Suchergebnisse

Intro -- Preface -- Contents -- Contributors -- Part I: Philosophical Aspects -- Chapter 1: Aspects of Mind Uploading -- 1 Introduction -- 2 Is It Technically Doable? -- 3 Consciousness -- 4 Personal Identity -- 5 Ethical Concerns -- 6 A Society of Uploads -- 7 Conclusion -- References -- Chapter 2: Transhumanism as a Derailed Anthropology -- 1 Introduction: The Story so Far -- 2 Manifestations of Transhumanism -- 2.1 Three Types of Transhumanism -- 2.2 Future Paradise as a Kind of Transhumanism? -- 2.3 Marxism -- 2.4 Gaia Hypothesis -- 3 Anthropology and the AI Image of Man -- 3.1 Man, Animal, Machine -- 3.2 Man Embedded in Systems -- 4 Autonomy as a Presupposition for Singularity -- 5 Interests, Concrete and Future -- 5.1 Religious Motivations and Interests in Transcendence -- 5.2 Economic Interests -- 5.3 Epistemological Interests -- 6 A New Man, a New World: For Whom? -- 6.1 Religious Borderlines -- 6.2 Reductionism -- 7 Resist the Beginnings -- 7.1 Objections -- 7.2 Moralizing Business Models -- 7.3 Eight Rules -- 8 Concluding Remarks -- References -- Chapter 3: Transhumanism and Philosophy of Technology -- 1 Introduction -- 2 Technophobia and Technophilia -- 2.1 Technophobic Derivative -- 2.2 Transhumanism -- 2.3 The Substrate-Independent Mind -- 2.4 The Limits of the Humanist Heritage -- 3 Towards a Different Philosophy of Technology (and Nature) -- 3.1 Beyond the Failure of Modern Categories -- 3.2 Culture Is Nature -- 3.3 The Constitutive Role of the Technical Mediation -- 4 Conclusions -- References -- Chapter 4: Senseless Transhumanism -- 1 Introduction -- 2 Three Man´s Activities -- 3 Intentionality -- 4 Transhumanism and Utopias -- 5 Loss of Sense in Transhumanism -- 6 Conclusion -- References -- Chapter 5: Elements of a Posthuman Philosophy of Art -- 1 Introduction -- 2 Non-duality, Technology and Posthuman Works of Art.

The paper argues that a Marxist transhumanism is politically and ethically incoherent. While it is true that transhumanists and Marxists and transhumanists believe that human beings are self-determining, self-transforming, transhumanists are committed to transcending the material conditions of organic life. Their ultimate aim is to encourage the emergence of a artificial superintelligence whose self-creative capacities are not limited by the needs of organic life forms. Socialism, by contrast, is a political and ethical movement committed to ending the suffering caused by capitalism, by changing social institutions and the values according to which resources are distributed and utilized. The success of the transhumanist project would render all social and political theories and institutions obsolete. The socialist use of technology would expand human life-capacities while preserving the ties of mutual need that link us together and make human life meaningful and worthwhile

Je montre dans cet article à quel point les idées transhumanistes sont contestées et débattues. Je ne reviens pas ici sur les objections de ceux qui s'opposent absolument à l'enhancement, pour des raisons théologiques, métaphysiques, irrationnelles ou fausses. Je m'intéresse aux difficultés soulevées par ceux qui adhèrent foncièrement à l'esprit transhumaniste. Il s'agit des problèmes et objections de nature éthique, sociale et politique. Le paradigme évolutionniste du transhumanisme est matérialiste. Ce matérialisme est technoscientifique, il évolue avec les technosciences, leurs instruments et leurs concepts opératoires. Le paradigme évolutionniste est un paradigme "dangereux": il peut être interprété et appliqué de façon simpliste, brutale, aveugle, insensible et conduire dans un monde posthumain de fait inhumain, barbare. Cependant, par contre, des Rapports américains tels que Converging technologies for improving human performance (2002) et Beyond therapy (2003) sont figés dans leur unilatéralisme respectif et antagoniste, le transhumanisme bien compris c'est l'humanisme progressiste capable d'intégrer les révolutions technoscientifiques théoriquement et pratiquement.

Intro -- About the Book -- Contents -- About the Editor -- Contributors -- Part I: Brave New World of Transhumanism -- Chapter 1: Brave New World of Transhumanism -- 1.1 Humanity's Growing Pains -- 1.2 Transhumanism -- 1.3 We Are All Transhumanists -- 1.4 Pros and Cons of Technology -- 1.5 Technological Singularity -- 1.6 Three Options for Humanity -- 1.7 The Human Condition -- 1.8 Empathy Versus Apathy -- 1.9 Philanthropy -- 1.10 Democracy -- 1.11 Transhumanism in American Politics -- 1.12 Transhumanist Bill of Rights -- 1.13 Ideology in Action -- 1.14 Infinite Diversity in Infinite Combinations -- 1.15 New Tower of Babel -- 1.16 Existential Risk -- 1.17 World Peace -- 1.18 From Holocene to Anthropocene -- 1.19 Natural Disasters and Biohazards -- 1.20 Mother Earth -- 1.21 Mystery of the Universe -- 1.22 Real-World Superheroes -- 1.23 Brave New World -- Bibliography -- Chapter 2: History of Transhumanism -- 2.1 Introduction -- 2.2 The Transhuman -- 2.3 Transhumanism -- 2.4 Misinformation -- 2.5 Influencers -- 2.6 Politics -- 2.7 Transhumanism Now -- 2.8 Connections -- 2.9 Continuity -- 2.10 Conclusion -- References -- Chapter 3: The Boundaries of the Human: From Humanism to Transhumanism -- 3.1 Technological Convergence -- 3.2 From Humanism to Transhumanism -- 3.3 The Human Seed -- Appendix 1: The Principles of Extropy -- Appendix 2: The Transhumanist Declaration -- Bibliography -- Chapter 4: How Transhumanism Will Get Us Through the Third Millennium -- 4.1 Religion as Transhumanism Predecessor -- 4.2 What Is Transhumanism? -- 4.2.1 What Is the Point of Living Forever in a Trash Bin? -- 4.3 Transhumanist Manifesto -- 4.3.1 On Gratefulness to Life -- 4.3.2 On Desire to Explore -- 4.3.3 On Moral Code -- 4.3.4 On Embedded Reality -- 4.3.5 On the Eradication of Suffering -- 4.3.6 On Beliefs -- 4.3.7 On the Right to Upgrade.

ranshumanism is a philosophical, cultural and political revolutionary movement. It proposes a radical trans- formation of the human being and the society in which it develops. Transhumanism is revolutionary on a philosophical level because it collects ontological traditions of the past that posed this transformation, from British Marxist and non-Marxist left-wing thinkers of the 19th and 20th centuries to Soviet and Russian cosmism. But going further back one can find proto- transhumanist proposals from Christian theologians and Enlightenment philosophers. And it is revolutionary at a political level because it can be traced back to proto-transhumanist ideas in political revolutionaries of the past. The revolutionary doctrine par excellence of the 19th and 20th centuries is Marxism. Marxism also influenced certain transhumanists authors, although there are no transhumanist movements that claimed to be Marxist themselves, because none of them put into question capital as the basic social relation of capitalism. In the texts of Marx, Engels and Lenin there can be found proto-transhumanist ideas. Philosophical connections between Marxism and transhumanism are numerous. But beyond this, in this article we suggest that it is possible to develop a Marxist transhumanism movement that exceeds the actual individualistic and pro-capitalist prism on transhumanism. Also, we suggest transhumanism can serve to revitalize Marxist materialism in this 21st century and for the future. Marxist transhumanism would comply with the definition of communism of Marx and Engels, and it could even be said that Marxism is, essentially, transhumanist in its foundations, even when it defines posthumans as New Men, or Men Made In Property. And it could even be said that transhumanism is, in essence, Marxist. In this article, we present a historical cartography of inherent class relations in techno-scientific development and try to show the ideological impact that these relations made on transhumanists. We describe actual transhumanism as transcapitalism, and analyze its theoretical influences, proposing a theoretical itinerary for Marxist transhumanism, from Marx to more contemporary authors that would pave its political and philosophical roots. In addition, we define transcapitalism as BTA-Politics – biopolitics, thanatopolitics and anatomopolitics – in the sense of Michel Foucault. Finally, we propose that it is precisely the inherent contradictions of current Transcapitalism that set the paths for the construction of Marxist transhumanism.

This book examines the dependence of transhumanist arguments on the credibility of the narratives of meaning in which they are embedded. By taking the key ideas from transhumanist philosophy - the desirability of human self-design and immortality, the elimination of all suffering and the expansion of human autonomy - Michael Hauskeller explores these narratives and the understanding of human nature that informs them. Particular attention is paid to the theory of transhumanism as a form of utopia, stories of human nature, the increasing integration of the radical human enhancement project into the cultural mainstream, and the drive to upgrade from flesh to machine

Purpose of the article is to identify the religious factor in the teaching of transhumanism, to determine its role in the ideology of this flow of thought and to identify the possible limits of technology interference in human nature. Theoretical basis. The methodological basis of the article is the idea of transhumanism. Originality. In the foreseeable future, robots will be able to pass the Turing test, become "electronic personalities" and gain political rights, although the question of the possibility of machine consciousness and self-awareness remains open. In the face of robots, people create their assistants, evolutionary competition with which they will almost certainly lose with the initial data. For successful competition with robots, people will have to change, ceasing to be people in the classical sense. Changing the nature of man will require the emergence of a new – posthuman – anthropology. Conclusions. Against the background of scientific discoveries, technical breakthroughs and everyday improvements of the last decades, an anthropological revolution has taken shape, which made it possible to set the task of creating inhumanly intelligent creatures, as well as changing human nature, up to discussing options for artificial immortality. The history of man ends and the history of the posthuman begins. We can no longer turn off this path, however, in our power to preserve our human qualities in the posthuman future. The theme of the soul again reminded of itself, but from a different perspective – as the theme of consciousness and self-awareness. It became again relevant in connection with the development of computer and cloud technologies, artificial intelligence technologies, etc. If a machine ever becomes a "man", then can a man become a "machine"? However, even if such a hypothetical probability would turn into reality, we cannot talk about any form of individual immortality or about the continuation of existence in a different physical form. A digital copy of the soul will still remain a copy, and I see no fundamental possibility of isolating a substrate-independent mind from the human body. Immortality itself is necessary not so much for stopping someone's fears or encouraging someone's hopes, but for the final solution of a religious issue. However, the gods hold the keys to heaven hard and are unlikely to admit our modified descendants there.

Résumé Cet article propose un état des lieux rapide du transhumanisme contemporain, à travers deux champs de controverses sur les définitions de l'humain et du posthumain. Le premier concerne l'éthique de l'amélioration humaine ; s'y joue la question des limites du libéralisme et des conditions d'exercice de l'autonomie. En réponse aux refus d'une transformation technologique substantielle de l'humanité pour des raisons communautariennes ou relevant d'une éthique de la discussion, les arguments transhumanistes constituent des justifications libérales et libertariennes en faveur d'une modification des normes biologiques. Le second tient à la configuration biopolitique dans laquelle la projection d'un futur posthumain devient possible. S'y affrontent les projets d'émancipation posthumanistes, critiques de l'anthropocentrisme et de l'universalisme modernes, et les ambitions transhumanistes d'un accroissement des capacités de maîtrise du monde. Ces controverses permettent de délimiter le transhumanisme comme un champ sémantique autorisant des recompositions idéologiques multiples, à l'intersection des pensées libérales et de leurs critiques.

Scientific advances in genetics, neuroscience, and artificial intelligence signal the end of our traditional concept of the human being. The most vigorous movements dealing with this ongoing crisis of humanism are posthumanism and transhumanism. While posthumanism reconsiders what it means to be human, transhumanism actively promotes human enhancement. Both approaches address the posthuman condition in the technological age. In 20 articles, written by leading scholars of the field, this volume provides the first comprehensive introduction to debates beyond humanism

Introduction: Thinking through Transhumanism -- Intro.1. A back to the future approach to transhumanism -- Intro. 2. Technology, the imagination, and the future -- Intro. 3. The anthropology of transhumanism -- Intro. 4. Overview of Chapters 24 -- Intro. 5. A note on methods -- Chapter 1: Is transhumanism a revitalization movement? -- Chapter 2: Ancestors and avatars: Immortality transformed -- Chapter 3: Happily ever after: Transhumanism and the hedonistic imperative -- Chapter 4: The social skin, the anti social skin, and the pursuit of morphological freedom -- Chapter 5: Decoding the self -- Chapter 6: Rethinking kinship systems -- Chapter 7: From original affluence to posthuman abundance.