4 July 2016

Learning by doing: Experimenting with audio

Filed under: The Abolition of Aging — Tags: , , , — David Wood @ 7:47 pm

I keep receiving requests to create an audio version of my book The Abolition of Aging.

That’s a request I fully understand. My own preferred format for books is Audible. I listen to an average of two books a month, from my Audible subscription, usually while I’m walking or driving. When I can’t find an Audible version of a book, I’m disappointed.

So here’s my update.

After researching some options, I’ve created a recording of myself reading the introductory material from The Abolition of Aging. I’ve made that recording available for everyone to listen to, free of charge, here: https://theabolitionofaging.files.wordpress.com/2016/07/01-intro.mp3. The length is 21 minutes.

Before I take the time to record the main content of the book, I’d appreciate some feedback. Which of the following would you endorse?

  1. The quality of the initial recording is good enough. Hurry up and record the other chapters in the same way.
  2. The quality is nearly good enough, but more practice is needed. Consider redoing at least part of this experiment.
  3. The idea is sound, but some of the tools (*) need to be changed.
  4. Don’t mess around. Hire a professional voice artist to read the book.

Books with Zoom recorder 2

(*) I’ve recorded in an upstairs room at home (my house is relatively quiet), with my laptop switched off so there’s no background hum from the cooling fan. I recorded to a Zoom H2n Handy Recorder, before switching my laptop on again and using Audacity software to edit the files. I found I put more spirit into the recording when I was standing up, rather than sitting down.

23 June 2016

Acceptance and change

Is it narcissist to seek a cure for aging? Is it egocentric or immature?

That’s an accusation that often comes my way.

The short answer is that it’s no more narcissist to seek a cure for aging than it is to seek a cure for cancer, or for dementia. (Moreover, as I argue in Chapter 2 of my book The Abolition of Aging, the most effective route to cure cancer may well be to cure aging first.)

Nor was it narcissist of previous medical pioneers to seek cures for TB, or for malaria.

Nor was it narcissist for slaves to dare to want to be free of their bondage. Nor was it narcissist for women to dare to want the right to vote. Thank goodness.

Suffragettes 1024x576

There’s a section in Chapter 1 of The Abolition of Aging where I review a variant of this argument. Here’s a copy of that section.

Acceptance and change

At first glance, rejuveneers seem to stand opposed to a profound piece of humanitarian wisdom – wisdom expressed by, among others, Gautama Buddha, 2nd century Stoic advocate Marcus Aurelius, and 20th century American Protestant theologian Reinhold Niebuhr.

That wisdom urges serenity and acceptance in the face of life’s deep challenges. There’s no merit in becoming unnecessarily agitated about an issue – such as the onset of aging – if there’s nothing that can be done about that issue. Why discuss a painful problem if you can’t change the outcome? What’s the point of complaining if there’s no solution available?

It’s as stated in the opening lines of Niebuhr’s famous “serenity prayer” (a prayer that everyone can appreciate, without any need to believe in a supernatural deity):

God grant me
The serenity to accept the things I cannot change…

A similar thought lies at the heart of Buddhism. The “Four Noble Truths” state that suffering arises from attachment to desires, and that suffering ceases only when attachment to desire ceases. To transcend the omnipresence of suffering, we have to learn to accept life as it is, and to set aside desire – such as the desire for better material possessions, pleasure, security, or long life.

The Stoic philosophy of life, developed in ancient Greece and Rome, likewise emphasises an attitude of acceptance. As Epictetus (55-135 AD) stated,

Freedom is secured not by the fulfilling of men’s desires, but by the removal of desire.

Stoic advocate Marcus Aurelius (121-180 AD), who was emperor of Rome for the last 19 years of his life, posed the following questions in his “Meditations”:

Why do you hunger for length of days? The point of life is to follow reason and the divine spirit and to accept whatever nature sends you. To live in this way is not to fear death, but to hold it in contempt. Death is only a thing of terror for those unable to live in the present. Pass on your way, then, with a smiling face, under the smile of him who bids you go.

Admiration of “Stoic calm” persists to the present day. Former American president Bill Clinton has been quoted as saying that “Meditations of Marcus Aurelius” was his favourite book. Stoicism is highlighted by self-education advocate Paul Jun as providing “9 Principles to Help You Keep Calm in Chaos”:

Not only does philosophy teach us how to live well and become better humans, but it can also aid in overcoming life’s trials and tribulations. Some schools of thought are for more abstract thinking and debate, whereas others are tools that are immediately practical to our current endeavours.

The principles within Stoicism are, perhaps, the most relevant and practical sets of rules for entrepreneurs, writers, and artists of all kinds. The Stoics focus on two things:

  1. How can we lead a fulfilling, happy life?
  2. How can we become better human beings?

The goal of Stoicism is to attain inner peace by overcoming adversity, practicing self-control, being conscious of our impulses, realizing our ephemeral nature and the short time allotted—these were all meditative practices that helped them live with their nature and not against it.

It is in contrast to these philosophies of mature acceptance – philosophies that emphasise uncomplaining acknowledgement of our finitude and our limits – that rejuveneers can be portrayed as arrogant, grasping, and juvenile. Rejuveneers dare to complain about the perceived insult of deteriorative aging. Rejuveneers have the audacity to imagine that an outcome unavailable to the greats of the past – including giants such as Marcus Aurelius, Reinhold Niebuhr, and Gautama Buddha – namely, the option of indefinite youthfulness – might shortly be available to present-day folk. Rejuveneers, according to this line of thought, lack the self-awareness to realise how unreasonable their ambition is. Indeed, the hubris of the rejuveneers can seem absurd.

Three sages

But the quotes given above tell only a part of the story. For example, there’s more to Buddhism than acceptance. Buddhist mindfulness coach Sunada Takagi comments as follows:

Acceptance is the first step toward change

I recently had a couple people raise doubts to me about the Buddhist idea of “accepting what is.” Isn’t it too passive? What if we’re in a situation that’s really unacceptable?

I’ve come across a few things recently that speak to this. Each makes a slightly different point, but they all basically say the same thing. “Accepting what is” does not mean passive acquiescence. Far from it, it’s the first step in making real and lasting change…

So “accepting what is” is not about passivity at all. It’s about clear seeing… Paradoxically, it’s when we take responsibility for our own failings and difficulties, or those of the world around us, that the real process of change can begin to take place. I see it as an essential starting point for anything we take on in life.

Paul Jun, the writer I quoted above on the Stoic philosophy, also adopts a strong action-orientation. For him, being stoical is far from being passive. It can, as he says, be the prelude to urgency:

Remind yourself that time is our most precious resource

What I particularly love and find challenging about Stoicism is that death is at the forefront of their thoughts. They realized the ephemeral nature of humans and how this is repeated in many facets of life.

It provides a sense of urgency, to realize that you’ve lived a certain number of hours and the hours ahead of you are not guaranteed as the ones you have lived. When I think of this I realize that everyday truly is an opportunity to improve, not in a cliché kind of way, but to learn to honestly appreciate what we are capable of achieving and how we are very responsible for the quality of our lives.

This makes our self-respect, work ethic, generosity, self-awareness, attention, and growth ever more important. The last thing any of us wants to do is die with regret, hence why following principles of Stoicism puts your life into perspective. It humbles you and should also deeply motivate you.

That brings us back to the serenity prayer of Reinhold Niebuhr. Above, I quoted the first clause of that prayer – the so-called “acceptance clause”. But there are two more clauses: an action clause and a wisdom clause. Here’s the entirety:

God grant me
The serenity to accept the things I cannot change
The courage to change the things that I can
And the wisdom to know the difference

Just as people can, rightly, be criticised for foolhardily attempting to change something that cannot be altered, so also can they, again rightly, be criticised for passively accepting some massive flaw or shortcoming which, it turns out, lay within their capacity to fix.

The most important clause in this prayer, arguably, is the “wisdom clause”: if we can find out, objectively, whether something lies within our collective ability, it makes all the difference as to whether the right thing to do is to seek accommodation or to seek transformation.

For rejuveneering, I have no doubt that the right thing to do is to seek transformation. Doing otherwise would be akin – to borrow another motif from Christian heritage – to walking past on the other side of the road, keeping well away from an unfortunate traveller who has been mugged, stripped of his clothing, and left half dead. When regarding the unfortunate state of everyone around the world that is already “half dead” due to the approach of diseases of old age, who amongst us will prove to be a “good Samaritan” that sees the plight and provides tangible support? And who, in contrast, will be like the priest and the Levite of the biblical parable, rushing past with eyes averted, preoccupied with whatever else fits the accepting-aging paradigm?


I’ll be addressing some of the themes of The Abolition of Aging at a London Futurists event this Saturday. Click here for more details.

DW Scenarios for life extension Slide 18

10 June 2016

Lessons from Underground Airlines

In the grand sweep of history, how much difference can one person make?

For example, consider the influence of Abraham Lincoln, 16th President of the United States. What alternative history might have arisen if that great statesman had been felled by an assassin’s bullet, not (as in actual history) in 1865, after the conclusion of the American Civil War, but much earlier in his presidency?

That alternative scenario provides the backdrop to the speculative novel “Underground Airlines” by Ben H. Winter. It’s a novel that speculates, masterfully, about the trajectory of an alternative history.

Underground Airlines

Imagine if early martyrdom of Lincoln, before any civil war could start, had precipitated a colossal long-standing compromise in the United States, with northern anti-slavery states warily coexisting with southern pro-slavery states, not just for a few more years, but for long decades – indeed, right up until the present day. Imagine if the “underground railroad” rescue mechanism of safe houses and secret routes to transport fugitive escaped slaves, that existed in actual history from the 17th to the 19th century, persisted in modified, modernised form right up until the twenty first century, now known as “underground airlines” (the words which form the title of Winter’s book). Imagine if the latest features of modern society – such as GPS tracking and ubiquitous mobile computers – coexisted with industrial scale slavery in the “Hard Four” recalcitrant states of the deep south. And, worst of all, imagine an extension, right up till today, of the massive double think (self-deception) in which good people persuade themselves that the whole system is acceptable. Imagine the double think with which these bystanders view fugitive slaves on the run, as fair game to be hunted by trackers from the south acting on behalf of massive slave-holding conglomerates.

Winter’s book features double think writ large. Characters that, to outward appearances, seek to help runaway slaves, are secretly assisting the trackers, and allow themselves to feel comfortable with that double think. They accept the brute facts of slavery, and make peace (of a sort) with their personal accommodation to that worldview.

Personalities from actual history intrude, under the skilful choreography of the writer, into the alternative Underground Airlines history. Shunned by much of the rest of the industrialised world, the alternative America occupies a relative backwater on the global stage. The FDR and LBJ mentioned in quiet moments in the narrative wielded an impact far more local, in Underground Airlines history, than in actual history. A reference to a recent “gulf war” turns out to have nothing to do with the Middle East.

More than clever plotting

Winter’s book deserves praise for its clever plotting. Revelations of character motivations come as surprises, but not as jolts: the reader is gradually made aware of a bigger picture with its own, horrible logic. It adds up to gripping reading.

But more than that: Underground Airlines deserves praise for its astuteness in recognising that there was nothing inevitable about the abolition of slavery. The circumstances that we nowadays find overwhelmingly objectionable – the “Inhuman Bondage” described at length by real-world historian David Brion Davis in his epic account of the rise and fall of new world slavery – could be seen by otherwise admirable men and women as necessary, inevitable parts of a way of life that has many redeeming positive aspects. These apologists were wrapped in a set of perceptions – their “accepting slavery” paradigm – which prevented them from acknowledging the full awfulness of bound servitude. Despite their intelligence, their thinking was constrained. Despite the kindness that lay in their hearts, there were marked limits to their compassion.

Inhuman Bondage

I came across the work of David Brion Davis in the course of researching my own recently published book, The Abolition of Aging. Here’s an extract from near the end of my book:

The analysis by Davis makes it clear that:

  • The abolition of slavery was by no means inevitable or predetermined
  • There were strong arguments against the abolition of slavery – arguments raised by clever, devout people in both the United States and the United Kingdom – arguments concerning economic well-being, among many other factors
  • The arguments of the abolitionists were rooted in a conception of a better way of being a human – a way that avoided the harsh bondage and subjugation of the slave trade, and which would in due course enable many millions of people to fulfil a much greater potential
  • The cause of the abolition of slavery was significantly advanced by public activism – including pamphlets, lectures, petitions, and municipal meetings.

With its roots in the eighteenth century, and growing in momentum as the nineteenth century proceeded, the abolition of slavery eventually became an idea whose time had come – thanks to brave, smart, persistent activism by men and women with profound conviction.

With a different set of roots in the late twentieth century, and growing in momentum as the twenty-first century proceeds, the abolition of aging can, likewise, become an idea whose time has come. It’s an idea about an overwhelmingly better future for humanity – a future that will allow billions of people to fulfil a much greater potential. But as well as excellent engineering – the creation of reliable, accessible rejuvenation therapies – this project will also require brave, smart, persistent activism, to change the public landscape from one hostile (or apathetic) to rejuveneering into one that deeply supports it.

My claim in The Abolition of Aging is that most of us accept a terrible double think. We avidly support research against diseases such as cancer, dementia, and heart failure. We are aware of the destructive nature of all these diseases. But we shy away from research into the main underlying escalator of these diseases – the factor that makes these diseases more likely and (when they occur) more serious. This factor is biological aging – namely, the gradual deterioration of our molecular, cellular, and organic systems. We’re too ready to accept biological aging as a given.

We say it would be good if people could avoid being afflicted by cancer, dementia, or heart failure. We advocate people taking steps to decrease the chances of these diseases – for example, not to spend too much time under the direct sun, unprotected. But we tell ourselves that it’s somehow natural (and therefore somehow admirable) that biological aging accelerates in our bodies. So we acquiesce. We accept a deadly compromise.

The Abolition of Aging seeks to overturn that double think. It argues that rejuvenation is a noble, highly desirable, eminently practical destiny for our species – a “Humanity+” destiny that could, with sufficient focus and organisation, be achieved within just one human generation from now. Rejuvenation – the periodic reversal of the accumulation of significant damage at our molecular, cellular, and organic levels – can lead to a rapid decline in deaths from diseases of old age, such as cancer, dementia, heart failure, and lots more. Despite the implications of this change for our economic and social systems, this is an overwhelming good, which we should welcome wholeheartedly.

I’m happy to report that The Abolition of Aging has already featured as the #1 bestseller (in the UK) of the Gerontology section of Amazon.

Gerontology bestsellers UK

Next steps

Let’s return to the question from the start of this blogpost: In the grand sweep of history, how much difference can one person make?

We can’t all be Abraham Lincoln. But as I review in the final sections of my book, there’s a lot that each one of us can do, to tilt upwards the probability that successful rejuvenation therapies will be widely available by 2040. This includes steps to:

  1. Strengthen communities that are working on at least parts of the rejuveneering project
  2. Improve our personal understanding of aspects of rejuveneering – the science, roadmaps, history, philosophy, theories, personalities, platforms, open questions, and so on – and help to document aspects of that better understanding, by creating or editing knowledgebases or wikis
  3. Become involved with marketing of one sort or another
  4. Undertake original research into any of the unknowns of rejuveneering; this could be part of formal educational courses, or it could be a commercial R&D undertaking; it could also be part of a decentralised activity, in the style of “citizen science”
  5. Provide funding to projects that we judge to be particularly worthwhile.

Our contributions are likely to be more significant when they connect into positive efforts that others are already making. For example, I’m impressed by the activities of the Major Mouse Testing Program (MMTP), which you can read about here. I’ve just made a contribution to their crowdfunding campaign, and I encourage you to consider doing the same.

25 May 2016

The Abolition of Aging – epublished

TAoA Cover page v11

I’m happy to report that my new book was epublished today, for Amazon Kindle. It’s “The Abolition of Aging: The forthcoming radical extension of healthy human longevity”.

You can find it on Amazon US, Amazon UK, …

It’s not a book about reprogramming our (silicon-based) devices – the kind of thing that used to be on my mind in my smartphone industry days. Instead, it’s about reprogramming our biology.

My reasons for writing this book are contained in its foreword. For convenience, I append a copy of the foreword at the end of this blogpost.

Physical copies of the book should be available from some time next month, for readers who prefer atoms to bits. I am planning to create an audio version too.

You can find more details about the book on its own website:

  • Advance praise, from people who have read pre-publication copies
  • The book’s description and dedication
  • An expanded table of contents
  • A community page, for further information about topics covered in the book.

If anyone has comments or queries about anything they read in the book, they’re welcome to raise them as responses to this blogpost.


(This content is part of the introductory material of the book “The Abolition of Aging”.)

Within our collective grasp dwells the remarkable possibility of the abolition of biological aging.

It’s a big “if”, but if we decide as a species to make this project a priority, there’s around a 50% chance that practical rejuvenation therapies resulting in the comprehensive reversal of aging will be widely available as early as 2040.

People everywhere, on the application of these treatments, will, if they wish, stop becoming biologically older. Instead, again if they wish, they’ll start to become biologically younger, in both body and mind, as rejuvenation therapies take hold. In short, everyone will have the option to become ageless.

Two objections

The viewpoint I’ve just described is a position I’ve reached following extensive research, carried out over more than ten years. My research has led me to become a strong supporter of what can be called “the rejuveneering project”: a multi-decade cross-disciplinary endeavour to engineer human rejuvenation and thereby enable the choice to abolish aging.

But when I mention this viewpoint to people that I meet – as part of my activity as a futurist, or when I catch up with my former colleagues from the smartphone industry – I frequently encounter one of two adverse reactions.

First, people tell me that it’s not possible that such treatments are going to exist in any meaningful timescale any time soon. In other words, they insist that human rejuvenation can’t be done. It’s wishful thinking to suppose otherwise, they say. It’s bad science. It’s naively over-optimistic. It’s ignorant of the long history of failures in this field. The technical challenges remain overwhelmingly difficult.

Second, people tell me that any such treatments would be socially destructive and morally indefensible. In other words, they insist that human rejuvenation shouldn’t be done. It’s essentially a selfish idea, they say – an idea with all kinds of undesirable consequences for societal harmony or planetary well-being. It’s an arrogant idea, from immature minds. It’s an idea that deserves to be strangled.

Can’t be done; shouldn’t be done – in this book, I will argue that both these objections are profoundly wrong. I’ll argue instead that rejuvenation is a noble, highly desirable, eminently practical destiny for our species – a “Humanity+” destiny that could be achieved within just one human generation from now. As I see it, the abolition of aging is set to take its place on the upward arc of human social progress, echoing developments such as the abolition of slavery, the abolition of racism, and the abolition of poverty.

It turns out that the can’t/shouldn’t objections are interlinked. They reinforce each other. It’s often because someone thinks an effort is technically impossible that they object to any time or finance being applied to it. It would be much better, they say, to apply these resources to other philanthropic causes where real progress is possible. That, allegedly, would be the moral, mature thing to do. Conversely, when someone’s moral stance predisposes them to accept personal bodily decline and death, they become eager to find technical reasons that back up their decision. After all, it’s human nature to tend to cherry pick evidence that supports what we want to believe.

Two paradigms

A set of mutually reinforcing interlinked beliefs is sometimes called a “paradigm”. Our paradigms guide us, both consciously and unconsciously, in how we see the world, and in the kinds of projects we deem to be worthwhile. Our paradigms filter our perceptions and constrain our imaginations.

Changing paradigms is hard work. Just ask anyone who has tried to alter the opinion of others on contentious matters such as climate change, gun control, regulating the free market, or progressive taxation. Mere reason alone cannot unseat opinions on such topics. What to some observers is clear and compelling evidence for one position is hardly even noticed by someone entrenched in a competing paradigm. The inconvenient evidence is swatted away with little conscious thought.

The paradigm that accepts human bodily decline and aging as somehow desirable has even deeper roots than the vexatious political topics mentioned in the previous paragraph. It’s not going to be easy to dislodge that accepting-agingparadigm. However, in the chapters ahead, I will marshal a wide range of considerations in favour of a different paradigm – the paradigm that heartily anticipates and endorses rejuvenation. I’ll try to encourage readers to see things from that anticipating-rejuvenation paradigm.

Two abolitions

Accepting aging can be compared to accepting slavery.

For millennia, people from all social classes took slavery for granted. Thoughtful participants may have seen drawbacks with the system, but they assumed that there was no alternative to the basic fact of slavery. They could not conceive how society would function properly without slaves. Even the Bible takes slavery as a given. There is no Mosaic commandment which says “Thou shalt not keep slaves”. Nor is there anything in the New Testament that tells slave owners to set their slaves free.

But in recent times, thank goodness, the public mind changed. The accepting-slavery paradigm wilted in the face of a crescendo of opposing arguments. As with slavery, so also with aging: the time will come for its abolition. The public will cease to take aging for granted. They’ll stop believing in spurious justifications for its inevitability. They’ll demand better. They’ll see how rejuvenation is ready to be embraced.

One reason why slavery is so objectionable is the extent of its curtailment of human opportunity – the denial of free choice to the people enslaved. Another reason is that life expectancy of slaves frequently fell far short of the life expectancy of people not enslaved. As such, slavery can be counted as a major killer: it accelerated death.

From the anticipating-rejuvenation perspective, aging should be seen as the biggest killer of all. Compared to “standard” killers of the present day, such as drunken driving, terrorism, lead fumes, or other carcinogens – killers which rouse us to action to constrain them – aging destroys many more people. Globally, aging is the cause of at least two thirds of human deaths. Aging is the awful elephant in the room, which we have collectively learned to ignore, but which we must learn to recognise and challenge anew.

Every single week the rejuveneering project is delayed, hundreds of thousands more people suffer and die worldwide due to aging-related diseases. Advocates of rejuveneering see this ongoing situation as a needless slaughter. It’s an intolerable offence against human potential. We ought, therefore, to be powerfully motivated to raise the probability of 50% which I offered at the start of this foreword. A 50% chance of success with the rejuveneering project means, equally, a 50% chance of that project failing. That’s a 50% chance of the human slaughter continuing.


In the same way as we have become fervently motivated in recent decades to deal with the other killers mentioned above – vigorously campaigning against, for example, drunk drivers and emitters of noxious chemical pollutants – we ought to be even more motivated to deal with aging. The anger that society has directed against tobacco companies, for long obscuring the links between smoking and lung cancer, ought to find a resonance in a new social passion to uncover and address links between biological aging and numerous diseases. If it’s right to seek to change behaviours and metabolism to cut down bad cholesterol (a precursor of heart disease) and concentrated glucose (a precursor of diabetes), it should be equally right to change behaviours and metabolism to cut down something that’s a precursor of even more diseases, namely, biological aging.

This is a discussion with enormous consequences. Changes in the public mood regarding the desirability of rejuveneering could trigger large reallocations of both public and private research expenditure. In turn, these reallocations are likely to have major implications in many areas of public well-being. Clearly, these decisions need to be taken wisely – with decisions being guided by a better understanding of the rich landscape of rejuveneering possibilities.

An ongoing surge of motivation, wisely coordinated, is one of the factors which can assist the rejuveneering project to overcome the weighty challenges it faces – challenges in science, technology, engineering, and human collaboration. Stubborn “unknown unknowns” surely lie ahead too. Due to these complexities and unknowns, no one can be sure of the outcome of this project. Despite what some rejuvenation enthusiasts may suggest, there’s nothing inevitable about the pace of future medical progress. That’s why I give the probability of success as only around 50%.

Although the end outcome remains unclear, the sense of discovery is increasing. The underlying scientific context is changing rapidly. Every day brings its own fresh firehose of news of potential breakthrough medical approaches. In the midst of so much innovation, it behoves us to seek clarity on the bigger picture.

To the extent that my book can provide that bigger picture, it will have met at least some of its goals. Armed with that bigger picture, readers of this book will, hopefully, be better placed to find the aspect of the overall rejuveneering project where they can make their best contributions. Together, we can tilt that 50% success probability upwards. The sooner, the better.

(If you found this interesting, you may like to read “The discussion ahead” next.)


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