critics ranging from religious conservatives to advocates for the disabled worry that a new age of eugenics is rising, propelled not by racists, despots or elitists but by parental aspiration. Says Bernard Dickens, an expert in reproductive law and bioethics with the University of Toronto, this technology is “all part of the quest for the perfect child.”
Oxford University bioethicist Julian Savulescu is mentioned in the article:
The New York University School of Medicine surveyed 999 people in 2009 and found that most supported prenatal screening to eliminate serious diseases, along with mental retardation (75 per cent) and blindness (56 per cent). At least 10 per cent also favoured improving height and 13 per cent considered superior intelligence acceptable.

But Julian Savulescu, the controversial Oxford University bioethicist, believes that society must do more than be tolerant. He claims parents have a moral obligation to select embryos that are “most likely to have the best life, based on the available genetic information.”

That information, he argues, should not be limited to avoiding disease genes, but should include those that might improve intelligence or physical characteristics – even if it maintains or adds to social inequalities. He calls it “procreative beneficence.”

Prof. Savulescu, whom Dr. Nisker has often debated, also believes that society should embrace the genetic manipulation of embryos to endow future offspring with superior traits that inheritance has not provided. Until recently, such engineering was only theoretical. But in 2007, researchers at Cornell University quietly created the world's first genetically modified human embryo by adding a fluorescent gene that allowed scientists to watch it develop. The breakthrough did not become public until the following year, when it was roundly condemned as a worrisome step toward designer babies.
My two cents:
  • I object to the usage of the term "eugenics" in this context. Eugenics is a top-down imposition. It describes a society in which the state is imposing and directing its vision of what the "ideal" human should look like. In this sense, it is a gross violation of reproductive freedoms and individual choice. Many of the technologies described in this article are giving couples increased insight into and control over their reproductive potential. In this sense, it's virtually everything that eugenics is not. 
  • I'm looking forward to the day when we can stop using the term "designer babies" and in its place use a less loaded term, namely human trait selection.

Paddy Ashdown: The global power shift


Paddy Ashdown, a former member of the British Parliament and a diplomat with a lifelong commitment to international cooperation, claims that we are living in a moment in history where power is changing in ways it never has before. In this talk at TEDxBrussels he outlines the three major global shifts that he sees coming.

January 2, 2012

Sentient Developments Podcast: Episode 2012.01.02

Sentient Developments Podcast for the week of January 2, 2012.

This week's episode is themed around animal enhancement. Topics discussed include the recent film Rise of the Planet of the Apes, human-and-animal video game interaction, the ethics of animal uplift, and the recent report in the U.S. declaring chimps largely unessential as research subjects.




Tracks used in this episode:
  • Panda Bear: "Scheherazade"
  • Antlers: "Rolled Together"
  • Snowman: "Snakes and Ladders"
Podcast Feed | Subscribe via iTunes

January 1, 2012

Montana to use drones against wolves

Wow, this is a bit unsettling: J. William Gibson reports in the LA Times that the state of Montana is going to use unmanned drones to hunt wolves. "What is happening to wolves now, and what is planned for them, doesn't really qualify as hunting," writes Gibson, "It is an outright war." From the article:
Congress removed wolves in Montana and Idaho from the protection of the Endangered Species Act in April. And this fall, the killing began.

As of Wednesday, the Idaho Department of Fish and Game reported that 154 of its estimated 750 wolves had been "harvested" this year. Legal hunting and trapping — with both snares to strangle and leg traps to capture — will continue through the spring. And if hunting fails to reduce the wolf population sufficiently — to less than 150 wolves — the state says it will use airborne shooters to eliminate more.

In Montana, hunters will be allowed to kill up to 220 wolves this season (or about 40% of the state's roughly 550 wolves). To date, hunters have taken only about 100 wolves, prompting the state to extend the hunting season until the end of January. David Allen, president of the powerful Rocky Mountain Elk Foundation, has said he thinks hunters can't do the job, and he is urging the state to follow Idaho's lead and "prepare for more aggressive wolf control methods, perhaps as early as summer 2012."

Wyoming Gov. Matt Mead recently concluded an agreement with Interior Secretary Ken Salazar to save 100 to 150 wolves in lands near Yellowstone National Park. But in the remaining 80% of the state, wolves can be killed year-round because they are considered vermin. Roughly 60% of Wyoming's 350 wolves will become targeted for elimination.
More.

December 28, 2011

My interview on Wanderlust: video game playing animals, uplift, and cultural transmission


I was recently interviewed by Sebastian Alvarez of Wanderlust. If you're not familiar with this blog, I highly encourage you to check it out. Essentially, if you like the topics covered on Sentient Developments, you'll be right at home at Wanderlust.

In the interview, we covered such topics as video-gaming pets, the future of nonhuman animals, and cultural uplift. Be sure to check it out. Here's a sample:
Wanderlust: There has been a recent increase of Internet videos...that depict humans enabling their pets to “play” video games on smart-phones and video game consoles. Similarly, in order to gain new insight into animal behavior, scientists have been experimenting with multimedia-enabled devices in the last decades. Today, along scientists, game designers are trying to merge human spaces with pet spaces through pervasive computing interfaces.

Could these new technologies reduce anthropocentrism and blur the gap between different species?


G.D: There is no question that new technologies are allowing humans and animals to interact in more profound and novel ways. As a result, we are getting increasingly able to peer more deeply into the psyche of animals and gain a better understanding of how they perceive and engage in the world.

In some cases, these interactions re-enforce our suspicion that many animals are more intelligent and thoughtful than we have previously thought. We are finding that animals are quite ‘human-like’ in many respects. We share many traits, including the joy of play, applying skill, and winning games. No example captures this more effectively than the video of Kanzi, a bonobo ape, who discovers the sheer bliss of playing Pac Man. There is something intrinsically universal, at least among primates, about chasing and gobbling-up annoying little ghosts.

By showing that animals like to play as much as we do, our sense of empathy is increased. It helps us to relate more, and acquire an enhanced sense of the other.

But because we have previously suffered from a communications gap, and even a kind of interspecies disconnect, it has been all too easy for the dominant species to subjugate animals and belittle their capacities. By playing games with we are forced to interact with them in more intimate sort of way, which can only impart a stronger sense of their moral worth.

Now, that said, there is a risk that these sorts of technologies can be taken too far. In most of these cases, these are human games designed for humans. Or, they are designed for animals for the purpose of entertaining humans (take the iPad mouse game for cats — those poor cats are getting tortured!). It would be more interesting to see games that are strictly designed for a specific species. If we are going to do this right, we need to engage animal minds. Again, the challenge is to understand animal psychology, and cater to their particular tendencies and talents (including different sensorial bandwidths).

What I would like to see in the next generation of animal-and-human video games is a greater opportunity for collaboration between two players. The Pig Chase experiment is an early but unfulfilled attempt at this. For greater impact, game developers will need to learn about animal psychology and cognition. I am imagining, for example, a game in which success is dependent on the various strengths of two different species. It has been shown, for example, that some primates can perform memorization tasks better than humans (http://news.nationalgeographic.com/news/2007/12/071203-AP-chimp-memory.html). And obviously humans perform a number of cognitive tasks better than primates. It would be quite profound to create a game in which inter-species co-operation is a necessary requirement for success (to increase sense of bonding and camaraderie), and at the same time, still be a lot of fun.
Be sure to read the entire interview.

December 27, 2011

Fukuyama: Where's the left when you need 'em?

Francis Fukuyama -- yes, the same Francis Fukuyama who has those nasty neoconservative proclivities, the author of Our Posthuman Future, and who served alongside Leon Kass in the previous administration's bioethics council  -- has actually made the case that the United States is sorely lacking a coherent and vibrant political left wing. In his Foreign Affairs article, The Future of History (which is a play on the title of his now infamous book The End of History and the Last Man), Fukuyama asks. "Can liberal democracy survive the decline of the middle class?" He writes:
One of the most puzzling features of the world in the aftermath of the financial crisis is that so far, populism has taken primarily a right-wing form, not a left-wing one.

In the United States, for example, although the Tea Party is anti-elitist in its rhetoric, its members vote for conservative politicians who serve the interests of precisely those financiers and corporate elites they claim to despise. There are many explanations for this phenomenon. They include a deeply embedded belief in equality of opportunity rather than equality of outcome and the fact that cultural issues, such as abortion and gun rights, crosscut economic ones.

But the deeper reason a broad-based populist left has failed to materialize is an intellectual one. It has been several decades since anyone on the left has been able to articulate, first, a coherent analysis of what happens to the structure of advanced societies as they undergo economic change and, second, a realistic agenda that has any hope of protecting a middle-class society.

The main trends in left-wing thought in the last two generations have been, frankly, disastrous as either conceptual frameworks or tools for mobilization. Marxism died many years ago, and the few old believers still around are ready for nursing homes. The academic left replaced it with postmodernism, multiculturalism, feminism, critical theory, and a host of other fragmented intellectual trends that are more cultural than economic in focus. Postmodernism begins with a denial of the possibility of any master narrative of history or society, undercutting its own authority as a voice for the majority of citizens who feel betrayed by their elites. Multiculturalism validates the victimhood of virtually every out-group. It is impossible to generate a mass progressive movement on the basis of such a motley coalition: most of the working- and lower-middle-class citizens victimized by the system are culturally conservative and would be embarrassed to be seen in the presence of allies like this.

Whatever the theoretical justifications underlying the left’s agenda, its biggest problem is a lack of credibility. Over the past two generations, the mainstream left has followed a social democratic program that centers on the state provision of a variety of services, such as pensions, health care, and education. That model is now exhausted: welfare states have become big, bureaucratic, and inflexible; they are often captured by the very organizations that administer them, through public-sector unions; and, most important, they are fiscally unsustainable given the aging of populations virtually everywhere in the developed world. Thus, when existing social democratic parties come to power, they no longer aspire to be more than custodians of a welfare state that was created decades ago; none has a new, exciting agenda around which to rally the masses.
There's more:
There are already abundant signs that such a phase of development has begun. Median incomes in the United States have been stagnating in real terms since the 1970s. The economic impact of this stagnation has been softened to some extent by the fact that most U.S. households have shifted to two income earners in the past generation. Moreover, as the economist Raghuram Rajan has persuasively argued, since Americans are reluctant to engage in straightforward redistribution, the United States has instead attempted a highly dangerous and inefficient form of redistribution over the past generation by subsidizing mortgages for low-income households. This trend, facilitated by a flood of liquidity pouring in from China and other countries, gave many ordinary Americans the illusion that their standards of living were rising steadily during the past decade. In this respect, the bursting of the housing bubble in 2008–9 was nothing more than a cruel reversion to the mean. Americans may today benefit from cheap cell phones, inexpensive clothing, and Facebook, but they increasingly cannot afford their own homes, or health insurance, or comfortable pensions when they retire.

A more troubling phenomenon, identified by the venture capitalist Peter Thiel and the economist Tyler Cowen, is that the benefits of the most recent waves of technological innovation have accrued disproportionately to the most talented and well-educated members of society. This phenomenon helped cause the massive growth of inequality in the United States over the past generation. In 1974, the top one percent of families took home nine percent of GDP; by 2007, that share had increased to 23.5 percent.

Trade and tax policies may have accelerated this trend, but the real villain here is technology. In earlier phases of industrialization -- the ages of textiles, coal, steel, and the internal combustion engine -- the benefits of technological changes almost always flowed down in significant ways to the rest of society in terms of employment. But this is not a law of nature. We are today living in what the scholar Shoshana Zuboff has labeled “the age of the smart machine,” in which technology is increasingly able to substitute for more and higher human functions. Every great advance for Silicon Valley likely means a loss of low-skill jobs elsewhere in the economy, a trend that is unlikely to end anytime soon.
I agree with Fukuyama that there's currently a void in left wing American politics right now. I made this case back when the Occupy Movement first got started. I certainly hope to see a sensible and intellectually sound left wing emerge, but not if it mutates into a populist beast akin to the Tea Party. Sadly, I'm not convinced this is going to happen any time soon -- and I'm almost certain that a populist left will eventually rear its ugly head, perhaps spawned by the Occupy events earlier this year. So one has to ask what's better: a poorly defined and ineffectual left wing (like we have now), or a populist one?

Bailey makes the case for enhancing people in the New Atlantis

As part of a symposium at the "Stuck with Virtue" conference at Berry College in Georgia earlier this year, Reason's science correspondent Ronald Bailey argued for using biotech, infotech, and nanotech to enhance human intellectual, phyiscal, and emotional capabilities. His essay, along with responses, has now been published in the current issue of The New Atlantis. Here's a taste:
What other features of human life might ethically be altered by enhancements? Almost any, according to the argument of George Washington University philosophy professor David DeGrazia. Writing in the Journal of Medicine and Philosophy, he systematically examines several core human traits — internal psychological style, personality, general intelligence and memory, sleep, normal aging, gender, and being a member of the species Homo sapiens — that might be considered so fundamental that they cannot be ethically altered, but concludes that “characteristics likely to be targeted or otherwise affected by enhancement technologies are not plausibly regarded as [ethically] inviolable.”

Regarding psychological style, there is no ethical reason to require that a particular person remain worried, suspicious, or downbeat if he wants to change. As DeGrazia points out, psychotherapy already aims at such self-transformation. And what about the impact of education? Many people who come back from college or the military seem unrecognizable to their old friends. If a pill will make a person more confident and upbeat, then there is no reason for him not to use it if he so wishes. Personality is perhaps the external manifestation of one’s internal psychological style, and here, too, it’s hard to think of any ethical basis for requiring someone to remain, for example, cynical or excessively shy.

But what about boosting intelligence and memory? Of course, from childhood on, we are constantly exhorted to improve ourselves by taking more classes, participating in more job training, and reading good books. Opponents of biotech enhancements might counter that all of these methods of improvement manipulate our environments and do not reach to the genetic cores of our beings. But DeGrazia points out that the wiring of our brains is the result of the interaction between our genes and our environment. For example, our intellectual capacities depend on proper nutrition as well as on our genetic endowments. One’s genome is not fundamentally more important than environmental factors, he concludes; rather, “they are equally important, so we should bear in mind that no one objects to deliberately introducing environmental factors [such as schools or diet] that promote intelligence.” It does not matter ethically whether one’s intellectual capacities are boosted by schooling, a pill, or a set of genes.

As for sleep: all vertebrates sleep. Sleep, unlike cynicism, does seem biologically fundamental — but again, so what? Nature is not a reliable source for ethical norms. If a person could safely reduce his need for sleep and enjoy more waking life, that wouldn’t be at all ethically problematic. Our ancestors who lacked artificial light probably got a lot more sleep than we moderns do, yet history doesn’t suggest that they were morally superior to us.

Then, again, there is the argument about normal aging. As everyone knows, the only inevitabilities are death and taxes. Death, however, used to come far more frequently at younger ages, but global average life expectancy has doubled in the past century. DeGrazia asks whether “normal aging” is “an essential part of any recognizable human life,” and falters here, admitting, “frankly, I do not know how to determine whether aging is an inviolable characteristic.” The question, then, is whether someone who does try to “violate” this characteristic by biotechnological means is acting unethically. It is hard to see why the answer would be yes. Such would-be immortals are not forcing other people to live or die, nor are they infringing on the rights or dignities of others. DeGrazia finally recognizes that biotech methods aimed at slowing or delaying aging significantly are not morally different from technologies that would boost intelligence or reduce the need for sleep. He concludes, “even if aging is an inviolable core trait of human beings, living no more than some specified number of years is not.”

Another potentially inviolable trait that DeGrazia considers is gender. But in the age of transgendered people and sex-change surgery, it seems a bit outmoded to ask if one’s biological sex is an inviolable core characteristic. Plenty of people have already eagerly violated it. Yet Beyond Therapy declared, “Every cell of the body ... mark[s] us as either male or female, and it is hard to imagine any more fundamental or essential characteristic of a person.” Clearly, thousands of people’s fundamental sexual identities depend on more than the presence of an X or Y chromosome in their bodies’ cells.

Finally, DeGrazia wonders if even being a member of the species Homo sapiens constitutes an inviolable core trait. He specifically thinks of a plausible future in which parents add an extra pair of artificial chromosomes carrying various beneficial genetic modifications to the genomes of the embryos that will become their children. Such people would have 48 chromosomes, which means that they could not reproduce fertile offspring with anyone who carries the normal 46 chromosomes. “It seems to me, however, that these individuals would still be ‘human’ in any sense that might be normatively important,” concludes DeGrazia. This certainly seems correct. After all, infertile people today are still fully human. Oddly, however, DeGrazia thinks that this “risk to reproductive capacities” might warrant restricting the installation of extra chromosomes to consenting adults only. But couldn’t a person with 48 chromosomes who falls in love with a person with only 46 chromosomes simply use advanced genetic engineering techniques to overcome that problem?

DeGrazia convincingly argues that whatever it is that makes us fundamentally us is not captured by the set of characteristics he considers. The inviolable core of our identities is the narrative of our lives — the sum of our experiences, enhanced or not. If we lose that core (say, through dementia), we truly do lose ourselves. But whoever we are persists and perhaps even flourishes if we choose to use biotech to brighten our moods, improve our personalities, boost our intelligence, sleep less, live longer and healthier lives, change our gender, or even change species.
More.

Robb Wolf on the future of food

Paleo proseltyzer Robb Wolf has penned an article in which he highlight some changes to food that we could see in the coming decades, and how they could affect you and I as paleolithic lifestylers. In the article, Wolf asks, "can ‘Big Agri’, ‘Big Pharma’, and food technology make paleo obsolete?" His response:
Clearly not at the moment, but what about in the future? Consider foods precisely tailored to our individual genetic profile, and perfectly reproduced in 3d organic printers. Or even assembled at a cellular level by nanotechnology. And if these ‘printed’ meals were better for us, how many of us would choose to consume them? What if meat was made obsolete?Do you think we’d be forced to give up consuming animals, by ‘ethical groups’?

So, is paleo about optimal nutrition, or a natural way of life? Must there be a tradeoff? Perhaps we can use technology to enhance our Palaeolithic foods? For example, genetically identical grassfed beef, but grown in a vat (in vitro) from samples taken from cattle. All fine and good, but would the paleo orthodoxy accept it? Would we trust the FDA if they labelled it ‘safe’?

And what about foods with almost identical nutritional profiles to our favourites, but in strange shapes and colours (to appeal to the kids and the vegans perhaps)? Would you give your children something that in every way resembled and tasted like a chocolate bar, but had the nutritional payload of wild Alaskan salmon? I think I would.

In the nearer future we’re supposed to see the coming to market of a second generation of ’transgenic foods‘ (another word for genetically modified). Their composition would be altered, supposedly to promote health benefits. For example, foods with ‘boosted additives’ such as antioxidising agents that are actually bred into the cellular structure of the food, not mixed in later as an additive. Just the way that antioxidants in nature work.

So to take this further, would Mr/Mrs Paleo eat a transgenic, antioxidant enriched bagel that’d been authentically stripped of the lectins, gluten, nasty carbs and whatnot? What if it tasted like chicken? What if it was good for you? What would the point of paleo be then?

Yeah, it could all get a bit weird for us.
More.

I've been appointed Chair of the Board at the IEET

There are some changes afoot at the Institute for Ethics and Emerging Technologies as we prepare to tackle an an ambitious agenda in 2012. As part of that change, I have been appointed Chair of the Board. I'm grateful for the opportunity and am excited about what next year will bring. Stay tuned for more news as 2012 starts to take shape.

December 19, 2011

IEET Fellow Patrick Lin briefs CIA on drone ethics

Last month, philosopher and futurist Patrick Lin delivered this briefing about the ethics of drones at an event hosted by In-Q-Tel, the CIA's venture-capital arm. It's a detailed and provocative survey of what it might mean for the intelligence service to deploy different kinds of robots.

New Special Issue of JET Online: Minds and Machines

After much hard work, the editor of the Journal of Evolution and Technology, Russell Blackford, and IEET Fellow Linda MacDonald Glenn, are pleased to announce that the special issue that they have been editing is coming online.
The articles that have been put up so far are:

Minds and Machines Special Issue (Vol 22 Issue 1, Nov 2011)
Russell Blackford Editorial
Stay tuned for more to come by subscribing to the JET RSS feed

Upcoming conference: The Moral Brain: What Is It? Can It Be Enhanced?

Conference: The Moral Brain: What Is It? Can It Be Enhanced?

This is a two part conference with the NYU Center for Bioethics, Duke Kenan Institute for Ethics, Yale Interdisciplinary Center for Bioethics, and the Institute for Ethics and Emerging Technologies.

Date: March 30 - April 1, 2012

Location: NYU WSQ Campus

Part I: “The Normative Significance of Neuroscience for Morality: Lessons from a Decade of Research”

Organized by the NYU Center for Bioethics in collaboration with the Duke Kenan Institute for Ethics

It has been a decade since the first brain imaging studies of moral judgments by Joshua Greene, Jorge Moll and their colleagues were reported. During this time, there have been rich philosophical and scientific discussions regarding a) whether brain imaging data can tell us anything about moral judgments, and b) what they do tell us if they can tell us something about moral judgments. In this workshop, we aim to bring leading philosophers, neuroscientists, and psychologists in this area together to examine these issues and to explore the future directions of this research.

Part II: “Applying the Research: Can Moral Behavior be Improved or Enhanced?”

Organized by the Yale Interdisciplinary Center for Bioethics and the Institute for Ethics & Emerging Technologies. Hosted by the NYU Center for Bioethics.

Kaku on uploading

Report: Chimps 'largely unessential as research subjects'

A recently released report by the Institute of Medicine and National Research Council in the United States suggests that the National Institutes of Health (NIH) should dramatically curtail the use of chimpanzees as research subjects. According to the committee who put together the report, chimps should be used as subjects in biomedical research only under stringent conditions, including the absence of any other suitable model and inability to ethically perform the research on people.

While not perfect, this is a significant step forward in the struggle to protect the great apes from biomedical experimentation. As it stands, only two countries still use chimpanzees for research purposes, the United States and Gabon. The US maintains the largest colony in the world of more than 1,000 chimpanzees at six laboratories.

Most of the labs either conduct or make the chimps available for "invasive research", which researchers define as "inoculation with an infectious agent, surgery or biopsy conducted for the sake of research and not for the sake of the chimpanzee, and/or drug testing." Two federally funded US laboratories currently use chimps: Yerkes National Primate Research Center at Emory University in Atlanta, Georgia, and the Southwest National Primate Center in San Antonio, Texas. Five hundred chimps have been retired from laboratory use in the U.S. and live in sanctuaries in the U.S. or Canada.

In their report, the IMO goes on to state that use of chimps should be permissible only if forgoing their use will prevent or significantly hinder advances necessary to prevent or treat life-threatening or debilitating conditions.

They're also recommending that the NIH limit the use of chimpanzees in behavioral research to studies that provide otherwise unattainable insights into normal and abnormal behavior, mental health, emotion, or cognition. The NIH should require such studies to be performed only on acquiescent animals using techniques that are minimally invasive and are applied in a manner that minimizes pain and distress. The report states that animals used in either biomedical or behavioral studies must be maintained in appropriate physical and social environments or in natural habitats.

"The committee concluded that research use of animals that are so closely related to humans should not proceed unless it offers insights not possible with other animal models and unless it is of sufficient scientific or health value to offset the moral costs. We found very few cases that satisfy these criteria," said committee chair Jeffrey Kahn, senior faculty member, Johns Hopkins Berman Institute of Bioethics, Baltimore.

Essentially, the committee is suggesting that chimpanzees are not necessary for most biomedical research.

The committee acknowledged that advances in the development of other research tools and methods, including cell-based tests and other animal models, have rendered chimpanzees largely nonessential as research subjects. But it did acknowledge two possible ongoing uses: (1) the development of a limited number of monoclonal antibody therapies already in the pipeline, and (2) development of a vaccine that would prevent infection by hepatitis C virus (HCV).

According to the IMO:
New methods such as recombinant technologies can replace the chimpanzee in efforts to develop monoclonal antibodies. While industry and academic laboratories are in the process of adopting these alternate approaches, there may be a few therapies in development that require continued use of chimpanzees to keep progress from stalling and slowing patients' access to needed new treatments. These cases should be assessed to ensure that they meet the criteria outlined in this report, and NIH should continue to support the development of and access to alternatives to make future use of chimpanzees unnecessary.
That said, the committee did not reach a consensus decision on whether chimpanzees are essential to the development of a prophylactic HCV vaccine and if or how much the use of chimpanzees would accelerate or improve this work.

The report admitted the possibility that chimpanzees may be needed in future research to develop treatments or preventive tools against as yet unknown diseases or disorders. It is difficult to say in advance whether other animal models or research tools will always serve effectively and quickly enough in the face of a novel health threat.

The committee focused on the scientific necessity of the chimpanzee as a research subject, but also take ethical issues into account. According to them, chimpanzees' genetic closeness to humans and their similar biological and behavioral characteristics not only make chimpanzees a uniquely valuable species for certain types of research but also demand greater justification for conducting research with them.

Source.

Sentient Developments Podcast: Episode 2011.12.19

Sentient Developments Podcast for the week of December 19, 2011.

This week's episode is devoted entirely to the life and work of Christopher Hitchens who passed away last week.

Tracks used in this episode:
  • Gang Gang Dance: "Glass Jar"
  • M83: "Intro"

Podcast Feed | Subscribe via iTunes