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In works where immortality is not universal, the immortal ones encounter the drawback of outliving their loved ones, depicted for instance in Mary Shelley's 1833 short story "The Mortal Immortal", [29] [71] [72] whereas fictional societies with universal immortality are inherently susceptible to overpopulation, as seen in Le Grand Secret and ...
The anthropic principle states that this is an a posteriori necessity, because if life were impossible, no living entity would be there to observe it, and thus it would not be known. That is, it must be possible to observe some universe, and hence, the laws and constants of any such universe must accommodate that possibility.
Accustom yourself to believing that death is nothing to us, for good and evil imply the capacity for sensation, and death is the privation of all sentience; therefore, a correct understanding that death is nothing to us makes the mortality of life enjoyable, not by adding to life a limitless time, but by taking away the yearning after immortality.
In his new book, “Why We Die: The New Science of Aging and the Quest for Immortality,” Nobel Prize-winning molecular biologist Venki Ramakrishnan sifts through past and cutting-edge research ...
Technological immortality is the prospect for much longer life spans made possible by scientific advances in a variety of fields: nanotechnology, emergency room procedures, genetics, biological engineering, regenerative medicine, microbiology, and others. Contemporary life spans in the advanced industrial societies are already markedly longer ...
Hugh Everett did not mention quantum suicide or quantum immortality in writing; his work was intended as a solution to the paradoxes of quantum mechanics. Eugene Shikhovtsev's biography of Everett states that "Everett firmly believed that his many-worlds theory guaranteed him immortality: his consciousness, he argued, is bound at each branching to follow whatever path does not lead to death". [5]
William Hughes writing for The A.V. Club felt that 17776 is a "truly innovative piece of work". [7] After reading the first three chapters, Agatha French of the Los Angeles Times stated that she was "impressed and excited by the innovation" of what she saw, and that she was intrigued despite not knowing what the work is or is saying.
Cohen emphasizes that living longer in the future is certainly possible: over the course of the 20th century, human life expectancy rose from around 50 to more than 80. But living forever is not.