Category Archives: Transhumanism

This is what we should live for, Danlo: the heightening of our sensibilities, the rarefying of our desire, the deepening of our purpose, the vastening of our selves. The power to overcome ourselves. To be more. Or rather, to become more. Who hasn't dreamed of such becoming? - David Zindell: "The Broken God".

Lord Martin Rees, member of the Oxford Martin School Advisory Council, Fellow of Trinity College and Emeritus Professor of Cosmology and Astrophysics at the University of Cambridge, giving the 10 year anniversary lecture for the Oxford Martin School.

Transhumanisme is mainstream geworden.

In den beginne had je het Extropy-Institute. Toen ik mij aansloot bij dit instituut, ca 1997/98, was het een gezelschap met een zeer hoogwaardige mailinglist. In Nederland was toen Transcedo in oprichting, transhumanisme met een Nederlandse couleur locale. Een klein groepje van zes leden, die eens per maand op het centraal station in Utrecht bij elkaar kwamen om te discussiren over zaken waarvan iedereen indertijd dacht dat het sciencefiction was, maar waarvan sommige inmiddels gerealiseerd zijn en de meeste andere zodanig binnen bereik liggen dat vrijwel niemand meer twijfelt aan de toekomstige mogelijkheid ervan.

Grootste wapenfeit van Transcedo: het organiseren in 1998 van de eerste Transvision: de bijeenkomst van Europese Transhumanisten, in Weesp. Een initiatief dat daarna jaarlijks herhaald werd in repectievelijk Stockholm (1999), Londen (2000) en Berlijn (2001), waarna in 2002 Nederland weer aan de beurt had moeten zijn. We kregen het in dat jaar echter niet meer voor elkaar. Waarom niet? Iedereen gaf inmiddels zijn eigen invulling aan het begrip transhumanisme en daarmee aan hoe zo'n symposium ingevuld zou moeten worden. Transcedo bestaat inmiddels eigenlijk alleen nog in naam; de leden die cryogene suspensie als de belangrijkste activiteit van Transcedo zagen, hebben een nieuwe vereniging opgericht, de DCO (Dutch Cryonics Organisation).

Inmiddels zijn er meerdere verenigingen en organisaties opgericht met een min of meer transhumanistische doelstelling en, door het veranderen van het karakter van het internet, vinden de meeste activiteiten plaats via Facebook en Google+, al zijn er natuurlijk nog steeds websites. Zoals bijvoorbeeld deze :-), al wordt hij dan ook onregelmatig bijgehouden 🙁 want, zoals gezegd, het meeste nieuws - als dat er al is - wordt gebracht via de social media.

Bij gebrek aan nieuws worden er dan wel eens stukjes geschreven (en gerecycled!) die misschien wat meer navelstaarderig zijn, zoals deze: "Transhumanism: there are [at least] ten different philosophical categories; which one(s) are you?" door Hank Pellissier op het forum van het Institute for Ethics and Emerging Technologies. Pellissier onderscheidt tien soorten transhumanisme en wel:

Extropianism

Singularitarianism

The Hedonistic Imperative

Democratic Transhumanism

Survivalist Transhumanism

Libertarian Transhumanism

Religious Transhumanism

Cosmopolitan Transhumanism

Cosmism

en

Anarcho-Transhumanism

Uiteraard wordt in het artikel uitgelegd welk label voor welk type transhumanist staat, maar om de zaak overzichtelijk te houden zijn er mengvormen. Pellissier daagt de lezer dan ook uit kleur te bekennen en op het forum aan te geven welk type transhumanist hij of zij is en, interessant dit te doen aan de hand van een Pie-Chart, die je hier kunt maken.

In 2004 heb ik mijn positie binnen het transhumanisme al eens bepaald; voor het grootste gedeelte gebaseerd op de toen al verouderde principes van het Extropy-Institute. Maar goed, ik heb ook zo'n pie-chart gemaakt en ik kwam er, niet geheel tot mijn verbazing achter, dat mijn ideen de laatste jaren wat zijn gaan verschuiven, je ontwikkelt je natuurlijk, en het zou zomaar kunnen dat deze chart over vijf jaar, vijf maanden of zelfs over vijf dagen al niet meer klopt.

Goed, op het gevaar af dat ik erop vastgepind ga worden, is hier mijn pie-chart.

Allemaal angst. Doom and Gloom. Zelf kan ik niet wachten....

Via Singularity Weblog.

Mooie film van Richard Mans.

In this breathtaking science fiction spectacle, a strange mechanical device lands on a desolate world and uses the planet to undergo a startling transformation, that has profound implications for an entire galaxy.

abiogenesisfilm.com facebook.com/abiogenesisfilm

Abiogenese is het ontstaan van leven uit niet-levende materie.

An Oxford philosophy professor who has studied existential threats ranging from nuclear war to superbugs says the biggest danger of all may be superintelligence.

Superintelligence is any intellect that outperforms human intellect in every field, and Nick Bostrom thinks its most likely form will be a machine -- artificial intelligence.

There are two ways artificial intelligence could go, Bostrom argues. It could greatly improve our lives and solve the world's problems, such as disease, hunger and even pain. Or, it could take over and possibly kill all or many humans. As it stands, the catastrophic scenario is more likely, according to Bostrom, who has a background in physics, computational neuroscience and mathematical logic.

"Superintelligence could become extremely powerful and be able to shape the future according to its preferences," Bostrom told me. "If humanity was sane and had our act together globally, the sensible course of action would be to postpone development of superintelligence until we figure out how to do so safely."

Bostrom, the founding director of Oxford's Future of Humanity Institute, lays out his concerns in his new book, Superintelligence: Paths, Dangers, Strategies. His book makes a harrowing comparison between the fate of horses and humans:

Horses were initially complemented by carriages and ploughs, which greatly increased the horse's productivity. Later, horses were substituted for by automobiles and tractors. When horses became obsolete as a source of labor, many were sold off to meatpackers to be processed into dog food, bone meal, leather, and glue. In the United States, there were about 26 million horses in 1915. By the early 1950s, 2 million remained.

The same dark outcome, Bostrom said, could happen to humans once AI makes our labor and intelligence obsolete.

Lees meer.

Een nieuw boek over transhumanisme komt binnenkort uit: "Religion and Transhumanism. The Unknown Future of Human Enhancement". Een fraaie cover van een biddende post-human:

die gelijk ook een ernstige vraag opwerpt: religie en transhumanisme, is dat niet in tegenspraak met elkaar?

Sebastian Seung, schreef in 2013 het boek "Connectome: how the brains wiring makes us who we are". Zo'n beetje de Amerikaanse tegenhanger van Dick Swaab's "Wij zijn ons brein". In tegenstelling tot Swaab staat Seung niet helemaal afwijzend tegenover cryonics en bespreekt in hoofdstuk 14 van zijn boek de kansen voor het slagen van cryogene suspensie als zijn model van het brein klopt. Dat is de reden dat het boek door veel transhumanisten gelezen is. Het boek eindigt min of meer (er volgt nog een epiloog) met de volgende bijzondere uitspraak:

The bible said that God made man in his own image. The German philosopher Ludwig Feuerbach said that man made God in his own image. The transhumanists say that humanity will make itself into God.

Zoals uit de tagline van deze website (een citaat uit "Don Juan und Faust" van Christian Dietrich Grabbe) blijkt, is dat ook hoe ik het transhumanisme interpreteer.

De uitgever rechtvaardigt het boek als volgt:

"Transhumanism" or "human enhancement" is an intellectual and cultural movement that advocates the use of emerging technologies to change human traits. Although they may sound like science fiction, the possibilities suggested by transhumanism are very real, and the questions they raise have no easy answers. If these enhancementsespecially major ones like the indefinite extension of healthy human lifebecome widely available, they would arguably have a more radical impact on humankind than any other development in history.

This book comprises essays that explore transhumanism and the issues that surround it, addressing numerous fascinating questions posed by scholars of religion from various traditions. How will "immortality" or extreme longevity change our religious beliefs and practices? How might phamaceuticals enhance spiritual experiences? Will "post-human" technologies be available to all persons, or will a superior "post-human race" arise to dominate the human species? The discussions are as intriguing as the future they suggest.

De redacteurs van "Religion and Transhumanism", Calvin Mercer, "professor of religion" en Tracy J. Trothen, "associate professor of ethics and theology" hebben duidelijk het accent gelegd op de ethische kant van het transhumanisme:

Gaap. Die discussies zijn inmiddels al heel vaak gevoerd en op zijn minst doet het boek ongeveer hetzelfde als het op deze website eerder besproken boek Human Being @ Risk van Mark Coeckelbergh, behalve dat "Religion and Transhumanism" door meerdere auteurs bij elkaar is geschreven, waaronder Anders Sandberg, dus mijn hoop is dat dit boek daar iets nieuws aan gaat toevoegen, mogelijk - maar het boek moet nog uitkomen, dus ik moet het nog lezen - in ieder geval meer een "dialogue" gaat opleveren. Het boek is ook iets aangenamer geprijsd: 46 voor 472 pagina's, en verschijnt in november 2014.

Via The British Institute of Posthuman Studies - A Critical Forum for Transhumanist Thought. Written by: Peter Brietbart and Marco Vega

We investigate three dominant areas of transhumanism: super longevity, super intelligence and super wellbeing, and briefly cover the ideas of thinkers Aubrey de Grey, Ray Kurzweil and David Pearce.

PostHuman: An Introduction to Transhumanism is the first of our planned video series on transhumanism, titled PostHuman.

Interessant artikel in Wired.co.uk in de afdeling Transhumanism: Sleep replacement and 3D-printed shapeshifting: a bodyhacker's wish list. Daaruit de volgende WishList:

2013 to 2014 Wireless file storage Subdermal navigation system Brain-only control of temperature of my house

Five to ten years Replacement of heart Sensors on remaining major organs Proximity sensors Internal alarms Enriched blood (enriched with oxygen)

10 to 20 years Replacement of most major organs Maths coprocessor (OMG I want this so bad) Replacement and entire brain system (audio cortex maybe?) Toxin filtration Replacement of hands B2C (brain to computer) wireless interface with internet Emotional "volume" B2B (brain to brain) wireless interface

20 to 40 years Majority of body replaced 50 percent plus of brain replaced Back up "brain" Levitation tech Self-repair No need for food or oxygen Temporal tuning (slow the perception of time)

See the original post:

Transhumanisme | Don Juan: Wozu bermenschlich, wenn du ...

transhumanism, n.

trans hu man ism

an international intellectual and cultural movement that affirms the possibility and desirability of fundamentally transforming the human condition by developing and making widely available technologies to eliminate aging and to greatly enhance human intellectual, physical, and psychological capacities.

Wikipedia

That's the definition of "transhumanism" the Web offers up. It's true in a sort of reductionist sense, but I'm not sure it's a terribly useful definition.

If I were to define transhumanism, I'd say that it's an idea whose premise is that human nature is not some fixed quantity, forever unalterable; it's something that is a consequence of our biology and our environment, and it can be changed. Furthermore, advances in technology and in our understanding of biology, chemistry, and physics, give us the power to change it as we wish--to take evolution from a blind, undirected process to a process that we can make choices about. It's predicated on the idea that we can, if we so desire, choose what it means to be human.

A great deal of conventional thought has always held on to the idea that "human nature" is something that's a fundamental part of who we are, forever unalterable. Certain aspects of the human condition, from mortality to aggression, from disease to territoriality, have always been thought of as fixtures of the human condition; no matter how our society changes, no matter what we learn, these things have been assumed to be an immutable part of us.

Transhumanist thought holds that this isn't so. We are physical entities, whose nature comes from an extraordinarily complex dance of biochemical processes happening in our bodies. The way we respond to stress, the way we behave, the way our bodies suffer gradually increasing debility, all these things are the consequence of the physical processes happening inside our bodies and brains.

And they can change. Improved diet has made us qualitatively different from our neolithic ancestors--taller, longer-lived. Thousands of generations living in large numbers have made us more able to function in complex social environments; we have, in a sense, domesticated ourselves.

Right now, advances in biotechnology offer to revolutionize our view of who we are. What if aging and death were no longer inevitable? What if we could invent ways to repair genetic disorders? What if the human brain, which is a physical organ, could be modeled inside a computer? What if we could develop techniques to make our brains operate more efficiently? These sound like science fiction to a lot of people, but every single one of them is the subject of active research in labs around the world right now.

Transhumanism is a highly rationalist idea. It rejects the notion that human beings are corrupt, doomed to suffer and die as a result of a fall from grace. Rather, it postulates that the things that make us who we are are knowable and comprehensible; that the state of being human is a fit subject for scientific inquiry; and that as we learn more about ourselves, our ability to shape who we are increases.

The implications of these ideas are deeply profound. Transhumanist philosophy is built from the notion that things like indefinite lifespan, brain modeling, and improvement of human physical and intellectual capacity are both possible and desirable. Transhumanism, therefore, is profoundly optimistic.

It is not, however, Utopian. Like all new technologies, these things all have potential consequences whose outlines we can't see clearly yet. Therefore, transhumanism tends to be concerned not only with the possibility of biomedical technology but also its ethics; the study of transhumanism is, in large part, the study of bioethics. Who controls the direction of new, disruptive biomedical technology? What does it mean to be a "person;" is an artificial intelligence a person? How should new biomedical technology be introduced into society? How can it be made available democratically, to everyone who wishes it? What role is available to people who for whatever reason don't choose to benefit from new advances in medical understanding?

At its core, transhumanism is deeply pragmatic. Since it seems likely that biotechnology is going to improve over time whether we think about the implications of it or not, transhumanists think about things like bioethics, immortality, and the nature of consciousness in concrete, real-world terms, rather than as philosophical exercises. One of the things I most like about transhumanism is its drive to ask questions like "How can we maximize the benefit of what we are learning while maintaining human agency, dignity, and the right to choose?" Transhumanists are invited to be skeptical about everything, including the premises of transhumanism. It is quite likely that whatever views of the future we dream up will be flawed, as most prognostication tends to be. But by getting into the habit of examining these ideas now, and of considering the moral and ethical dimensions of our accelerating understanding of biology, we can at least train ourselves to get into the habit of asking the right questions as new breakthroughs come.

Read more:

ThinkBeyond.us | What Is Transhumanism?

The following outline provides an overview of and a topical guide to transhumanism.

Transhumanism is an international intellectual and cultural movement that affirms the possibility and desirability of fundamentally transforming the human condition by developing and making widely available technologies to eliminate aging and to greatly enhance human intellectual, physical, and psychological capacities.[1] Transhumanist thinkers study the potential benefits and dangers of emerging and hypothetical technologies that could overcome fundamental human limitations, as well as study the ethical matters involved in developing and using such technologies.[1] They predict that human beings may eventually be able to transform themselves into beings with such greatly expanded abilities as to merit the label "posthuman".[1]

Transhumanism can be described as all of the following:

Neophilia strong affinity for novelty and change. Transhumanist neophiliac values include:

Survival survival, or self-preservation, is behavior that ensures the survival of an organism.[7] It is almost universal among living organisms. Humans differ from other animals in that they use technology extensively to improve chances of survival and increase life expectancy.

The term "transhumanism" was first coined in 1957 by Sir Julian Huxley, a zoologist and prominent humanist.[14]

Emerging technologies contemporary advances and innovation in various fields of technology, prior to or early in their diffusion. They are typically in the form of progressive developments intended to achieve a competitive advantage.[16] Transhumanists believe that humans can and should use technologies to become more than human. Emerging technologies offer the greatest potential in doing so. Examples of developing technologies that have become the focus of transhumanism include:

Technological evolution

Hypothetical technology technology that does not exist yet, but the development of which could potentially be achieved in the future. It is distinct from an emerging technology, which has achieved some developmental success. A hypothetical technology is typically not proven to be impossible. Many hypothetical technologies have been the subject of science fiction.

Transhumanism: Recreating Humanity. Vol. I Hyperreality Series 2014 Revolution Media [2]

Transhumanism in fiction Many of the tropes of science fiction can be viewed as similar to the goals of transhumanism. Science fiction literature contains many positive depictions of technologically enhanced human life, occasionally set in utopian (especially techno-utopian) societies. However, science fiction's depictions of technologically enhanced humans or other posthuman beings frequently come with a cautionary twist. The more pessimistic scenarios include many dystopian tales of human bioengineering gone wrong.

Some people who have made a major impact on the advancement of transhumanism:

Continue reading here:

Outline of transhumanism - Wikipedia, the free encyclopedia

The Politics of Transhumanism

Version 2.0 (March 2002)

James J. Hughes, Ph.D.

Originally Presented at the 2001 Annual Meeting of the Society for Social Studies of Science Cambridge, MA November 1-4, 2001

For more information please contact: James Hughes Ph.D. Public Policy Studies, Trinity College, 71 Vernon St., Hartford CT, 06106, 860-297-2376, jhughes@changesurfer.com, http://www.changesurfer.com

Transhumanism is an emergent philosophical movement which says that humans can and should become more than human through technological enhancements. Contemporary transhumanism has grown out of white, male, affluent, American Internet culture, and its political perspective has generally been a militant version of the libertarianism typical of that culture. Nonetheless transhumanists are becoming more diverse, with some building a broad liberal democratic philosophic foundation in the World Transhumanist Association. A variety of left futurist trends and projects are discussed as a proto-democratic transhumanism. The essay also discusses the reaction of transhumanists to a small group of neo-Nazis who have attempted to attach themselves to the transhumanist movement. For the transhumanist movement to grow and become a serious challenge to their opposites, the bio-Luddites, they will need to distance themselves from their elitist anarcho-capitalist roots and clarify commitments to liberal democratic institutions, values and public policies. By embracing political engagement and the use of government to address equity, safety and efficacy concerns about transhuman technologies, transhumanists are in a better position to attract a larger, broader audience.

When it comes to political memes, transhumanism in its purest form doesn't have any fixed niche. Instead each host or group of hosts link it to their previous political views. (Sandberg, 1994)

Since the advent of the Enlightenment, the idea that the human condition can be improved through reason, science and technology has been mated with all varieties of political ideology. Partisans of scientific human betterment have generally been opponents of, and opposed by, the forces of religion, and therefore have generally tilted towards cosmopolitan, cultural liberalism. But there have been secular cosmopolitans, committed to human progress through science, who were classical liberals or libertarians, as well as liberal democrats, social democrats and communists. There have also been technocratic fascists, attracted to racialism by eugenics, and to nationalism by the appeal of the unified, modernizing nation-state.

With the emergence of cyberculture, the technoutopian meme-plex has found a natural medium, and has been furiously mutating and crossbreeding with political ideologies. One of its recent manifestations has adopted the label transhumanism, and within this sparsely populated but broad ideological tent many proto-ideological hybrids are stirring. Much transhumanist proto-politics is distinctly the product of elitist, male, American libertarianism, limiting its ability to respond to concerns behind the growing Luddite movement, such as with the equity and safety of innovations. Committed only to individual liberty, libertarian transhumanists have little interest in building solidarity between posthumans and normals, or in crafting techno-utopian projects which can inspire broad social movements.

In this paper I will briefly discuss the political flavors of transhumanism that have developed in the last dozen years, including extropian libertarianism, the liberal democratic World Transhumanist Association, neo-Nazi transhumanism, and radical democratic transhumanism. In my closing remarks I will suggest ways that a broader democratic transhumanism may take shape that would have a better chance of attracting a mass following and securing a political space for the kinds of human self-improvement that the transhumanists envision.

This is really what is unique about the Extropian movement: the fusion of radical technological optimism with libertarian political philosophy one might call it libertarian transhumanism. (Goertzel, 2000)

In the 1980s, a young British graduate student, Max OConnor, became interested in futurist ideas and life extension technologies while studying philosophy and political economy at Oxford. In the mid-1980s he became one of the pioneers of cryonics in England. After finishing at Oxford in 1988, having been impressed with the United States dynamism and openness to future-oriented ideas, OConnor began his doctoral studies in philosophy at the University of Southern California. At USC he began mixing with the local futurist subculture, and soon teamed up with another graduate student, T.O. Morrow, to found the technoutopian journal Extropy.

OConnor and Morrow adopted the term extropy, the opposite of entropy, as the core symbol of their philosophy and goals: life extension, the expansion of human powers and control over nature, expansion into space, and the emergence of intelligent, organic, spontaneous order. OConnor also adopted the new name Max More as a sign of his commitment to what my goal is: always to improve, never to be static. I was going to get better at everything, become smarter, fitter, and healthier. It would be a constant reminder to keep moving forward" (Regis, 1994).

In early issues of Extropy magazine More began to publish successive versions and expositions of his Extropian Principles. In the early 1990s the Principles resolved down to five:

1.BOUNDLESS EXPANSION: Seeking more intelligence, wisdom, and effectiveness, an unlimited lifespan, and the removal of political, cultural, biological, and psychological limits to self-actualization and self-realization. Perpetually overcoming constraints on our progress and possibilities. Expanding into the universe and advancing without end.

2.SELF-TRANSFORMATION: Affirming continual psychological, intellectual, and physical self-improvement, through reason and critical thinking, personal responsibility, and experimentation. Seeking biological and neurological augmentation.

3. DYNAMIC OPTIMISM: Positive expectations fueling dynamic action. Adopting a rational, action-based optimism, shunning both blind faith and stagnant pessimism.

4.INTELLIGENT TECHNOLOGY: Applying science and technology creatively to transcend "natural" limits imposed by our biological heritage, culture, and environment.

5.SPONTANEOUS ORDER: Supporting decentralized, voluntaristic social coordination processes. Fostering tolerance, diversity, foresight, personal responsibility and individual liberty.

In 1991 the extropians founded an email list, taking advantage of the dramatic expansion of Internet culture. The Extropian email list, and its associated regional and topical email lists, have attracted thousands of subscribers and have carried an extremely high volume of posts for the last decade. Most people who consider themselves extropians have never met other extropians, and participate only in this virtual community. There are however small groups of extropians who meet together socially in California, Washington D.C. and Boston.

In the first issue of Extropy in 1988 More and Morrow included libertarian politics as one of the topics the magazine would promote. In 1991 Extropy focused on the principle of emergent order, publishing an essay by T.O. Morrow on David Friedmans anarcho-capitalist concept of "Privately Produced Law", and an article from Max More on "Order Without Orderers". In these essays Morrow and More made clear the journals commitment to radical libertarianism, an ideological orientation shared by most of the young, well-educated, American men attracted to the extropian list. The extropian milieu saw the state, and any form of egalitarianism, as a potential threat to their personal self-transformation. Mores fifth principle Spontaneous Order distilled their Hayek and Ayn Rand-derived belief that an anarchistic market creates free and dynamic order, while the state and its life-stealing authoritarianism is entropic.

In 1992 More and Morrow founded the Extropy Institute, which held its first conference in 1994. At Extro 1 in Sunnyvale California, the keynote speaker was the controversial computer scientist Hans Moravec, speaking on the how humans would be inevitably superceded by robots. Eric Drexler, a cryonics promoter and the founder of the field of nanotechnology, also addressed the conference. Also in attendance was journalist Ed Regis (1994) whose subsequent article on the Extropians in Wired magazine greatly increasing the groups visibility. The second Extro conference was held in 1995, Extro 3 was held in 1997, Extro 4 in 1999, and Extro 5 in 2001. Each conference has attracted more prominent scientists, science fiction authors and futurist luminaries.

In the wake of all this attention, the extropians also began to attract withering criticism from progressive culture critics. In 1996 Wired contributor Paulina Borsook debated More in an on-line forum in the Wired website, taking him to task for selfishness, elitism and escapism. She subsequently published the book Cyberselfish: A Critical Romp through the Terribly Libertarian Culture of High Tech (2001). Mark Dery excoriated the extropians and a dozen related techno-culture trends in his 1997 Escape Velocity, coining the dismissive phrase body-loathing for those, like the extropians, who want to escape from their meat puppet (body).

The extropian list often was filled with vituperative attacks on divergent points of view, and those who had been alienated by the extropians but were nonetheless sympathetic with transhumanist views began to amount a sizable group. Although Mores wife, Natasha Vita-More, is given prominent acknowledgement of her transhumanist arts and culture projects, there are few women involved in the extropian subculture, and there have been women who left the list citing the dominant adolescent, hyper-masculine style of argumentation. In a February/March 2002 poll more than 80% of extropians were male, and more than 50% were under 30 years old (ExiCommunity Polls, 2002). In 1999 and 2000 the European fellow-travelers of the extropians began to organize and meet, and the World Transhumanist Association was organized with founding documents distinctly less libertarian than the Extropian Principles. In the latter 1990s, as transhumanism broadened its social base, a growing number of non-libertarian voices began to make themselves heard on the extro email lists.

Responding to these various trends and presumably his own philosophical maturation, More revamped his principles in 2000 from Version 2.6 to Version 3.0, and from five principles into seven: 1. Perpetual Progress, 2. Self-Transformation, 3. Practical Optimism, 4. Intelligent Technology, 5. Open Society, 6. Self-Direction, and 7. Rational Thinking. In Version 3.0, More adapts the previous, anarcho-capitalist Spontaneous Order into the much more moderately libertarian:

5. Open Society Supporting social orders that foster freedom of speech, freedom of action, and experimentation. Opposing authoritarian social control and favoring the rule of law and decentralization of power. Preferring bargaining over battling, and exchange over compulsion. Openness to improvement rather than a static utopia.

6. Self-Direction Seeking independent thinking, individual freedom, personal responsibility, self-direction, self-esteem, and respect for others

In a more extensive commentary on his 3.0 principles More explicitly departs from the elitist, Randian position of enlightened selfishness, and argues for both a consistent rule of law and for civic responsibility.

..for individuals and societies to flourish, liberty must come with personal responsibility. The demand for freedom without responsibility is an adolescents demand for license. (More, 2000).

He also argues that extropianism is not libertarian and can be compatible with a number of different types of liberal open societies, although not in theocracies or authoritarian or totalitarian systems. (More, 2000).

However, as a casual review of the traffic on the extropian lists confirms, the majority of extropians remain staunch libertarians. In a survey of extropian list participants conducted in February and March

of 2002, 56% of the respondents identified as "libertarian" or "anarchist/self-governance," with another 15% committed to (generally minarchist) alternative political visions (ExiCommunity Polls, 2002).[1] In the recommended economics and societyreading list that More attaches to the 3.0 version of the principles, the political economy readings still strongly suggest an anarcho-capitalist orientation:

Ronald H. Coase The Firm, the Market, and the Law

David Friedman The Machinery of Freedom (2nd Ed.)

Kevin Kelly Out of Control

Friedrich Hayek The Constitution of Liberty

Karl Popper The Open Society and Its Enemies

Julian Simon The Ultimate Resource (2nd ed.)

Julian Simon & Herman Kahn (eds) The Resourceful Earth

(More, 2000)

As the Julian Simon readings suggest, most extropians also remain explicitly and adamantly opposed to the environmental movement, advancing the arguments of Julian Simon and others that the eco-system is not really threatened, and if it is, the only solution is more and better technology[2]. There are occasional discussions on the extropian list about the potential downsides or catastrophic consequences of emerging technologies, but these are generally waved off as being either easily remediable or acceptable risks given the tremendous rewards.

This form of argumentation is more understandable in the context of the millennial apocalyptic expectations which most transhumanists have adopted, referred to as the Singularity. The extropians Singularity is a coming rupture in social life, brought about by some confluence of genetic, cybernetic and nano technologies. The concept of the Singularity was first proposed by science fiction author Vernor Vinge in a 1993 essay, referring specifically to the apocalyptic consequences of the emergence of self-willed artificial intelligence, projected to occur with the next couple of decades. In a February-March 2002 poll of extropians, the average year in which respondents expected the next major breakthrough or shakeup that will radically reshape the future of humanity was 2017. Only 21% said there would be no such event, just equal acceleration across all areas. The majority of extropians who expected a Singularity expected it to emerge from computing or artificial intelligence, a medical breakthrough or an advance in nanotechnology (ExiCommunity Polls, 2002).

Among millenarian movements, belief in the Singularity is uniquely grounded in rational, scientific argument about measurable exponential trends. For instance, singularitarians such as Ray Kurzweil (Kurzweilai.net) map the exponential growth of computing power (Moores Law) and memory against the computing capacity of the human brain to argue for the immanence of machine minds. However, the popularity of the idea of the Singularity also stems from the transcultural appeal of visions of apocalypse and redemption. The Singularity is a vision of techno-Rapture for secular, alienated, relatively powerless, techno-enthusiasts (Bozeman, 1997).[3] The appeal of the Singularity for libertarians such as the extropians is that, like the Second Coming, it does not require any specific collective action. The Singularity is literally a deus ex machina. Ayn Rand envisioned society sinking into chaos once the techno-elite withdrew into their Valhalla. But the Singularity will elevate the techno-savvy elite while most likely wiping out everybody else.

For instance, responding to a challenge from Mark Dery about the socio-economic implications of robotic ascension, Extropian Board member Hans Moravec responded the socioeconomic implications are largely irrelevant. It doesnt matter what people do, because theyre going to be left behind like the second stage of a rocket. Unhappy lives, horrible deaths, and failed projects have been part of the history of life on Earth ever since there was life; what really matters in the long run is whats left over (Moravec quoted by Goertzel, 2000). Working individually to stay on the cutting edge of technology, transforming oneself into a post-human, is the extropians best insurance of surviving and prospering through the Singularity.

In the last couple of years the neo-Luddite movement has grown in coordination and political visibility, from movements against gene-mod food, cloning and stem cells, to President Bushs appointment of staunch bio-conservative ethicist Leon Kass as his chief bioethics advisor and chair of the Presidents Council on Bioethics (PCB). Kass in turn appointed fellow bio-Luddites to the PCB, such as Francis Fukuyama, author of the recent anti-genetic engineering manifesto Our Posthuman Future: Consequences of the Biotechnology Revolution (2002).

Despite faith in the inevitability of the millennium, the neo-Luddites have sufficiently alarmed the extropians that in 2001 Natasha Vita-More announced the creation of the Progress Action Coalition ("Pro-Act"), an extropian political action committee. The groups announced intention is to build a coalition of groups to defend high technology against the Luddites.

Speaking at the event, artist and "cultural catalyst" Natasha Vita-More, Pro-Act Director, said the fledgling organization aims to build a coalition of groups that will take on a broad range of neo-Luddites opposed to new technologies such as genetic engineering, nanotechnology and artificial intelligence, ranging from Bill Joy to Greenpeace, Jeremy Rifkin's Foundation for Economic Trends, the Green party, and the current protestors at the BIO2001 conference in San Diego. (Angelica, 2001)

The group is still being established, but the set of scientific and cultural members, supporters and fellow-travelers that the extropians have collected could be leveraged for considerable political effect. Engaging in actual political campaigns to defeat anti-cloning or anti-stem cells bills would inevitably force the extropians to grapple with partisan politics and the ways in which the state actively supports science, further attenuating their anarchist purity. Conversely, the groups stigma as an elitist, kooky cult centered on the thinking of one man may make it difficult to attract mainstream biotech or computer firms as backers and supporters of their political project.

According to an account by Max Mores wife, Natasha Vita-More, the term transhuman was first used in 1966 by the Iranian-American futurist F.M. Esfandiary while he was teaching at the New School for Social Research. The term subsequently appeared in Abraham Maslows 1968 Toward a Psychology of Being and in Robert Ettingers 1972 Man into Superman. Like Maslow and Ettinger, F.M. Esfandiary (who changed his name to FM-2030) used the term in his writings in the 1970s to refer to people who were adopting the technologies, lifestyles and cultural worldviews that were transitional to post-humanity. In his 1989 book Are You Transhuman? FM-2030 says

(Transhumans) are the earliest manifestations of new evolutionary beings. They are like those earliest hominids who many millions of years ago came down from the trees and began to look around. Transhumans are not necessarily committed to accelerating the evolution to higher life forms. Many of them are not even aware of their bridging role in evolution.

(FM-2030, 1989)

More:

The Politics of Transhumanism - Changesurfer

Transhumanism is a recent movement that extols mans right to shape his own evolution, by maximizing the use of scientific technologies, to enhance human physical and intellectual potential. While the name is new, the idea has long been a popular theme of science fiction, featured in such films as 2001: A Space Odyssey, Blade Runner, the Terminator series, and more recently, The Matrix, Limitless, Her and Transcendence.

However, as its adherents hint at in their own publications, transhumanism is an occult project, rooted in Rosicrucianism and Freemasonry, and derived from the Kabbalah, which asserts that humanity is evolving intellectually, towards a point in time when man will become God. Modeled on the medieval legend of the Golem and Frankenstein, they believe man will be able to create life itself, in the form of living machines, or artificial intelligence.

Spearheaded by the Cybernetics Group, the project resulted in both the development of the modern computer and MK-Ultra, the CIAs mind-control program. MK-Ultra promoted the mind-expanding potential of psychedelic drugs, to shape the counterculture of the 1960s, based on the notion that the shamans of ancient times used psychoactive substances, equated with the apple of the Tree of Knowledge.

And, as revealed in the movie Lucy, through the use of smart drugs, and what transhumanists call mind uploading, man will be able to merge with the Internet, which is envisioned as the end-point of Kabbalistic evolution, the formation of a collective consciousness, or Global Brain. That awaited moment is what Ray Kurzweil, a director of engineering at Google, refers to as The Singularly. By accumulating the total of human knowledge, and providing access to every aspect of human activity, the Internet will supposedly achieve omniscience, becoming the God of occultism, or the Masonic All-Seeing Eye of the reverse side of the American dollar bill.

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Transhumanism: The History of a Dangerous Idea: David ...

As the world draws closer and closer to the day of Christ's return, the exponential pace of technological change will play an increasing role in the fulfillment of bible prophecy.

The development of technologies such as molecular manufacturing, artificial intelligence, and quantum computing will trigger abrupt and radical changes in the global economic, social, and geopolitical landscape.

The acceleration and magnitude in development of these powerful technologies will dwarf the Industrial Revolution in size and scale.

Foreseeing such change, the world should note the various social philosophies and political movements which emerged during the Industrial Revolution. Darwinism, Marxism, Communism, Facism, and eugenics all emerged within a few short decades.

While the Industrial Revolution was not absolutely necessary for, nor was the it the cause of, the rise in popularity for each of these movements - it did serve to amplify their influence.

So what small movements might explode in popularity during the next technological revolution?

One possible candidate is the transhumanist movement...

The definition of transhumanism varies depending on who you consult, but here's Wikipedia's take:

"Transhumanism is an international intellectual and cultural movement supporting the use of science and technology to improve human mental and physical characteristics and capacities. The movement regards aspects of the human condition, such as disability, suffering, disease, aging, and involuntary death as unnecessary and undesirable. Transhumanists look to biotechnologies and other emerging technologies for these purposes." (Wikipedia)

These are noble goals. After all, who could be against ending disabilities, suffering, disease, aging, and involuntary death?

Yet the aforementioned philosophical and political movements of the Industrial Revolution - Marxism, Facism, Communism, and eugenics - all had similar utopian goals.

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Despite their promises, the real world application of each resulted in unprecedented death and destruction.

If the Transhumanist movement takes flight, it will result in more of the same.

Why?

Because all of these movements fail to address the root cause of the current human condition - the sinful nature of man.

Instead of placing God at the center, each of these movements places "extraordinary" men at the center, whether through means of a ruling elite class, a master race, or the evolutionary development of "better" human beings.

After the evolutionary theories of Charles Darwin gained widespread traction, it seems logical that most of its adherents would draw the conclusion that the current version of humanity is not "the final product," but only an early stage in a continuing evolutionary process.

This belief lies at the heart of the transhumanist movement:

"A common feature of transhumanism and philosophical posthumanism is the future vision of a new intelligent species, into which humanity will evolve, which will supplement humanity or supersede it." (Wikipedia)

In fact, following this line of thinking, human beings have a moral imperative to take charge of their own evolutionary progress and expidite the process:

"Transhumanist philosophers argue that there not only exists a perfectionist ethical imperative for humans to strive for progress and improvement of the human condition but that it is possible and desirable for humanity to enter a transhuman phase of existence, in which humans are in control of their own evolution. In such a phase, natural evolution would be replaced with deliberate change." (Wikipedia)

If achieved, the desired result would be the attainment of a "posthuman" status, akin to nirvana:

"Transhumanist thinkers predict that human beings may eventually be able to transform themselves into beings with such greatly expanded abilities as to merit the label 'posthuman.' Transhumanism is therefore sometimes referred to as 'posthumanism' or a form of transformational activism influenced by posthumanist ideal." (Wikipedia)

Given the utopian promises, as well as the exciting prospect of participating in such revolutionary change, look for the transhumanist movement to gain in popularity as we approach the singularity and the Second Coming of Jesus Christ.

Anticipation of the singularity and the exponential pace of technological change has spawned the organization of like-minded individuals who look forward to a posthuman world and seek to hasten its arrival:

"In 1998, philosophers Nick Bostrom and David Pearce founded the World Transhumanist Association (WTA), an international non-governmental organization working toward the recognition of transhumanism as a legitimate subject of scientific inquiry and public policy. In 1999, the WTA drafted and adopted The Transhumanist Declaration." (Wikipedia)

The World Transhumanist Association (WTA) has since changed its name to Humanity+, but its focus as an organization dedicated to developing transhumanist ideas and policies remains unchanged.

At its core, the organization promotes the development of the next step in humanity's evolutionary process:

"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 posthuman, beings with vastly greater capacities than present human beings have." Transhumanist Values (Humanity+)

So what fuels this desire to transition to "posthuman" status? Is it really idealistic, utopian goals, or is it really just an inherent desire to overcome the "biological chains" of humanity?

For most transhumanists, its probably the latter.

As Wikipedia cites:

"At the EZTV Media venue frequented by transhumanists and other futurists, Natasha Vita-More presented Breaking Away, her 1980 experimental film with the theme of humans breaking away from their biological limitations and the Earth's gravity as they head into space." (Wikipedia)

A theme "of humans breaking away from their biological limitations and the Earth's gravity as they head into space?"

That theme sounds familiar...

The bible has a lot to say about our future. Approximately 3,000 years ago, King David wrote about the hearts of men just prior to the Glorious Appearing of Jesus Christ, as men prepared to "free themselves from God's slavery":

"Why do the nations rage? Why do the people waste their time with futile plans? The kings of the earth prepare for battle; the rulers plot together against the Lord and against His Anointed One. 'Let us break their chains,' they cry. 'And free ourselves from this slavery.' But the one who rules in heaven laughs. The Lord scoffs at them." Psalm 2:1-4 (NLT)

The viewpoint of end time humanity is one of animosity toward God. Humanity will view its limitations as arbitrary obstacles erected by God. As a result, humanity will prepare for battle against the Lord in an effort to break the shackles of its perceived oppressor.

The Transhumanist Declaration asserts a desire which has much i
n common with the attitude of humanity in the last days:

"Humanity stands to be profoundly affected by science and technology in the future. We envision the possibility of broadening human potential by overcoming aging, cognitive shortcomings, involuntary suffering, and our confinement to planet Earth." The Transhumanist Declaration (Humanity+)

When asked by His disciples to describe the time of the end and the day of His Coming, Jesus stated:

"In fact, unless that time of calamity is shortened, not a single person will survive. But it will be shortened for the sake of God's chosen ones." Matthew 24:22 (NLT)

In this translation, the phrase "not a single person will survive" is deceptive.

Why?

Because it's the result of the translator's assumption that the phrases "no flesh will survive" and "no people will survive" are interchangable.

Assuming the possibility exists for a transhumanist future, the two phrases are not.

According to Strong's Concordance, the key Greek word in this phrase is translated "sarx," and means:

"flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extens.) the body (as opposed to the soul [or spirit], or as the symbol of what is external, or as the means of kindred), or (by impl.) human nature (with its frailties [phys. or mor.] and passions), or (spec.) a human being (as such)"

Taken in its original context, Jesus did not necessarily say that unless those days are shortened, "humanity will not survive."

Instead, he said unless those days are shortened, "no flesh will survive."

If the transhumanist movement suceeds in transforming the human race into a race of "posthumans" who no longer need flesh covered bones to survive, then these words of Jesus take on an entirely different meaning.

And it doesn't take an illogical leap of faith to draw this conclusion.

After all, it seems reasonable to assume that humanity will have to undergo some sort of radical transformation in order to plot a war against God Almighty. The arrogant impulse already exists. All that remains is the need for an exponential increase in human power which deludes humanity into believing it can overcome the Lord of lords.

And make no mistake about it, the Bible is clear that this is where humanity is ultimately headed - physical conflict with God:

"Then I saw the beast gathering the kings of the earth and their armies in order to fight against the one sitting on the horse and his army." Revelation 19:19 (NLT)

Do not confuse the "war" with a spiritual struggle.

According to Strong's Concordance, the key word here is translated "polemos," and means:

"warfare (lit. or fig.; a single encounter or a series) - battle, fight, war."

The word "polemos" appears at least 16 times in the New Testament, and in each case, it refers to physical conflict, not a spiritual one as Paul refers to here:

"For we are not fighting against flesh-and-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places." Ephesians 6:12 (NLT)

When Paul speaks of the spiritual struggle, he uses the word "pale." According to Strong's Concordance, "pale" means:

"wrestling"

Clearly, the Bible differentiates between our everyday spiritual struggle with the forces of darkness and literal phsyical conflict in the form of war.

Regarding the Antichrist, the gathering at Armageddon, and the Glorious Appearing of Jesus Christ, it's clearly prophesied that man will engage in physical battle with God Almighty:

"From one of the prominent horns came a small horn whose power grew very great. It extended toward the south and east and toward the glorious land of Israel. His power reached to the heavens where it attacked the heavenly armies, throwing some of the heavenly beings and stars to the ground and trampling them. He even challenged the Commander of heaven's armies by canceling the daily sacrifices offered to him and by destroying his Temple." Daniel 8:9-11 (NLT)

The power of the Antichrist will be immense enough to attack the heavenly armies, throwing angels to the ground and trampling them in the process. He will even attack the Commander of heaven's armies, Jesus Christ.

But the attack is futile. Jesus will destroy the Antichrist and all those aligned against God.

Ultimately, the transhumanist agenda is nothing new.

The transhumanist movement seeks:

Some humans will ultimately achieve these goals. Through the blood of Jesus Christ, they will witness:

1) The end of death and suffering...

"There will be no more death or sorrow or crying or pain. All these things are gone forever." Revelation 21:4 (NLT)

2) The end of starvation and disease...

"On each side of the river grew a tree of life, bearing twelve crops of fruit, with a fresh crop each month. The leaves were used for medicine to heal the nations." Revelation 22:2 (NLT)

and

3) The end of disabilities...

"And when he comes, he will open the eyes of the blind and unplug the ears of the deaf. The lame will leap like a deer, and those who cannot speak will sing for joy!" Isaiah 35:5-6 (NLT)

All of these hopes are realized in heaven. So essentially, the transhumanist agenda is one that seeks to achieve heaven on earth.

The problem with the transhumanist movement is that there's only one path to heaven. All others are false:

"I tell you the truth, anyone who sneaks over the wall of a sheepfold, rather than going through the gate, must surely be a thief and a robber! But the one who enters through the gate is the shepherd of the sheep. The gatekeeper opens the gate for him, and the sheep recognize his voice and come to him. He calls his own sheep by name and leads them out. After he has gathered his own flock, he walks ahead of them, and they follow him because they know his voice. They won't follow a stranger; they will run from him because they don't know his voice." John 10:1-5 (NLT)

Final implementation of the transhumanist agenda is a blatant attempt to "sneak over the wall of the sheepfold, rather than going through the gate." It's an agenda that will ultimately fail.

Christ is the only gate that leads into heaven. Those who try to enter by any other means are doomed to failure:

"Those who heard Jesus use this illustration didn't understand what he meant, so he explained it to them: 'I tell you the truth, I am the gate for the sheep. All who came before me were thieves and robbers. But the true sheep did not listen to them. Yes, I am the gate. Those who come in through me will be saved. They will come and go freely and will find good pastures. The thief's purpose is to steal and kill and destroy. My purpose is to give them a rich and satisfying life.'" John 10:6-10 (NLT)

To learn more about the transhumanist movement and its adherent's positions, read the Humanity+ website.

Britt Gillette is the founder of End Times Bible Prophecy and the author of Signs Of The Second Coming: 11 Reasons Jesus Will Return in Our Lifetime.

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Transhumanism - End Times Bible Prophecy

In New Bottles for New Wine, London: Chatto & Windus, 1957, pp. 13-17

As a result of a thousand million years of evolution, the universe is becoming conscious of itself, able to understand something of its past history and its possible future. This cosmic self-awareness is being realized in one tiny fragment of the universe in a few of us human beings. Perhaps it has been realized elsewhere too, through the evolution of conscious living creatures on the planets of other stars. But on this our planet, it has never happened before.

Evolution on this planet is a history of the realization of ever new possibilities by the stuff of which earth (and the rest of the universe) is made life; strength, speed and awareness the flight of birds and the social polities of bees and ants; the emergence of mind, long before man was ever dreamt of, with the production of colour, beauty, communication, maternal care, and the beginnings of intelligence and insight. And finally, during the last few ticks of the cosmic clock, something wholly new and revolutionary, human beings with their capacities for conceptual thought and language, for self-conscious awareness and purpose, for accumulating and pooling conscious experience. For do not let us forget that the human species is as radically different from any of the microscopic single-celled animals that lived a thousand million years ago as they were from a fragment of stone or metal.

The new understanding of the universe has come about through the new knowledge amassed in the last hundred yearsby psychologists, biologists, and other scientists, by archaeologists, anthropologists, and historians. It has defined mans responsibility and destinyto be an agent for the rest of the world in the job of realizing its inherent potentialities as fully as possible.

It is as if man had been suddenly appointed managing director of the biggest business of all, the business of evolution appointed without being asked if he wanted it, and without proper warning and preparation. What is more, he cant refuse the job. Whether he wants to or not, whether he is conscious of what he is doing or not, he is in point of fact determining the future direction of evolution on this earth. That is his inescapable destiny, and the sooner he realizes it and starts believing in it, the better for all concerned.

What the job really boils down to is thisthe fullest realization of mans possibilities, whether by the individual, by the community, or by the species in its processional adventure along the corridors of time. Every man-jack of us begins as a mere speck of potentiality, a spherical and microscopic egg-cell. During the nine months before birth, this automatically unfolds into a truly miraculous range of organization: after birth, in addition to continuing automatic growth and development, the individual begins to realize his mental possibilitiesby building up a personality, by developing special talents, by acquiring knowledge and skills of various kinds, by playing his part in keeping society going. This post-natal process is not an automatic or a predetermined one. It may proceed in very different ways according to circumstances and according to the individuals own efforts. The degree to which capacities are realized can be more or less complete. The end-result can be satisfactory or very much the reverse: in particular, the personality may grievously fail in attaining any real wholeness. One thing is certain, that the well-developed, well-integrated personality is the highest product of evolution, the fullest realization we know of in the universe.

The first thing that the human species has to do to prepare itself for the cosmic office to which it finds itself appointed is to explore human nature, to find out what are the possibilities open to it (including, of course, its limitations, whether inherent or imposed by the facts of external nature). We have pretty well finished the geographical exploration of the earth; we have pushed the scientific exploration of nature, both lifeless and living, to a point at which its main outlines have become clear; but the exploration of human nature and its possibilities has scarcely begun. A vast New World of uncharted possibilities awaits its Columbus.

The great men of the past have given us glimpses of what is possible in the way of personality, of intellectual understanding, of spiritual achievement, of artistic creation. But these are scarcely more than Pisgah glimpses. We need to explore and map the whole realm of human possibility, as the realm of physical geography has been explored and mapped. How to create new possibilities for ordinary living? What can be done to bring out the latent capacities of the ordinary man and woman for understanding and enjoyment; to teach people the techniques of achieving spiritual experience (after all, one can acquire the technique of dancing or tennis, so why not of mystical ecstasy or spiritual peace?); to develop native talent and intelligence in the growing child, Instead of frustrating or distorting them? Already we know that painting and thinking, music and mathematics, acting and science can come to mean something very real to quite ordinary average boys and girls provided only that the fright methods are adopted for bringing out the childrens possibilities. We are beginning to realize that even the most fortunate people are living far below capacity, and that most human beings develop not more than a small fraction of their potential mental and spiritual efficiency. The human race, in fact, is surrounded by a large area of unrealized possibilities, a challenge to the spirit of exploration.

The scientific and technical explorations have given the Common Man all over the world a notion of physical possibilities. Thanks to science, the under-privileged are coming to believe that no one need be underfed or chronically diseased, or deprived of the benefits of its technical and practical applications.

The worlds unrest is largely due to this new belief. People are determined not to put up with a subnormal standard of physical health and material living now that science has revealed the possibility of raising it. The unrest will produce some unpleasant consequences before it is dissipated; but it is in essence a beneficent unrest, a dynamic force which will not be stilled until it has laid the physiological foundations of human destiny.

Once we have explored the possibilities open to consciousness and personality, and the knowledge of them has become Common property, a new source of unrest will have emerged, will realize and believe that if proper measures are taken, no one need be starved of true satisfaction, or condemned to sub-standard fulfillment. This process too will begin by being unpleasant, and end by being beneficent. It will begin by destroying the ideas and the institutions that stand in the way of our realizing our possibilities (or even deny that the possibilities are there to be realized), and will go on by at least making a start with the actual construction of true human destiny.

Up till now human life has generally been, as Hobbes described it, nasty, brutish and short; the great majority of human beings (if they have not already died young) have been afflicted with misery in one form or anotherpoverty, disease, ill-health, over-work, cruelty, or oppression. They have attempted to lighten their misery by means of their hopes and their ideals. The trouble has been that the hopes have generally been unjustified, the ideals have generally failed to correspond with reality.

The zestful but scientific exploration of possibilities and of the techniques for realizing them will make our hopes rational, and will set our ideals within the framework of reality, by showing how much of them are indeed realizable. Already, we can justifiably hold the belief that these lands of possibility exist, and that the present limitations and miserable frustrations of our existence could be in large measure surmounted. We are already justified in the conviction that human life as we know it in history is a wretched makeshift, rooted in ignorance; and that it could be transcended by a state of existence based on the illumination of knowledge and comprehension, just as our modern control of physical nature based on science transcends the tentative fumblings of our ancestors, that were rooted in superstition and professional secrecy.

To do this, we must study the possibilities of creating a more favourable social environment, as we have already done in large measure with our physical environment. We shall start from new premises. For instance, that beauty (something to enjoy and something to be proud of) is indispensable, and therefore that ugly or depressing towns are immoral; that quality of people, not mere quantity, is what we must aim at, and therefore that a concerted policy is required to prevent the present flood of population-increase from wrecking all our hopes for a better world; that true understanding and enjoyment are ends in themselves, as well as tools for or relaxations from a job, and that therefore we must explore and make fully available the techniques of education and self-education; that the most ultimate satisfaction comes from a depth and wholeness of the inner life, and therefore that we must explore and make fully available the techniques of spiritual development; above all, that there are two complementary parts of our cosmic duty one to ourselves, to be fulfilled in the realization and enjoyment of our capacities, the other to others, to be fulfilled in service to the community and in promoting the welfare of the generations to come and the advancement of our species as a whole.

The human species can, if it wishes, transcend itself not just sporadically, an individual here in one way, an individual there in another way, but in its entirety, as humanity. We need a name for this new belief. Perhaps transhumanism will serve: man remaining man, but transcending himself, by realizing new possibilities of and for his human nature.

I believe in transhumanism: once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence, as different from ours as ours is from that of Pekin man. It will at last be consciously fulfilling its real destiny.

Continued here:

Transhumanism by Julian Huxley (1957)

Transhumanism r en internationell intellektuell och kulturell rrelse som fresprkar anvndandet av teknik fr att frbttra och utka mnniskans mentala och fysiska egenskaper. Enligt transhumanismen har mnniskan ondiga svagheter som leder till handikapp, lidande, sjukdom, ldrande och dd. Det r dessa svagheter man vill vervinna. Transhumanistiska tnkare studerar utvecklingen och anvndandet av teknik som kan anvndas fr att frbttra mnniskan, samt vilka mjligheter och konsekvenser som r frknippade med detta.[1]

Transhumanism ses ofta som en synonym till mnsklig frbttring och rrelsen symboliseras ibland med tecknen >h eller h+.[2] ven om den frsta knda anvndningen av termen "transhumanism" r frn 1957, etablerades begreppets nutida betydelse under 1980-talet, nr futurister i USA brjade organisera vad som sedan dess har vuxit till den transhumanistiska rrelsen. Enligt transhumanistiska tnkare kan mnniskan s smningom komma att f s pass utkade frmgor att termen post-mnniska blir mer lmplig n mnniska.[1] Alternativa begrepp fr transhumanism r drfr "posthumanism" eller en form av transformationell aktivism inspirerad av posthumanistiska ideal.[3]

Frgan kring hur en transformerad framtida mnsklighet i s fall kommer att se ut i har intresserat en rad anhngare och kritiker frn ett antal olika perspektiv och discipliner. Transhumanism har av en kritiker, Francis Fukuyama, beskrivits som vrldens farligaste id,[4] vilket bemttes med uttalandet att det r en "rrelse som r ett idealt exempel p de mest vghalsiga, modiga, fantasifulla och idealistiska strvandena hos mnskligheten".[5]

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Transhumanism Wikipedia

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(The Washington Post) But the discussion reflects a broader truth: We live in an age in which machine intelligence has become a part of daily life. Computers fly planes and soon will drive cars. Computer algorithms anticipate our needs Read More

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Transhumanism | Bioethics.com

Transhumanism, social and philosophical movement devoted to promoting the research and development of robust human-enhancement technologies. Such technologies would augment or increase human sensory reception, emotive ability, or cognitive capacity as well as radically improve human health and extend human life spans. Such modifications resulting from the addition of biological or physical technologies would be more or less permanent and integrated into the human body.

The term transhumanism was originally coined by English biologist and philosopher Julian Huxley in his 1957 essay of the same name. Huxley refered principally to improving the human condition through social and cultural change, but the essay and the name have been adopted as seminal by the transhumanism movement, which emphasizes material technology. Huxley held that, although humanity had naturally evolved, it was now possible for social institutions to supplant evolution in refining and improving the species. The ethos of Huxleys essayif not its lettercan be located in transhumanisms commitment to assuming the work of evolution, but through technology rather than society.

The movements adherents tend to be libertarian and employed in high technology or in academia. Its principal proponents have been prominent technologists like American computer scientist and futurist Ray Kurzweil and scientists like Austrian-born Canadian computer scientist and roboticist Hans Moravec and American nanotechnology researcher Eric Drexler, with the addition of a small but influential contingent of thinkers such as American philosopher James Hughes and Swedish philosopher Nick Bostrom. The movement has evolved since its beginnings as a loose association of groups dedicated to extropianism (a philosophy devoted to the transcendence of human limits). Transhumanism is principally divided between adherents of two visions of post-humanityone in which technological and genetic improvements have created a distinct species of radically enhanced humans and the other in which greater-than-human machine intelligence emerges.

The membership of the transhumanist movement tends to split in an additional way. One prominent strain of transhumanism argues that social and cultural institutionsincluding national and international governmental organizationswill be largely irrelevant to the trajectory of technological development. Market forces and the nature of technological progress will drive humanity to approximately the same end point regardless of social and cultural influences. That end point is often referred to as the singularity, a metaphor drawn from astrophysics and referring to the point of hyperdense material at the centre of a black hole which generates its intense gravitational pull. Among transhumanists, the singularity is understood as the point at which artificial intelligence surpasses that of humanity, which will allow the convergence of human and machine consciousness. That convergence will herald the increase in human consciousness, physical strength, emotional well-being, and overall health and greatly extend the length of human lifetimes.

The second strain of transhumanism holds a contrasting view, that social institutions (such as religion, traditional notions of marriage and child rearing, and Western perspectives of freedom) not only can influence the trajectory of technological development but could ultimately retard or halt it. Bostrom and American philosopher David Pearce founded the World Transhumanist Association in 1998 as a nonprofit organization dedicated to working with those social institutions to promote and guide the development of human-enhancement technologies and to combat those social forces seemingly dedicated to halting such technological progress.

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transhumanism | social and philosophical movement | Britannica.com