Mind uploading, falsifiability and cryonics

22. September 2010 · Comments Off · Categories: Cryonics, Neuroscience · Tags: , , , , ,

On the cryonics discussion list Cryonet cryobiologist Brian Wowk weighed in on the topic of mind uploading in a post that merits quoting in its entirety:

I read with interest Bob Ettinger’s recent remarks about Mark Gubrud’s piece in The New Atlantis.

http://futurisms.thenewatlantis.com/2010/06/why-transhumanism-wont-work.html

Although I have not been around as long Bob, I have nevertheless observed arguments about uploading, identity duplication, and related subjects for decades.  In all that time there are two things I’ve never seen: (a) A truly new argument, and (b) Someone change their mind.  What is seen are people who passionately believe they are correct, and who believe that they have just the argument to finally convince the other side that they are right.  They never do.

I have come to believe that the question of whether a computationally equivalent duplicate of a human mind (assuming equivalence in this context is even definable) constitutes a continuation of the original person may be objectively unanswerable.  It’s almost a matter of taste, like alternative interpretations of quantum mechanics that assume different underlying realities that give exactly the same measurable results.

Eventually the distant day will come when the computational processes of a human brain are duplicated in an electronic computer, or even in another identical organic substrate.  When that day comes, we can be certain of this: If the person who was “duplicated” believed before duplication that duplication constitutes survival of the self, then, by definition, the duplicated entity will insist vociferously that indeed they did survive.  This has ethical implications.  Conversely,
an entity derived from a person who did not believe in this form of survival might be quite unhappy to be told that they were the product of a destructive scan of somebody.  This too has ethical implications.

Philosophical truth aside, evolution selects against humans who spend time worrying about whether sleep, anesthesia, or biostasis endangers personal identity.  Similarly, it is easy to predict which side of the uploading and duplication debates will win in the long term.  There is no entity more invulnerable or fecund than one that believes it consists of information.

Recent discussions of the topic of mind uploading on the Cryonics Institute members mailing-list contradict Wowk’s claim about people changing their mind about mind uploading. Robert Ettinger posted an itemized list with objections against the idea of mind uploading as a strategy for personal survival and I weighed in on the (current) lack of experimental evidence to settle the matter. The effect was that some people changed their mind or became more agnostic about mind uploading.

Wowk may be correct that the question whether a “computationally equivalent duplicate of a human mind…constitutes a continuation of the original person may be objectively unanswerable.” The discussion about mind uploading and persistence of the original person has distinct similarities with discussions about solipsism, consciousness, and the existence of the external world. It is not inconceivable that in a world where mind uploading has become routine the debates will still continue because the hard problem of persistence of the person is not falsifiable in a meaningful manner.

There are mind uploaders and there are Mind Uploaders. The Mind Uploaders are a small but vocal minority who display little patience for the argument that the technical feasibility of mind uploading requires empirical verification and cannot be completely settled by logical deduction or thought experiments. As cryonics activist and ex-Alcor Board member David Pizer says, “Having existed with Uploading Lovers for many years now, I believe they are as firmly entrenched in their beliefs as  traditional religious persons believe that their souls are going to Heaven after death here on Earth.”

Cryonics is often associated with ideas like mind uploading and transhumanism. One negative consequence of this (un)intentional association is that some people who are considering cryonics feel that they have to embrace a much larger set of controversial ideas than what they are actually being asked to consider. As a result, there is a real risk that people reject cryonics for reasons that have little to do with the proposal of cryonics itself. Advocates of cryonics do not do themselves a favor by promoting the idea of human cryopreservation as part of a larger set of futurist ideas instead of just promoting cryonics as an experimental medical procedure to extend life. There is too much at stake to alienate people by piling more controversial ideas on top of what is already considered to be a radical idea. Such a low-key attitude will also produce a more consistent message because it extends the element of uncertainty that is inherent in cryonics to other areas of life as well.


David J. Chalmers on the Singularity, mind uploading and cryonics

16. September 2010 · Comments Off · Categories: Cryonics, Neuroscience, Science · Tags: , , , ,

If I would make an argument in favor of mind uploading (or substrate independent minds) it would not be a logical deduction from what we know about neuroscience but from what we don’t know.  As one of the leading philosophers of mind David J. Chalmers has argued in this insightful paper about the Singularity and mind uploading:

Can an upload be conscious? The issue here is complicated by the fact that our understanding of consciousness is so poor. No-one knows just why or how brain processes give rise to consciousness. Neuroscience is gradually discovering various neural correlates of consciousness, but this research program largely takes the existence of consciousness for granted. There is nothing even approaching an orthodox theory of why there is consciousness in the first place. Correspondingly, there is nothing even approaching an orthodox theory of what sorts of systems can be conscious and what systems cannot be….

It is true that we have no idea how a nonbiological system, such as a silicon computational system, could be conscious. But the fact is that we also have no idea how a biological system, such as a neural system, could be conscious. The gap is just as wide in both cases. And we do not know of any principled di differences between biological and nonbiological systems that suggest that the former can be conscious and the latter cannot. In the absence of such principled di differences, I think the default attitude should be that both biological and nonbiological systems can be conscious

One can argue with this derivation of what the “default position” should be, but his more skeptical approach has a degree of modesty in its favor that is often lacking in transhumanist circles.

David J. Chalmers also discusses cryonics in a favorable context:

Cryonic technology off ers the possibility of preserving our brains in a low-temperature state shortly after death, until such time as the technology is available to reactivate the brain or perhaps to upload the information in it. Of course much information may be lost in death, and at the moment, we do not know whether cryonics preserves information sufficient to reactivate or reconstruct anything akin to a functional isomorph of the original. But one can at least hope that after an intelligence explosion, extraordinary technology might be possible here

On his blog he also writes that “for the last couple of weeks I have been in Oxford giving the John Locke Lectures on Constructing the World.  The title is an homage to Rudolf Carnap’s 1928 book Der Logische Aufbau Der Welt. The lectures are based on a book I have been writing for the last couple of years, trying to execute a project that is reminiscent of Carnap’s in certain respects.”

A person who discusses mind uploading in a meaningful context, gives cryonics a fair hearing, and has a work in progress that is inspired by Rudolf Carnap’s The Logical Structure of the World should not be ignored, let alone be ridiculed.

Edward O. Wilson's Consilience

07. September 2010 · Comments Off · Categories: Science, Society · Tags: , , , , , , , , ,

Sociobiologist Edward O. Wilson believes that a major reason why the social sciences have made so little progress is that its practitioners have ignored the biological basis of human behavior. He is not impressed with arguments that purport that the complexities of human behavior cannot be reduced to more elemental physical principles as embodied in modern neuroscience and biochemistry. Wilson recognizes that his view on the unification of the sciences carriers forward the logical positivist ideal of the Unity of Science. In his book Consilience: The Unity of Knowledge he writes:

Logical positivism was the most valiant concerted effort ever mounted by modern philosophers. Its failure, or put more generously, its shortcoming, was caused by ignorance of how the brain works.

The canonical definition of objective scientific knowledge avidly sought by the logical positivists is not a philosophical problem nor can it be attained, as they hoped, by logical and semantic analysis. It is an empirical question that can be answered only by a continuing probe of the physical basis of the thought process itself.

Wilson is basically saying that logical positivism was not empiricist enough, a view that was anticipated by the logical empiricist Hans Reichenbach in his seminal work Experience And Prediction: An Analysis of the Foundations And the Structure of Knowledge.

On the tension between religious and scientific  perspectives of the world he writes:

The human mind evolved to believe in the gods. It did not evolve to believe in biology. Acceptance of the supernatural conveyed a great advantage throughout prehistory, when the brain was evolving. Thus it is in sharp contrast to biology, which was developed as a product of the modern age and is not underwritten by genetic algorithms. The uncomfortable truth is that the two beliefs are not factually compatible. As a result those who hunger for both intellectual and religious truth will never acquire both in full measure.

Remnants of such supernatural thinking are still with us today when we exempt humans from physical reality and attribute agency and free will to them.

Wilson is sensitive to the scenario that defective or disadvantageous genes increase and persist in modern human life but he believes that such a course of events will be relatively short-lived as humanity will master and embrace human genetic engineering. On the use of such technologies he writes:

I predict that future generations will be genetically conservative. Other than the repair of disabling defects, they will resist hereditary change. They will do so in order to save the emotions and epigenetic rules of mental development, because these elements compose the physical soul of the species. The reasoning is as follows. Alter the emotions and epigenetic rules enough, and people might in some sense be “better,” but they would no longer be human. Neutralize the elements of human nature in favor of pure rationality, and the result would be badly constructed, protein-based computers. Why should a species give up the defining core of its existence, built by millions of years of biological trial and error?

His reconciliation of human enhancement and cultural incrementalism is reminiscent of the “conservative transhumanism” of the biologist Alexis Carrel.

Buddhism and the scientific worldview

15. August 2010 · Comments Off · Categories: Neuroscience, Society · Tags: , , , , ,

On his blog The Life of Man Qua Man on Earth Mark Plus takes a critical look at Buddhism:

Transhumanists who endorse Buddhism tend to annoy me. Buddhism not only has the problems John Horgan points out, but the empirical evidence doesn’t support its fans’ claims about happiness…The developed countries where Buddhism has had the least presence and influence, with the exception of Japan, now report the highest levels of happiness; while the poorer countries with Buddhist cultures report significantly lower levels of happiness…Ironically the legends about the Buddha show that he depended on others’ dukkha for his subsistence and cult building.

Because Buddhism can be more easily adapted to support secular believes and modern science, its popularity among some transhumanists is not surprising. It has been argued that indeterminism in physics and the currents findings of neuroscience about the existence of “the self” have been anticipated by Buddhism. Of course, there are also metaphysical, epistemological, and moral ideas within the Buddhist tradition that are harder to reconcile with modern science. It is challenging to understand why one should make a conscious effort to reconcile Buddhism and contemporary science. We can embrace the findings of  science that are consistent with Buddhism but reject the  metaphysical baggage of Buddhism and many other “isms” as obstacles to a proper scientific conception of the world.

Buddhism is not unique in offering guidance about how to live in an increasingly technological world. Contemporary physics and neuroscience leave little room for the existence of “free will.” Living without free will seems disconcerting to many people (including self-identified atheists) but traditional Calvinists have learned how to cope with such a possibility. Considering the long and diverse history of religion, it stands to reason that some of the concerns expressed in various belief systems still hold relevance for humans today. But none of these belief systems can substitute for the skepticism and moderation that a proper understanding of science brings.

The low-hanging fruit of technological progress

03. August 2010 · Comments Off · Categories: Science, Society · Tags: , , , , ,

The website Alternative Right has an interesting article on the declining pace of technological progress:

The world of 1959 is pretty much the same world we live in today technologically speaking. This is a vaguely horrifying fact which is little appreciated…Certainly, people can be forgiven for thinking we live in a time of great progress, since semiconductor lithography has improved over the years, giving us faster and more portable computers. But can we really do anything with computers now that we couldn’t have done 30 or even 50 years ago?…Some wise acre is likely to pipe up and sing the glories of “Nanotech,” a “subject” which was “invented” in K. Eric Drexler‘s Ph.D. thesis in 1989. In the 20 years since he penned his fanciful little story, we have yet to see a single example of the wondrous miniature perpetual motion machines Drexler has been promising us “real soon now.” I wonder what his timeline for delivery of this “technology” will be?

The author dismisses the idea that the rapid technological progress between 1959 and 1909 was possible because these generations focused on the “easy stuff” but I wonder if this explanation can be so easily dismissed. Even if we allow for the credible hypothesis that laissez-faire capitalism is more conducive to accelerating technological change than a mixed economy, it cannot be ignored that commercial incentives favor picking the low-hanging fruit first. The current generation is left with more complicated technological  and biomedical objectives such as molecular nanotechnology and rejuvenation of the human body.

A sober mind should never get too carried away with either optimism or pessimism. One major advantage of making cryonics arrangements is that it eliminates some of the anxiety that comes from recognizing that credible rejuvenation therapies may not become available in your lifetime. Patients in cryostasis have time, a point that is not always fully recognized by skeptics of accelerating technological progress.

How many neurons need to survive for cryonics to work?

27. July 2010 · Comments Off · Categories: Cryonics · Tags: , , , , , ,

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.

Chemical preservation and cryonics research

22. July 2010 · Comments Off · Categories: Cryonics, Neuroscience, Science · Tags: , , , , ,

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

The presumption of death

12. July 2010 · Comments Off · Categories: Cryonics, Society · Tags: , , , , , , , , , , , ,

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.

Cryonics and fear of the future

30. June 2010 · Comments Off · Categories: Cryonics · Tags: , , ,

To people who have made cryonics arrangements the biggest mystery remains why more people have not made the same decision. The most obvious answer remains that cryonics has not been proven to “work” yet. People who give this answer usually mean that proof of human suspended animation would lead to an increase in the popularity of cryonics. But even if suspended animation would be technically feasible there would still be the remaining obstacles of finding a cure for whatever disease the patient died of, and, for most people, the need for rejuvenation. In the absence of such hurdles there would be no need for cryonics. Cryonics per definition involves decision making under uncertainty.

In “Why is Cryonics so Unpopular?” it is proposed that the lack of technical feasibility cannot explain the current lack of interest in cryonics. Alcor is now using the least toxic vitrification agent identified in the peer reviewed cryobiology literature but this has not translated into a spike of support for cryonics. One could object that it is still not good enough. The problem with this argument is that this does not answer why more people do not make cryonics arrangements when technologies improve. There are people who made arrangements when cryonics organizations used protocols that produced substantial ice damage. So if one believes technical feasibility determines cryonics acceptance, cryonics should grow faster when its technologies improve.

Perhaps the biggest problem with the technical feasibility argument is that it seems rather strange in a world where millions of people accept all kinds of nonsense for which there is no credible empirical evidence at all. The lack-of- technical-feasibility-argument is also hard to reconcile with the fact that cryonics attracts a disproportional number of Ph.D.’s and people with backgrounds in the natural sciences. There is a lot one can say about the demographics of cryonics, but not that cryonicists are ignorant people who can be easily misled. At the 2010 Teens and Twenties cryonics meeting in Florida most of the attendees considered themselves “skeptics.”

That the technical feasibility argument is not persuasive does not mean that progress in research and improved procedures are not important. Progress in cryonics technologies will improve the chance of resuscitation of those who have chosen to make arrangements. Such progress can also be used to seek better legal protection for cryonics patients.

There have been other explanations for the persistent lack of interest in cryonics. One explanation would have it that cryonics as a concept is credible but that the quality of procedures at the existing cryonics organizations is poor. The problem with this argument is that it is simply not consistent with the empirical evidence. People who are reluctant to make arrangements rarely mention it and there is no evidence that people who research cryonics organizations study the difference between published protocols and practice in great detail. As a matter of fact, people who dismiss cryonics have little knowledge of the protocols and procedures that cryonics organizations claim to offer. Furthermore, if this argument would be correct one would expect it to resonate with people who have made cryonics arrangements as well. Alcor collects data about people who terminate their cryonics arrangements and the data do not support this argument at all.

Last, but not least, if cryonics would be credible in concept but not in practice one would expect people to join their cryonics organization of choice and attempt to improve things. Why would one choose the certainty of death over making an effort to further increase the chance that cryonics will succeed? One objection could be that cryonics as practiced today has a zero chance of working and there is no difference between signing up and not signing up. But this argument is not credible because such a claim can only made if (a) one has direct empirical knowledge of the ultrastructure of the brain that results from current procedures and (b) one has detailed knowledge of the capabilities and limits of future cell repair technologies.  The most plausible reason why critics often categorically deny the chance of resuscitation in the future is because it releases them from moral blame if their criticism of cryonics organizations would result in existing patients being removed from liquid nitrogen storage to be burned or buried.

Would cryonics be more popular if it were bundled with another tangible good or religion? Perhaps, but this fails to explain why there are a lot of unorthodox ideas with no such bundling that are a lot more popular. Bundling cryonics with a religion will alienate everyone who has chosen a different religion. As an experimental medical procedure cryonics should not divide, but unite, people. That is not to say that cryonics does not have distinct demographics that can be studied in an effort to grow cryonics.

One reason why advocates of cryonics are not successful in identifying the cause of its limited popularity may be that they are inclined to exempt cryonics as such from its explanations. The assumption is that cryonics as such is a good idea but technical or practical problems prevent its widespread acceptance. But there is a major problem at the heart of cryonics itself. Many people have little difficulty recognizing that cryonics requires a person to choose to be resuscitated in a far and unknown future.  In a sense, this property of cryonics is more about being “reborn” than about “extending life.” Humans have evolved to want to survive but this instinct does not appear to assert itself when faced with the choice to go into biostatis in anticipation of resuscitation in a far and unknown future.

Some cryonics advocates have argued that human history is full of examples of people who lose everything they have but still prefer survival in foreign and unknown places. But in all these examples the person still persists as an aware person and can respond to his environment. What makes cryonics different from these situations is that a cryonics patient in biostatis is not aware and his fate is completely dependent on the efforts of others. If friends and family have made cryonics arrangements this can provide some degree of fear reduction (as a matter of fact, for many who have made cryonics arrangements it does provide relief), but the future will be mostly shaped by people who are not friends and family.

As a matter of fact, these kinds of fear are often expressed when people discuss cryonics or futurism. And it is often among the remaining concerns if people are presented with evidence that the technical feasibility of cryonics is not as bad as they imagined. So in a sense cryonics could benefit from being “bundled” with something.  And the most important bundle is not “technical feasibility” or “procedures performed by medical professionals” but “TRUST”.  People who make cryonics arrangements should have a feeling that their fate is in the hands of people who are strongly committed to their future. This is easier said than done because it is not reasonable to expect that cryonics organizations will have a strong influence on the shaping of the environment that the patient will be resuscitated in.

The idea that cryonics is not popular because of its intrinsic anxiety-producing properties has testable hypotheses that can be worked out. It also allows for new perspectives on promoting cryonics.

Official Alcor Facebook Page

15. June 2010 · Comments Off · Categories: Cryonics · Tags: , ,

Alcor Life Extension Foundation is on Facebook. If you would like to connect with Alcor members and supporters then visit the official Facebook page:

http://www.facebook.com/alcor.life.extension.foundation

Become a fan and encourage interested friends, family members, and colleagues to support Alcor too.

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