Critical issues in the history, philosophy, and sociology of astrobiology.

Fifty years after serious scientific research began in the field of exobiology, and forty years after serious historical research began on the subject of extraterrestrial life, this paper identifies and examines some of the most important issues in the history, philosophy, and sociology of what is today known as astrobiology. As in the philosophy of science in general, and in the philosophies of particular sciences, critical issues in the philosophy and sociology of astrobiology are both stimulated and illuminated by history. Among those issues are (1) epistemological issues such as the status of astrobiology as a science, the problematic nature of evidence and inference, and the limits of science; (2) metaphysical/scientific issues, including the question of defining the fundamental concepts of life, mind, intelligence, and culture in a universal context; the role of contingency and necessity in the origin of these fundamental phenomena; and whether or not the universe is in some sense fine-tuned for life and perhaps biocentric; (3) societal issues such as the theological, ethical, and worldview impacts of the discovery of microbial or intelligent life; and the question of whether the search for extraterrestrial life should be pursued at all, and with what precautions; and (4) issues related to the sociology of scientific knowledge, including the diverse attitudes and assumptions of different scientific communities and different cultures to the problem of life beyond Earth, the public "will to believe," and the formation of the discipline of astrobiology. All these overlapping issues are framed by the concept of cosmic evolution-the 13.7 billion year Master Narrative of the Universe-which may result in a physical, biological, or postbiological universe and determine the long-term destiny of humanity.

The moral status of extraterrestrial life.

If we eventually discover extraterrestrial life, do we have any moral obligations for how to treat the life-forms we find; does it matter whether they are intelligent, sentient, or just microbial-and does it matter that they are extraterrestrial? In this paper, I examine these questions by looking at two of the basic questions in moral philosophy: What does it take to be a moral object? and What has value of what kind? I will start with the first of these questions by looking at the most important attempts to answer this question on our own planet and by asking whether and how they could be applied to extraterrestrial life. The results range from a very strong protection of all extraterrestrial life and all extraterrestrial environments, whether inhabited or not, to total exclusion of extraterrestrial life. Subsequently, I also examine whether extraterrestrial life that lacks moral status can have value to human or alien life with moral status, and if that could generate any obligations for how to treat extraterrestrial life. Based on this analysis, I conclude that extraterrestrial life-forms can have both instrumental value and end value to moral objects, which has strong implications for how to treat them.

The detection of extra-terrestrial life and the consequences for science and society.

Astronomers are now able to detect planets orbiting stars other than the Sun where life may exist, and living generations could see the signatures of extra-terrestrial life being detected. Should it turn out that we are not alone in the Universe, it will fundamentally affect how humanity understands itself--and we need to be prepared for the consequences. A Discussion Meeting held at the Royal Society in London, 6-9 Carlton House Terrace, on 25-26 January 2010, addressed not only the scientific but also the societal agenda, with presentations covering a large diversity of topics.

The search for life in our Solar System and the implications for science and society.

The search for another type of life in the Solar System addresses the fundamental question of life in the Universe. To determine if life forms we discover represent a second genesis, we must find biological material that would allow us to compare that life to the Earth's phylogenetic tree of life. An organism would be alien if, and only if, it did not link to our tree of life. In our Solar System, the worlds of interest for a search for life are Mars, Europa, Enceladus and, for biochemistry based on a liquid other than water, Titan. If we find evidence for a second genesis of life, we will certainly learn from the comparative study of the biochemistry, organismal biology and ecology of the alien life. The discovery of alien life, if alive or revivable, will pose fundamentally new questions in environmental ethics. We should plan our exploration strategy such that we conduct biologically reversible exploration. In the long term we would do well, ethically and scientifically, to strive to support any alien life discovered as part of an overall commitment to enhancing the richness and diversity of life in the Universe.

The implications of the discovery of extra-terrestrial life for religion.

This paper asks about the future of religion: (i) Will confirmation of extra-terrestrial intelligence (ETI) cause terrestrial religion to collapse? 'No' is the answer based upon a summary of the 'Peters ETI Religious Crisis Survey'. Then the paper examines four specific challenges to traditional doctrinal belief likely to be raised at the detection of ETI: (ii) What is the scope of God's creation? (iii) What can we expect regarding the moral character of ETI? (iv) Is one earthly incarnation in Jesus Christ enough for the entire cosmos, or should we expect multiple incarnations on multiple planets? (v) Will contact with more advanced ETI diminish human dignity? More than probable contact with extra-terrestrial intelligence will expand the Bible's vision so that all of creation--including the 13.7 billion year history of the universe replete with all of God's creatures--will be seen as the gift of a loving and gracious God.

Supra-Earth affairs.

The United Nations briefly considered the issue of extra-terrestrial intelligence at the 32nd session of the General Assembly in 1977. As a result, the Office of Outer Space Affairs was tasked to prepare a document on issues related to 'messages to extra-terrestrial civilizations', but this area has not been followed through in more recent times. This discussion paper describes the United Nations' activities in the field of near-Earth objects in some detail, and suggests that this might be used as a model of how Member States could proceed with dealing with this issue in case the existence of extra-terrestrial life/intelligence is established.

The physics, biology, and environmental ethics of making mars habitable.

The considerable evidence that Mars once had a wetter, more clement, environment motivates the search for past or present life on that planet. This evidence also suggests the possibility of restoring habitable conditions on Mars. While the total amounts of the key molecules--carbon dioxide, water, and nitrogen--needed for creating a biosphere on Mars are unknown, estimates suggest that there may be enough in the subsurface. Super greenhouse gases, in particular, perfluorocarbons, are currently the most effective and practical way to warm Mars and thicken its atmosphere so that liquid water is stable on the surface. This process could take approximately 100 years. If enough carbon dioxide is frozen in the South Polar Cap and absorbed in the regolith, the resulting thick and warm carbon dioxide atmosphere could support many types of microorganisms, plants, and invertebrates. If a planet-wide martian biosphere converted carbon dioxide into oxygen with an average efficiency equal to that for Earth's biosphere, it would take > 100,000 years to create Earth-like oxygen levels. Ethical issues associated with bringing life to Mars center on the possibility of indigenous martian life and the relative value of a planet with or without a global biosphere.