Possible Bioethics: Reconstructed Humans

1. Possible Bioethics: Reconstructed Humans Susantha Goonatilake Royal Asiatic Society, Colombo

2. Anthropocene not the only eliminationaction in town • The Anthropocene posits elimination of genetic information delivered by 3 billion years of evolution • But genetic information elimination, its transformation and translation is occurring through different means as important as through climate change etc

3. Three lineages of information There are historically derived lineages in biology (3.5 billion years old genetic system) • Human knowledge/information, that of human culture, say 10,000 years old • Extra-somatic computer based knowledge/information lineages (say, 60 years old) with respectively their own knowledge/information trees.

4. Three Systems Merge • These three systems: the cultural, the genetic and the artefactual are thru the expanding world of biotechnology and advanced information technology beginning to merge • They exchange information across the three lineages • Consequently their respective knowledge/information systems change.

5. Hybridization • These three information realms - the genetic, the cultural and computer - (that is “digital” information) although nominally separate are increasingly hybridizing themselves, merging their information stores and means of processing information. • This occurs through advances in biotechnology and information technology

6. The Merging of Genetic and Cultural Information example • A scientist isolating a gene and splicing it into an existing genome and so creating a new biological entity is doing a cultural act. • He takes cultural information, (in this case scientific information on how a gene is held together, how it can be removed and reinserted into another organism) and combines this with genetic information.

7. Merging Of Genes Into Culture

8. Digital and Biological Gets Merged • Digital - computer - information and biological information also gets merged. Work on the Human Genome Project and similar projects are so computer intensive that one has to think of it only as a partially merged system. • In the opposite direction, bio chips - computer chips with biological elements already built-in also results in merging. There is also an indirect form of merging through computer techniques like neural networks and genetic algorithms which mimic biological systems in computing processing. Some newer approaches use techniques borrowed from immune systems in biology.

9. Merging Of Cultural And Artefactual Information

10. Direct Merging Of Biological And Artefactual Information

11. All Three Realms Merging • Often the mergings are not just two-way but three-way, all three realms merging. Thus when work is done on the many genome projects around the world, after that of the Human Genome, some of the analysis of the information is done in the computer mode because that is where the data resides.

12. Merged Evolution

13. Major Report by the US • The convergence of nanotechnology, bioengineering, information sciences and cognitive research has created a vast opportunity to enhance human performance, says a major new report issued by the United States Department of Commerce and the National Science Foundation. • Many of the US's top scientists, academics, industry leaders and policy makers were assembled recently to assess the potential impact of emerging technologies.  

14. Converging Technologies • Converging Technologiesfor Improving Human Performance: • Nanotechnology, Biotechnology, Information Technology and Cognitive Science

15. Emerging Technologies Enhance Human Abilities • The US report recommends that the U.S. designate as a national priority research and development in emerging technologies that enhance human abilities and efficiencies by combining four major "NBIC" (Nano-Bio-Info-Cogno) areas: nanoscience and nanotechnology, biotechnology, and biomedicine, including genetic engineering; information technology, including advanced computing and telecommunications; and cognitive science, including cognitive neuroscience.

16. Within 10 To 20 Years • Examples cited of how convergent technologies could benefit humanity within 10 to 20 years include: • Fast, broad-bandwidth interfaces directly between the human brain and machines will transform work, control of automobiles, ensure superiority of military vehicles, and enable new sports, and art forms. • The human body will be more durable, healthy, energetic, easier to repair, and resistant to many kinds of stress, biological threat, and aging process.

17. Human Cognome Project • The US Government report also recommends launching a Human Cognome Project, comparable to the successful Human Genome Project, to chart the structure and functions of the human mind. Another report prepared for the U.S. National Intelligence Council by the RAND Corporation contained similar findings

18. Biotechnology Reshapes • Biotechnology would reshape and reformulate among others, life, death, health and beauty. • The ethical as well as esthetic criteria on which these are decided upon are deeply culture bound • If debated within the Asian region's different cultural traditions would give different answers from those of the West.

19. Information Technology • Advanced information technology aims at cloning the partial behavior of the mind. • This raises deep questions for those parts of Asia that have strong cultural and religious traditions emphasizing the importance of the mind and mind culture. • Asian inputs on the ethics and nature of AI could strongly influence the direction of information technology.

20. Constructing and reconstructing • We therefore are/will be constructing and reconstructing the human body and mind, from new developments in biotechnology and information technology • As say in clone, robot or cyborg or their admixtures.

21. Social theory for new technologies • In the new world of information technology and biotechnology there are new ethical challenges not met before. • These problems are raised because these technologies clone parts of the body and the mind. • These are the subject of intense discussion on the essential nature of the human that is being intruded upon by these technologies.

22. Deep questions • Deep questions are raised by these coming developments. • They intrude on not only S&T but also on ethics • The ethics on which these issues have been hitherto discussed are Western ones, Hindu-Buddhist ideas for example have not influenced this debate.

23. Urgent challenges • Deep questions that challenge existing ethical systems are raised • Dominant “Western” religious ethical systems are derived from Christianity, Judaism or Islam (the larger Western “Abrahamaic” family of religions) • The ethical system being “revealed” and to be “God’s word”.

24. Urgent challenges • There are also “secular” ethics • New developments from abortion, to cloning and in the future, artificial genes and artificial chromosomes and non biologically augmented humans thru say Artificial Intelligent AI implants challenge some of these ethical assumptions.

25. Urgent challenges • Many such challenges rest on what it is to be a person and the nature of the self • Some recent approaches to the living world and the environment have utilized cultural elements from major non-Western philosophies as well as those of simpler belief systems eg Ecofeminism.

26. Continuous Change Is Central To The Emerging Human • Continuous change of the self and the person is the condition of the emerging human • A major cultural approach that has continuous change as its core is Buddhist philosophy.

27. Core Buddhist approaches Have direct relevance to a future where both the human and his/her environment is constructed and reconstructed

28. Central Buddhist position • Both the human person, including his body and mind, as well as the environment he operates in, are not given or sacred but constructed and changing. • This approach has direct relevance to a future where both the human and his/her environment are constructed and reconstructed

29. Disclaimer In using Buddhist philosophy here, one need not accept all the cultural aspects of Buddhism as one does not have to believe all Christian mythology to use the philosophical counterpart of a Creator namely a First Cause.

30. “Religion”, “Philosophy”, “Science”: S Asian and West • In discussions on bioethics, the fields of science, philosophy and religion intermingle. • But “religion”, “philosophy”, and “science” have different connotations from a South Asian - say Buddhist - perspective and a Eurocentric one. • Hence an explanatory aside is needed

31. South Asian belief systems • Generally all South Asian belief systems formally divide themselves to two levels, namely: • “Conventional” beliefs and practices Sammuthi Sathya (for the ordinary believer) • “Higher”, philosophical knowledge ParamarthaSathya (for higher practitioners)

32. South Asian and Judeo Christian systems differ • South Asian belief systems possess a heavy overlay of philosophy as foundation. • Western religions are firstly revealed systems, to be by a higher power, ‘God’. Philosophy comes later.

33. Buddhism’s core philosophy of the individual • “Anicca” and “Anathma” • Meaning “Impermanence and change”, and “No abiding soul or self” • These are not “mystical” but realistic and matter of fact statements

34. Buddhism takes on the person • There is nothing durable or of static being. • The continuity of life is not through an abiding permanent structure, an 'I'. • Buddhism is unique in the philosophies of the world that it denies the existence of a self or a soul. • A belief in a permanent abiding 'me' is radically deconstructed in Buddhism

35. Buddhist deconstruction of self • Breaks down physical and mental factors of the person into changing components • "there is no materiality whatever ..... no feeling ... no perception .... no formations ... no consciousness whatever that is permanent, everlasting, eternal, not inseparable from the idea of change, .... that will last” – the Buddha

36. Buddhist deconstruction of self[contd] • "When neither self nor anything pertaining to self can truly and really be found, this speculative view [of] a permanent, abiding, ever-lasting, unchanging [self] is wholly and completely foolish" - the Buddha • A disciple of the Buddha elaborated further that what one calls 'I AM' is: "neither matter, sensation, perception, mental formations nor consciousness"

37. Buddhist deconstruction of self [contd] • Physical elements change, as do mental phenomena. • All are in a state of perpetual becoming. All phenomena are but fleeting strings and chains of events. • As the constituents of an individual change, s/he does not remain the same for two constituent moments

38. Buddhist deconstruction of self [contd] • There is no individual, only a changing stream. • “Life is a stream (sota), an unbroken succession of aggregates. There is no temporal or spatial break or pause in this life continuity. This continuity is not through a soul, but through a stream of becoming”.

39. Buddhist deconstruction of self [contd] • This analysis is partly arrived at from observing the innermost subjectively felt inside a person. • One of the objectives of Buddhist mental exercises, 'meditation' is to observe, experience and describe for oneself this lack of self and of permanence from within one's own streams of thoughts and mental phenomena. • From within our own innermost subjectivity, the problem of identity and of an abiding "I" is shown to be a false one

40. Buddhist Deconstruction and New Technologies • From such a perspective, the questions raised by new technologies on identity are seen differently. • The existential angst of being a hybrid, of having genes of plants and animals inside one is seen differently. The problem of one's 'self' being spread over several artifacts now loses its potential terror. The threat of being a cyborg, of Frankenstein's creature; the concerns of a Jeremy Rifkin the fundamentalist critic of biotechnology is seen differently.

41. Buddhist Deconstruction and New Technologies Living things, complained Rifkin “are no longer perceived as carrots and peas, foxes and hens. …. All living things are drained of their aliveness and turned into abstract messages. ……... There is no longer any question of sacredness ….. How could there be when there are no longer any recognizable boundaries to respect”.

42. Buddhist Deconstruction and New Technologies Further, Rifkin continued “as bioengineering technology winds its way through the many passageways of life, stripping one living thing after another of its identity, replacing the original creations with technologically designed replicas, the world gradually becomes a lonelier place” . • Buddhism stripped this seeming sacredness of identity over two and a half millennia ago.

43. Buddhist Approach to New Technologies? • A gene does not make a sentient being. Only the stream of a being's existence, of an onwards flowing history constitutes the sentient human or the sentient cyborg. A person does not exist as a unique individual but as a constructed ever changing flow, an onwardly moving lineage. If to this lineage are added new elements, new parts, it is but in the very 'normal' nature of such streams. All such streams are constructed from constituents in an ever moving process. A person's normal existence is of such a constructed being.

44. Buddhist Approach to New Technologies? • The artificial introduction of elements say to the internal flow from new genes or artifacts is but another manifestation of the normal construction of such flows. • From a realist's perspective, there is no difference.

45. Angst and Fear • But such a perspective makes one squeamish. Raises fright, alarm and even disgust. One would not mind, a set of false teeth, even an implanted one, a prosthesis for one's limbs say, a walking stick or for that matter even a motorized electronically controlled one. But messing up one's interiority, ones subjectivity, evokes an entirely different order of emotions. The aliens taking over minds, raises different feelings, of one's own consciousness being invaded. It is after all, putting doubt on one's own subjectively-felt oneness that is at stake.

46. Angst and Fear Normal • But in such instances, the Buddha himself had been very firm, rejecting the views of persons who take the thing called the 'mind' or 'consciousness' to be an unchanging substance. • In that case it was better he argued, for a person to take the physical body as an unchanging 'self', rather than thought, mind or consciousness, because the body was at least more solid in appearance than the mental, which are ephemeral and continually change and so are hardly candidate for permanency

47. Demystifying Interiority • Buddhist psychology demystifies interiority and consciousness into mundane components. • "Were a man to say I shall show the coming, the going, the passing away, the arising, the growth, the increase or development of consciousness apart from body, sensation, perception and volitional formations, he would be speaking about something which does not exist” – the Buddha

48. Fear of flying? • But experiencing the intrusion of the new technologies that remake us biologically and culturally, in an internal sense is disturbing. It challenges our sense of self. • "This idea that I may not be, I may not have, is frightening to the uninstructed" as the Buddha himself put it. • And, as the belief in an abiding self is deep rooted in humans, the contrary position is 'against the current' as the Buddhist texts say on one other occasion

49. Facing constructed humanity • If then in the coming future, it is inevitable that we be constructed and reconstructed, from biotechnology, and IT, what should be our epistemological, philosophical, ethical and subjectively felt guiding principle be. • If "we" would then be cyborgs and hybrids, what should the interiority of robots, of constructed hybrids be, as they navigate reality, and tunnel through time subjectively

50. Inside constructed humanity • The person is not a ‘what’, but a process. Being is only a snap shot in the process of becoming, lasting only the length of one thought. • "Just as a chariot wheel in rolling, rolls only at one point of the tire, and in resting rests only at one point; in exactly the same way, the [internal] life of a living being lasts only for the period of one thought. As soon as that thought has ceased, the being is said to have ceased”.