Open Lifespan as conservatism: a defence of human life as existing value, part 3: particular valuing, the pan-biological argument

In part 1 I introduced 3 kinds of conservative dispositions or attitudes, following G.A. Cohen.

  1. Valuing the valuable -> Particular Valuing
  2. Valuing the valued -> Personal Valuing
  3. Accepting the given

In part 2 I mentioned 4 different arguments in the context of Particular Valuing that can be formulated for the ongoing and unending preservation of individual human lives:

  • The pan-conservative argument: Valuing all actual, existing entities in general,
  • The pan-biological conservative argument: Valuing all actual, existing biological lives in general,
  • The pan-human, weak anthropocentric, conservative argument: Valuing all actual, existing human lives,
  • The ecological diversity argument: Valuing all actual, existing, living instances of ecological diversity.

In part 2 I worked out the first, most general pan-conservative argument in detail.

Today we discuss the more specific pan-biological conservative argument: Valuing all actual, existing biological lives in general.

Continue reading “Open Lifespan as conservatism: a defence of human life as existing value, part 3: particular valuing, the pan-biological argument”

Open Lifespan as conservatism: a defence of human life as existing value, part 2: particular valuing, the pan-conservative argument

In part 1 I introduced 3 kinds of conservative dispositions or attitudes, following G.A. Cohen.

  1. Valuing the valuable -> Particular Valuing
  2. Valuing the valued -> Personal Valuing
  3. Accepting the given

Today we start to discuss different arguments to be made for indefinite healthy longevity a.k.a Open Lifespan in the context of Particular Valuing.

Now if we think along the line of Particular Valuing a la Cohen, we can make an argument for the ongoing and unending preservation of individual human lives according to at least 4 different respects/arguments:

  • The pan-conservative argument: Valuing all actual, existing entities in general,
  • The pan-biological conservative argument: Valuing all actual, existing biological lives in general,
  • The pan-human, weak anthropocentric, conservative argument: Valuing all actual, existing human lives,
  • The ecological diversity argument: Valuing all actual, existing, living instances of ecological diversity.

In the current post I spell out the general form of the argument in details using the first type of pan-conservative argument as a vehicle. Continue reading “Open Lifespan as conservatism: a defence of human life as existing value, part 2: particular valuing, the pan-conservative argument”

Open Lifespan via conservatism: a defence of human life as existing value, part 1

Introduction

Open Lifespan (OL) is the philosophy of biomedical longevity thinking itself and its limits. Its central part seems to be rooted in political philosophy, but not in the sense of applied ethics, so the task is to re-apply existing concepts in this discipline in order to illuminate its own problematics and in order to seek potential answers to t he problems of those pre-OL political philosophies. The original formulation of OL philosophy started referring to and in the context of the central and centrist liberal tradition, but now it’s time to look to the left and to the right for further considerations and new angles. At the time of this writing, this means looking into Marxian formulations on the left, and libertarian and perhaps conservative conceptualisations on the right. Generally, political philosophy as a political tradition, as well as an academic discipline ignored health and life expectancy issues actively and down-prioritised the central role these issues play in the life of individuals and institutions, so this tradition has a lot to compensate for.

For a starter let’s cite from Open Future: Open Life(span) as a foundation to reinvent liberalism:

Strange as it sounds but Open Lifespan is about conserving life if viewed from an unbiased angle. It is about conserving, maintaining human life using what we are familiar with as human life as its starting point. Open Lifespan is life conservatism at its most revolutionary, as I said it earlier when immersing this thought into liberal thinking.

G.A.Cohen’s Resucing Conservatism essay

The philosophically deepest formulation of conservatism I’ve found so far was G.A. Cohen’s unfinished Rescuing Conservatism: A Defense of Existing  Value, Chapter 8 of Finding Oneself in the Other

Cohen says his conservatism is of a Hegelian type, by which he means exploring ‘modes of finding oneself in the other’, where ‘the subject is at peace with the object’.

In our current essay, we use his deep conceptual advances and apply it to a mode of finding and re-finding oneself in oneself, in the longer term. This is eminently doable, as Cohen himself does not say, his small c conservatism only applies in a Hegelian, ‘other’ setting and as it actually requires intellectual effort to realise the value of human longevity. What we loose though, apparently, is the Hegelian ‘subject-object’ type-of conservatism, which is not that big of a sacrifice to make in our context. 

The meat of Cohen’s assay is distinguishing between the following 3 kinds of conservative dispositions or attitudes.

3 cases:

  1. Valuing the valuable -> Particular Valuing
  2. Valuing the valued -> Personal Valuing
  3. Accepting the given

In what follows we introduce all 3 of them. Continue reading “Open Lifespan via conservatism: a defence of human life as existing value, part 1”

Jonathan Floyd’s comment on extending normative behaviourism with aspects of health and longevity via Open Lifespan

One recent political theory, and/or meta-theory, I studied a lot last year was Jonathan Floyd‘s normative behaviourism. It lead at least to 6 lengthy posts, mini-studies in the context of Open Lifespan.

In this post, first, I cite Jonathan’s comment, then briefly introduce his approach and then summarise the extension of this approach with Open Lifespan, the political philosophy of healthy longevity.

Jonathan Floyd’s comment

‘We face tough questions right now about whether to maximise quality of life or the number of people living; about how we compare young lives to old lives; about how we compare irresponsible lives to responsible ones; and of course how we measure death in all its causes. It’s great if you can help with these questions and the wider policy implications, and if you can do so by drawing on my theory, then that would be very heartening indeed.’

Jonathan Floyd, email communication
Continue reading “Jonathan Floyd’s comment on extending normative behaviourism with aspects of health and longevity via Open Lifespan”

Open Lifespan and the economy of time, part 2: resources might be scarce, except human lifetime

In the first post of this series I introduced my study applying, connecting concepts in the Marxian tradition to my problem and programme, that of Open Lifespan. Also I referenced the texts, I’ve been using. More often than, not, this investigation will lead to showing philosophical differences from this tradition, but expressed with the vocabulary of this tradition. The content of the current post has been sharped that way.

Summary of study

The rough summary of these notes: Open Healthspan as a Service (Product) completely re-defines production as an activity by re-producing, re-generating indefinitely Open Lifespan bodies, including that of Open Healthspan workers providing this very services. This service leaves no space for alienation anymore. No objectification of labour, no externalisation of work -> no alienation. An Open Life society, equipped with Open Healthspan as the main service product implements the real economy of time by exclusively producing additional healthy human lifetime. It neutralises the logic of capital but not killing it off with a revolution or anything. Just makes it redundant by making abundance in only one dimension by default, that of biological human lives. Leaves scarcity in other dimensions as it is. Continue reading “Open Lifespan and the economy of time, part 2: resources might be scarce, except human lifetime”

Open Lifespan and the economy of time, part 1: introduction, literature

(Observing) History is funny, in the horror movie sense of funny. Something’s funny going on, either as an external or an internal observation, sensation or impression. This is the second sense of funny, the strange, the odd, the weird. This is not the first sense of funny, the humorous one. The second sense of funny turns full creepy at the time of a crisis. In the current world situation we know exactly what causes this funny feeling, a pandemic that endangers our lives, livelihood, values and default societal structures in yet unknowns ways besides the known ones.

History-making, or changing the course of history by humans on the other hand, is not particularly funny, but can derivatively be, in both senses, when observed from the outside. Making history is … hard, in the first place. But, it can still be simple if the historical problem’s particularity suggest a fix, the universality of which can be recognised along that particular dimension. I believe that the proper reaction to the coronavirus pandemic is conceptually simple, but practically it’s not easy. Simple, but not easy.

In brief, the Coronavirus pandemic is the single most important practical argument I’ve ever seen emerging, to develop a robust healthy longevity technology protecting people of all ages & put that into the centre of human society and politics. In the pages of this book blog, I’ve worked out several such arguments myself but philosophical depth pales in comparison to this single actual biological reason. In my number one professional life, as the Founder of an aging/longevity startup I now work on a combined COVID-19 and immunosenescence targeted proteomics molecular test. Connecting biological survival to healthy longevity.

Apologies for this detour. It does not seem to me a detour anyway, but a way of showing the connection to what follows.

The bulk manuscript notes of the following project has been compiled together during fall/winter season of 2019. Last time I worked on this more seriously was in this January, when I could still afford that in the evenings, as my secret pet philosophy sub-project. It had ~2 readers so far, coming from the specific philosophical tradition, the texts of which my text is using. For many it might seem esoteric, because of the concepts and references. Am just going ahead and break it into parts to be able to share it here and make on-the-fly corrections, addendums, re-writes, logical re-grouping to lighten it up.

Here it goes. Continue reading “Open Lifespan and the economy of time, part 1: introduction, literature”

Open Lifespan, Luck Egalitarianism and Lifelong Radical Equality of Opportunity; 2 arguments

In Open Lifespan, Luck Egalitarianism and Lifelong Radical Equality of Opportunity, part 1 I introduced different equality of opportunity (EOP) concepts in the literature and quickly described radical luck egalitarianism related to radical EOP. After this I have radically extended the concept of (already) radical EOP by introducing 3 new types of (dis)advantages and corresponding EOPs along the line of being alive, when and for how long. Continue reading “Open Lifespan, Luck Egalitarianism and Lifelong Radical Equality of Opportunity; 2 arguments”

Open Lifespan, Luck Egalitarianism and Lifelong Radical Equality of Opportunity, part 1

Equality of Opportunity (EOP from now on) is one type of equality concept where, and here I try to phrase it as generally as I can, individuals are pursuing any kind of life opportunities (mostly by choice) and the problem is to establish how equality can be guaranteed in terms of pursuing these opportunities within society. These opportunities usually reflect particular social positions as well. As examples, let’s mention job openings, applying in educational institutions, eligibility for health care procedures and so on. Continue reading “Open Lifespan, Luck Egalitarianism and Lifelong Radical Equality of Opportunity, part 1”

Self-Ownership and Open Lifespan: the libertarian problem of benefiting from maximum healthy longevity technology, part 1

Introduction and quick stating of the problem

The full self-ownership principle – FSO from now on – is known as a core libertarian principle. It is expressed throughout appealing to the concept of full self-ownership of individuals and guaranteeing them a stringent set of exclusive rights to the control and use over themselves as persons, their bodies, abilities, labour and use of their time.

Healthy longevity technology is aiming to provide biomedical tools to expand the healthy and maximum lifespans of people as much as possible.

Amongst peoples supporting healthy longevity many are libertarians, and several actually see libertarianism as a good (if not the best) ideological fit to support healthy longevity technology.

The argument am going to hash out here in details is that assuming the availability of such a technology the FSO principle must be rejected as maintaining human bodies and persons throughout maximum longevity limits amounts to such a dependence on this technology as to lead to the loss of full control over those bodies and lives. Continue reading “Self-Ownership and Open Lifespan: the libertarian problem of benefiting from maximum healthy longevity technology, part 1”

The missing political philosophy of microstates: longevity, between survival and luxury; conclusion and action

In the first part of our study we have summarised and introduced our ‘thesis’ and provided context for the study in terms of literature and the reasons for the lack of satisfactory research in political science and philosophy in terms of microstates.

In the second installment we’ve detailed the components of the longevitarian political philosophy of microstates.

Today we re-phrase and enrich those features in the conclusion and mention some flash points for action. Continue reading “The missing political philosophy of microstates: longevity, between survival and luxury; conclusion and action”