Transhumanism is a loosely defined movement that has developed gradually over the past two decades. [1] It promotes an interdisciplinary approach to understanding and evaluating the opportunities for enhancing the human condition and the human organism opened up by the advancement of technology. Attention is given to both present technologies, like genetic engineering and information technology, and anticipated future ones, such as molecular nanotechnology and artificial intelligence.

Conservative thinkers such as Francis Fukuyama have produced a battery of objections to the transhumanist project of fundamentally enhancing human capacities. This article examines one of these objections, namely that by allowing some to greatly extend their capacities, we will undermine the fundamental moral equality of human beings. I argue that this objection is groundless: once we understand the basis for human equality, it is clear that anyone who now has sufficient capacities to count as a person from the moral (...) point of view will continue to count as one even if others are fundamentally enhanced; and it is mistaken to think that a creature which had even far greater capacities than an unenhanced human being should count as more than an equal from the moral point of view. (shrink)

Transhumanism introduces from its very beginning a paradigm shift about concepts like human nature, progress and human future. An overview of its ideology reveals a strong belief in the idea of human enhancement through technologically means. The theory of technological singularity, which is more or less a radicalisation of the transhumanist discourse, foresees a radical evolutionary change through artificial intelligence. The boundaries between intelligent machines and human beings will be blurred. The consequence is the upcoming of a post-biological and (...) posthuman future when intelligent technology becomes autonomous and constantly self-improving. Considering these predictions, I will investigate here the way in which the idea of human enhancement modifies our understanding of technological innovation. I will argue that such change goes in at least two directions. On the one hand, innovation is seen as something that will inevitably lead towards intelligent machines and human enhancement. On the other hand, there is a direction such as “Singularity University,” where innovation is called to pragmatically solving human challenges. Yet there is a unifying spirit which holds together the two directions and I think it is the same transhumanist idea. (shrink)

This paper offers new arguments to reject the alleged dream of immortality. In order to do this, I firstly introduce an amendment to Michael Hauskeller’s approach of the “immortalist fallacy”. I argue that the conclusion “we do not want to live forever” does not follow from the premise “we do not want to die”. Next, I propose the philosophical turn from “normally” to “under these circumstances” to resolve this logical error. Then, I review strong philosophical critiques of this transhumanist purpose (...) of immortality in the literature. There are two key questions related to the possibility of fulfilling this goal: the hard problem of consciousness and the personal identity dilemma. Finally, I defend a specific type of indefinite life and justify that it is more desirable than our current limited life. (shrink)

The transhumanist literature encompasses diverse nonnovel positions on questions of disability and obligation reflecting long-running political philosophical debates on freedom and value choice, complicated by the difficulty of projecting values to enhanced beings. These older questions take on a more concrete form given transhumanist uses of biotechnologies. This paper will contrast the views of Hughes and Sandberg on the obligations persons with "disabilities" have to enhance and suggest a new model. The paper will finish by introducing a distinction between the (...) responsibility society has in respect of the presence of impairments and the responsibility society has not to abandon disadvantaged members, concluding that questions of freedom and responsibility have renewed political importance in the context of enhancement technologies. (shrink)

After describing Heidegger's critique of metaphysics as ontotheology, I unpack the metaphysical assumptions of several transhumanist philosophers. I claim that they deploy an ontology of power and that they also deploy a kind of theology, as Heidegger meant it. I also describe the way in which this metaphysics begets its own politics and ethics. In order to transcend the human condition, they must transgress the human.

This paper argues that one can advocate a moral imperative to pursue enhancement technologies while at the same time rejecting the historical reality of progress and holding a pessimistic view of the future. The first half of the paper puts forth several arguments for why progress is illusory and why one has good reason to be pessimistic about the future of humanity (and posthumanity). The second half then argues that this is entirely consistent with also championing the futurological vision of (...) transhumanism. The claim is that, relative to the alternatives proposed, this vision actually offers the safest route into the future, even if it also entails an increase in the probability of self-annihilation. (shrink)

In the second half of the twentieth century, humanism— namely, the worldview that underpinned Western thought for several centuries—has been severely critiqued by philosophers who highlighted its theoretical and ethical limitations. Inspired by the emergence of cybernetics and new technologies such as robotics, prosthetics, communications, artificial intelligence, genetic engineering, and nanotechnology, there has been a desire to articulate a new worldview that will fit the posthuman condition. Posthumanism is a description of a new form of human existence in which the (...) boundaries between humans and nature and humans and machines are blurred, as well as a prescription for an ideal situation in which the limitations of human biology are transcended, replaced by machines. The transition from the human condition to the posthuman condition will be facilitated by transhumanism, the project of human enhancement that will ultimately yield the transformation of the human species from the human to the posthuman. As an intellectual movement, transhumanism is still very small, but transhumanist ideas exert deep and broad influence on contemporary culture and society. This essay highlights the religious dimension of transhumanism and argues that it should be seen as a secularist faith: transhumanism secularizes traditional religious themes, concerns, and goals, while endowing technology with religious significance. Science‐Religion Studies is the most appropriate context to explore the cultural significance of transhumanism. (shrink)

Enlightenment values are built around the presumption of an independent rational self, citizen, consumer and pursuer of self-interest. Even the authoritarian and communitarian variants of the Enlightenment presumed the existence of autonomous individuals, simply arguing for greater weight to be given to their collective interests. Since Hume, however, radical Enlightenment empiricists have called into question the existence of a discrete, persistent self. Today neuroscientific reductionism has contributed to the rejection of an essentialist model of personal identity. Contemporary transhumanism has (...) yet to grapple with the radical consequences of the erosion of liberal individualism on their projects of individually chosen enhancement and longevity. Most transhumanists still reflect an essentialist idea of personal identity, even as they embrace projects of radical cognitive enhancement that would change every constituent element of consciousness. Transhumanists need to grapple with how their projects and ethics would change if personal identity is an arbitrary, malleable fiction. (shrink)

In this article, transhumanism is considered to be a quasi-medical ideology that seeks to promote a variety of therapeutic and human-enhancing aims. Moderate conceptions are distinguished from strong conceptions of transhumanism and the strong conceptions were found to be more problematic than the moderate ones. A particular critique of Boström’s defence of transhumanism is presented. Various forms of slippery slope arguments that may be used for and against transhumanism are discussed and one particular criticism, moral arbitrariness, (...) that undermines both weak and strong transhumanism is highlighted. (shrink)

I examine the ways in which the theological and philosophical debate surrounding transhumanism might profit by a detailed engagement with contemporary biology, in particular with the mainline accounts of species and speciation. After a short introduction, I provide a very brief primer on species concepts and speciation in contemporary biological taxonomy. Then in a third section I draw out some implications for the prospects of our being able intentionally to intervene in human evolution for the production of new species (...) out of Homo sapiens. In a fourth section Account of Human Nature? And Where Does This Leave Transhumanism?”) I bring in the debate over the proper relationship between biological and theological conceptions of human nature, laying out the major options available and considering their possible implications for our understanding of transhumanism. In a fifth section several concrete examples are drawn out pertaining to particular subdisciplines within theology. I conclude by briefly laying out some suggestions for future work, focusing on tasks that theologians specifically ought to pursue. (shrink)

Transhumanism’s ideology is marked by a commitment to the “progress” or “perfection” of the human species through technological means. What transhumanists are after is not just therapeutic intervention or optimization of current human capabilities, but an ontological change from human to posthuman. In this article, I critique transhumanist ideology on the grounds that it fundamentally misunderstands human moral perfection as resulting from forces acting upon us (i.e., technological interventions), rather than an internal change of character. This misunderstanding reflects an (...) impoverished view of the concept of motion brought about by the rise of modern science, which entails certain ontological commitments that are not Christian in nature. I conclude transhumanism is untenable because it rests on a shaky foundation of Newtonian physics, and reduces the world to mere matter and forces. Furthermore, Christian transhumanism is especially flawed, because it is complicit in this severing of creation from its sacramental ontology, from the Being of God. (shrink)

Although transhumanism offers hope for the transcendence of human biological limitations, it generates many intrinsic and consequential ethical concerns. The latter include issues such as the exacerbation of social inequalities and the exponentially increasing technological capacity to cause harm. To mitigate these risks, many thinkers have initiated investigations into the possibility of moral enhancement that could limit the power disparities facilitated by biotechnological enhancement. The arguments often focus on whether moral enhancement is morally permissible, or even obligatory, and remain (...) largely in the realm of the hypothetical. This paper proposes that psilocybin may represent a viable, practical option for moral enhancement and that its further research in the context of moral psychology could comprise the next step in the development of moral transhumanism. (shrink)

In medical sciences, health is measured by reference to our species-typical anatomy and functional integrity – the objective standard of human health. Proponents of transhumanism are committed to biomedical enhancement of human beings by augmenting our species-typical anatomy and functional integrity. I argue that this normative impasse is not only a problem for the transhumanist movement, but also undermines the rationale for some common medical interventions.

The transhumanist project of reshaping human beings by promoting their improvement through technological innovations has a broad agenda. This study focuses on the enhancement of the human organism through genetic modification techniques. Transhumanism values and a discussion of their philosophical background provide a framework to understand its ideals. Genetics and ethics are employed to assess the claims of the transhumanist program of human enhancement. A succinct description of central concepts in genetics and an explanation of current techniques to edit (...) the human genome serve to assess the capabilities and limitations of editing techniques. Potential benefits and liabilities of human enhancement through genome editing are discussed to appraise its feasibility. Ethical considerations of genome editing inform a reflection on the implications of introducing heritable changes in the genome of individuals. It is concluded that the transhumanist program is underpinned by a large number of hypotheses rather than by sufficient evidence. (shrink)

Transhumanism aims to bring about radical human enhancement. In ‘Truly Human Enhancement’ Agar (2014) provides a strong argument against producing radically enhancing effects in agents. This leaves the transhumanist in a quandary—how to achieve radical enhancement whilst avoiding the problem of radically enhancing effects? This paper aims to show that transhumanism can overcome the worries of radically enhancing effects by instead pursuing radical human enhancement via incremental moderate human enhancements (Weak Transhumanism). In this sense, weak transhumanism (...) is much like traditional transhumanism in its aims, but starkly different in its execution. This version of transhumanism is weaker given the limitations brought about by having to avoid radically enhancing effects. I consider numerous objections to weak transhumanism and conclude that the account survives each one. This paper’s proposal of ‘weak transhumanism’ has the upshot of providing a way out of the ‘problem of radically enhancing effects’ for the transhumanist, but this comes at a cost—the restrictive process involved in applying multiple moderate enhancements in order to achieve radical enhancement will most likely be dissatisfying for the transhumanist, however, it is, I contend, the best option available. (shrink)

Mormon Transhumanism is the idea that humanity should learn how to be compassionate creators. This idea is essential to Mormonism, which provides a religious framework consistent with naturalism and supportive of human transformation. Mormon Transhumanists are not limited to traditional or popular accounts of religion, and embrace opportunities and risks of technological evolution. Although usually considered secular, Transhumanism originates partly in religious Humanism and sometimes functions as religion. Accelerating change contextualizes Mormon Transhumanist narratives, which illustrate parallels between Mormonism (...) and Transhumanism. Mormon Transhumanists have produced secular arguments for faith in God and religious arguments for Transhumanism. This is a revision and update of “What Is Mormon Transhumanism?”. (shrink)

Transhumanism advances an ideology promising a positive human advance through the application of new and as yet unrealized technologies. Underlying the whole is a libertarian ethos married to a very Christian eschatology promising a miraculous transformation that will answer human needs and redress human failings. In this paper, the supposedly scientific basis on which transhumanist promises are built is critiqued as futurist imaginings with little likelihood of actualization. Transhumanists themselves are likened to the affable con man Professor Harold Hill (...) who, in The Music Man, describes as dire social problems whose solution is a youth band he seeks to sell but has no intention of building. Even were some of the transhumanist imaginings to be realized, I argue, the result would be a dystopia in which the few received benefits denied to the many. In advancing imaginary technologies as a solution to human needs, transhumanists and their bioethical fellow travelers handily avoid discussion of or advocacy for the kind of pedestrian social actions that demonstrably could achieve many of their purported goals. So their enthusiasms, I conclude, are not merely fanciful but damaging to the humanist goals they pretend to advance. (shrink)

Transhumanist thought on overpopulation usually invokes the welfare of present human beings and the control over future generation, thus minimizing the need and meaning of new births. Here we devise a framework for a more thorough screening of the relevant literature, to have a better appreciation of the issue of natality. We follow the lead of Hannah Arendt and Brent Waters in this respect. With three overlapping categories of words, headed by “natality,” “birth,” and “intergenerations,” a large sample of books (...) on transhumanism is scrutinized, showing the lack of sustained reflection on the issue. After this preliminary scrutiny, a possible defense of natality in face of modern and transhumanist thought is marshaled, evoking a number of desirable human traits. One specific issue, the impact of modern values on natality, is further explored, reiterating that concerns about overpopulation and enhanced humans should keep in sight the natural cycle of birth and death. (shrink)

This book offers an interdisciplinary account of the role of science and technology in contemporary culture, culminating in a social-political and philosophical critique of transhumanism. Its central claim is that it is past time to restrain the runaway ambitions of technoscientific knowledge. The author probes the assumptions of leading transhumanist thinkers and reviews the arguments of prominent critics as he develops his own distinctive take on transhumanism. He frames these other discussions within a wider critique of the modern (...) technoscientific impulse, which is seen as the hidden driver of any number of the social pathologies. Crucially, he offers his own naturalistic account of an alternative path for human flourishing, and discusses how philosophy needs to change in order to better contribute to pressing societal questions and to be made relevant to public policy. The interdisciplinary orientation of Transhumanism and Nature makes it relevant to scholars and students across a wide range of disciplines, including social and political philosophy, philosophy of technology, science and technology studies, environmental studies, and public policy. it relevant to scholars and students across a wide range of disciplines, including social and political philosophy, philosophy of technology, science and technology studies, environmental studies, and public policy. (shrink)

In this paper I examine the relation between modern transhumanism and Nietzsche’s philosophy of the superhuman. Following Loeb, I argue that transhumanists cannot claim affinity to Nietzsche’s philosophy until they incorporate the doctrine of eternal recurrence to their project of technological enhancement. This doctrine liberates us from resentment against time by teaching us reconciliation with time and something higher than all reconciliation. Unlike Loeb, however, I claim that this “something higher” is not a new skill (prospective memory), but rather (...) a love for the past in the form of loving that aspect of it that is still with us, namely, the will to power itself, which is the engine of all life. Love of the past is thus equivalent to love of life. Since human beings are conscious incarnations of the will to power, in our case, love of life manifests itself as love of our humanity or love for that aspect of ourselves that connects us to each other, for we recognize it to be the same in all of us. Thus, learning this kind of love enables us to joyfully coordinate our wills in the pursuit of Zarathustra’s superhuman ideal without turning it into a destructive mockery of itself. While learning this kind of love would facilitate a joyful version of transhumanism, I conclude by suggesting that it is unlikely to be achieved through technological interventions of the sort envisioned by transhumanists. Instead, it requires the kind of participatory pedagogical program that Nietzsche thought his Zarathustra would fulfill. (shrink)

The purpose of this book is two-fold. First, it provides an anthropological analysis of the transhumanist technological imagination. It explores the visions and values that animate transhumanist initiatives in the contemporary United states, and it explores the various ways transhumanists seek to use science and technology to usher in an enhanced posthuman future. Second, the book uses the study of transhumanism as a way to introduce a new generation of students to the discipline of cultural anthropology. In classic anthropological (...) fashion, it argues that transhumanism can be better understood by approaching it from a comparative perspective. It shows how transhumanist efforts to transform the future of our species speak to a longstanding set of concerns within the discipline of cultural anthropology. (shrink)

Transhumanism is a loosely defined movement that has developed gradually over the past two decades. It promotes an interdisciplinary approach to understanding and evaluating the opportunities for enhancing the human condition and the human organism opened up by the advancement of technology. Attention is given to both present technologies, like genetic engineering and information technology, and anticipated future ones, such as molecular nanotechnology and artificial intelligence.

There is a close systematic relationship between panentheism, as a metaphysical theory about the relation between God and the world, and transhumanism, the ethical demand to use the means of the applied sciences to enhance both human nature and the environment. This relationship between panentheism and transhumanism provides a ‘cosmic’ solution to the problem of evil: on panentheistic premises, the history of the world is the one infinite life of God, and we are part of the one infinite (...) divine being. We ourselves are therefore responsible for the future development of the life of the divine being. We should therefore use the means provided by the natural sciences to develop the history of the world in such a way that the existence of evil shall be overcome and shall no longer be part of the divine being in whom we move and live and have our being. The metaphysics of panentheism leads to the ethics of transhumanism. (shrink)

In this book, the contributors examine how various religious traditions engage with transhumanism and its vision for the future.

We explain how the work of Charles Sanders Peirce (1839–1914) – the founder of semiotics and of the pragmatist tradition in philosophy – contributes an epistemological, metaphysical, and ethical foundation to some key transhumanist ideas, including the following claims: technological cognitive enhancement is not only possible but a present reality; pursuing more sweeping cognitive enhancements is epistemically rational; and current humans should try to evolve themselves into posthumans. On Peirce’s view, the fundamental aim of inquiry is truth, understood in terms (...) of a stage of ideal cognition (what he calls the “final opinion”). As current human cognitive abilities are insufficient to achieve this stage, Peirce’s views on cognition support a variety of ways in which they might be enhanced. Finally, we argue that what Peirce describes as our ethical summum bonum seems remarkably similar to what Bostrom (2005) argues to be the core transhumanist value: “the exploration of the posthuman realm.”. (shrink)

In a critical intervention into the bioethics debate over human enhancement, philosopher Melinda Hall tackles the claim that the expansion and development of human capacities is a moral obligation. Hall draws on French philosopher Michel Foucault to reveal and challenge the ways disability is central to the conversation. The Bioethics of Enhancement includes a close reading and analysis of the last century of enhancement thinking and contemporary transhumanist thinkers, the strongest promoters of the obligation to pursue enhancement technology. With specific (...) attention to the work of bioethicists Nick Bostrom and Julian Savulescu, the book challenges the rhetoric and strategies of enhancement thinking. These include the desire to transcend the body and decide who should live in future generations through emerging technologies such as genetic selection. Hall provides new analyses rethinking both the philosophy of enhancement and disability, arguing that enhancement should be a matter of social and political interventions, not genetic and biological interventions. Hall concludes that human vulnerability and difference should be cherished rather than extinguished. -/- This book will be of interest to academics working in bioethics and disability studies, along with those working in Continental philosophy (especially on Foucault). (shrink)

Asking whether transhumanist hopes of overcoming ageing and cognitive and other shortcomings are realistic, this paper pitches a Christian anthropology against a transhumanist anthropology. It is shown that on critical examination many of the technologies proposed by transhumanists in order to better or extend human life raise questions about dualism and materialism, about our nature as relational beings, and indeed even about what it means to be alive.

The conference did not target only the U.S. Christian right for opposing such things as stem cell research. It challenged every faith community that believes a human being is more than just one more biological product. The weekend of Aug. 7 was organized by the World Transhumanist Association. In 2005 its conference will be in Caracas, Venezuela, where this small band of transhumanists will continue to challenge all larger faith communities to review what they have to say about a "brave (...) new world" that would carry us far beyond the engineered manipulations that seemed so distant when Aldous Huxley wrote in 1932 about creating babies in test tubes. (shrink)

In its basic sense, the term "human" is a term of biological classification: an individual is human just in case it is a member of the species Homo sapiens . Its opposite is "nonhuman": nonhuman animals being animals that belong to other species than H. sapiens . In another sense of human, its opposite is "inhuman," that is cruel and heartless (cf. "humane" and "inhumane"); being human in this sense is having morally good qualities. This paper argues that biomedical research (...) and therapy should make humans in the biological sense more human in the moral sense, even if they cease to be human in the biological sense. This serves valuable biomedical ends like the promotion of health and well-being, for if humans do not become more moral, civilization is threatened. It is unimportant that humans remain biologically human, since they do not have moral value in virtue of belonging to H. sapiens. (shrink)

In his famous paper, Julian Huxley gives the outline of what he believes future humanity could – and should – look like. By pointing out the numerous limitations and feebleness the human nature is – at the time – prone to, and by confronting them with the possibilities humankind has, Huxley expresses the need to research and put into use all possible measures that would enable man achieve utmost perfection.

In recent years, it was notorious the presence of a persistent interpretation of the political field in terms that find in the notion of crisis its main narrative. In order to assess this historical sensitivity ―which is an effect of the rupture of the grand narrative of progress― the analysis of Janet Roitman has been particularly relevant. Her critical perspective on this historical matrix is based on her assumption that such sensitivity leads to a strong paralysis in terms of political (...) agency, mainly through its claim of being the same incarnation of moments of truth. The central aim of this paper is to challenge this interpretation of the narrative of crisis as a case of post-historical meaning through the analysis of the transhumanist philosophy as deployed by Nick Bostrom. It is thanks to the scrutiny of the affective dimension involved in this sort of historical meaning focused in the role played by anxiety, that is possible to explore the kind of agency that may result from this framework. (shrink)

In the paper, I discuss the possible gap between the transhumanist perspective of controlling and perfecting human evolution through scientific means and the Darwinian and neo-Darwinian theory of biological evolution. I argue that, due to such gap, the transhumanist programme is flawed and requires a new and better understanding of biological mechanisms in order to attain its goals.

Transhumanism promises us freedom from the biological limitations inherent in our nature. It aims to enhance physical, emotional and cognitive capacities thus opening up new possibilities and horizons of experience. Since many transhumanist aspirations resemble those within the domain of religion, this paper compares Christian ethics to transhumanist ethics with respect to the body and the environment and offers a critique of transhumanism. Three areas of contention are discussed: the modification of our given human nature, the radical extension (...) of our lifespans and our relationship to the natural environment. It argues that in these three areas, the underlying values being transmitted to future generations about the body and the environment are incompatible with Christian principles. (shrink)

More precisely, transhumanists advocate increased funding for research to radically extend healthy lifespan and favor the development of medical and technological means to improve memory, concentration, and other human capacities. Transhumanists propose that everybody should have the option to use such means to enhance various dimensions of their cognitive, emotional, and physical well-being. Not only is this a natural extension of the traditional aims of medicine and technology, but it is also a great humanitarian opportunity to genuinely improve the human (...) condition. (shrink)

Maxwell J. Mehlman, Transhumanist dreams and dystopian nightmares: The promise and peril of genetic engineering, Baltimore: Johns Hopkins University Press, 2012, reviewed by Sheryl de Lacey.

In this essay, I engage the foreseeable consequences for the future of humanity triggered by Emerging Technologies and their underpinning philosophy, transhumanism. The transhumanist stance is compared with the default view currently held in many academic institutions of higher education: posthumanism. It is maintained that the transhumanist view is less inimical to the fostering of human dignity than the posthuman one. After this is established, I suggest that the Catholic Church may find an ally in a transhumanist ethos in (...) a two-fold manner. On the one hand, by anchoring and promoting the defense of “the human” already present in transhumanism. On the other, rethinking the effectiveness of the delivery of sacraments in a humanity heavily altered by these technologies. (shrink)

Resenha do livro de GOUW, Arvin M.; GREEN, Brain Patrick; PETER, Ted (orgs.). _Religious transhumanism and its critics_. Lanham, MD: Lexington / Rowman & Littlefield, 2022. 494 p. ISBN 978-1-4985-8413-5.

SummaryHumans are now entering a post-human era. Through technological advancements and their applications for humans themselves, humans as homo sapiens might change into a different species. Depending on individual decisions about whether to embrace certain technologies, the co-existence of humans and post-humans is also possible. Christians and theologians must ponder this trajectory for the technology will affect all domains, including religions, in society at large. In this regard, this article introduces and examines transhumanism. Transhumanism is a movement based (...) on the convergence of ideology and scientific technology which aims to liberate humans from their biological constraints, thereby bringing about human well-being. This article argues that the transhumanist ideology should be critically examined while its technology can be embraced and even supported from a theological perspective because this ideology determines the direction of technological advancement and application. Regarding ideological problems, I highlight transhumanists’ disembodiment propensity, optimistic belief in the progress of human civilization, and individualism. These features are embedded in and originate from transhumanism’s succession of classical humanism and the Enlightenment. If these features are not rectified, transhumanism and its technology might repeat disastrous incidents in human history such as eugenics and exacerbate social inequality. As a theologian, I critically examine the ideological features of transhumanism, proposing an alternative understanding with regard to human beings and existence. This effort helps to remedy potential problems of transhumanism in the future, relieve anxiety relating to these problems, and prepare a dialogue between transhumanism and Christian theology. This dialogue will eventually contribute to the robust development of transhumanism and the opening of a new era of the post-human. (shrink)

An inner transhumanism: modernism and cognitive evolution -- Astounding transhumanism!: evolutionary supermen and the golden age of science fiction -- Toward omega: hedonism, suffering, and the evolutionary vanguard -- Transhuman aesthetics: the new, the lived, and the cute -- Acceleration and evolutionary futurist utopian practice.

This paper cautiously ponders the offerings of transhumanism. We begin the paper by introducing the transhumanist movement and related transdisciplinary thinking before giving space to the emergence of critical disability studies. We argue that the latter field has the potential to ground a critical and reflexive analysis of transhumanism– not least through a consideration of the contributions of posthuman and green disability studies. Drawing on these two perspectives, two specific areas of transhuman contemplation are offered. First, we consider (...) (in the section titled, ‘The Ban on Straws: Disability prosthetics and the complication of eco-politics’) the relationship between disability advocacy politics and the potential ableism present in popular eco-political discourse. Second, we explore mainstreaming assistive technologies and e-waste collateral. These analytical thematics highlight the complexities of a critical transhuman disability studies, not least, in relation to the clash of disability and green politics. We conclude the paper with some considerations for future theory and research that trouble an uncritical acceptance of transhumanism in the area of critical disability studies. (shrink)

This paper features an overview of the foundations of transhumanism. The transhumanist movement has existed since the end of the 20th century and espouses the use of technology for enhancing the human condition. Due to a certain level of similarity to posthumanism, this overview of transhumanism begins with an analysis of basic terminology: transhumanism, posthumanism, the transhuman being and the posthuman being. After that, transhumanism is studied from the perspectives of different disciplines. These disciplines are: philosophy (...) of science, metaphysics, ethics, philosophy of mind, philosophy of religion and political philosophy. (shrink)

Transhumanism has enormous effect on temporary philosophical thought by forcing philosophers to take on many intellectual challenges. Not only philosophers deal with transhumanism but also scientists who try to create technological solutions that enable implementation of transhumanistic ideas. The question is whether all these ideas will be realized. The purpose of the article is to show that not all transhumanist aspirations can be put into practice. The first reason is that transhumanism limits human’s understanding to the material (...) dimension. While this is understandable in the naturalistic paradigm, this approach is insufficient when it comes to all complexity of human being and for this reason tanshumanism represents too narrow a human’s understanding to be able to implement its all assumptions. The second reason is that to enable people to become posthumans the latest technologies would have to be available to everyone and this seems impossible. If so, such a situation will divide people into ordinary people and posthumans and this could lead to conflicts that transhumanists want to avoid after all. Finally, the body-mind problem is essentially limited to emergentism, which corresponds to the naturalistic paradigm. It seems, however, that without the concept of the soul it is impossible to understand who a man is, his/her identity and consciousness and this is crucial for mind uploading. (shrink)

The therapy/enhancement distinction is a controversial one in the philosophy of medicine, yet the idea of enhancement is rarely if ever questioned as a proper goal of sports medicine. This opens up latitude to those who may seek to use elite sport as a vehicle of legitimation for their nature-transcending ideology. Given recent claims by transhumanists to develop our human nature and powers with the aid of biotechnology, I sketch out two interpretations of the myth of Prometheus, in Hesiod and (...) Aeschylus, which can help frame the moral limits of sports medicine. By way of conclusion I assemble some banal reminders: We are mortal beings; our vulnerability to disease, injury and the waning of our powers, far from something we can overcome or eliminate, represent natural limits both for morality and medicine generally and sports medicine in particular. (shrink)

Transhumanism is a modern expression of ancient and transcultural aspirations to radically transform human existence, socially and bodily. Before the Enlightenment these aspirations were only expressed in religious millennialism, magical medicine, and spiritual practices. The Enlightenment channeled these desires into projects to use science and technology to improve health, longevity, and human abilities, and to use reason to revolutionize society. Since the Enlightenment, techno‐utopian movements have dynamically interacted with supernaturalist millennialism, sometimes syncretically, and often in violent opposition. Today the (...) transhumanist movement, a modern form of Enlightenment techno‐utopianism, has evolved a number of subsects, from the libertarian utopians funded by billionaire Peter Thiel, to religious syncretists like the Mormon Transhumanist Association, to the left‐wing technoprogressives and their bioliberal intellectual allies. In reaction to accelerating technological innovation and transhumanist ideas, apocalyptic Christians, and even secular catastrophists, have begun to incorporate human enhancement into their End Times scenarios. With all sides believing that the fate of humanity hangs in the balance, there is a growing likelihood of violent confrontation. (shrink)

Bostrom rejects Nietzsche as an ancestor of the transhumanist movement, as he claims that there were merely some “surface-level similarities with the Nietzschean vision” (Bostrom 2005a, 4). In contrast to Bostrom, I think that significant similarities between the posthuman and the overhuman can be found on a fundamental level. In addition, it seems to me that Nietzsche explained the relevance of the overhuman by referring to a dimension which seems to be lacking in transhumanism. In order to explain my (...) position, I will progress as follows. First, I will compare the concept of the posthuman to that of Nietzsche’s overhuman, focusing more on their similarities than their differences. Second, I will contextualise the overhuman in Nietzsche’s general vision, so that I can point out which dimension seems to me to be lacking in transhumanist thought. (shrink)

This book surveys the distinctions that underlie the unbound potential and existential risks of life expansion and radical modifications posed by a transhuman world. Humanness is in flux as human bodies are being hacked and altered in their quest for super wellness, super intelligence and super longevity. Now is the time to discuss how best to think about dealing with bodies that have been hacked to exceed natural physical limits or more technically, species typical functioning. Enter the advent of (...) class='Hi'>transhumanism to take uncertainty by the horns. According to transhumanists, death is unnecessary and medical conventions undermine the possibility to radically evolve. To biohackers, there is no need to wait to explore the risks that conventional medicine dares not. This book is of interest to anyone interested in tapping into this growing movement of modifying the human body as it is right now. (shrink)

advocating the use of biotechnology to abolish suffering throughout the living world. At that time, Nick was a philosophy postgrad in London. He read the manifesto and fired off several incisive questions. Later we met up. I harangued Nick into getting a website. Nick then sounded me out about setting up a kind of umbrella organization for transhumanists - and overcame my doubts about whether overcoming suffering is really at the heart of a transhumanist agenda.