Journal of Medicine and Philosophy 35 (6):622-640 (2010)

Authors
James J. Hughes
University of Massachusetts, Boston
Abstract
Transhumanism, the belief that technology can transcend the limitations of the human body and brain, is part of the family of Enlightenment philosophies. As such, transhumanism has also inherited the internal tensions and contradictions of the broad Enlightenment tradition. First, the project of Reason is self-erosive and requires irrational validation. Second, although most transhumanists are atheist, their belief in the transcendent power of intelligence generates new theologies. Third, although most transhumanists are liberal democrats, their belief in human perfectibility and governance by reason can validate technocratic authoritarianism. Fourth, transhumanists are divided on the balance between democracy and the market. Fifth, teleological expectations of unstoppable progress are in tension with awareness of the indeterminacy of the future. Sixth, transhumanists are divided between advocates of ethical universalism and ethical relativism. Seventh, the rational materialist denial of discrete persistent selves calls into question the transhumanist project of individual longevity and enhancement
Keywords transhumanism  ethics  politics  philosophy  rationality  socialism
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DOI 10.1093/jmp/jhq049
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References found in this work BETA

Are We Living in a Computer Simulation?Nick Bostrom - 2003 - Philosophical Quarterly 53 (211):243-255.
Are We Living in a Computer Simulation?Nick Bostrom - 2003 - Philosophical Quarterly 53 (211):243-255.
Are We Living in a Computer Simulation?By Nick Bostrom - 2003 - Philosophical Quarterly 53 (211):243–255.
Moral Status and Human Enhancement.Allen Buchanan - 2009 - Philosophy and Public Affairs 37 (4):346-381.

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Citations of this work BETA

Why Should We Become Posthuman? The Beneficence Argument Questioned.Andrés Pablo Vaccari - 2019 - Journal of Medicine and Philosophy 44 (2):192-219.
Questioning the Moral Enhancement Project.Fabrice Jotterand - 2014 - American Journal of Bioethics 14 (4):1-3.

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