190
Emancipation from Death
Clarkes amusing observation is exactly on target. Staying
with the analogy of human slavery, note that through-
out most of history (and, no doubt, prehistory), it has
been common for some humans to own other humans. [5]
The movement toward recognition of freedom as a funda-
mental human right is relatively recent. During the drafting of
the U.S. Constitution, its framers debated how to handle the
so-called slave issue. This was at a time, recall, when many
nations, particularly those in Western Europe, had already
abolished the practice. Although a large number of American
leaders abhorred slavery, totally eliminating it was widely
considered to be completely impossible. [6] As U.S. history
proceeded and opposition to slavery grew, the debate changed
to one of practicality. People said, Maybe its possible to do
it, but it would cost too much. A few generations after a
bloody, costly, destructive and painful civil war, descendants
of Americans who once owned other humans would say about
abolition, I always thought it was a good idea. When the
time comes and it will that humans are no longer enslaved
by death, leadership on this issue will be recognized for what
it is: courageous, honest, and humane.
Biotechnology and nanomedicine may hold the promise for
us to live forever free from illness, disease, and physical dis-
ability; always youthful and vigorous; free to do whatever we
want with our lives; liberated from the constraints of ill health
and physical frailty.
In addition to the obvious hope of living without death in
human bodies, there are numerous other ways we can imagine
extending our lives. One way is to inject our personality into
a virtually indestructible robot. This might be done by physi-
cally relocating the brain from our frail, vulnerable body and
implanting it into a robot; but more likely it would be done
by making a digital copy of our brain and downloading all the
information into the robot. This method has the advantage