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critics of transhumanism
essay against transhumanism
essay against transhumanism
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Transhumanism is a philosophy based on the technologies of genetics, nanotechnology, and robotics (GNR), and artificial intelligence that argues for the transcendence of human limitations by harnessing the power of science and technology to an advantage. Transhumanism is also used to denote a philosophical field that examines the possibilities and ethics of such dramatic technological change as represented by GNR and artificial intelligence. With the idea of transhumanism is today’s world, there is a very obvious conflict. There are always two sides to an argument and you could definitely say that both sides of transhumanism both state some very good points. I’d say my stance in this whole argument is somewhere in between both sides because …show more content…
The pro-transhumanist would likely argue that “the goal toward which humanity has been striving for millennia has been to liberate ourselves from more and more of our ancestors’ biological constraints” (Bailey, 2004, p. 452). Bailey has a very good point here because as a species, humans have progressed naturally since mankind was even a thing and even today we face various biological constraints that slow us down. If we could use the ideals of transhumanism to solve and fix these constraints than we will, in theory, be near-perfect human beings. All throughout human life on earth, we have gotten better over time as a species. To give a few examples, “our ancestors had no wings; now we fly. Our ancient forebears could not hear one another over 1,000 miles; now we phone. And our Stone Age progenitors averaged 25 years of life; now we live 75” (Bailey, 2004, p. 452). A big reason for all of this? Technology advancements throughout time. If the human species has been advancing through technology in all of these years, then why is it such a big conflict now? There are so many variables that come into play with this idea, one side will never be completely …show more content…
The idea of modifying the human body and brain is a very touchy subject. This idea can be very scary, and even more importantly, highly unpredictable. By modifying a human, we would be “modifying a complex, inter-linked package of traits, and we will never be able to anticipate the ultimate outcome” (Fukuyama, 2003, p. 449). Fukuyama also has a very good point here. I agree that by modifying one trait or part of a human, there is no way to predict what would happen to that person’s other traits. For example, if we modify someone’s ability to be “violent and aggressive, we wouldn’t be able to defend ourselves; if we didn’t have feelings of exclusivity, we wouldn’t be loyal to those close to us; if we never felt jealousy, we would also never feel love” (Fukuyama, 2003, p.449). We have to be careful about what we would modify about a human being. As the quote stated, for every trait that we think is hurting us, there is a trait that comes from it, that benefits us immensely. Another example would be that the equality of people in the world would be damaged and ruined. If some of the humans of the word started to get modified into superior beings, where would the people that can’t afford these modifications fall in? As a whole, humans of the world preach and build communities on equality. When
The ethics of altering our species is an intriguing concept for me. Part of me agrees with the Fukuyama in the sense that our global society is already inherently lope-sided. We are already in a state of disproportionate benefit to those that have access to clean water, housing and food. If we allowed genetic modification and cybernetic implants to those that could afford it, this could give an even more unfair benefit to the privileged that can afford them. Another side of me believes that this inequality isn’t necessarily the fault of the technology, but rather a side effect of free market
Smith, Wesley J. "The Trouble with Transhumanism." The Center for Bioethics and Culture RSS. N.p., n.d. Web. 24 Feb. 2014.
Fukuyama argues that the need for humans full emotional gamut is the most important unique human characteristic and humans will constantly believe they know what are "good" and "bad" emotions. Fukuyama presents the idea of biogenetics being able to take away attributes that are perceived to be "evil", but "in the absence of these human evils there would be no sympathy, compassion, courage, heroism, solidarity, or strength of character."(Fukuyama 202). This becomes an issue because humans have lost respect for those emotions and forget that they are needed for their ethical emotions to be apart of them. Fukuyama coins the term "genetic lottery" which is the wide range of genetic variations that make humans all different, but also makes them all human. Once humans narrow this genetic lottery down, they lose their differences, and now being human will become a narrow definition instead of a unique one. With the rise of new genetics neglecting the idea of human dignity, or what it means to be human, we will see that a hierarchical system ruled by genetically modified people and the oppression that will
... Bergeron,” people are given handicaps to make them all equally stupid, ugly, slow, and etc. By making everyone the same, all individual uniqueness is erased which also leads to the depraving of human traits. All people are special in their own way which is one way in which people differ from animals. By losing this trait, humans basically become the same as animals. As a result, the censoring of things by the government is another way in which technology dehumanizes people.
The concept has been further discussed and explored by Italo-Australian philosopher and feminist scholar Rosi Braidotti in her, aptly named, book The Posthuman1, in which she states that despite the set term of conservative and oftentimes religious societies of what human and humanity is we have in fact achieved the deconstruction of that with the help of technology and progress made in society as well as the passage of various periods in post-history. Braidotti calls herself an “anti-humanist” and mainly tackles feminist concepts such as the crumbling of gender roles,
Human characteristics have evolved all throughout history and have been manipulated on a global scale through the use of science and technology. Genetic modification is one such process in which contemporary biotechnology techniques are employed to develop specific human characteristics. Despite this, there are a countless number of negative issues related with genetic modification including discrimination, ethical issues and corruption. Hence, genetic modification should not be used to enhance human characteristics.
Hemmy Cho, the author of “Enhancing Humans Through Science in Beneficial”, believes that “all people should be able to benefit from important and worthwhile advancements in human technology” (Cho 1). By claiming that enhancing humans through science is beneficial, she is a strong believer that scientist can “select the gender, hair colour, personality, IQ, and eliminate any diseases and 'negative' traits such as anti-social tendencies” (Cho 1). She also thinks that now that we have advances in human technology, we don’t have to rely on evolution, (In this case, evolution is referring to parents passing on genes to the child), parents can choose what traits they want their child to have. Cho makes the point that, “many people feel uncomfortable
The evolution of technology has been hand in hand with the human subjugation of earth, but the question persists, when does the use of technology go too far? Advances in medical science have increased the average human lifespan and improved the quality of life for individuals. Medical science and biology are steadily arriving at new ways to alter humans by the use of advanced genetic alteration. This technology gives rise to the question of how this new technology ought to be used, if at all. The idea of human enhancement is a very general topic, since humans are constantly “enhancing” themselves through the use of tools. In referring to human enhancement, I am referring specifically to the use of genetic intervention prior to birth. Julian Savulescu, in his, “Genetic Interventions and the Ethics of Enhancement of Human Beings,” argues that it is not only permissible to intervene genetically, but is a morally obligatory. In this paper, I will argue that it is not morally obligatory to intervene genetically even if such intervention may be permissible under certain criteria. I will show, in contrast to Savulescu’s view, that the moral obligation to intervene is not the same as the moral obligation to prevent and treat disease. In short, I will show that the ability of humans to intervene genetically is not sufficient to establish a moral obligation.
Recent breakthroughs in the field of genetics and biotechnology have brought attention to the ethical issues surrounding human enhancement. While these breakthroughs have many positive aspects, such as the treatment and prevention of many debilitating diseases and extending human life expectancy well beyond its current limits, there are profound moral implications associated with the ability to manipulate our own nature. Michael Sandel’s “The Case Against Perfection” examines the ethical and moral issues associated with human enhancement while Nick Bostrom’s paper, “In Defense of Posthuman Dignity” compares the positions that transhumanists and bioconservatists take on the topic of human enhancement. The author’s opinions on the issue of human genetic enhancement stand in contrast to one another even though those opinions are based on very similar topics. The author’s views on human enhancement, the effect enhancement has on human nature, and the importance of dignity are the main issues discussed by Sandel and Bostrom and are the focus of this essay.
Sounds pretty science-fiction based right? Well, to those who follow the Transhumanist philosophy, a “utopian” world could be a reality. Susan Schneider a philosophy professor at University of Pennsylvania defines Transhumanism as a “philosophical, cultural, and political movement which holds that the human species is now only in a comparatively early phase and that its very evolution will be altered by developing technologies” (271). In simple terms, transhumanists believe that the human species is in its early phase. Our species is a work in progress and our evolution will be altered by advancing technologies. With these advancements in technology, transhumanists have optimistic plans about the future. Transhumanists hope that as our current technology advances we will soon be able to create superhumans or “posthumans”. According to the World Tanshumanist Association a...
Wesley J. Smith goes on and on about how eugenicists would want to create homogeneity among Humans, valuing traits such as intelligence and looks instead of love, compassion, and empathy. He feels that this would create an unnatural society of human beings, creating chaos among the world. What he fails to recognize however is that it is not nearly as simple to do this as he thinks. Right now, cloning is in its very elementary stages, and most research being done is for medical purposes. Through advancing our knowledge in cloning and genetic engineering, we can eliminate unwanted traits and genetic diseases. Wesley may then try to argue that these unwanted traits and diseases make us unique, but I doubt he will get much support, especially from somebody who suffers from some horrible genetic disease or deformity.
The evolution of technology has been hand in hand with the human subjugation of earth, but the question persists, when does the use of technology go too far? Advances in medical science have tremendously improved the average human lifespan and the quality of life for individuals. Medical science and biology are steadily arriving at new ways to make humans superior by the use of advanced genetic alteration. This ability raises the question of how ought this new technology be used, if at all? The idea of human enhancement is a very general, since humans are constantly “enhancing” themselves through the use of tools. In referring to human enhancement, I am specifically referring to the use of genetic intervention prior to birth. Julian Savulescu in his, “Genetic Interventions and the Ethics of Enhancement of Human Beings” argues that it is not only permissible to intervene genetically, but is morally obligatory. In this paper I will argue that it is not morally obligatory to genetically intervene, but may be permissible under the criterion established by Savulescu. I plan to argue that the argument used by Savulescu for the obligation to genetically intervene is not the same obligation as the prevention and treatment of disease. The ability for humans to genetically intervene is not sufficient to provide a moral obligation.
The two controversial topics discussed below share a single goal: to enhance the quality of life of a human individual. The first topic, transhumanism, is a largely theoretical movement that involves the advancement of the human body through scientific augmentations of existing human systems. This includes a wide variety of applications, such as neuropharmacology to enhance the function of the human brain, biomechanical interfaces to allow the human muscles to vastly out-perform their unmodified colleagues, and numerous attempts to greatly extend, perhaps indefinitely, the human lifespan. While transhumanist discussion is predominantly a thinking exercise, it brings up many important ethical dilemmas that may face human society much sooner than the advancements transhumanism desires to bring into reality. The second topic, elective removal of healthy limbs at the request of the patient, carries much more immediate gravity. Sufferers of a mental condition known as Body Integrity Identity Disorder seek to put to rest the disturbing disconnect between their internal body image and their external body composition. This issue is often clouded by sensationalism and controversy in the media, and is therefore rarely discussed in a productive manner (Bridy). This lack of discussion halts progress and potentially limits citizens' rights, as legislation is enacted without sufficient research. The primary arguments against each topic are surprisingly similar; an expansion on both transhumanism and elective amputation follows, along with a discussion of the merit of those arguments. The reader will see how limits placed on both transhumanism and elective amputation cause more harm to whole of human society than good.
With all factors put into place the potential benefits of perfecting human genetic engineering far outweigh the negatives. A world with genetic engineering is a world that would be advantageous to all who undergo the procedure to positively modify their DNA. A genetically engineered human race will be able to have defeated all genetic mutations and diseases, rid humans of possible illnesses in young and unborn children, create drastically longer lifespans, and provide generations with a high quality of life. Human genetic engineering has progressed more rapidly than projected; according to Stephen Hawking, when human genetic engineering is consummated he hypothesizes, “With genetic engineering, we will be able to increase the complexity of our DNA, and improve the human race. But it will be a slow process, because one will have to wait about 18 years to see the effect of changes to the genetic code.”(Hawking). The advancements that genetic engineering will provide for the human race is incredible and we will soon benefit from science and technology more than ever
When did being human become not good enough? Transhumanism theories strive toward the perfect human, a posthuman, which can be achieved through modern technology. In the opinion of transhumanists, humans are constantly subject to change and their calling is to transcend their body and brain in order to reach their full potential. While this may have positive effects for the people involved, such as immunity toward hereditary diseases, Down syndrome for example, the question arises what is considered ethical in these practices. Three ethical issues arise when considering transhumanism. Firstly, should we extend our mortality and take away the chance for another human to live life on this earth to the fullest? Secondly, once the human race is perfect, we will not know what makes us unique and gives us our personality. Thirdly, the ability to breed perfect humans brings with it the possibility of a subspecies, due to the affordability of the specific technology. Finally, the need for enhancement comes down to parents wanting the best for their children, but it soon ends up being about their child being perfect.