Lifeboat Foundation: Safeguarding Humanity
Toggle light / dark theme

Blog

Category: posthumanism

Rudrapur, Uttrakhand, India — July 02, 2017

Revita Life Sciences, (http://revitalife.co.in) a biotechnology company focused on translational regenerative therapeutic applications, has announced that it is continuing to advance their novel, multi-modality clinical intervention in the state of brain death in humans.

“We have proactively continued to advance our multi-modality protocol, as an extended treatment before extubation, in an attempt to reverse the state of brain death” said Mr.Pranjal Agrawal, CEO Revita Life Sciences. “This treatment approach has yielded some very encouraging initial outcome signs, ranging from minor observations on blood pressure changes with response to painful stimuli, to eye opening and finger movements, with corresponding transient to permanent reversal changes in EEG patterns.”

This first exploratory study, entitled “Non-randomized, Open-labelled, Interventional, Single Group, and Proof of Concept Study with Multi-modality Approach in Cases of Brain Death Due to Traumatic Brain Injury Having Diffuse Axonal Injury” is ongoing at Anupam Hospital, Rudrapur, Uttrakhand. The intervention primarily involves intrathecal administration of minimal manipulated (processed at point of care) autologous stem cells derived from patient’s fat and bone marrow twice a week.

This study was inappropriately removed from the Indian Council of Medical Research (ICMR) database. ICMR has no regulatory oversight on such research in India.

The Central Drugs Standard Control Organization (CDSCO), Drug Controller General of India, had no objection to the program progressing. Regulatory approval as needed for new drugs, is currently not required when research is conducted on the recently deceased, although IRB and family consent is definitely required. CDSCO, the regulator of such studies, clearly states that “no regulatory requirements are needed for any study with minimal manipulated autologous stem cells in brain death subjects”.

Death is defined as the termination of all biological functions that sustain a living organism. Brain death, the complete and irreversible loss of brain function (including involuntary activity necessary to sustain life) as defined in the 1968 report of the Ad Hoc Committee of the Harvard Medical School, is the legal definition of human death in most countries around the world. Either directly through trauma, or indirectly through secondary disease indications, brain death is the final pathological state that over 60 million people globally transfer through each year.

“We are in process of publishing our initial retrospective results, as well ongoing early results, in a peer reviewed journal. These initial findings will prove invaluable to the future evolution of the program, as well as in progressing the development multi-modality regenerative therapeutics for the full range of the severe disorders of consciousness, including coma, PVS, the minimally conscious state, and a range of other degenerative CNS conditions in humans,” said Dr. Himanshu Bansal, Chief Scientific Officer, Revita Life Sciences and Director of Mother Cell.

With the maturation of the tools of medical science in the 21st century, especially cell therapies and regenerative medicines, tissues once considered irretrievable, may finally be able to be revived or rejuvenated. Hence many scientists believe that brain death, as presently defined, may one day be reversed. While the very long term goal is to find a solution for “re-infusing life”, the short term purpose of these types of studies is much less dramatic, which is to confirm if the current definition of brain irreversibility still holds true. There have been many anecdotal reports of brain death reversal across the world over the past decades in the scientific literature. Studies of this nature serve to verify and establish this very fact in a scientific and controlled manner. It will also one day give a fair chance to individuals, who are declared brain dead, especially after trauma.

About Revita Life Sciences

Revita Life Sciences is a biotechnology company focused on the development of stem cell therapies and regenerative medicine interventions that target areas of significant unmet medical need. Revita is led by Dr. Himanshu Bansal MD, who has spent over two decades developing novel MRI based classifications of spinal cord injuries as well as comprehensive treatment protocols with autologous tissues including bone marrow stem cells, Dural nerve grafts, nasal olfactory tissues, and omental transposition.

Philadelphia, PA, USA / Moscow, Russia — Bioquark, Inc., (www.bioquark.com) a life sciences company focused on the development of novel bio-products for regeneration, disease reversion, and healthy aging, and Moscow based, Lakmus LLC, a diversified investment company with business interests in pharmacies, restaurants, and real estate, announced a multi-disciplinary research collaboration with the FSBI Zakusov Institute of Pharmacology, Russian Academy of Medical Sciences (http://www.academpharm.ru/), and the Pavlov Institute of Physiology of the Russian Academy of Sciences (http://www.infran.ru/), to jointly study the pharmacotherapeutic longevity enhancement properties of its combinatorial regenerative biologic candidates.

“We are very excited about this continued collaboration with Lakmus,” said Ira S. Pastor, CEO, Bioquark Inc. “The disciplined development of our combinatorial biologic candidates (Bioquantines) for healthy longevity enhancement, represents another important step in our continued evolution as a company focused on a broad range of therapeutic products and services in the regenerative healthcare space.”

Throughout the 20th century, natural products formed the basis for a majority of all pharmaceuticals, biologics, and consumer healthcare products used by patients around the globe, generating trillions of dollars of wealth. However, many scientists believe we have only touched the surface with what the natural world, and its range of organisms, which from a health and wellness perspective are much further advanced than human beings, has to teach us.

The integration of a complex set of newer research disciplines, including interkingdom signaling, semiochemical communication, and evolutionary biology, as well as significant recent activity in the areas of the microbiome, are highlighting a myriad of new ways that non-human bio-products can affect the human genome for positive transitions in health and wellness dynamics.

“Bioquark has spent several years studying the natural ability of many species to turn back biological time in order to maintain health, fitness, and survival, developing a broad understanding of the combinatorial biochemical approaches they use to control nested hierarchies of disease (i.e. gene, cell, tissue, organism, environment),” said Dr. Sergei Paylian, Founder, CSO, and President, Bioquark Inc. “This research initiative is one more step in the path in allowing humans to recapture these capabilities to effectively counter our unfortunate progression into aging, disease and degeneration.”

About Bioquark, Inc.

Bioquark Inc. is focused on the development of natural biologic based products, services, and technologies, with the goal of curing a wide range of diseases, as well as effecting complex regeneration. Bioquark is developing both biological pharmaceutical candidates, as well as products for the global consumer health and wellness market segments.

Posthumanists and perhaps especially transhumanists tend to downplay the value conflicts that are likely to emerge in the wake of a rapidly changing technoscientific landscape. What follows are six questions and scenarios that are designed to focus thinking by drawing together several tendencies that are not normally related to each other but which nevertheless provide the basis for future value conflicts.

  1. Will ecological thinking eventuate in an instrumentalization of life? Generally speaking, biology – especially when a nervous system is involved — is more energy efficient when it comes to storing, accessing and processing information than even the best silicon-based computers. While we still don’t quite know why this is the case, we are nevertheless acquiring greater powers of ‘informing’ biological processes through strategic interventions, ranging from correcting ‘genetic errors’ to growing purpose-made organs, including neurons, from stem-cells. In that case, might we not ‘grow’ some organs to function in largely the same capacity as silicon-based computers – especially if it helps to reduce the overall burden that human activity places on the planet? (E.g. the brains in the vats in the film The Minority Report which engage in the precognition of crime.) In other words, this new ‘instrumentalization of life’ may be the most environmentally friendly way to prolong our own survival. But is this a good enough reason? Would these specially created organic thought-beings require legal protection or even rights? The environmental movement has been, generally speaking, against the multiplication of artificial life forms (e.g. the controversies surrounding genetically modified organisms), but in this scenario these life forms would potentially provide a means to achieve ecologically friendly goals.

  1. Will concerns for social justice force us to enhance animals? We are becoming more capable of recognizing and decoding animal thoughts and feelings, a fact which has helped to bolster those concerned with animal welfare, not to mention ‘animal rights’. At the same time, we are also developing prosthetic devices (of the sort already worn by Steven Hawking) which can enhance the powers of disabled humans so their thoughts and feelings are can be communicated to a wider audience and hence enable them to participate in society more effectively. Might we not wish to apply similar prosthetics to animals – and perhaps even ourselves — in order to facilitate the transaction of thoughts and feelings between humans and animals? This proposal might aim ultimately to secure some mutually agreeable ‘social contract’, whereby animals are incorporated more explicitly in the human life-world — not as merely wards but as something closer to citizens. (See, e.g., Donaldson and Kymlicka’s Zoopolis.) However, would this set of policy initiatives constitute a violation of the animals’ species integrity and simply be a more insidious form of human domination?

  1. Will human longevity stifle the prospects for social renewal? For the past 150 years, medicine has been preoccupied with the defeat of death, starting from reducing infant mortality to extending the human lifespan indefinitely. However, we also see that as people live longer, healthier lives, they also tend to have fewer children. This has already created a pensions crisis in welfare states, in which the diminishing ranks of the next generation work to sustain people who live long beyond the retirement age. How do we prevent this impending intergenerational conflict? Moreover, precisely because each successive generation enters the world without the burden of the previous generations’ memories, it is better disposed to strike in new directions. All told then, then, should death become discretionary in the future, with a positive revaluation of suicide and euthanasia? Moreover, should people be incentivized to have children as part of a societal innovation strategy?

  1. Will the end of death trivialize life? A set of trends taken together call into question the finality of death, which is significant because strong normative attitudes against murder and extinction are due largely to the putative irreversibility of these states. Indeed, some have argued that the sanctity – if not the very meaning — of human life itself is intimately related to the finality of death. However, there is a concerted effort to change all this – including cryonics, digital emulations of the brain, DNA-driven ‘de-extinction’ of past species, etc. Should these technologies be allowed to flourish, in effect, to ‘resurrect’ the deceased? As it happens, ‘rights of the dead’ are not recognized in human rights legislation and environmentalists generally oppose introducing new species to the ecology, which would seem to include not only brand new organisms but also those which once roamed the earth.

  1. Will political systems be capable of delivering on visions of future human income? There are two general visions of how humans will earn their keep in the future, especially in light of what is projected to be mass technologically induced unemployment, which will include many ordinary professional jobs. One would be to provide humans with a ‘universal basic income’ funded by some tax on the producers of labour redundancy in both the industrial and the professional classes. The other vision is that people would be provided regular ‘micropayments’ based on the information they routinely provide over the internet, which is becoming the universal interface for human expression. The first vision cuts against the general ‘lower tax’ and ‘anti-redistributive’ mindset of the post-Cold War era, whereas the latter vision cuts against perceived public preference for the maintenance of privacy in the face of government surveillance. In effect, both visions of future human income demand that the state reinvents its modern role as guarantor of, respectively, welfare and security – yet now against the backdrop of rapid technological change and laissez faire cultural tendencies.

  1. Will greater information access turn ‘poverty’ into a lifestyle prejudice? Mobile phone penetration is greater in some impoverished parts of Africa and Asia than in the United States and some other developed countries. While this has made the developed world more informationally available to the developing world, the impact of this technology on the latter’s living conditions has been decidedly mixed. Meanwhile as we come to a greater understanding of the physiology of impoverished people, we realize that their nervous systems are well adapted to conditions of extreme stress, as are their cultures more generally. (See e.g. Banerjee and Duflo’s Poor Economics.) In that case, there may come a point when the rationale for ‘development aid’ might disappear, and ‘poverty’ itself may be seen as a prejudicial term. Of course, the developing world may continue to require external assistance in dealing with wars and other (by their standards) extreme conditions, just as any other society might. But otherwise, we might decide in an anti-paternalistic spirit that they should be seen as sufficiently knowledgeable of their own interests to be able to lead what people in the developed world might generally regard as a suboptimal existence – one in which, say, the life expectancies between those in the developing and developed worlds remain significant and quite possibly increase over time.

My sociology of knowledge students read Yuval Harari’s bestselling first book, Sapiens, to think about the right frame of reference for understanding the overall trajectory of the human condition. Homo Deus follows the example of Sapiens, using contemporary events to launch into what nowadays is called ‘big history’ but has been also called ‘deep history’ and ‘long history’. Whatever you call it, the orientation sees the human condition as subject to multiple overlapping rhythms of change which generate the sorts of ‘events’ that are the stuff of history lessons. But Harari’s history is nothing like the version you half remember from school.

In school historical events were explained in terms more or less recognizable to the agents involved. In contrast, Harari reaches for accounts that scientifically update the idea of ‘perennial philosophy’. Aldous Huxley popularized this phrase in his quest to seek common patterns of thought in the great world religions which could be leveraged as a global ethic in the aftermath of the Second World War. Harari similarly leverages bits of genetics, ecology, neuroscience and cognitive science to advance a broadly evolutionary narrative. But unlike Darwin’s version, Harari’s points towards the incipient apotheosis of our species; hence, the book’s title.

This invariably means that events are treated as symptoms if not omens of the shape of things to come. Harari’s central thesis is that whereas in the past we cowered in the face of impersonal natural forces beyond our control, nowadays our biggest enemy is the one that faces us in the mirror, which may or may not be able within our control. Thus, the sort of deity into which we are evolving is one whose superhuman powers may well result in self-destruction. Harari’s attitude towards this prospect is one of slightly awestruck bemusement.

Here Harari equivocates where his predecessors dared to distinguish. Writing with the bracing clarity afforded by the Existentialist horizons of the Cold War, cybernetics founder Norbert Wiener declared that humanity’s survival depends on knowing whether what we don’t know is actually trying to hurt us. If so, then any apparent advance in knowledge will always be illusory. As for Harari, he does not seem to see humanity in some never-ending diabolical chess match against an implacable foe, as in The Seventh Seal. Instead he takes refuge in the so-called law of unintended consequences. So while the shape of our ignorance does indeed shift as our knowledge advances, it does so in ways that keep Harari at a comfortable distance from passing judgement on our long term prognosis.

This semi-detachment makes Homo Deus a suave but perhaps not deep read of the human condition. Consider his choice of religious precedents to illustrate that we may be approaching divinity, a thesis with which I am broadly sympathetic. Instead of the Abrahamic God, Harari tends towards the ancient Greek and Hindu deities, who enjoy both superhuman powers and all too human foibles. The implication is that to enhance the one is by no means to diminish the other. If anything, it may simply make the overall result worse than had both our intellects and our passions been weaker. Such an observation, a familiar pretext for comedy, wears well with those who are inclined to read a book like this only once.

One figure who is conspicuous by his absence from Harari’s theology is Faust, the legendary rogue Christian scholar who epitomized the version of Homo Deus at play a hundred years ago in Oswald Spengler’s The Decline of the West. What distinguishes Faustian failings from those of the Greek and Hindu deities is that Faust’s result from his being neither as clever nor as loving as he thought. The theology at work is transcendental, perhaps even Platonic.

In such a world, Harari’s ironic thesis that future humans might possess virtually perfect intellects yet also retain quite undisciplined appetites is a non-starter. If anything, Faust’s undisciplined appetites point to a fundamental intellectual deficiency that prevents him from exercising a ‘rational will’, which is the mark of a truly supreme being. Faust’s sense of his own superiority simply leads him down a path of ever more frustrated and destructive desire. Only the one true God can put him out of his misery in the end.

In contrast, if there is ‘one true God’ in Harari’s theology, it goes by the name of ‘Efficiency’ and its religion is called ‘Dataism’. Efficiency is familiar as the dimension along which technological progress is made. It amounts to discovering how to do more with less. To recall Marshall McLuhan, the ‘less’ is the ‘medium’ and the ‘more’ is the ‘message’. However, the metaphysics of efficiency matters. Are we talking about spending less money, less time and/or less energy?

It is telling that the sort of efficiency which most animates Harari’s account is the conversion of brain power to computer power. To be sure, computers can outperform humans on an increasing range of specialised tasks. Moreover, computers are getting better at integrating the operations of other technologies, each of which also typically replaces one or more human functions. The result is the so-called Internet of Things. But does this mean that the brain is on the verge of becoming redundant?

Those who say yes, most notably the ‘Singularitarians’ whose spiritual home is Silicon Valley, want to translate the brain’s software into a silicon base that will enable it to survive and expand indefinitely in a cosmic Internet of Things. Let’s suppose that such a translation becomes feasible. The energy requirements of such scaled up silicon platforms might still be prohibitive. For all its liabilities and mysteries, the brain remains the most energy efficient medium for encoding and executing intelligence. Indeed, forward facing ecologists might consider investing in a high-tech agronomy dedicated to cultivating neurons to function as organic computers – ‘Stem Cell 2.0’, if you will.

However, Harari does not see this possible future because he remains captive to Silicon Valley’s version of determinism, which prescribes a migration from carbon to silicon for anything worth preserving indefinitely. It is against this backdrop that he flirts with the idea that a computer-based ‘superintelligence’ might eventually find humans surplus to requirements in a rationally organized world. Like other Singularitarians, Harari approaches the matter in the style of a 1950s B-movie fan who sees the normative universe divided between ‘us’ (the humans) and ‘them’ (the non-humans).

The bravest face to put on this intuition is that computers will transition to superintelligence so soon – ‘exponentially’ as the faithful say — that ‘us vs. them’ becomes an operative organizing principle. More likely and messier for Harari is that this process will be dragged out. And during that time Homo sapiens will divide between those who identify with their emerging machine overlords, who are entitled to human-like rights, and those who cling to the new acceptable face of racism, a ‘carbonist’ ideology which would privilege organic life above any silicon-based translations or hybridizations. Maybe Harari will live long enough to write a sequel to Homo Deus to explain how this battle might pan out.

NOTE ON PUBLICATION: Homo Deus is published in September 2016 by Harvil Secker, an imprint of Penguin Random House. Fuller would like to thank The Literary Review for originally commissioning this review. It will appear in a subsequent edition of the magazine and is published here with permission.

Philadelphia, PA, USA / Mexico City, Mexico — Bioquark, Inc., (www.bioquark.com) a life sciences company focused on the development of novel bioproducts for complex regeneration, disease reversion, and aging, and RegenerAge SAPI de CV, (www.regenerage.clinic/en/) a clinical company focused on translational therapeutic applications of a range of regenerative and rejuvenation healthcare interventions, have announced a collaboration to focus on novel combinatorial approaches in human disease and wellness. SGR-Especializada (http://www.sgr-especializada.com/), regulatory experts in the Latin American healthcare market, assisted in the relationship.

regenerage

“We are very excited about this collaboration with RegenerAge SAPI de CV,” said Ira S. Pastor, CEO, Bioquark Inc. “The natural synergy of our cellular and biologic to applications of regenerative and rejuvenative medicine will make for novel and transformational opportunities in a range of degenerative disorders.”

As we close in on $7 trillion in total annual health care expenditures around the globe ($1 trillion spent on pharmaceutical products; $200 billion on new R&D), we are simultaneously witnessing a paradoxical rise in the prevalence of all chronic degenerative diseases responsible for human suffering and death.

With the emergence of such trends including: personalization of medicine on an “n-of-1” basis, adaptive clinical design, globalization of health care training, compassionate use legislative initiatives for experimental therapies, wider acceptance of complementary medical technologies, and the growth of international medical travel, patients and clinicians are more than ever before, exploring the ability to access the therapies of tomorrow, today.

recovering patient

The estimate of the current market size for procedural medical travel, defined by medical travelers who travel across international borders for the purpose of receiving medical care, is in the range of US $40–55 billion.

Additionally, major clinical trial gaps currently exist across all therapeutic segments that are responsible for human suffering and death. Cancer is one prime example. As a leading cause of morbidity and mortality worldwide for many decades, today there are approximately 14 million new cases diagnosed each year, with over 8 million cancer related deaths annually. It is estimated that less than 5% of these patients, take the initiative to participate in any available clinical studies.

“We look forward to working closely with Bioquark Inc. on this exciting initiative,” said Dr. Joel Osorio, Chief of Clinical Development RegenerAge SAPI de CV. “The ability to merge cellular and biologic approaches represents the next step in achieving comprehensive regeneration and disease reversion events in a range of chronic diseases responsible for human suffering and death.”

bioquarklogo

About Bioquark, Inc.
Bioquark Inc. is focused on the development of natural biologic based products, services, and technologies, with the goal of curing a wide range of diseases, as well as effecting complex regeneration. Bioquark is developing both biological pharmaceutical candidates, as well as products for the global consumer health and wellness market segments.

About RegenerAge SAPI de CV

RegenerAge SAPI de CV is a novel clinical company focused on translational therapeutic applications, as well as expedited, experimental access for “no option” patients, to a novel range of regenerative and reparative biomedical products and services, with the goal of reducing human degeneration, suffering, and death.

Human civilization has always been a virtual reality. At the onset of culture, which was propagated through the proto-media of cave painting, the talking drum, music, fetish art making, oral tradition and the like, Homo sapiens began a march into cultural virtual realities, a march that would span the entirety of the human enterprise. We don’t often think of cultures as virtual realities, but there is no more apt descriptor for our widely diverse sociological organizations and interpretations than the metaphor of the “virtual reality.” Indeed, the virtual reality metaphor encompasses the complete human project.

Figure 2

Virtual Reality researchers, Jim Blascovich and Jeremy Bailenson, write in their book Infinite Reality; “[Cave art] is likely the first animation technology”, where it provided an early means of what they refer to as “virtual travel”. You are in the cave, but the media in that cave, the dynamic-drawn, fire-illuminated art, represents the plains and animals outside—a completely different environment, one facing entirely the opposite direction, beyond the mouth of the cave. When surrounded by cave art, alive with movement from flickering torches, you are at once inside the cave itself whilst the media experience surrounding you encourages you to indulge in fantasy, and to mentally simulate an entirely different environment. Blascovich and Bailenson suggest that in terms of the evolution of media technology, this was the very first immersive VR. Both the room and helmet-sized VRs used in the present day are but a sophistication of this original form of media VR tech.

Read entire essay here

“He is not here; He has risen,” — Matthew 28:6

As billions of Christians around the world are getting ready to celebrate the Easter festival and holiday, we take pause to appreciate the awe inspiring phenomena of resurrection.

crypt

In religious and mythological contexts, in both Western and Eastern societies, well known and less common names appear, such as Attis, Dionysus, Ganesha, Krishna, Lemminkainen, Odin, Osiris, Persephone, Quetzalcoatl, and Tammuz, all of whom were reborn again in the spark of the divine.

In the natural world, other names emerge, which are more ancient and less familiar, but equally fascinating, such as Deinococcus radiodurans, Turritopsis nutricula, and Milnesium tardigradum, all of whose abilities to rise from the ashes of death, or turn back time to start life again, are only beginning to be fully appreciated by the scientific world.

deinoccous

In the current era, from an information technology centric angle, proponents of a technological singularity and transhumanism, are placing bets on artificial intelligence, virtual reality, wearable devices, and other non-biological methods to create a future connecting humans to the digital world.

This Silicon Valley, “electronic resurrection” model has caused extensive deliberation, and various factions to form, from those minds that feel we should slow down and understand the deeper implications of a post-biologic state (Elon Musk, Steven Hawking, Bill Gates, the Vatican), to those that are steaming full speed ahead (Ray Kurzweil / Google) betting that humans will shortly be able to “transcend the limitations of biology”.

transhumangirl

However, deferring an in-depth Skynet / Matrix discussion for now, is this debate clouding other possibilities that we have forgotten about, or may not have even yet fully considered?

Today, we find ourselves at an interesting point in history where the disciplines of regenerative sciences, evolutionary medicine, and complex systems biology, are converging to give us an understanding of the cycle of life and death, orders of magnitude more complex than only a few years ago.

In addition to the aforementioned species that are capable of biologic reanimation and turning back time, we show no less respect for those who possess other superhuman capabilities, such as magnetoreception, electrosensing, infrared imaging, and ultrasound detection, all of which nature has been optimizing over hundreds of millions of years, and which provide important clues to the untapped possibilities that currently exist in direct biological interfaces with the physical fabric of the universe.

jellyfish2

The biologic information processing occurring in related aneural organisms and multicellular colony aggregators, is no less fascinating, and potentially challenges the notion of the brain as the sole repository of long-term encoded information.

Additionally, studies on memory following the destruction all, or significant parts of the brain, in regenerative organisms such as planarians, amphibians, metamorphic insects, and small hibernating mammals, have wide ranging implications for our understanding of consciousness, as well as to the centuries long debate between the materialists and dualists, as to whether we should focus our attention “in here”, or “out there”.

I am not opposed to studying either path, but I feel that we have the potential to learn a lot more about the topic of “out there” in the very near future.

coolbrain

The study of brain death in human beings, and the application of novel tools for neuro-regeneration and neuro-reanimation, for the first time offer us amazing opportunities to start from a clean slate, and answer questions that have long remained unanswered, as well as uncover a knowledge set previously thought unreachable.

Aside from a myriad of applications towards the range of degenerative CNS indications, as well as disorders of consciousness, such work will allow us to open a new chapter related to many other esoteric topics that have baffled the scientific community for years, and fallen into the realm of obscure curiosities.

connection

From the well documented phenomena of terminal lucidity in end stage Alzheimer’s patients, to the mysteries of induced savant syndrome, to more arcane topics, such as the thousands of cases of children who claim to remember previous lives, by studying death, and subsequently the “biotechnological resurrection” of life, we can for the first time peak through the window, and offer a whole new knowledge base related to our place, and our interaction, with the very structure of reality.

We are entering a very exciting era of discovery and exploration.

Reanimalogo

About the author

Ira S. Pastor is the Chief Executive Officer of Bioquark Inc. (www.bioquark.com), an innovative life sciences company focusing on developing novel biologic solutions for human regeneration, repair, and rejuvenation. He is also on the board of the Reanima Project (www.reanima.tech)

I have spent the last 30 years in various aspects of the biopharmaceutical industry, which for the most part has been a very rewarding experience.

However, during this time period, having been immersed many different components of therapeutic development and commercialization, one thing has always bothered me: a wide array of promising research never makes it off the bench to see the translational light of day, and gets lost in the historical scientific archives.

bqiinclab

I always believed that scientific progress happened in a very linear narrative, with each new discovery supporting the next, resulting ultimately in an eventual stairway of scientific enlightenment.

What the reality turned out to be was much more of a fragmented, research “evolutionary tree”, with dozens of potential pathways, only very few branches of which ever resulted in scientific maturity, and not always the most fruitful ones by any means.

The premature extinction of these promising discovery pathways were the result of a variety of factors, including, but not limited to, funding priorities, competing industrial interests, “out of vogue” concepts, lack of intellectual properties, non-existent regulatory models, conflicted legislative initiatives, and even religious implications.

In 2016, as in previous years, we continue to see these “valleys of death” swallow up pathways of scientific possibility, with few popular segments attracting the majority of attention and support.

gene sequencing

The preponderance of resources focused on the somatic mutation model of carcinogenesis, despite an endless range of research highlighting that the disease is extremely heterogenic and rarely ever follows such a clonal model, is one example that continues to be inappropriately manifested in the oncology system, decades into the “war on cancer”.

On a similar plane, the jettisoning of most studies of the biophysical aspects of human genetics, despite the gross incompleteness offered by the central dogma to explain higher biological form and function, is another example that has become all too pervasive in the research community.

And then there are the areas of human consciousness, memory, and information processing / storage, where in many ways we are still operating in the dark ages, with materialists and dualists battling it out for centuries.

One topic that I have written quite a bit about is that of death, specifically that of the death of the human brain — http://www.singularityweblog.com/is-death-reversible/

brainimage

While I am a staunch supporter and advocate of the life-extension / anti-aging movement, I am equally vocal about our need to develop technologies, products, and services that can actually reverse our ultimate transition between the living and dead states, a transition that occurs annually for 60 million humans around the globe.

Death, however, is unfortunately seen by many as a natural, biological progression for human beings, and in many circles, deemed an unnecessary area of scientific research and exploration.

I beg to differ.

Far too often, death arrives too early and too unexpectedly for many of us and our loved ones. And the best modern medicine has to offer today is “Sorry. There is nothing else we can do.”

But what if there was?

There are a variety of species across the natural world that are capable of regenerating and repairing themselves from forms of severe CNS damage that bring them to the transitional grey zone between life and death. Along the evolutionary timeline however, this ability gradually disappeared hundreds of millions of years ago and does not manifest in higher species.

lizard and lady

Now, in the 21st century, with the convergence of the disciplines of regenerative biology, cognitive neuroscience, and clinical resuscitation, we may finally be poised to take back these capabilities for humans.

Over the years, clinical science has focused heavily on preventing such life and death transitions and made some initial progress with suspended animation technologies, such as therapeutic hypothermia. But once we transition through the brain death window, currently defined by the medical establishment as “irreversible” (per the 1968 Ad Hoc Committee of the Harvard Medical School definition), we are technically no longer alive.

surgeons

To add insult to injury, a human can be declared dead, even while our bodies can still circulate blood, digest food, excrete waste, balance hormones, grow, sexually mature, heal wounds, spike a fever, and gestate and deliver a baby. It is even acknowledged by thought leaders that recently brain dead humans still may have residual blood flow and electrical nests of activity in their brains, just not enough to allow for an integrated functioning of the organism as a whole.

Several prominent cases in the media over the past few years have further served to highlight the current situation, as well as the substantial anatomical and functional differences between the state known as brain death, and other severe disorders of consciousness, such as coma, and the vegetative and minimally conscious states.

It is now time to take the necessary steps to provide new possibilities of hope, in order to counter the pain, sorrow, and grief that is all too pervasive in the world when we experience a loved one’s unexpected or untimely death, due to lesions which might be potentially reversible with the application of promising neuro-regeneration and neuro-reanimation technologies and therapies.

bqaproduction

It is time to undertake the required research, based on 2016 technological knowledge, in order to bring about such transformational change.

My name is Ira S. Pastor and I am the CEO of the biotechnology company Bioquark Inc.

Welcome to the unveiling of the Reanima project.

Reanima Video

This piece is dedicated to Stefan Stern, who picked up on – and ran with – a remark I made at this year’s Brain Bar Budapest, concerning the need for a ‘value-added’ account of being ‘human’ in a world in which there are many drivers towards replacing human labour with ever smarter technologies.

In what follows, I assume that ‘human’ can no longer be taken for granted as something that adds value to being-in-the-world. The value needs to be earned, it can’t be just inherited. For example, according to animal rights activists, ‘value-added’ claims to brand ‘humanity’ amount to an unjustified privileging of the human life-form, whereas artificial intelligence enthusiasts argue that computers will soon exceed humans at the (‘rational’) tasks that we have historically invoked to create distance from animals. I shall be more concerned with the latter threat, as it comes from a more recognizable form of ‘economistic’ logic.

Economics makes an interesting but subtle distinction between ‘price’ and ‘cost’. Price is what you pay upfront through mutual agreement to the person selling you something. In contrast, cost consists in the resources that you forfeit by virtue of possessing the thing. Of course, the cost of something includes its price, but typically much more – and much of it experienced only once you’ve come into possession. Thus, we say ‘hidden cost’ but not ‘hidden price’. The difference between price and cost is perhaps most vivid when considering large life-defining purchases, such as a house or a car. In these cases, any hidden costs are presumably offset by ‘benefits’, the things that you originally wanted — or at least approve after the fact — that follow from possession.

Now, think about the difference between saying, ‘Humanity comes at a price’ and ‘Humanity comes at a cost’. The first phrase suggests what you need to pay your master to acquire freedom, while the second suggests what you need to suffer as you exercise your freedom. The first position has you standing outside the category of ‘human’ but wishing to get in – say, as a prospective resident of a gated community. The second position already identifies you as ‘human’ but perhaps without having fully realized what you had bargained for. The philosophical movement of Existentialism was launched in the mid-20th century by playing with the irony implied in the idea of ‘human emancipation’ – the ease with which the Hell we wish to leave (and hence pay the price) morphs into the Hell we agree to enter (and hence suffer the cost). Thus, our humanity reduces to the leap out of the frying pan of slavery and into the fire of freedom.

In the 21st century, the difference between the price and cost of humanity is being reinvented in a new key, mainly in response to developments – real and anticipated – in artificial intelligence. Today ‘humanity’ is increasingly a boutique item, a ‘value-added’ to products and services which would be otherwise rendered, if not by actual machines then by humans trying to match machine-based performance standards. Here optimists see ‘efficiency gains’ and pessimists ‘alienated labour’. In either case, ‘humanity comes at a price’ refers to the relative scarcity of what in the past would have been called ‘craftsmanship’. As for ‘humanity comes at a cost’, this alludes to the difficulty of continuing to maintain the relevant markers of the ‘human’, given both changes to humans themselves and improvements in the mechanical reproduction of those changes.

Two prospects are in the offing for the value-added of being human: either (1) to be human is to be the original with which no copy can ever be confused, or (2) to be human is to be the fugitive who is always already planning its escape as other beings catch up. In a religious vein, we might speak of these two prospects as constituting an ‘apophatic anthropology’, that is, a sense of the ‘human’ the biggest threat to which is that it might be nailed down. This image was originally invoked in medieval Abrahamic theology to characterize the unbounded nature of divine being: God as the namer who cannot be named.

But in a more secular vein, we can envisage on the horizon two legal regimes, which would allow for the routine demonstration of the ‘value added’ of being human. In the case of (1), the definition of ‘human’ might come to be reduced to intellectual property-style priority disputes, whereby value accrues simply by virtue of showing that one is the originator of something of already proven value. In the case of (2), the ‘human’ might come to define a competitive field in which people routinely try to do something that exceeds the performance standards of non-human entities – and added value attaches to that achievement.

Either – or some combination – of these legal regimes might work to the satisfaction of those fated to live under them. However, what is long gone is any idea that there is an intrinsic ‘value-added’ to being human. Whatever added value there is, it will need to be fought for tooth and nail.