Would life extension make us less human?

By Ker Than

updated 2:01 p.m. ET May 24, 2006

In Oscar Wilde's novel, "The Picture of Dorian Gray," the main character barters his soul for eternal youth but becomes wicked and immoral in the process.

Leon Kass believes humanity risks striking a similar Faustian bargain if it pursues technology that extends life spans beyond what is natural.

If our species ever does unlock the secrets of aging and learns to live forever, we might not lose our souls, but, like Dorian, we will no longer be human either, says Kass, a bioethicist at the University of Chicago and a longtime critic of life extension research. For Kass, to argue that life is better without death is to argue "that human life would be better being something other than human."

Kass' position is controversial, but it gets at some of the central issues surrounding the life extension debate: What is aging? Is it a disease to be cured or a natural part of life? If natural, is it necessarily good for us?

Virtues of mortality
In numerous presentations and papers throughout the years, Kass has argued for what he calls the "virtues of mortality." First among them is the effect mortality has on our interest in and engagement with life. To number our days, Kass contends, "is the condition for making them count and for treasuring and appreciating all that life brings."

Kass also believes that the process of aging itself is important because it helps us make sense of our lives.

A 2003 staff working paper drawn up by the U.S. President’s Council of Bioethics — then headed by Kass — states: "The very experience of spending a life, and of becoming spent in doing so, contributes to our sense of accomplishment and commitment, and to our sense of the meaningfulness of the passage of time, and of our passage through it."

Technology that retards aging, the report argues, would "sever age from the moorings of nature, time and maturity."

Reality sets in
Daniel Callahan of the Hastings Center, a bioethics research institute in New York, agrees that the pursuit of extension technology is unwise, but thinks Kass' views are too extreme.

"His view is that the fact that we're going to die makes us think more seriously about our life," Callahan said. "I don't know if that's necessarily true. I'm 75 now, and that certainly hasn't been my experience."

Callahan also questions the idea that our humanity is somehow tied to our sense of finitude.

"I don't think one can make our humanity dependent on the length of our life," Callahan told LiveScience. "Even if we live to be 500, we'll still be human beings."

Besides, other critics say, Kass is primarily concerned with immortality, something that most scientists say will never happen. "There is no research into extending the life span thousands of years," said Richard Miller, a pathologist at the University of Michigan. "That's fantasy."

Even when applied to the more modest and realistic goal of extending our life spans by a few years or decades, or even doubling it, Kass' arguments don't hold up, said Chris Hackler, head of the Division of Medical Humanities at the University of Arkansas.

"We live [longer now] than we did a century ago, but that doesn’t mean we take life any less seriously or less creatively, so I don’t know why projecting that for a doubled lifespan would be radically different," Hackler said in a recent telephone interview.

Hackler also points out that even if people could potentially live to be 180, they could still die from accidents or disease: It is not the knowledge that we will die by some certain age that spurs us to make the most of life, Hackler says, but the awareness that we can die at any moment — and that will not change even if we are immortal.

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