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1
Brudnicka-Żółtaniecka, Jowita. "Future Wars and Their Morale in Post- And Transhumanist Discourse." Security science journal 5, no. 1 (April 23, 2024): 110–25. http://dx.doi.org/10.37458/ssj.5.1.7.
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The article serves as a continuation of the first part of reflections on future wars and the morale of their participants. The results of a survey will be presented, addressing the most important issues and controversies related to the concept of post-humanism. The study of the awareness of declared transhumanists regarding international security confirmed the heterogeneity of predictions and perceptions of globalization trends. However, even the analysis of the "metrics," i.e., the characteristics of the research group's parameters, allowed for drawing interesting conclusions. The research goal remained complex. Firstly, I wanted to confront the theoretical assumptions of post- and transhumanism; secondly, I aimed to attempt an answer to the question: Who is and what does the contemporary post- and transhumanist think about future wars?
2
Martinelli, Emanuele. "An Aristotelian Resistance Against Transhumanism." Journal of Ethics and Emerging Technologies 32, no. 1 (June 30, 2022): 1–6. http://dx.doi.org/10.55613/jeet.v32i1.107.
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Posthuman Bliss? The Failed Promise of Transhumanism by Susan B. Levin presents a well-informed and structured critique to transhumanism. Not only transhumanist ethical and sociopo-litical applications are challenged: the theoretical assumptions and implications of transhumanism are made explicit and put into discussion, thereby confronting transhumanism as a worldview of its own, from metaphysics, to epistemology, to philosophy of mind, down to ethics and politics. This worldview is then constantly put to the test of Levin’s own Aristotelian essentialist framework, which sees the human being as a holistic whole and our role in the world as the complex process of attaining human flourishing. First, I will spend a few words to frame the general aim of the book and to delineate the main contents of the seven chapters. After that, I will deal critically with four interesting focal points, where further research may be prompted or the standpoint of the author may be challenged: the attribution of (rational) essentialism to transhumanism, the definition of well-being underlying transhumanist positions, the apparent tension between the sociopolitical im-plications of transhumanism and its cultivation of radical personal autonomy, the critical evaluation of Levin’s American-centered adaptation of her Aristotelian virtue-ethics approach.
3
Wally, Johannes. "Narrative Conflict and Implied Value Conflict: An Analysis of Aspects of the Implied Worldview of Richard Morgan’s Altered Carbon (2002) and Hanif Kureishi’s The Body (2002)." Anglia 140, no. 1 (March 1, 2022): 71–92. http://dx.doi.org/10.1515/ang-2022-0005.
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Abstract This essay examines the narrative conflicts in the cyberpunk novel Altered Carbon and the neo-gothic novella The Body. The theoretical assumption of the analyses is that narrative conflict can serve as an indicator of aspects of a text’s implied worldview: more specifically, narrative conflict is presumed to be indicative of an implied value conflict. Resorting to a spatial conflict model based on Jurij Lotman’s concept of border crossing, the essay argues that both texts differ substantially regarding the values they negotiate despite both deploying the transhumanist concept of body swapping. Whereas Altered Carbon places a socio-economic conflict at its core, The Body negotiates a metaphysical conflict. Accordingly, Altered Carbon discusses the construction of self-worth in view of an economically and socially overpowering opponent, whereas The Body emerges as a search for a value which can fill the void created by the dwindling relevance of religious notions of eternity in a secular world.
4
Bauer, Keith A. "Transhumanism and Its Critics." International Journal of Technoethics 1, no. 3 (July 2010): 1–10. http://dx.doi.org/10.4018/jte.2010070101.
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Transhumanism is a social, technological, political, and philosophical movement that advocates the transformation of human nature by means of pharmacology, genetic manipulation, cybernetic modification, nanotechnology, and a host of other technologies. The aim of this movement is to increase physical and sensory abilities, augment intelligence and memory, and extend lifespan. After providing some background on transhumanism, its philosophical heritage, and its goals, the author looks at three arguments against transhumanism, arguing that they are unpersuasive and should be rejected. This paper presents two arguments against transhumanism that have merit. The first argument is an argument from justice that addresses the distribution of benefits and burdens for funding, developing, and employing enhancement technology. The second argument examines a significant assumption held by many transhumanists, namely, that there is an essential “human nature” that can be transcended.
5
Pańkowska, Ewa. "„Być albo nie być” − transhumanistyczna wizja przyszłości według Wiktora Pielewina (na materiale utworu "Transhumanism Inc.")." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 61, no. 4 (March 12, 2024): 83–98. http://dx.doi.org/10.36770/bp.850.
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Victor Pelevin has established a reputation as one of the most interesting, controversial, and mysterious contemporary Russian writers. He is recognized as one of the leading representatives of Russian postmodernism. Pelevin is also known as an attentive and critical observer of the surrounding reality. He is sometimes described as a deep thinker, a prophet, and a visionary. Pelevin’s literary work entitled Transhumanism Inc. (2021) is the subject of the analysis in this paper. The purpose of the article is to show and discuss Pelevin’s transhumanist vision of the future in which an isolated brain (removed from its host) will be able to survive indefinitely in a specialized container (‘a jar’) and human consciousness will exist within a virtual reality. However, access to this ‘jar dimension’ will be exclusive, limited only to the wealthy, leaders, and world oligarchs. However, it is the vampires, as supernatural creatures, who will be the real architects of the world order. This paper focuses on the analysis of the selected aspects of Pelevin’s literary work − mainly those which can be viewed in connection with the assumptions of the transhumanist project. Special attention is paid to the idea of cyber immortality, the concept of morphological freedom, and mind uploading.
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Рыбаков, О., O. Rybakov, С. Тихонова, and S. Tikhonova. "THE CONVERGENCE OF TECHNOLOGIES, HUMAN REPRODUCTION AND NATURAL LAW: THE PHILOSOPHY OF TRANSHUMANISM." Bulletin of Kemerovo State University. Series: Humanities and Social Sciences 2017, no. 2 (June 25, 2017): 100–105. http://dx.doi.org/10.21603/2542-1840-2017-2-100-105.
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<p>The article deals with analysis of transhumanist prospects for the philosophy of law. Modern transhumanists consider morphological freedom as a concept, revealing the natural right to happiness. The authors take this idea as a starting point and consider the logic of the convergent biotechnology development. They believe that the extension of natural law has the character of a dialectical strategy of assumptions and tactics of the local bans in the sphere of human reproduction. This situation is typical of biomedical technology in general. The legislator authorizes a technology by endorsing forms of reproductive relationships and blocking technologies that support immoral forms. As a result, it gradually enhances understanding of how technology must be applied to ensure the human natural rights. Convergence of technologies makes real a hypothetical design of rights to reproduction, while the conflict of morality and the imperatives of technological development can be resolved from the standpoint of the primacy of natural law.</p>
7
Rahman, Fadhlu, and Atin Suhartini. "Paradoxes and Epistemological Implications of Nick Bostrom’s Transhumanism in Nietzsche’s Genealogical Perspective." Digital Press Social Sciences and Humanities 9 (2023): 00005. http://dx.doi.org/10.29037/digitalpress.49437.
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<p class="Abstract">Nick Bostrom, a transhumanist figure, referred human
perfection on three pillars: including super longevity (super long life), super
wellbeing (super happy) and super intelligence (super intelligent). This cyborg
human model adheres to the epistemology of scientism which he values as
anti-traditionalist culture, religious dogmas and metaphysics, but in principle
ostrom bases his perfect human model on Nietzsche <i>(Der ubermensch)</i>,
whereas scientism in Nietzsche's view is a form of religious ideas in a certain
degree. This paper attempts to reveal the epistemological paradox of Bostrom's
concept of transhumanism through Nietzsche's genealogical philosophy and its
epistemological implications. The method used in this research is an
epistemological and genealogical analysis on the three main pillars of Bostrom
which are the basic foundations of its transhumanism. In this study, it is
found first that the Bostrom paradox occurs not only in the misinterpretation
of a perfect man, where Bostrom considers the fulfillment of the three pillars,
whereas what Nietzsche means is as an independent human being in the sense of
two things, namely: able to govern himself and be united or only rely on
himself, and not relying on external reality or dogma. The second, paradoxes occur
in the belief system of the pillars of Bostrom's transhumanism where he relies
on the absolutism of science and negates all assumptions or arguments that come
from metaphysics and religion. Meanwhile, what Nietzsche means is to hold on to
the relativity of truth where humans will be weak and flawed if they rely on
beliefs outside themselves, including science. <o:p></o:p></p>
8
Rahman, Fadhlu, and Atin Suhartini. "Paradoxes and Epistemological Implications of Nick Bostrom’s Transhumanism in Nietzsche’s Genealogical Perspective." Digital Press Social Sciences and Humanities 09 (2023): 00005. http://dx.doi.org/10.29037/digitalpress.409437.
Full textAbstract:
<p class="Abstract">Nick Bostrom, a transhumanist figure, referred human
perfection on three pillars: including super longevity (super long life), super
wellbeing (super happy) and super intelligence (super intelligent). This cyborg
human model adheres to the epistemology of scientism which he values as
anti-traditionalist culture, religious dogmas and metaphysics, but in principle
ostrom bases his perfect human model on Nietzsche <i>(Der ubermensch)</i>,
whereas scientism in Nietzsche's view is a form of religious ideas in a certain
degree. This paper attempts to reveal the epistemological paradox of Bostrom's
concept of transhumanism through Nietzsche's genealogical philosophy and its
epistemological implications. The method used in this research is an
epistemological and genealogical analysis on the three main pillars of Bostrom
which are the basic foundations of its transhumanism. In this study, it is
found first that the Bostrom paradox occurs not only in the misinterpretation
of a perfect man, where Bostrom considers the fulfillment of the three pillars,
whereas what Nietzsche means is as an independent human being in the sense of
two things, namely: able to govern himself and be united or only rely on
himself, and not relying on external reality or dogma. The second, paradoxes occur
in the belief system of the pillars of Bostrom's transhumanism where he relies
on the absolutism of science and negates all assumptions or arguments that come
from metaphysics and religion. Meanwhile, what Nietzsche means is to hold on to
the relativity of truth where humans will be weak and flawed if they rely on
beliefs outside themselves, including science. <o:p></o:p></p>
9
Campione, Roger. "A vueltas con el Transhumanismo: cuestiones de futuro imperfecto | Dealing with Transhumanism: Issues about the Future Imperfect." Cuadernos Electrónicos de Filosofía del Derecho, no. 40 (June 27, 2019): 45. http://dx.doi.org/10.7203/cefd.40.13881.
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Resumen: El Transhumanismo es una perspectiva que aboga por la posibilidad de mejorar la condición humana física, emocional y cognitiva utilizando el progreso y la tecnología. Las cuestiones que plantea requieren asumir dos premisas, una normativa y otra empírica: la primera es que la formación para el uso de las tecnologías requiere una educación ética y jurídica, además de científica. La segunda implica que en un futuro próximo habrá robots muy sofisticados y dotados de inteligencia artificial avanzada que podrán tomar decisiones operativas, así que ¿cómo regular estas capacidades? Las aplicaciones en el ámbito sanitario muestran los términos del trilema normativo relativo a la distinción conceptual entre “terapia”, “mejora” y “superación” de la condición humana.
Abstract: Transhumanism stands up for the physical, emotional and cognitive human enhancement by progress and technology. The issues in question involve both a normative and an empirical assumption: the first one undertakes that the use of new technologies demands not only a scientific approach but also an ethical and legal one. The second means that in the near future advanced robots with artificial intelligence will make working decisions. So, how shall we have to rule those abilities? Many health implementations show the normative trilemma posed by the conceptual difference between therapy, enhancement and going beyond the human condition.
10
Peters, Ted. "Outer space and cyber space: meeting ET in the cloud." International Journal of Astrobiology 17, no. 4 (August 2, 2016): 282–86. http://dx.doi.org/10.1017/s1473550416000318.
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AbstractWhat justifies the astrobiologist's search for post-biological or machine-intelligence in outer space? Four assumptions borrowed from transhumanism (H+) seem to be at work: (1) it is reasonable to speculate that life on Earth will evolve in the direction of post-biological intelligence; (2) if extraterrestrials have evolved longer than we on Earth, then they will be more scientifically and technologically advanced; (3) superintelligence, computer uploads of brains, and dis-embodied mind belong together; and (4) evolutionary progress is guided by the drive toward increased intelligence. When subjected to critical review, these assumptions prove to be weak. Most importantly, evolutionary biologists do not support the idea that evolution is internally directed toward increased intelligence. Without this assumption, justifying the search for ET more intelligent than earthlings is anaemic. Nevertheless, one can still hope that in the near future we will be communicating with new neighbours in the Milky Way. Can sheer hope inspire science?
11
Rahman, Fadhlu. "Solusi Filsafat Jiwa Sadra Pada Problem Paradoks dan Implikasi Onto-Epistemik Transhumanisme Nick Bostrom." Refleksi Jurnal Filsafat dan Pemikiran Islam 22, no. 1 (March 1, 2022): 1. http://dx.doi.org/10.14421/ref.2022.2201-01.
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This study aims to examine and provide a solution to Nick Bostrom's onto-epistemic theoretical consistency problem of transhumanism which is considered to have a conceptual paradox and its implications for the basic concepts of transhumanism which consists of three pillars, namely: superintelligence, superlongevity, and super wellbeing. The testing and solutions that will be given are carried out through one of the major themes of the discourse on the relation of soul and body and the process of perfection in the tradition of Islamic philosophy. One form of mature philosophical discourse is in the Sadra’s philosophy of Soul. Therefore, the writer wants to describe the ontological and epistemological foundations of Bostrom's transhumanism as well as the Sadra’s philosophy of soul, and look at the paradoxes and onto-epistemic implications of the three pillars of transhumanism based on Sadra's view by descriptive and comparative analysis methods. In previous studies on the issue of transhumanism and the philosophy of the soul, Sadra still only focused on the description of each of these two issues. In addition, the study of this issue (transhumanism) focuses on the problem of its metaphysical basis by a western philosophical approach, so, this study wants to analyze it from the perspective of Islamic philosophy which is considered authoritative as the basis for studying metaphysical issues in the onto-epistemic context of transhumanism. I find that his onto-epistemic assumptions include; first, its dualism of epiphenomenalism as the basis of ontology necessitates the impossibility of matter having direct access to immaterial states of the self, while its limitations cannot create the perfection that Bostrom intended; and the second, his scientism as the basis of his epistemology require perfection that is not comprehensive and holistic, from the results of the analysis, I assesses that Bostrom's metaphysical assumptions are problematic both in terms of coherence and correspondence on the pillars of his transhumanism, and Sadra’s philosophical thought provides a solution in the form of the onto-epistemic basis for his soul philosophy and the process of perfecting in the problem of the fragility of Bostrom's Transhumanism ideas which can then provide the ideal form of the perfect human that Bostrom assumes.
12
Rahman, Fadhlu. "Solusi Filsafat Jiwa Sadra Pada Problem Paradoks dan Implikasi Onto-Epistemik Transhumanisme Nick Bostrom." Refleksi Jurnal Filsafat dan Pemikiran Islam 22, no. 1 (March 1, 2022): 1–26. http://dx.doi.org/10.14421/ref.v22i1.3234.
Full textAbstract:
This study aims to examine and provide a solution to Nick Bostrom's onto-epistemic theoretical consistency problem of transhumanism which is considered to have a conceptual paradox and its implications for the basic concepts of transhumanism which consists of three pillars, namely: superintelligence, superlongevity, and super wellbeing. The testing and solutions that will be given are carried out through one of the major themes of the discourse on the relation of soul and body and the process of perfection in the tradition of Islamic philosophy. One form of mature philosophical discourse is in the Sadra’s philosophy of Soul. Therefore, the writer wants to describe the ontological and epistemological foundations of Bostrom's transhumanism as well as the Sadra’s philosophy of soul, and look at the paradoxes and onto-epistemic implications of the three pillars of transhumanism based on Sadra's view by descriptive and comparative analysis methods. In previous studies on the issue of transhumanism and the philosophy of the soul, Sadra still only focused on the description of each of these two issues. In addition, the study of this issue (transhumanism) focuses on the problem of its metaphysical basis by a western philosophical approach, so, this study wants to analyze it from the perspective of Islamic philosophy which is considered authoritative as the basis for studying metaphysical issues in the onto-epistemic context of transhumanism. I find that his onto-epistemic assumptions include; first, its dualism of epiphenomenalism as the basis of ontology necessitates the impossibility of matter having direct access to immaterial states of the self, while its limitations cannot create the perfection that Bostrom intended; and the second, his scientism as the basis of his epistemology require perfection that is not comprehensive and holistic, from the results of the analysis, I assesses that Bostrom's metaphysical assumptions are problematic both in terms of coherence and correspondence on the pillars of his transhumanism, and Sadra’s philosophical thought provides a solution in the form of the onto-epistemic basis for his soul philosophy and the process of perfecting in the problem of the fragility of Bostrom's Transhumanism ideas which can then provide the ideal form of the perfect human that Bostrom assumes.
13
Strzelecki, Ryszard. "Humanistyczne „zwroty” w perspektywie metodologicznej." Dydaktyka Polonistyczna 17, no. 8 (2022): 183–221. http://dx.doi.org/10.15584/dyd.pol.17.2022.17.
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The paper deals with ”turns” that shape the face of today’s humanities, and captures their specificity in perspective and provides methodological evaluation of them. The ”turns” were referred to their immediate research context, i.e. the new philosophy of science: Popper, Lakatos, Lauden, Feyerabend, and Kuhn. All convergences and irregularities in the orientation of ”turns” in relation to the assumptions made there were shown. It turned out that they implement these assumptions to a limited extent. The approaches to ”turns” proposed by other researchers were also broadly discussed. Moreover, their attitudes to the tradition of the humanities and breaches from this tradition were demonstrated. However, a key feature of ”turns” is their departure from the modern logic of science, rationality of scientific cognition, and the principles of the general methodology of science. The most important examples of the ontological reductionism and of the violation of the ontological status of man were also discussed. These abuses are illustrated based on four selected ”turns”: performative, ”towards things”, biological and digital in the transhumanist version.
14
Lacerda, Ingrid, and Thamires Ribeiro de Mattos. "Marjorie Prime." Glimpse 21 (2020): 85–96. http://dx.doi.org/10.5840/glimpse20202110.
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This article aims to analyze the relationship between human beings and artificial intelligence through the movie “Marjorie Prime,” released in 2017 during Sundance Film Festival. Martin Heidegger's thoughts on Dasein and human nature and derived studies from Alan Turing's perspective on Artificial Intelligence and Humanity, as well as perspectives on posthumanism and transhumanism and their social implications, will be contrasted in order to discuss alterity and its presence in artificial intelligence. Hence, in this article we ask how it is possible to understand the alterity found between Marjorie, the protagonist of the film, and a holographic artificial intelligence created with the purpose of replacing her deceased husband, Walter. This study will begin with assumptions about the question of technology in the Heideggerian conception of Dasein and Being, as well as the view of technology as a current mode of being in postmodernity. Our methodology combines a bibliographical review and also an analysis of the audiovisual content previously quoted.
15
Gerdes, Anne. "The Tension Between Human and Cyborg Ethics." International Journal of Cyber Ethics in Education 1, no. 1 (January 2011): 25–35. http://dx.doi.org/10.4018/ijcee.2011010103.
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This article makes no argument against progress but stresses the importance of making it with foresight. The connection between biotechnology, treatment, and enhancement is discussed, stating the need for regulation. Next, the ideas of transhumanism are presented as a framework for an examination of our human condition and it is illustrated that cyborgs will possibly develop other values than Homo sapiens. Thus, the second part of the article discusses what it means to be an ethical being from the perspective of Francis Fukuyama’s ideas of the importance of human nature to our humanity, and further elaborated on by bringing attention to the significance of the vulnerability to moral reasoning. Furthermore, the article suggests a near connection between embodiment and morality. In the light of this assumption, one can ask about ethical values and democratic cohesion in a world with sub-cultures of cyborgs. Thus, John Rawls’ theory of justice is introduced as a framework for reflections about inter-human costs of a posthuman condition. It is concluded that science need democratic regulation, in order to avoid technocratic decision processes, and guidelines for a regulatory body is given.
16
Matthews, Stéphanie Walsh, and Marcel Danesi. "AI: A Semiotic Perspective." Chinese Semiotic Studies 15, no. 2 (May 30, 2019): 199–216. http://dx.doi.org/10.1515/css-2019-0013.
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Abstract Artificial Intelligence (AI) has become a powerful new form of inquiry unto human cognition that has obvious implications for semiotic theories, practices, and modeling of mind, yet, as far as can be determined, it has hardly attracted the attention of semioticians in any meaningful analytical way. AI aims to model and thus penetrate mentality in all its forms (perception, cognition, emotion, etc.) and even to build artificial minds that will surpass human intelligence in the near future. This paper takes a look at AI through the lens of semiotic analysis, in the context of current philosophies such as posthumanism and transhumanism, which are based on the assumption that technology will improve the human condition and chart a path to the future progress of the human species. Semiotics must respond to the AI challenge, focusing on how abductive responses to the world generate meaning in the human sense, not in software or algorithms. The AI approach is instructive, but semiotics is much more relevant to the understanding of human cognition, because it studies signs as paths into the brain, not artificial models of that organ. The semiotic agenda can enrich AI by providing the relevant insight into human semiosis that may defy any attempt to model them.
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Overduin, Nick. "The Epistemological Paradigm of Post-Religious Humility." Epistemology & Philosophy of Science 60, no. 1 (2023): 131–48. http://dx.doi.org/10.5840/eps202360112.
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After Copernicus (1473–1543) and the ongoing development of contemporary cosmization, a new epistemological paradigm of post-religious humility is replacing religious versions. In the 100th year of Kuhn/Lakatos, this article explores the differences between religious and post-religious paradigms of humility as a formative aspect of human knowing. Although post-religious humility does not necessarily strive to criticize earlier paradigms of humility, an implicit critique is often present. In accordance with Kuhnian/Lakatosian theory, this article is not about psychological traits or personality characteristics; rather, both types of humility as epistemological paradigms exist at the nascent stage of knowledge development. In retrospect, various thinkers throughout the Renaissance and Enlightenment demonstrate flux and conflict between the two paradigmatic humilities, and various theorists also struggle to articulate the emerging paradigm. The overall trajectory radicalizes the abandonment of anthropomorphism and positivistic assumptions about certainty. Historically, post-religious humility also intersected with society’s perception of science’s “progress” and a deeper embrace of finitude and mortality than was possible earlier. Movements like transhumanism, as well as phenomena of technological prowess and remarkable achievements in modern scientific research, do not contradict the new humility’s role. Whether religious or post-religious, postpositivistic civilization increasingly experiences that the new paradigm repositions the sociological and cognitive place where humility can now comfortably reside.
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Kent, Laurence. "Becoming-Flashdrive: The Cinematic Intelligence of Lucy." Film-Philosophy 24, no. 3 (October 2020): 284–303. http://dx.doi.org/10.3366/film.2020.0146.
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An important but easily forgotten moment in the history of film-philosophy is Jean Epstein's assertion that cinema, more than merely thinking, has a kind of intelligence. If it is a newfound conception of rationality that is needed for any contemporary ethical relation to the world, as thinkers from Reza Negarestani and Pete Wolfendale to feminist collective Laboria Cuboniks have espoused in their respective neo-rationalist projects, then cinema as a thinking thing must be interrogated in its relation to reason. A somatophilia of purely affective and phenomenological approaches in film theory alongside micropolitical injunctions to undermine common-sense and liberate one's desire in extremity can fall limp in view of such calls for universal thinking around rationality. To understand cinema's specific form of intelligence, this article will explore Luc Besson's Lucy (2014) as an instance of how film is able to represent intelligence. Besson's film provides a site where Western cultural anxieties and assumptions around intelligence are manifested. This will allow an explication of contemporary approaches to intelligence in philosophy whilst confronting these discourses with the insidious problematics of gender and race that undergird the film. I argue that Lucy shares many of its ambitions with the emerging vectors of thought associated with the neo-rationalist perspective in its engaging with a rethinking of universal values and the Promethean possibilities of human action. Reading the film through these philosophies will help position the ethical stakes it sets up, but also to distinguish it from a trend of contemporary “posthuman” films that it finds itself in company with. While it is certainly true that posthuman themes, as well as transhumanist fantasies, seem to permeate Besson's film, this article will incorporate another neologism, taken from neo-rationalist thinkers, in order to emphasise moments that can be productive from the standpoint of a philosophical account of intelligence: “rationalist inhumanism.”
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Plašienková, Zlatica, Martin Farbák, and Eva Smolková. "Quality of Life from a Transhumanist Perspective." Studia Ecologiae et Bioethicae, October 5, 2022. http://dx.doi.org/10.21697/seb.2022.21.
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The issue of quality of life has been a subject of major interest in the course of history, even though it was originally related to a specific philosophical question of a good life. Nowadays, the quality-of-life issue represents a more complex term, related to a lot of aspects that make human life good, valuable and meaningful. In this article, the authors aim to reflect on the new role of transhumanism, which is promoting a radical scientific and technological enhancement of humans. In its promising visions, the level of quality of human life should be supposedly increased to an almost ideal state for all people. Initially, the authors deal with the issue of the quality of human life concerning individual preferences and social solutions, and they proceed with their beliefs based on the assumption that the guarantor of the life of citizens is the state government. Later on, the authors of the article focus on the given issue relating to transhumanist positions. They critically analyse the transhumanist absolutization of technology as the primary tool for achieving a good human life, whilst overlooking the ethical context of the issue. The authors express their positive standpoint towards human progress and enhancement (especially in medicine), but they recognise a possible risk of dehumanisation. If the transhumanist visions are to be carried out by prioritizing the progress itself before the actual humans, there are deep ethical questions that should be answered.
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DEMİR, Talip. "İnsansız Dünyada Aile ve Din: Transhümanist Bir Perspektif." Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi, August 12, 2022. http://dx.doi.org/10.51702/esoguifd.1133359.
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In the historical process, family and religion are supportive of one another, even needy to one another. The family became the bearer of religious values, while religion protected the family by sanctifying. In doing so, they have secured the survival of social life and of themselves. However, secularization has reduced the influence of religion on individual and social life. This process is promoted by transhumanism, a socio-cultural movement that has increased its fans and is getting stronger, especially since the beginning of the 21st century. Because transhumanism, unlike religions, is driven by the assumption that man is a flawed creation and therefore needs to be developed physically and spiritually. It has a mindset that sees the use of all kinds of technologies as necessary and compulsory, which gives man a painless, comfortable, and long life in this world. Thus, the adoption of the values espoused by transhumanism means the transformation of religion and all traditional structures powered by religion. In this study, the transformations which the Turkish family structures both experience and are likely to experience will be discussed from the perspective of transhumanism. The main purpose of the study is to demonstrate both the current and future impacts of the global value atmosphere, which has contributed to the spread and transformation of the transhumanist movement, on the Turkish family.
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Yılmazkol, Özgür, and Nilüfer Pembecioğlu. "DECODING SEMIOTIC PUZZLES: MANIFEST TV SERIAL, STRUCTURAL IMPLICATIONS AND POSTHUMAN PROTAGONISTS." European Journal of Literature, Language and Linguistics Studies 7, no. 2 (August 22, 2023). http://dx.doi.org/10.46827/ejlll.v7i2.460.
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The supernatural drama, recognizable for the supernatural (or mind-expanding) element within the plot, has become an established genre within contemporary international cinema as well as television series. The story of a supernatural drama mostly centers on a paranormal occurrence and what occurred to a group of heroes, while various characters are occasionally brought to the forefront. It includes pieces of the puzzle or some issues that are thought to be manifest, presented to the heroes in the form of semantic codes, and resolved throughout the narrative. The supernatural drama presents a rational approach to the supernatural element in the form of television series as well, burying it within the story and disclosing it gradually as the plot progresses. This study aims to have a structural and semiotic analysis of the television series Manifest. This study is based on the assumption that the Manifest television serial creates a reality that each participant in the narrative reflects a transhumanist perspective that never surfaces nor is emphasized in the movie. As a result, it is based on examples of how the Manifest and Transhumanism ties are constructed using different passages from the narrative and other extra-textual aspects.<p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/soc/0046/a.php" alt="Hit counter" /></p>
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DEMİR, Talip. "Is Everything Sacred Evaporating? Transhumanist Traces on Value Orientation of Generation Z." Marifetname, January 27, 2022. http://dx.doi.org/10.47425/marifetname.vi.1013163.
Full textAbstract:
Social values are the basic cultural codes that determine the view of individuals to the world and what is happening and can change with the effect of some developments over time. The concept of generation, which is one of the analytical tools used by social sciences to understand and explain the change in question, is used to express the clusters of people who were born between certain time periods. In this context, the Z generation, which is used to indicate those who were born after 2000, presents a unique structure unlike any previous generation in terms of its values and characteristics. On the other hand, the transhumanism movement, which developed and became widespread in almost the same historical period as the Z generation, is one of the most important social movements of the 21st century. This movement, which aims to transform/develop human nature especially through gene technology, robotics and some medical applications and has a secular character, is gradually increasing its influence thanks on the techno-scientific revolutions experienced in the period. Today, with the increasingly radical globalization process, the individuals of the Z generation are directly or indirectly affected by the secular values adopted by the movement in question. This effect brings with it the questioning of some traditional and religious values adopted by the previous generations. In addition, the pragmatic and hedonist philosophy of life of the new generation of young people pave the way for the blurring of some traditionally sharply defined boundaries, especially gender roles. In this context, our study focuses on the overlaps between the values spread by the transhumanist movement and the value tendencies of the Z generation. It is observed that some values such as individuality, critical thinking and open-mindedness, an inquiring approach to assumptions and beliefs, pragmatism, and opposition to all kinds of racism and gender discrimination, which transhumanism adopts, have reflections on the Z generation as well. Z generation. At this point, the aim of our study is to try to understand the changing value tendencies of the Z generation from the perspective of transhumanism and to provide a theoretical ground on the subject.
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Turner, Joseph (Yossi), and Nadav Shifman Berman. "Franz Rosenzweig’s Concept of Redemption as a Vehicle for Confronting the Philosophical Problem of Contemporary Transhumanism." Naharaim, June 1, 2022. http://dx.doi.org/10.1515/naha-2021-0013.
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Abstract This article presents Franz Rosenzweig’s concept of redemption as a vehicle for raising some important questions for confronting the contemporary movement of Transhumanism. The upshot of our discussion is located in the existential questions asked, following a philosophical comparison of Rosenzweig’s religious and philosophical commitment to human life in its most robust form, with Transhumanism’s scientistic vision. To do so, the article first discusses some techno-scientistic assumptions of Transhumanism, showing that it presumes what was once a core principle of German Idealism, the identity of reason and being, against which Rosenzweig rebelled. Then, the article turns to examine Rosenzweig’s humanistic redemptive vision and its emphasis on the corporeal, the temporal, and the worldly (rather than the purely spiritual, the apocalyptic, and the other-worldly). The conclusion makes explicit the ways in which Rosenzweig’s redemptive vision provides a contrasting model to the one set forth by Transhumanism.
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Siewers, Alfred Kentigern. "Totalitarian Transhumanism versus Christian Theosis: From Russian Orthodoxy with Love." Christian bioethics: Non-Ecumenical Studies in Medical Morality, September 17, 2020. http://dx.doi.org/10.1093/cb/cbaa013.
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Abstract Technological change and the growth of technocratic approaches to government have gone hand-in-hand with the development of secular transhumanism in the West. The result is a perfect storm for the onset of cultural or “soft” totalitarianism in what during the Cold War was known as the “Free World.” Accelerating political opposition to traditional and biological definitions of sex, and to traditional marriage and family networks in Christian contexts, has undermined anthropological and value assumptions basic to self-government. Paradoxically, in this post-Cold War environment, Russian culture now provides a model for renewing the Christian understanding of sex related to defining freedom as self-restraint. Specifically, that model is that of the Russian Orthodox Christian anthropology of sex and its related theological tradition.
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Chistyakova, Marina. "Bio-Art Between Bios and Zoe." KnE Social Sciences, January 30, 2020. http://dx.doi.org/10.18502/kss.v4i2.6356.
Full textAbstract:
In this article, bio-art is analyzed in the framework of critical posthumanism, a specific feature of which is anti-anthropocentrism. Posthumanist theories predetermine the relationship of a modern person with himself, the world around him, and nonhuman agents. In this regard, the scope of the concepts of bios and zoe is being reconsidered, as long as they specify the difference between human and non-human life. Posthumanism is based on the idea of a broader understanding of zoe as the common basis of all life forms, including bios. Bio-art is genetically linked to posthumanism. The latest discoveries in biology have mainstreamed posthumanism issues and inspired the emergence of this art form. But more often than not, bios and zoe act as opposites in bio-art, since bio-art uses life and its various forms as media. Technological innovations allow artists to create new forms of life or to manipulate existing ones. The interrelation of these two terms (bios and zoe) is employed as the key criterion to confirm or refute the assumption that bio-art is associated with the ideas of posthumanism by analyzing some widely known works of bio-art.
Keywords: bio-art, posthumanism, transhumanism, bios, zoe