Excerpt from “Ben Best – A Case for Free Will AND Determinism”

Determinism implies materialism — implies that consciousness is material. Cryonics is based on the premise that the preservation of the fine structure of the brain at low temperature will preserve the self — ie, that the self is entirely determined-by and contained-in the physical brain. Determinism would imply that preservation of the material basis of mind/self is theoretically possible. (For an exploration of how the self is encoded in the brain, see my series The Anatomical Basis of Mind. Development of the anatomical argument to explain the functioning of mind is best summarized in Chapter 8, Neurophysiology and Mental Function.)

Defenders of “free will” who say that the self has a spiritual basis independent of the brain often reject cryonics as being unnecessary. There are a few “spiritually” oriented people (like the Fyodorovians) who think that “resurrection of the body” is essential due to an intimate connection between the body and the “soul”, but these are in the minority. The majority of cryonicists do not accept spiritual beliefs, but there are notable exceptions, namely people who regard cryonics as a form of medicine. If cryonics can extend life, it is no more an affront to spiritual belief than other life-extending practices such as exercise and the avoidance of tobacco.

What about anti-determinist materialists who believe in “free will”? Those, like Roger Penrose, who claim that the mind is ultimately rooted in quantum uncertainty might not accept the possibility of biostasis, but Penrose has made no explicit statement about this subject. Penrose writes of the non-computability of mind, but acknowledges that non-predictability does not equate with “free will”.

Predictability is really at the heart of what is required for cryonics. If the mechanical operation of billions of neurons and trillions of synapses result in the phenomena known as the mind, the Self and the Will, then preservation & restoration of this machinery by cryonicists & nanotechnologists is possible in principle. But this also means that human beings are machines whose future actions are, in principle, entirely predictable. The positive side of this is that understanding the machinery in sufficient detail could provide the basis for reconstructing those aspects of the mind (parts of the brain) that were destroyed beyond recognition or repair. The negative side is that many people find it “dehumanizing” to believe that we are nothing but machines.

The proposition that the self/mind has a complete material basis in the mind has practical implications for cryonics, but also raised baffling questions. If it is possible to use a cryopreserved brain as a template for atom-by-atom reconstruction of a new brain, the identity of the person whose brain was cryopreserved would presumably be restored. But if such reconstruction could be done once, there is no reason why it could not be done hundreds of times. Would each reconstruction have the same personal identity (the same self) as the original? (For more detail on this question, see my essay The Duplicates Paradox).

On this page a calculation is attempted to determine how many neurons need to survive for cryonics to work. The flaw in this approach should be obvious when the author writes :

According to The Stroke Association, a stroke is a brain injury with effects which may include difficulty thinking, learning, concentrating, remembering, making decisions, reasoning and planning. Rehabilitation consists of relearning skills, not having your brain recover naturally.

So a reasonable position is that the cryonic chilling process should cause less damage to the brain than a stroke

The debilitating effects of a stroke are the result of the (delayed) neuronal death that follows an ischemic insult to the brain. In cryonics, biochemical or freezing damage to cells does not necessarily produce irreversible cell death because damaged cells are stabilized by cold temperatures. As such, morphological preservation of brain cells can co-exist with loss of viability. Therefore, securing viability of brain cells is a sufficient but not a necessary condition for resuscitation of cryonics patients.  Future cell repair technologies are assumed to infer the original viable state of the cells from their morphological properties.

This does not mean that conventional stroke research does not have any relevance for evaluating the technical feasibility of cryonics. Extensive delays between the pronouncement of legal death and the start of cryonics procedures could alter the structural properties of cells to such a degree that meaningful resuscitation is even problematic with advanced nanomedical cell repair technologies. This is one of the reasons why Alcor complements the cryopreservation process with stabilization procedures to secure viability of the brain after pronouncement of legal death.

In the 2009-4 issue of Alcor’s Cryonics magazine I review the technical and practical feasibility of chemical preservation. One of the most interesting aspects of chemopreservation is that it could play a useful role in the cryopreservation of ischemic patients.

There is accumulating evidence that vitrification agents cannot prevent ice formation in ischemic patients. This raises the question whether some cryonics patients could benefit from chemical fixation prior to transport and cryoprotective perfusion.

Such protocols raise a number of obvious concerns but the question is not so much whether these procedures are inferior to vitrification of non-ischemic patients, but whether fixatives can improve the situation of some ischemic patients compared to the prospect of substantial ice formation, or even straight freezing (cooling without cryoprotection). This is an empirical question which needs to be settled by experimental research.

Chemopreservation: The Good, The Bad and the Ugly

Bertrand Russell once said that “most people would sooner die than think; in fact, they do so.” One does not need to look any further than the many responses to Kerry Howley’s recent article about cryonics and hostile partners in New York Times Magazine to find support for Russell’s witty remark. One commenter suggested that “an easy solution would be to just agree with him all the way to the grave. Then bury or cremate him. He’ll never know.” Such a cruel attitude may not be completely representative of what most people think about spousal disapproval of cryonics but it cannot be denied that some hostile partners and relatives have exactly responded in this way when faced with the legal death of a family member who had made cryonics arrangements. As a matter of fact, even indifference to a partner’s cryonics arrangements is a source of problems because the decreased sense of urgency, and a general unwillingness to assist with even the most basic cryonics first-aid procedures, produces substantial ischemic damage. Interfering with an individual’s cryonics wishes raises serious ethical questions because someone’s chance of survival has been reduced from a positive probability to zero.

Peggy Jackson, Robin Hanson’s wife, wonders “what’s so good about me that I’m going to live forever?” This is a strange presumption to make about life and death.  Our culture generally does not have this presumption about moral worth and non-existence. As a general rule, we do not feel that someone has to justify her reason to seek medical care and try to remain alive. The argument is even less relevant in the case of cryonics because cryonics is not publicly funded. It is also a persistent misunderstanding that the objective of cryonics is immortality. It cannot be denied that some who have chosen to make cryonics arrangements have a desire for immortality but both major cryonics organizations simply present cryonics as an experimental medical procedure to treat terminally ill patients who cannot be sustained by contemporary medical technologies. As such, there is no credible rationale to depart from the presumption in favor of life that is implied in today’s medical practice.  “What is so bad about me that I should not seek an experimental medical procedure like cryonics?” should be the obvious response when the presumption of death is made.

‘Choose life at any cost,’ ” Peggy says. “But I’ve seen people in pain. It’s not worth it.” We can agree that people should not choose life at any cost, but what is often ignored in discussions about cryonics is the rather obvious point that cryonics patients will not be resuscitated in the painful and debilitated state of a terminal patient but in a rejuvenated body without the disease the patient suffered from. Without such a condition for resuscitation, cryonics would be an exercise in futility.

One can only agree with bioethicist James Hughes that “there is a lot of ancient cultural stereotyping about the motives and moral character of people who pursue life extension”. In a number of posts on Overcoming Bias Robin Hanson himself has commented on the New York Times Magazine article. Robin draws an interesting parallel between the practice of Sati (“a funeral practice among some Hindu communities in which a recently widowed woman would either voluntarily or by use of force and coercion immolate herself on her husband’s funeral pyre) and objection to one’s partner’s cryonics arrangements.

Interestingly, Robin Hanson also seems to believe that a major source of anxiety about cryonics is fear of the future. Cryonics has “the problem of looking like you’re buying a one-way ticket to a foreign land.” Robin further thinks that a lot of the opposition to cryonics is driven by the possibility that it might actually work. After all, “If people were sure it wouldn’t work there’d be no point in talking about selfishness, immortality, etc.  If the main issue were a waste of money we’d see an entirely different reaction.” This suggests that cryonics organizations could benefit from altering their public relations strategies. Less emphasis on discussing technical feasibility and more emphasis on dealing with anxiety issues.

The libertarian economist Bryan Caplan always gives cryonics serious consideration but sometimes has the habit of starting his discussion of the topic on a wrong note by discussing the most outlandish resuscitation scenarios instead of just focusing on the most basic form of cryonics; resuscitation of the same physical person that has been cryopreserved. Caplan seems to  be quite interested in the question of what the odds of cryonics working are. Aside from the obvious rejoinder that the odds are much lower than they could be if cryonics was permitted as a pre-mortem elective medical procedure, the point needs to be reiterated that a small dedicated group of people can substantially increase these odds through scientific research and the creation of robust cryonics organizations.  Cryonics is not just an issue of determining fixed probabilities but also about supporting the idea and participation to increase the odds of meaningful resuscitation of people who have been written off by today’s medicine.

Cryonics is decision making under certainty par excellence. If you cannot stomach any kind of uncertainty, cryonics is not the best decision for you. As the mathematician, and current Alcor patient, Thomas Donaldson has said: “There is an IRREDUCIBLE UNCERTAINTY which is basic to cryonics , not merely an adventitious consequence of our ignorance about how memory is stored.” In his article Neural Archeology Donaldson recommends that “if you’re involved in cryonics, you’ve got to make your peace with the unknown, because it will always be there. You’ve simply got to make your peace with it.”

The one silver lining of the recent discussion of partner hostilitily to cryonics is that there has been an increasing recognition of the need for financial and legal strategies to prevent catastrophic interference with one’s cryonics arrangements.  Some of these strategies will be discussed in an upcoming issue of Alcor’s Cryonics Magazine.