Digital immortality

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Digital immortality (or "virtual immortality") [1] is the hypothetical concept of storing (or cloning) a person's personality in digital substrate, i.e., a computer, robot or cyberspace [2] (mind uploading). The result might look like an avatar behaving, reacting, and thinking like a person on the basis of that person's digital archive. [3] [4] [5] [6] After the death of the individual, this avatar could remain static or continue to learn and self-improve autonomously (possibly becoming seed AI).

Contents

A considerable portion of transhumanists and singularitarians place great hope into the belief that they may eventually become immortal [7] by creating one or many non-biological functional copies of their brains, thereby leaving their "biological shell". These copies may then "live eternally" in a version of digital "heaven" or paradise. [8] [9]

Realism

The National Science Foundation has awarded a half-million-dollar grant to the universities of Central Florida at Orlando and Illinois at Chicago to explore how researchers might use artificial intelligence, archiving, and computer imaging to create convincing, digital versions of real people, a possible first step toward virtual immortality. [10]

The Digital Immortality Institute explores three factors necessary for digital immortality. First, at whatever level of implementation, avatars require guaranteed Internet accessibility. Next, avatars must be what users specify, and they must remain so. Finally, future representations must be secured before the living users are no more. [11]

The aim of Dmitry Itskov's 2045 Initiative is to "create technologies enabling the clone of an individual’s personality to a non-biological carrier, and extending existence, including to the point of immortality". [12]

Method

Reaching digital immortality is a two-step process:

  1. archiving and digitizing people, [13]
  2. making the avatar live

Digital immortality has been argued to go beyond technical processes of digitization of people, and encompass social aspects as well. For example, Joshua Hurtado [14] has presented a four-step framework in which the digital immortalization of people could preserve the social bond between the living and the dead. These steps are: 1) data gathering, 2) data codification, 3) data activation, and 4) data embodiment. Each of these steps is linked to a form of preserving the social bond, either through talk, embodied emotionality (expressing emotions through one's form of embodiment) or monumentalism (creating a monument, in this case in digital form, to remember the dead).

Archiving and digitizing people

According to Gordon Bell and Jim Gray from Microsoft Research, retaining every conversation that a person has ever heard is already realistic: it needs less than a terabyte of storage (for adequate quality). [15] [16] The speech or text recognition technologies are one of the biggest challenges of the concept.

A second possibility would be to archive and analyze social Internet use to map the personality of people. By analyzing social Internet use during 50 years, it would be possible to model a society's culture, a society's way of thinking, and a society's interests.

Rothblatt envisions the creation of "mindfiles" – collections of data from all kinds of sources, including the photos we upload to Facebook, the discussions and opinions we share on forums or blogs, and other social media interactions that reflect our life experiences and our unique self. [4] [17]

Richard Grandmorin [18] summarized the concept of digital immortality by the following equation: "semantic analysis + social internet use + Artificial Intelligence = immortality".

Some find that photos, videos, soundclips, social media posts and other data of oneself could already be regarded as such an archiving. [19] [4] [20] [17]

Susanne Asche states:

As a hopefully minimalistic definition then, digital immortality can be roughly considered as involving a person-centric repository containing a copy of everything that a person sees, hears, says, or engenders over his or her lifespan, including photographs, videos, audio recordings, movies, television shows, music albums/CDs, newspapers, documents, diaries and journals, interviews, meetings, love letters, notes, papers, art pieces, and so on, and so on; and if not everything, then at least as much as the person has and takes the time and trouble to include. The person’s personality, emotion profiles, thoughts, beliefs, and appearance are also captured and integrated into an artificially intelligent, interactive, con-versational agent/avatar. This avatar is placed in charge of (and perhaps "equated" with) the collected material in the repository so that the agent can present the illusion of having the factual memories, thoughts, and beliefs of the person him/herself.

— Susanne Asche, Kulturelles Gedächtnis im 21. Jahrhundert: Tagungsband des internationalen Symposiums, Digital Immortality & Runaway Technology [21]

Making the avatar alive

Defining the avatar to be alive allows it to communicate with the future in the sense that it continues to learn, evolve and interact with people, if they still exist. Technically, the operation exists to implement an artificial intelligence system to the avatar.[ citation needed ] This artificial intelligence system is then assumed to think and will react on the base of the archive.

Rothblatt proposes the term "mindware" for software that is being developed with the goal of generating conscious AIs. Such software would read a person's "mindfile" to generate a "mindclone." Rothblatt also proposes a certain level of governmental approval for mindware, like an FDA certification, to ensure that the resulting mindclones are well made. [4] [17]

Calibration process

During the calibration process, the biological people are living at the same time as their artifact in silicon. The artifact in silicon is calibrated to be as close as possible to the person in question. During this process ongoing updates, synchronization, and interaction between the two minds would maintain the twin minds as one. [4] [17]

Ethics

According to Boston University's Magazine, [22] the advancement of Artificial Intelligence (AI) is ushering humanity into a realm where the boundary between the living and the deceased is becoming increasingly blurred. [22] James Trew’s [23] article talks about generative technology like ChatGPT and Midjourney. James Trew’s article, [23] Digital 'immortality' is coming and we're not ready for it, provides information about the misfortune of sorting through the possessions of a dead relative and using it for other circumstances. [24] [25]

However, with these advancements come a myriad of ethical and legal dilemmas, particularly concerning digital remains and postmortem privacy. [23] [26]

Mourning and Digital Remains

Martine Rothblatt [25] wrote a book about the ethics in digital immortality and made a point about how one of the central questions raised by digital immortality is the nature of identity and authenticity in a digital form. Rothblatt delves into the concept of continuity of consciousness and whether a digital replica of a person can truly capture their essence or if it is merely a simulation.

Like Melody Parker [27] says in their article, to communicate with someone on the other side of the veil, you don't need a Ouija board or séance. Artificial intelligence may transform the way we grieve as like the author some [27] view it as a source of solace, others argue it may hinder the natural progression of grief like Rothblatt. [25] [24]

Postmortem Privacy and Digital Immortality

As AI-enabled replicas interact with the world, concerns emerge about the privacy and autonomy of the deceased. [28] According to Vinícius Ferreira Galvão, [24] their article, Discussing human values in digital immortality: towards a value-oriented perspective, they had stated questions to how ethical issues are regarded after the death of an individual. Questions like “Who owns the data related to the deceased if he/she has not delegated an heir? If a perfect digital copy of the deceased is possible, should it be treated similarly as any human being?” arise. [28] [25]

Fiorenza Gamba, [29] the author of “AI, mourning and digital immortality. Some ethical questions on digital remain and post-mortem privacy” made claims about the post mortem privacy against digital immortality. The article makes a claim stating that “Holograms, digital twins and chatbots are increasingly used to reproduce the likenesses, behaviours and emotions of the deceased. Moreover, such technologies enable these replicas to interact with the survivors.” [29] [24]

According to Bell and Gray’s article, [30] “Digital Immortality.” Communications of the ACM, digital immortality manifests in various forms, from one-way immortality where data is preserved for future generations to two-way immortality where individuals can communicate with artificial versions of the deceased. [15] [25]

In fiction

See also

Related Research Articles

Artificial intelligence (AI), in its broadest sense, is intelligence exhibited by machines, particularly computer systems. It is a field of research in computer science that develops and studies methods and software which enable machines to perceive their environment and uses learning and intelligence to take actions that maximize their chances of achieving defined goals. Such machines may be called AIs.

The Chinese room argument holds that a digital computer executing a program cannot have a "mind", "understanding", or "consciousness", regardless of how intelligently or human-like the program may make the computer behave. Philosopher John Searle presented the argument in his paper "Minds, Brains, and Programs", published in Behavioral and Brain Sciences in 1980. Gottfried Leibniz (1714), Anatoly Dneprov (1961), Lawrence Davis (1974) and Ned Block (1978) presented similar arguments. Searle's version has been widely discussed in the years since. The centerpiece of Searle's argument is a thought experiment known as the Chinese room.

The technological singularity—or simply the singularity—is a hypothetical future point in time at which technological growth becomes uncontrollable and irreversible, resulting in unforeseeable consequences for human civilization. According to the most popular version of the singularity hypothesis, I. J. Good's intelligence explosion model, an upgradable intelligent agent will eventually enter a positive feedback loop of self-improvement cycles, each new and more intelligent generation appearing more and more rapidly, causing a rapid increase ("explosion") in intelligence which ultimately results in a powerful superintelligence that qualitatively far surpasses all human intelligence.

<span class="mw-page-title-main">Mind uploading</span> Hypothetical process of digitally emulating a brain

Mind uploading is a speculative process of whole brain emulation in which a brain scan is used to completely emulate the mental state of the individual in a digital computer. The computer would then run a simulation of the brain's information processing, such that it would respond in essentially the same way as the original brain and experience having a sentient conscious mind.

A brain transplant or whole-body transplant is a procedure in which the brain of one organism is transplanted into the body of another organism. It is a procedure distinct from head transplantation, which involves transferring the entire head to a new body, as opposed to the brain only. Theoretically, a person with complete organ failure could be given a new and functional body while keeping their own personality, memories, and consciousness through such a procedure. Neurosurgeon Robert J. White has grafted the head of a monkey onto the headless body of another monkey. EEG readings showed the brain was later functioning normally. Initially, it was thought to prove that the brain was an immunologically privileged organ, as the host's immune system did not attack it at first, but immunorejection caused the monkey to die after nine days. Brain transplants and similar concepts have also been explored in various forms of science fiction.

<span class="mw-page-title-main">Immortality</span> Concept of eternal life

Immortality is the concept of eternal life. Some species possess 'biological immortality' due to an apparent lack of the Hayflick limit.

An infomorph is a virtual body of information that possesses self-awareness and sentience. The term was coined in Charles Platt's 1991 novel The Silicon Man, where it refers to a single biological consciousness transferred into a computer through a process of mind transfer. In the book, a character defines an infomorph as "intelligence held in a computer memory", and an "information entity".

The ethics of technology is a sub-field of ethics addressing the ethical questions specific to the Technology Age, the transitional shift in society wherein personal computers and subsequent devices provide for the quick and easy transfer of information. Technology ethics is the application of ethical thinking to the growing concerns of technology as new technologies continue to rise in prominence.

Computer ethics is a part of practical philosophy concerned with how computing professionals should make decisions regarding professional and social conduct.

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<span class="mw-page-title-main">Mind uploading in fiction</span> References of mind uploading in fiction

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<span class="mw-page-title-main">Martine Rothblatt</span> American lawyer, writer and businessperson

Martine Aliana Rothblatt is an American lawyer, author, entrepreneur, and a transgender woman. Rothblatt graduated from University of California, Los Angeles with J.D. and M.B.A. degrees in 1981, then began to work in Washington, D.C., first in the field of communications satellite law, then in bioethics and biomedicine. She is also influential in the field of aviation, particularly electric aviation, as well as with sustainable building.

The Terasem Movement is a group of three organizations based in the United States. The name was inspired by Earthseed, a fictional religion from the works of Octavia Butler. The movement was founded by Martine Rothblatt and Bina Aspen Rothblatt, and is guided by principles called the "Truths of Terasem".

<span class="mw-page-title-main">Angel F</span>

Angel_F is a fictional child artificial intelligence that has been used in art performances worldwide focused on the issues of digital liberties, intellectual property and on the evolution of language and behaviour in information society. The character was created by Salvatore Iaconesi in 2007 as a hack to the Biodoll art performance by Italian artist Franca Formenti.

Machine ethics is a part of the ethics of artificial intelligence concerned with adding or ensuring moral behaviors of man-made machines that use artificial intelligence, otherwise known as artificial intelligent agents. Machine ethics differs from other ethical fields related to engineering and technology. It should not be confused with computer ethics, which focuses on human use of computers. It should also be distinguished from the philosophy of technology, which concerns itself with technology's grander social effects.

BINA48 is a robotic face combined with chatbot functionalities, enabling simple conversation facilities. BINA48 is owned by Martine Rothblatt's Terasem Movement. It was developed by Hanson Robotics and released in 2010. Its physical appearance is modeled after Bina Aspen, Rothblatt's wife.

Technoself studies, commonly referred to as TSS, is an emerging, interdisciplinary domain of scholarly research dealing with all aspects of human identity in a technological society focusing on the changing nature of relationships between the human and technology. As new and constantly changing experiences of human identity emerge due to constant technological change, technoself studies seeks to map and analyze these mutually influential developments with a focus on identity, rather than technical developments. Therefore, the self is a key concept of TSS. The term "technoself", advanced by Luppicini (2013), broadly denotes evolving human identity as a result of the adoption of new technology, while avoiding ideological or philosophical biases inherent in other related terms including cyborg, posthuman, transhuman, techno-human, beman, digital identity, avatar, and homotechnicus though Luppicini acknowledges that these categories "capture important aspects of human identity". Technoself is further elaborated and explored in Luppicini's "Handbook of Research on Technoself: Identity in a Technological Environment".

<span class="mw-page-title-main">2045 Initiative</span> Nonprofit organization

The 2045 Initiative is a nonprofit organization that develops a network and community of researchers in the field of life extension, focusing on combining brain emulation and robotics to create forms of cyborgs. It was founded by Russian entrepreneur Dmitry Itskov in February 2011 with the participation of Russian specialists in the field of neural interfaces, robotics, artificial organs and systems. Philippe van Nedervelde serves as the Director of International Development.

Digital cloning is an emerging technology, that involves deep-learning algorithms, which allows one to manipulate currently existing audio, photos, and videos that are hyper-realistic. One of the impacts of such technology is that hyper-realistic videos and photos makes it difficult for the human eye to distinguish what is real and what is fake. Furthermore, with various companies making such technologies available to the public, they can bring various benefits as well as potential legal and ethical concerns.

References

  1. ↑ Farnell, Ross (2000). "Attempting Immortality: AI, A-Life, and the Posthuman in Greg Egan's "Permutation City"". Science Fiction Studies. 27 (1): 69–91. JSTOR   4240849.
  2. ↑ Graziano, Michael S. A. (2019). Rethinking consciousness : a scientific theory of subjective experience (1 ed.). New York, NY. ISBN   978-0-393-65261-1. OCLC   1084330876.{{cite book}}: CS1 maint: location missing publisher (link)
  3. ↑ Parkin, Simon (23 January 2015). "Back-up brains: The era of digital immortality". BBC. Retrieved 7 June 2015.
  4. 1 2 3 4 5 Rothblatt, Martine (2014). Virtually Human: The Promiseand the Perilof Digital Immortality. St. Martin's Publishing. ISBN   978-1491532911.
  5. ↑ Sofka, Carla (February 2012). Dying, Death, and Grief in an Online Universe: For Counselors and Educators. Springer. ISBN   978-0826107329.
  6. ↑ DeGroot, Doug (5 November 2003). "VideoDIMs as a framework for Digital Immortality Applications". Intelligent Virtual Agents: 4th International Workshop, IVA 2003, Kloster Irsee, Germany, September 15-17, 2003, Proceedings (Lecture Notes in ... / Lecture Notes in Artificial Intelligence). Springer. ISBN   978-3540200031 . Retrieved 7 June 2015.
  7. ↑ Cohan, Peter (20 June 2013). "Google's Engineering Director: 32 Years To Digital Immortality". Forbes . Retrieved 7 June 2015.
  8. ↑ Lewis, Tanya (17 June 2013). "The Singularity Is Near: Mind Uploading by 2045?". livescience.com. Retrieved 7 June 2015.
  9. ↑ Strickland, Jonathan (12 April 2011). "How Digital Immortality Works". howstuffworks.com. Retrieved 7 June 2015.
  10. ↑ US Government funds virtual reality research, bioethics.com, 14 June 2007
  11. ↑ "What is Digital Immortality?". Digital-immortality.org. Archived from the original on 2013-06-05. Retrieved 2012-03-20.
  12. ↑ Eördögh, Fruzsina (7 May 2013). "Russian Billionaire Dmitry Itskov Plans on Becoming Immortal by 2045". Archived from the original on 24 May 2015. Retrieved 7 June 2015.
  13. ↑ "Ghost In The Machine: Living Forever As A Digital Avatar". HuffPost India. 2016-04-18. Retrieved 2019-03-09.
  14. ↑ Hurtado, Joshua Hurtado (2021-01-25). "Towards a postmortal society of virtualised ancestors? The Virtual Deceased Person and the preservation of the social bond". Mortality. 28: 90–105. doi: 10.1080/13576275.2021.1878349 . hdl: 10138/353467 . ISSN   1357-6275.
  15. 1 2 Digital Immortality, by Gordon Bell and Jim Gray, Microsoft Research
  16. ↑ Bainbridge, William Sims (November 2013). Personality Capture and Emulation. Springer. ISBN   978-1-4471-5604-8.
  17. 1 2 3 4 Desat, Marla (23 September 2014). "Would You Clone Your Mind to Live Forever? Virtually Human". The Escapist. Archived from the original on 9 June 2015. Retrieved 7 June 2015.
  18. ↑ "soon immortal (@soon_immortal) op Twitter". Twitter.com. Retrieved 2012-03-20.
  19. 1 2 Böhle, Knud; Berendes, Jochen; Gutmann, Mathias; Trotha, Caroline Robertson-von; Scherz, Constanze (2014). Computertechnik und Sterbekultur. LIT Verlag Münster. ISBN   978-3-643-11071-8 . Retrieved 7 June 2015.
  20. ↑ McQuade, Zan (16 May 2015). "What happens to us on the internet when we die?". The Week. Retrieved 7 June 2015.
  21. ↑ Asche, Susanne (23 April 2005). Kulturelles Gedächtnis im 21. Jahrhundert: Tagungsband des internationalen Symposiums. KIT Scientific Publishing. Retrieved 7 June 2015.
  22. 1 2 "The Line Between Biology and Technology Has Blurred—There's No Going Back". Boston University. Retrieved 2024-04-17.
  23. 1 2 3 "Digital 'immortality' is coming and we're not ready for it". Engadget. 2023-07-19. Retrieved 2024-04-17.
  24. 1 2 3 4 Galvão, Vinícius Ferreira; Maciel, Cristiano; Pereira, Roberto; Gasparini, Isabela; Viterbo, José; Bicharra Garcia, Ana Cristina (2021-11-26). "Discussing human values in digital immortality: towards a value-oriented perspective". Journal of the Brazilian Computer Society. 27 (1). doi: 10.1186/s13173-021-00121-x . ISSN   0104-6500.
  25. 1 2 3 4 5 "Martine Rothblatt and the Virtually Human". Internet Afterlife: 87–106. 2016. doi:10.5040/9798400671654.ch-006. ISBN   979-8-4006-7165-4.
  26. ↑ TechiWiki (2023-08-10). "How AI Will Unlock the Secret of Immortality: The Concept and Benefits of Digital Immortality". 𝐀𝐈 𝐦𝐨𝐧𝐤𝐬.𝐢𝐨. Retrieved 2024-04-17.
  27. 1 2 Parker, Melody (2024-03-18). "Digital immortality: AI grief tech raises grief, ethical issues with local experts". Courier. Retrieved 2024-04-17.
  28. 1 2 "The Creepy New Digital Afterlife Industry - IEEE Spectrum". spectrum.ieee.org. Retrieved 2024-04-17.
  29. 1 2 Gamba, Fiorenza (2022-10-11). "AI, mourning and digital immortality. Some ethical questions on digital remain and post-mortem privacy". Études sur la mort. n° 157 (1): 13–25. doi:10.3917/eslm.157.0013. ISSN   1286-5702.{{cite journal}}: |volume= has extra text (help)
  30. ↑ Bell, Gordon; Gray, Jim (March 2001). "Digital immortality". Communications of the ACM. 44 (3): 28–31. doi:10.1145/365181.365182. ISSN   0001-0782.
  31. ↑ MacIver, Malcolm (5 October 2010). "Caprica Puzzle: If a Digital You Lives Forever, Are You Immortal?". discovermagazine.com. Archived from the original on 25 May 2015. Retrieved 7 June 2015.
  32. ↑ Geddes, Linda (7 June 2010). "Immortal avatars: Back up your brain, never die". New Scientist. Retrieved 7 June 2015.
  33. ↑ Pickover, Clifford A. (27 December 2006). A Beginner's Guide to Immortality: Extraordinary People, Alien Brains, and Quantum Resurrection. Basic Books. ISBN   978-1560259848.
  34. ↑ "Vast Review". SF Site. Retrieved 17 January 2016.
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