Understanding Transhumanism

Transhumanism seeks to improve human physical, intellectual, and psychological capabilities through advanced technologies such as artificial intelligence (AI), genetic engineering, and cybernetic implants. Its ultimate goal often involves overcoming aging, disease, and even death—aspirations that are as grand as they are controversial. At its core, transhumanism challenges the notion of what it means to be human, raising existential and ethical dilemmas that inevitably intersect with spiritual beliefs.

Religion and the Nature of Humanity

Most religions offer a framework for understanding humanity’s place in the universe, emphasizing the sanctity and purpose of human life. Central to many faiths is the belief that human beings are created in the image of a divine power, and thus, their nature is inherently sacred. Transhumanism’s mission to “redesign” humanity can be perceived as a challenge to this divine blueprint. Does altering human nature infringe upon spiritual principles? Let’s explore how specific religions respond to this question.

Christianity: Embracing or Resisting Enhancement?

Christianity has a complex relationship with transhumanism. On one hand, some Christians view the movement’s emphasis on improving human life as compatible with the biblical call to be stewards of creation. For instance, advancements in medical technology align with the Christian duty to alleviate suffering.

However, concerns arise when transhumanist goals veer toward achieving immortality or creating post-human entities. The doctrine of resurrection and eternal life through God may seem at odds with attempts to achieve these states through human innovation. Critics argue that transhumanism’s pursuit of perfection can resemble hubris, echoing the story of the Tower of Babel, where humanity’s attempt to “reach heaven” without divine guidance resulted in chaos.

Yet, progressive Christian thinkers suggest a more harmonious perspective. Theologian Philip Hefner, for example, describes humans as “co-creators” with God, implying that technological enhancement could be part of fulfilling divine potential. Such interpretations suggest a possible coexistence between transhumanism and Christian faith.

Islam: The Balance Between Innovation and Divine Will

Islam encourages the pursuit of knowledge and technological progress, provided they align with ethical and spiritual principles. Islamic teachings emphasize that humanity is entrusted with the responsibility of caring for creation (“khilafah”) and that medical advancements and innovation can be forms of fulfilling this duty.

However, certain aspects of transhumanism, such as genetic modification or AI-enhanced intelligence, raise ethical questions in Islamic contexts. These innovations might be seen as challenging Allah’s sovereignty and the natural order of creation (“fitrah”). For example, in vitro fertilization is widely accepted in many Islamic communities when it helps fulfill the God-given desire for children. But the idea of “designer babies” through genetic engineering can be more controversial.

In Islamic discourse, the permissibility of transhumanist practices often hinges on whether they preserve human dignity (“karamah”) and serve the greater good (“maslahah”). If technologies enhance well-being without violating ethical boundaries, they may be deemed acceptable, opening the door to coexistence.

Buddhism: A Question of Suffering and Self

Buddhism’s perspective on transhumanism is shaped by its central focus on alleviating suffering and understanding the nature of self. On the surface, the movement’s goal to eliminate suffering through technological means might seem harmonious with Buddhist teachings.

However, the pursuit of immortality or the enhancement of the ego may conflict with the Buddhist concept of “anatta” (non-self) and the impermanence of existence (“annica”). The idea of transcending human limits might be seen as a distraction from the ultimate goal of enlightenment, which involves accepting and transcending the inherent suffering of life, rather than escaping it through external means.

That said, certain aspects of transhumanism—such as mindfulness technologies or tools that promote mental well-being—could align with Buddhist practices. These innovations might be seen as modern paths to achieving clarity and reducing suffering, suggesting a conditional coexistence.

Hinduism: Divine Potential and Ethical Boundaries

Hinduism’s rich philosophical traditions offer a nuanced view of transhumanism. The concept of “kundalini” or spiritual energy, along with practices aimed at transcending ordinary human limits (e.g., yoga and meditation), suggests an inherent openness to the idea of human enhancement.

Moreover, the belief in “avatars”—divine incarnations—could resonate with the idea of transcendence through technology. However, Hinduism also emphasizes the principle of “dharma” (righteousness) and the importance of aligning actions with cosmic order. Enhancements driven by selfish desires or unethical motives could disrupt this harmony and be seen as spiritually detrimental.

In this context, Hinduism might support transhumanist practices that are ethically guided and spiritually enriching, while cautioning against those that fuel materialism or ego.

Judaism: Partnership with God in Creation

Judaism often emphasizes the role of humans as active participants in the ongoing work of creation (“tikkun olam”). This worldview aligns with transhumanism’s focus on improving the human condition through innovation. Medical technologies that save lives and alleviate suffering are widely supported within Jewish ethics.

However, Jewish thought also warns against overstepping boundaries and assuming a God-like role. The concept of “playing God” is nuanced within Judaism, as the faith encourages human ingenuity while maintaining reverence for divine authority. For instance, genetic engineering to cure diseases might be celebrated, but altering fundamental aspects of human identity could provoke ethical concerns.

Judaism’s pragmatic approach suggests that transhumanism and religious beliefs can coexist, provided the enhancements respect moral and spiritual principles.

Secular Spirituality and New Age Movements

Beyond traditional religions, secular spirituality and New Age philosophies often embrace transhumanist ideas. Concepts like collective consciousness, self-actualization, and the blending of human and machine are seen as extensions of spiritual evolution. These movements view technology as a tool to expand human potential and connect with a higher purpose.

However, even within these communities, debates persist about the ethical implications of transhumanist practices. Critics warn against losing sight of the human essence amidst the quest for enhancement.

The Potential for Harmony

While transhumanism and religion often seem at odds, they share common goals: alleviating suffering, improving human life, and striving for transcendence. The apparent clash often arises from differing methods and interpretations of what it means to be human and how to achieve a higher state of existence.

Opportunities for harmony include:

1. Shared Ethical Frameworks: Religious and transhumanist communities can collaborate to establish ethical guidelines for using enhancement technologies responsibly.
2. Focus on Common Goals: Both groups can work together on initiatives that address global challenges such as poverty, disease, and environmental degradation.
3. Dialogue and Education: Promoting open discussions between theologians, scientists, and technologists can bridge gaps and foster mutual understanding.

Conclusion

The relationship between transhumanism and religion is neither purely adversarial nor entirely harmonious. It is a dynamic interplay of ideas that reflect humanity’s deepest aspirations and fears. By acknowledging their shared goals and addressing their differences with respect and dialogue, transhumanism and religion have the potential to coexist and even enrich one another. After all, the quest to transcend human limits—whether through spiritual enlightenment or technological innovation—ultimately stems from the same source: humanity’s unyielding desire to grow, evolve, and connect with something greater than itself.

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This concept, while well-meaning, often faces criticism and is considered controversial. Today, we will try to find out why not everyone is in favor of transhumanism.

The word “transhumanism” seems new, but in fact, it was used as far back as Dante in The Divine Comedy. “Transhumanism” comes from trans – through, through, for, and homo – human. The official “birthday” of transhumanism is considered to be 1957. The British writer Aldous Huxley, author of the famous anti-utopian novel O Wonderful New World, contrasted scientific and technological progress with religion, expecting transhumanism to replace faith. The goal of this concept was to defeat disease, old age and death through the advances of science. Many writers and philosophers were drawn to these ideas. With technological progress, it seemed that victory was within reach, but the realization that it would not be easy to change biological mechanisms soon led to disappointment in transhumanism among a great number of its followers.

Are they now looking for a “pill for old age”? In her book “Counterclockwise” (published by Alpina non-fiction), biologist and science journalist Polina Loseva writes that research in this field is indeed underway, but that there is no single way to beat aging. To summarize all information in a very simplified way, aging is our payment for the higher nervous activity, because all long-lived organisms cannot boast of what humans possess.

The main goals of transhumanists are to improve human beings with the help of science and technology:

• Eliminating the aging process and consequently death as the natural outcome of human life;
• To support the development of science and technology;
• To oppose the prohibition of certain research: human cloning, the use of embryonic stem cells, etc.
• Increase the happiness of humans and other living organisms.

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“practical” – objections to the achievability of transhumanism’s goals;
“ethical” – objections to the goals and ideas of transhumanism, the moral principles and worldview of those who support transhumanism or are transhumanists per se.

Critics often see the goals of transhumanists as a threat to universal human values, government social programs and the spread of civil rights and freedoms. One extreme argument is the juxtaposition of the goals (and sometimes the declared methods) of transhumanism with eugenic research.

Also, the problem of transhumanism can be seen as a problem of choosing the direction of human perfection. In contrast to the religious solution of this issue through self-improvement using the instrument of free will, i.e. improving memory, skills and abilities consistently and gradually along its path, transhumanism implies exogenous intervention, implantative upgrade on the physical level as well.

Criticism of the transhumanist program is often contained to some degree[source?] in works of fiction and fantasy films, which, however, often paint imaginary worlds rather than analyze the problem.

According to critics, the ideas of transhumanism are in conflict with their desired goals: for example, immortality will generate many of the problems considered in anti-utopias, such as overpopulation of the planet, a low social level, restrictions on freedoms. However, according to the proponents of transhumanism, all these problems can be solved by adequate social management, in particular by strict birth control, as well as by humanity’s expansion into space.

However, despite this, the Transhumanist Movement believes that most transhumanists are in favor of:

protection of individual human freedoms, strengthening the traditions of democracy
support for social programs to improve the educational system and the development of information technology
support for the development of better technologies and productions, and by doing so, solving the problem of poverty, solving the ecological crisis and improving people’s quality of life.

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Broadly speaking, transhumanism does not only involve turning humans into cyborgs through the use of prostheses and exoskeletons, it also involves controlling and modifying internal processes.

Improving the brain’s capabilities
For this purpose, nootropic drugs are currently available to man that can stimulate mental activity and bring a person into a state of altered consciousness. In addition to drugs to improve the brain, there are plans to use neuroprosthetics – implants that will restore and enhance the functions of the brain.

Biohacking
Managing and improving the body’s internal functions, controlling circadian rhythms and improving metabolism through both practice and medication.

Pain reduction
Use of drugs to suppress physical and emotional pain, anxiety, and fear. In addition to chemicals, the use of palliative care is suggested.

Improvement of physical performance
Increased physical strength, speed of movement through the use of implants, bionic prostheses and exoskeletons.

Digital immortality and digital learning
Digitizing memories and transferring some cognitive functions to digital media, such as learning, as in “The Matrix”. Digitization of one’s own personality from digital traces left on social networks and restoration of one’s own digital copy.

Cloning and bioprosthetics
Creating your own clone for different situations: maybe you want someone to go to work meetings for you, or maybe you need a pair of spare organs for transplantation, like in the movie “The Island”.

Cryonics
Plunging a person into anabiosis as a prevention of aging or even death.

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Transhumanism is a philosophical concept that has evolved into an international movement that supports the use of science and technology to improve the human body. This movement proposes using technological possibilities to combat aging, mortality and disease.

In a narrow sense, transhumanism encourages various body modifications made for one reason or another: replacing Alzheimer’s fading memory with a computer algorithm, digitizing memories, replacing injured or missing limbs with prosthetics, and so on. This movement demands that life-enhancing technologies be available for mass use and applied extensively.

The term “transhumanism” in its modern sense (i.e., “transcending human beings”) was first used by the English evolutionary biologist Julian Huxley (Aldous Huxley’s older brother) in 1927 in Religion Without Revelation. At the time of his writing, new technologies were penetrating medicine and there was a greater ability to influence the natural order of things. Contemporaries supported the idea that enhancing human abilities through technology could become the new religion for humanity, but the real boom happened in the ’60s, when the war was left behind, during which people saw a completely different use of the advances of science.

In the 60’s synergistically reinforced each other several phenomena at once: the development of technology, the active appearance of works in the genres of science fiction, the formation of cryonics, the study of human consciousness. So in 1957, Huxley returned to the idea of transhumanism, and it was picked up by scientists Robert Ettinger and Evan Cooper, who founded cryonics, and then by other futurists.

Transhumanism assumes that improving one’s capabilities is the right of any human being, not a replacement for failing organs in case of illness or age-related changes. Thus, a person with an implant to digitize memories, for example, or with a mechanical arm, an exoskeleton or a computer eye would not be an invalid, but a transhuman, a cyborg.

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