Posts Tagged ‘being’

Life does not survive to reproduce; rather, it reproduces because survival must end

September 16, 2026

Introduction:

An off-shoot idea I have had for a long time is that the most primal characteristic of being alive seems to be the drive to survive and remain alive. This is probably even more primitive than the drive to reproduce which, I think, makes more sense as a risk mitigation action for the unavoidable risk of not surviving. This little essay expands on that theme.


I have come to realise that for living things (for life), it is survival which is primal and it is reproduction which follows only as a mitigation for the risk of mortality.

If we strip biology down to its first principles, traditional evolutionary theory asks us to accept a strange inversion: that reproduction is the ultimate engine of life, and survival is merely a clumsy mechanism organisms use to stick around long enough to pass on their genes. But when we examine the actual physics of living systems, this hierarchy reverses. The most primal, non-negotiable characteristic of life is not the drive to multiply. Instead, it is the fierce, unyielding drive to be, to remain intact. If a cell did not age and die of itself and, in principle, was immortal, reproduction would be both unnecessary and unsustainable.

Before a system can have the luxury of looking outward and indulging in replication, it must first establish an internal boundary against the relentless pull of not-being, of not surviving, of dying. This drive for continuing to be, for self-generation and self-maintenance is the core imperative of any living system. (The word autopoiesis was invented in the 1970s to describe this but I dislike its artificiality and do not see that it adds any great value). From single-celled bacteria avoiding or evading what they detect as chemical toxins, to complex organisms exhibiting flight or fight behaviour when faced by physical threat, the primary directive is always self-preservation. Living is always in hope, in the belief that even with the last breath that there is another breath to come. Life fights tooth and nail simply to continue to be. If any system lacked this primal will to maintain its own structural integrity against non-existence, it would dissolve before reproduction even entered the equation.

Why, then, does reproduction exist at all? If survival is the ultimate goal, a successful organism would logically lock into a permanent state of just necessary sufficiency, of bare self-preservation. Without inherent aging the organism would be immortal. Yet, every individual biological organism, without exception, is mortal. Empiricism tells us that immortality has never been observed. In the war against time and entropy and environmental friction, individual mortality is guaranteed and survival, inevitably and always, ends.

This is where the true nature of reproduction is revealed. It is not the primary goal, but actually a quite brilliant, insurance policy. It is mitigation for the risk of not surviving. Because an individual organism cannot permanently defeat dying, life invents replication as a structural workaround. It is a hedge against extinction where specific individuality is sacrificed. It is a mechanism which maintains a string of individuals but no single one. It employs the copying of software onto a fresh hardware drive because the original hardware will inevitably fail.

It is a masterpiece of elegance in that this insurance policy is dynamically tuned by a feedback loop between risk of imminent dying and reproductive output. Not for each individual but averaged across many individuals. If the chance of surviving another year is low, investing energy into long-term bodily maintenance (longevity) is a wasted bet. The insurance policy must pay out immediately. This is why small rodents or insects have short lifespans and massive, rapid litters. If the baseline survival rate is high, the “insurance policy” doesn’t need urgency or front-loading. The organism can afford to stick around, protect its investment, and nurture its offspring over a longer, more stable timeline. This is why large mammals, elephants, whales, and humans feature long lifespans and slow, deliberate reproduction. When an organism faces high extrinsic mortality, where harsh pressures make individual survival statistically unlikely, the system triggers an emergency response, accelerating reproduction and shortening focus at the expense of longevity. Conversely, when stable conditions allow for extended survival, life dials back reproduction, trading sheer volume for long-term somatic maintenance and quality control. The terms of the policy adapt, it seems, directly to the threat of not being.

My postulation is that reproduction comes downstream of survival. Framing reproduction as a risk-mitigation strategy allows us, I think, to change how we view the drivers of living systems. It moves us away, I believe, from a purely gene-centric utility model and instead, sets life in a deeper, more fundamental, existential struggle. It is the difference between living and being inert. Life is the aspiration of an organized system to continue to be against the void of non-existence. It is this aspiration manifested which – in my view –  we call the mystery that separates the living from the inert.

Life does not survive to reproduce; rather, it reproduces because it is certain that survival must end.


 

“To die will be an awfully big adventure” – or will it?

June 8, 2021

“To die will be an awfully big adventure.”  –  J.M. Barrie, Peter Pan

I have never been quite sure if the quote from Barrie’s Peter Pan is terribly profound or utterly banal.

Not because Peter Pan is not a brilliant and captivating reflection on losing innocence and on timelessness and that Neverland – in one way or another – is not something that has been imagined, in some form, at some time, in everybody’s mind. But because I am not sure if death can actually be considered a state at all. Certainly it is not a state that can be observed by the subject. Equally, before birth is not a state that is observable by the subject in question.

The philosophical difficulty I have is in trying to equate negations; to equate different kinds of zeros. Can the not being before birth be equated to the not being after death. In fact, can not being be considered a state at all? The state of the world in 1900 will be some thing other than the state of the world in 2100. Neither of these two states of being will include me. However, in the second case an identity that once was me would be present in records or in memory. That suggests that my not being after my death is somewhat different to my not being before I was born. But they both need an observer – who is not me.

Why does the universe go from a (presumed) simple ground state to a much more complex condition? Not to be – it seems – must always be simpler (in energy and complexity) than to be. Non-existence must be more parsimonious in the scheme of things than existence. Is it time which is the great disruptor? Why existence rather than non-existence remains the greatest mystery of all. “I think therefore I am” may be an indicator of consciousness but it is silent about being. We get tangled between language and philosophy, between philosophy and metaphysics. Nothing or no thing causes problems of language and of metaphysics. A thing must first be defined for a state of no thing to be discerned. Not any thing is quite different – in language – to no thing. It is much wider and encompasses all things. But even not any thing is restricted by human cognition to just those things that can be imagined. What is beyond human comprehension cannot even be addressed. A thing presupposes existence. The state – if it is a state – of not being is equally dependent upon first having in place the concept of being. Shakespeare’s Hamlet was questioning living rather than not living, and the meaning of life. But his “To be or not to be? That is the question ..” is probably more profound than Shakespeare ever intended and is the most fundamental question of philosophy and metaphysics. Why existence at all? What could be the question that existence is the answer to?

The living are irrelevant to a person not yet born. They are equally irrelevant to the dead. But note the inherent contradictions in the use of language. A person not yet born, or a person who is dead, is not a person at all – a non-person. We cannot, logically, speak about relevance to a person who is a non-person. As we age, it is not the state of being dead that causes much concern. The state of others as a consequence may be of concern. The process of dying and the accompanying pain and indignities give concern to many. But being dead is both linguistic and metaphysical nonsense. Being dead translates logically to the self-contradictory being a not-being. Just as an after-life translates to a logically nonsensical life after the end of life. Just as before the beginning is not logically sustainable. A person being dead causes ripples and even large waves in the surrounding world and among other people, but is never of any concern to persons who do not exist.

To be born is indeed an adventure.

I am not sure that to die is any kind of anything.