Let's assume there is a kind of Hilbert Hotel in hyperspace, as a secular view of an afterlife following a mind transfer, or possibly a less interruptive procedure, to hyperspace. (The Hilbert Hotel is proven but does not exist, the afterlife is unproven but it could exist.) Hyperspace has more dimensions so creating extra space is probably not as difficult and inhabitable space in the universe is not really a scarce resource anyway, at least if you have a sufficient level of technology. Similar conditions may exist in hyperspace. And, of course, the next "Hilbert Hotel" may be millions of light years away, meaning not even Seneca the Younger (a mentor of Nero) would have had the opportunity to check in yet (people who arrive there would probably have to make the remark "that was really very long ago" and would probably be extremely desinterested to go all the way back).
An interesting exercise is to imagine who should be admitted, if you had to make the decision or were asked to help the competent committee.
The philosophical view is likely to reveal that the criteria weren't really good.
If what determines your respect is applied by other people. Do you have a chance they will respect you?
Imagine the perspective of other people you do not even know. If they applied your criteria, do you have a chance to be admitted?
Imagine the perspective of far more educated, far more intelligent and far more civilized people (who are likely to be in charge, no religion suggests the god or gods to be of average intelligence). If they applied your criteria, do you have a chance to be admitted or are you seen as a primitive, not worth the effort to educate you?
If you define arbitrary criteria without a philosophical foundation then (by applying the categorical imperative) another person might not apply your criteria but culturally-rooted criteria distorted by cognitive biases and personal bias. How can you address this problem?
A sign of quality for any mind transfer process (for AIs or for humans) appears to be to lead to the best possible (e.g. most similar) result. The human mind could be seen to be slightly dissimilar with itself from day to day. A mind transfer could possibly include a continuous sampling, which would even allow to revert back to the mind structure of a younger self, thus being a much more complete result than any single state of the human brain.
If reverting back to youth was a minor problem an unknown amount of people might want to be teenagers again and society might have a "minor problem". What could that mean for policies of society?
Does that mean anything for the responsibility of adolescent persons?
What could that mean for the education of adolescent persons?
Should society place restrictions on adults to act in childish manners? When should those restrictions be codes of conduct or policies rather than laws?
Does it represent any sign of quality to fail to educate persons in order to protect a marginal intellectual advantage or even to turn an intellectual disadvantage into an advantage? (An oversimplified metaphor here could be that education could be humorously misrepresented as a poor man's procedure for mind transfer and the precedent and attitude of a teacher could be seen to be a necessary precondition for an AI society, which then is in control of the actual process of mind transfer. For a scientific mind, of course, the metaphor does not make any statement about the existence or non-existence of an afterlife, because it has no informative value. A non-scientific mind on the contrary could (arbitrarily) decide to have been fooled. This last statement merely for the benefit of the non-scientific readers. Genetics could also be misinterpreted as mind-transfer for instinct behavior of animals.)
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