Originally posted September 24, 2018
Here is an excerpt:
The philosophical tenets, academic theories, and institutional practices of transhumanism are well-known. Max More, a British philosopher and leader of the extropian movement claims that transhumanism is the “continuation and acceleration of the evolution of intelligent life beyond its currently human form and human limitations by means of science and technology, guided by life-promoting principles and values.” This very definition, however, is a paradox since the ethos of this movement is to promote life through that which is not life, even by removing pieces of life, to create something billed as meta-life. Indeed, it is clear that transhumanism banks on its own contradiction: that life is deficient as is, yet can be bettered by prolonging life even to the detriment of life.
Stefan Lorenz Sorgner is a German philosopher and bioethicist who has written widely on the ethical implications of transhumanism to include writings on cryonics and longevity of human life, all of which which go against most ecological principles given the amount of resources needed to keep a body in “suspended animation” post-death. At the heart of Sorgner’s writings, like those of Kyle Munkittrick, invoke an almost naïve rejection of death, noting that death is neither “natural” nor a part of human evolution. In fact, much of the writings on transhumanism take a radical approach to technology: anyone who dare question that cutting off healthy limbs to make make way for a super-Olympian sportsperson would be called a Luddite, anti-technology. But that is a false dichotomy since most critics of transhumanism are not against all technology, but question the ethics of any technology that interferes with the human rights of humans.
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