1. What is Transhumanism?

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.1

The enhancement options being discussed include radical extension of human health-span, eradication of disease, elimination of unnecessary suffering, and augmentation of human intellectual, physical, and emotional capacities.2 Other transhumanist themes include space colonization and the possibility of creating superintelligent machines, along with other potential developments that could profoundly alter the human condition. The ambit is not limited to gadgets and medicine, but encompasses also economic, social, institutional designs, cultural development, and psychological skills and techniques.

Transhumanists view human nature as a work-in-progress, a half-baked beginning that we can learn to remold in desirable ways. Current humanity need not be the endpoint of evolution. Transhumanists hope that by responsible use of science, technology, and other rational means we shall eventually manage to become post-human, beings with vastly greater capacities than present human beings have.

Some transhumanists take active steps to increase the probability that they personally will survive long enough to become post-human, for example by choosing a healthy lifestyle or by making provisions for having themselves cryonically suspended in case of de-animation.3 In contrast to many other ethical outlooks, which in practice often reflect a reactionary attitude to new technologies, the transhumanist view is guided by an evolving vision to take a more active approach to technology policy. This vision, in broad strokes, is to create the opportunity to live much longer and healthier lives, to enhance our memory and other intellectual faculties, to refine our emotional experiences and increase our subjective sense of well-being, and generally to achieve a greater degree of control over our own lives. This affirmation of human potential is offered as an alternative to customary injunctions against playing God, messing with nature, tampering with our human essence, or displaying punishable hubris.

Transhumanism does not entail technological optimism. While future technological capabilities carry immense potential for beneficial deployments, they also could be misused to cause enormous harm, ranging all the way to the extreme possibility of intelligent life becoming extinct. Other potential negative outcomes include widening social inequalities or a gradual erosion of the hard-to-quantify assets that we care deeply about but tend to neglect in our daily struggle for material gain, such as meaningful human relationships and ecological diversity. Such risks must be taken very seriously, as thoughtful transhumanists fully acknowledge.4

Transhumanism has roots in secular humanist thinking, yet is more radical in that it promotes not only traditional means of improving human nature, such as education and cultural refinement, but also direct application of medicine and technology to overcome some of our basic biological limits.

2. A Core Transhumanist Value: Exploring the Post-human Realm

The range of thoughts, feelings, experiences, and activities that are accessible to human organisms presumably constitute only a tiny part of what is possible. There is no reason to think that the human mode of being is any more free of limitations imposed by our biological nature than are the modes of being of other animals. Just as chimpanzees lack the brainpower to understand what it is like to be human, so too do we lack the practical ability to form a realistic intuitive understanding of what it would be like to be post-human.

This point is distinct from any principled claims about impossibility. We need not assert that post-humans would not be Turing computable or that their concepts could not be expressed by any finite sentences in human language. The impossibility is more like the impossibility for us to visualize a twenty-dimensional hypersphere or to read, with perfect recollection and understanding, every book in the Library of Congress. Our own current mode of being, therefore, spans but a minute subspace of what is possible or permitted by the physical constraints of the universe. It is not farfetched to suppose that there are parts of this larger space that represent extremely valuable ways of living, feeling, and thinking.

Read more:

Human Genetic Enhancements - A Transhumanist Perspective