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Shelf-Life Extension System (SLES) is the DoD Shelf-Life Management system regarding internal shelf-life policy information for the life-cycle management of standard and hazardous shelf-life items contained in the Federal supply system.

SLES is also the central DoD data repository for Materiel Quality Control Storage Standards (MQCSS) and the Quality Status List (QSL). SLES users search the Materiel Quality Control Storage Standards (MQCSS) and Quality Status List (QSL) databases to view data elements required to determine if a shelf-life NSN can be extended. MQCSS provides guidance on inspection, testing, and storage requirements for Type II extendible shelf-life materiel. MQCSS is the authority for shelf-life extension when visible inspection only is required. QSL contains the results of previously completed laboratory extension testing.

The SLEP enables each program participant to provide adequate oversight, ensure effective inventory controls, and monitor stockpiles for shelf life extension opportunities. The intended outcome of the SLEP is measurable cost avoidance returned to program participants and continued availability of potency-dated contingency stocks. The program also enables us to develop and implement more efficient stockpile replenishment plans.

Views on the likely impact of radical life extension on society vary somewhat by age, race and ethnicity. Blacks and Hispanics are more likely than whites to see radical life extension as a positive development for society. And younger adults are more inclined than those 50 and older to say that radical life extension would be a good thing for society.

But there are few differences in opinions across other social and demographic groups. Men and women are about equally likely to say that radical life extension would be a good thing for society. There are only modest differences across education and income groups, with those who have less formal education and lower incomes somewhat more inclined to say radical life extension would be a positive development for society.

Overall attitudes about medical treatments are, not surprisingly, closely related to views about the likely effect of medical treatments that would radically extend the life span of human beings. Those who see medical advances in generally positive terms are also more inclined to view radical life extension as a good thing for society, and vice versa.

There are mostly modest differences among religious groups in their views on medical advances in general. Majorities of all large U.S. religious groups consider medical advances that prolong life as generally good.6 About half or more of adults in all the major religious groups also say that medical treatments these days are worth the costs because they allow people to enjoy longer, better-quality lives. About six-in-ten white mainline Protestants (62%) and white (non-Hispanic) Catholics (59%) hold this view, compared with about half of white evangelical Protestants (50%) and black Protestants (52%). About half or more of Hispanic Catholics (53%) and the religiously unaffiliated (55%) also say that medical treatments these days are worth the costs.

However, there is a different pattern across religious groups when it comes to attitudes about the possibility of slowing the aging process and radically extending life. Black Protestants are among the most likely to say radical life extension would be a good thing for society (54% do so). By contrast, fewer white evangelical Protestants (34%) and white Catholics (31%) say the same.

Hispanic Catholics (44%) are more likely than white Catholics (31%) to think that much longer life spans would be a good thing for society. Among the religiously unaffiliated, 43% say radical life extension would be good for society, and 51% say it would be bad for society. About four-in-ten (41%) white mainline Protestants say radical life extension would be a good thing, while 52% say it would be a bad thing for society.

While only a minority of U.S. adults have heard about the possibility of radical life extension, those who report having heard at least a little about it are relatively more inclined to see it in a positive light. And those who expect scientific developments to dramatically increase average life spans in the next 40 years also are more inclined to view radical life extension as good for society and to say they personally would want life-extending treatments.

The survey contains a number of null findings that may be surprising. It turns out, for example, that many standard measures of religious beliefs and practices, including belief in God and frequency of attendance at religious services, are related to views on radical life extension only weakly, if at all. Nor is there a strong relationship in the survey between the gender, education or political party identification of respondents and what they say about longer human life spans.

At least one question that deals directly with death, however, is correlated with views on radical life extension. People who oppose the death penalty are more inclined to say that longer life spans would be good for society. Beliefs about medical advances in general also are predictive of where people stand: those who think medical advances are generally good are more likely to view radical life extension in positive terms and to say that they personally would want life-extending treatments.

The idea of radical life extension and health enhancement is widespread and old, being found in the epic of Gilgamesh, the Book of Genesis in the Bible, esoteric Taoism, Western esotericism and alchemy, the pursuit of the fountain of youth, early scientific goals, and so on.

In fact, extending healthy human life is not only not bad, it is very good. Life and health are the fundamental human rights because they are the foundations of all the others, and so not only is radical health extension good for preserving healthy life, but it is also good for preserving every other human right as well.

And the improbabilities are gross. My background in biology makes me very skeptical of anti-aging research. Radical life extension not only means curing aging, it also means curing everything. Every disease, every ailment. Skepticism for the success of this task is still warranted.

Who will be able to access radical life extension technologies The very rich are funding this endeavor, and if anyone stands to benefit at all, they will be the first, if not exclusive, beneficiaries.

This is a critique not only against radical life extension, of course; it is a critique of the entire health care system, though life extension will merely make the inequalities worse by even more directly converting money into healthy lifespan. That is unfair.

The meaning of life is often construed to consist in finding something other than oneself worth living for, and thereby also, in so doing, finding something worth dying for as well. If we forget that and devote too much energy to preserving our own health, we might risk the importance of seeking meaning beyond our own concerns.

Radical risk aversion would be a likely side-effect of radical life extension. Over the past few centuries, and particularly the last few decades, Western culture, at least, has become dramatically more risk-averse.

Much change happens because newer generations replace the old ones. Therefore life extension, as a way of slowing or stopping generation replacement, is an intrinsically preservative and conservative activity. That is not necessarily bad, but it should be acknowledged.

As an ultimate, infinite value, extended-life Utopia, as an end, risks reducing all other finite goods to nothing. This opens the door to ends-justify-the-means rationalizations, and quickly we turn from doing good now in order to attain a future good, to doing evil now in order to attain a future good. Utopianism distorts moral reasoning because it can justify literally anything. Communism and fascism both showed this clearly in the 20th century.

Ultimately, the temptations involved in radical life extension play to the deepest fears in human psychology and thus create the deepest temptations for us to act wrongly, and to rationalize grossly immoral actions.

If life extension succeeds it will lead to population growth. This, again, is not necessarily bad. People are good. But people also consume resources, and on a finite planet, overconsumption can lead to catastrophe.

Life extension thus also requires functioning political bodies, worldwide, every single one. No rogue nations, no ISIS or North Korea or anyone else. No rogue individuals with apocalyptic weapons either. The level of social control required would be totalitarian.

In conclusion, not only is there nothing intrinsically wrong with extending healthy human lifespan; indeed it is something of an ethical mandate. While there are perils on the course, individual steps towards extending healthy human life are something to be praised, provided they are done with careful consideration of and preparation for the ethical implications.

The Product Life Extension business model focuses on lengthening the time period that a product can be used before disposing of it. The goal is to maximize both lifespan and utilization, by increasing the value extracted from products before they are discarded.

How does your plant's rotor fit in with your long-term strategy Has changing operating modes and the evolving energy landscape made you look at your rotor needs different View our webinar on demand to learn about your options for managing the life of your 7F rotor.

Keeping your existing rotor because you have a flexible outage window and are looking for an economical solution. In addition, you may have a spare rotor that can be used as a seed rotor to extend the life of a broader range of rotors.

Our rotor life extension solution targets the rotor balancing, repair, replacement and maintenance of individual gas turbine rotor components after a full disassembly and inspection protocol. We can create a customized life extension solution for gas turbine rotor assets that allows for extended operation of two or more additional maintenance intervals. 59ce067264


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