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By Hava Tirosh-Samuelson, Kenneth L. Mossman
This is often the 1st complete, multidisciplinary, inter-religious, and significant engagement with transhumanism as a cultural phenomenon, an ideology, and a philosophy. Situating transhumanism in its right old context, the essays contemplate transhumanism from the views of numerous international religions, think of the feasibility of regulating human enhancement, tease out the philosophical implications of transhumanism, discover the interaction among expertise and tradition, and reveal the medical limits of transhumanism. Written by means of students of non secular stories, philosophy, heritage, psychology, neuroscience, immunology, engineering, science/technology stories, and legislations, the quantity encourages readers to ascertain transhumanism heavily and severely as a result of its ramifications for the way forward for humanity.
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Extra info for Building better humans? : refocusing the debate on transhumanism
In contrast, the Nagoshis argue that the experience of being conscious and having free will is the essence of being human and that personhood is inextricably linked with the experience of the body on its journey throughout life. Personhood is inseparable both from lived experience, as well as from the interpretation and narration of the experience. They illustrate their nondualistic understanding of 42 the human self by looking at the experience of suffering in medical treatment and considering the identity of individuals who are bi- or transsexual or who have had sex-reassignment surgery.
Transhumanism belongs to this middle range, and it is presented as a “good compromise” to the inevitable confrontation between machines and biological humans. , 143) then the inevitable conflict could perhaps be thwarted. ” In this narrative, transhumanism is no more than a middle-range compromise to an inevitable process in which robots will replace humans. 2 According to More, humans are but a “transitional stage standing between our animal heritage and our posthuman future,” which will be reached through “genetic engineering, life-extending biosciences, intelligence intensifiers, smarter interfaces to swifter computers, neural-computer integration, world-wide data networks, virtual reality, intelligent agents, swift electronic communication, artificial intelligence, neuroscience, neural networks, artificial life, off-planet migration, and molecular nanotechnology” (More 2004).
For others, the “transhuman” does not denote a technologically enhanced person but an ordinary person who supports activities that promote the eventual evolvement of the posthuman. Echoing Julian Huxley, Nick Bostrom, the leading philosopher of transhumanism, defines transhumanism as follows: “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” (Bostrom 2003).