Specifically, as the gene pool loses diversity, human sexual reproduction will move closer to forms of asexual reproduction, shuffling and recombining the same versions of genes as in cloning. Or, on the other hand, is it possible via technological means to indefinitely increase the intensity of pleasure without that pleasure overturning into its opposite, that is, pain (questions about diminishing returns would also fall under the empirical category)? The belief or theory that the human race can evolve beyond its current physical and mental limitations, especially by means of science and technology”. Technological enhancement of the human seems inevitable, but rushing blindly into a brave new posthuman world is surely not—and if we do not wish to enter this future blindly, poised to be surprised by unexpected and possibly even dystopian outcomes, but rather wish to go forward armed by forethought and critical reflection, now is the time to engage in that process. To take a toy (purposefully oversimplified) example: perhaps A values human life over autonomy, whereas B values autonomy over human life; thus, on the issue of abortion, A thinks that the value of the fetus’s life trumps that of the mother’s autonomy, whereas B thinks that the value of the mother’s autonomy trumps that of the fetus’s life. . Beyond imagination. The problem here, which I will return to in the conclusion, is a significant one. In other words, for transhumanists, the ideal of the posthuman—with its cognitive, physical, and emotional capacities that so far exceed what current humans are capable of—is not a “regulative” ideal, that is, an ideal that is not actually achievable but which serves as a kind of liminal goal that guides conduct (one might think of the ideal of Christ for Christians—all Christians strive to approximate this ideal in their lives, i.e., the ideal of being Christlike or without sin, but none think that they can actually achieve it in earthly life). Their parents moved here to keep them from being ostracized by other kids, and it works” (Chiang, 2002, 242). Transhumanism is a way of thinking about the future that is based on the premise that the human species in its current form does not represent the end of our development but rather a comparatively early phase.. Transhumanism is a loosely defined movement that has developed gradually over the past two decades. And yet others, such as this professor of comparative literature, critique the administration of calli (which only really works if everyone wears it) as a form of biopolitics: “This is just the latest example of political correctness run amok. As a result of such advances, in 2015 a group of leading biologists called for a global moratorium on the use of CRISPR to make heritable changes in a person’s genome (Wade, 2015, 1). There are now such transhumanist parties on every inhabited continent: North America (TP-NA), South America (TP-SA), Northern Asia-Pacific (TP-NAP), South Asia-Pacific (TP-SAP), Europe (TP-EU), and the Middle East and Africa (TP-SAP). In short, transhumanists’ claims about Prometheus depend upon a neglect, untenable by scholarly standards, of proper context (in this case, textual and historical context). It is thus like Kant’s categorical imperative, except that it incorporates Nietzsche’s criticism of Kant as not extending the method of critique far enough (namely, to values): where the categorical imperative’s criterion for a valid maxim of practical reason is universalizability, the eternal return’s criterion might well be called “singularizability.”14. An external conflict between two values is a conflict between values that need not be incompatible. . . The same pattern plays out with regard to transhumanist discourse on antiquity and ideals (whether they are regulative, as on antiquity’s view, or achievable, as on transhumanism’s account) and contrast-dependent aspiration (is contrast-dependency necessary for aspiration, as on antiquity’s view, or can contrast-dependency itself or as such be overcome, as on transhumanism’s account?). The idea was to use technology to upgrade ourselves, to overcome the biological limitations of the human condition. as essentially the same everywhere and at all times’” (Baker and McCullough, 2009, 5). Concerns about personhood and moral status have been central to issues of the posthuman and artificial intelligence since at least 1920, when Karel Čapek coined the term “robot” from the Czech robota (“forced labor”) to describe the eponymous automatons of his play R.U.R. CONCLUSION: THE VALUE(S) PROBLEM FOR TRANSHUMANISM, http://ieet.org/index.php/IEET/more/hughes20150320, http://harvardmagazine.com/sites/default/files/1978_Alexander_Solzhenitsyn.pdf, http://www.bbc.co.uk/science/horizon/1999/stock.shtml, http://humanityplus.org/philosophy/transhumanist-faq/, http://www.nytimes.com/2015/03/20/science/biologists-call-for-halt-to-gene-editing-technique-in-humans.html, https://ieet.org/index.php/IEET2/biopolitics, Receive exclusive offers and updates from Oxford Academic.
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