Atlanta, Georgia USA


http://meeting.aarweb.org/sessions/A1-136

TRANSHUMANISM AND RELIGION CONSULTATION

November 1, 2010 from 9 to 11
Monday 9:00 AM to 11:30 AM

Location: Hyatt Regency - Hanover C

Perspectives on Human Enhancement

“Transhumanism” or “human enhancement” refers to an intellectual and cultural movement that advocates the use of a variety of emerging technologies. The convergence of these technologies may make it possible to take control of human evolution, providing for the enhancement of human mental and physical abilities deemed desirable and the amelioration of aspects of the human condition regarded as undesirable. These enhancements include the radical extension of healthy human life. If these enhancements become widely available, it would arguably have a more radical impact than any other development in human history—one need only reflect briefly on the economic, political, and social implications of some of the extreme enhancement possibilities. The implications for religion and the religious dimensions of human enhancement technologies are enormous and are addressed in our consultation. For more information, or to be placed on a very occasional mailing list, contact Calvin Mercer (mercerc@ecu.edu).
Presiding

* Calvin Mercer, East Carolina University

Presenters

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Geoffrey Redmond, Center for Health Research
Transhumanism: Ethical Insights from the Three Chinese Spiritual Traditions

Most bioethical commentary is based on Judeo-Christian tradition. This paper proposes that because the three Chinese religious traditions of Buddhism, Confucianism and Daoism have very different fundamental assumptions they can be sources of fresh insights regarding transhumanism.

The impetus of the Buddha’s quest for realization was the four passing sights of an old man, a sick man, a dead man, and a holy man. Transhumanism would take away this motivation for religious quest. Yet, impermanence would still cause humans to suffer and therefore the Dharma would still be relevant. It can be argued that Buddhism would be receptive to transhumanism, though the doctrine of rebirth would need to be reassessed.

With Confucianism and Daoism, the judgment of transhumanism would be even more favorable. Chinese have always regarded long life as an unmitigated good. Confucianism told a disciple, “You do not yet understand life, how can you expect to understand death?” Daoism has as its central concern attainment of longevity, though its magical techniques would be supplanted by transhumanism.

While the these underlying principles can be construed to support transhumanism, this does not ensure that established institutions would not find it threatening.
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Kurt Miller, University of California, Santa Barbara
When Humans Become Gods: Mormonism and Transhumanism

My paper will talk about the Mormon Transhumanist Association. In the paper I will provide a theoretical and historical framework for Transhumanism and show how this secular “belief” can be applied to religion, and in particular to Mormonism (LDS). The liberal theology of man within Mormonism meshes with Transhumanist discourse. Both “theologies” (I use this term loosely here) propose a radical transcendence of the temporal and physical dimensions of humanity via action within this world. Both “religions” recognize the possibility of man, and the role of ‘eternal progress.’ For Transhumanism, the achievements and discoveries of science are no long for a nebulous value neutral “science for science sake” schema. No, science, operating through exponentially growing technology, is merely a tool for achieving the ideal, the utopian. Making a scientific discovery or inventing a new technology symbolically takes humanity up the stairs of progress. With Mormon Transhumanism, scientific progress is, in fact, a religious imperative that leads to divinity and resurrection. The ultimate aim of the paper is to show the shrinking association of science with the secular.
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Michael Burdett, University of Oxford
N. F. Fedorov and Christian Transhumanism

To what extent do particular Christian doctrines support a contemporary transhumanism? In this text I wish to engage the writings of little known Russian philosopher N.F. Fedorov who has often been cited as a forefather to contemporary transhumanism and suggest that, at least for Fedorov, the Trinity and resurrection are essential to his transhumanist project. I will engage with his primary text, The Philosophy of the Common Task, and outline how his avowal of materialism when taken together with his vibrant Christian zeal result in a universal physical resurrection for all of humanity. This physical resurrection is not passive and spiritualized, but an imperative for humanity to enact through scientific and technological means. It is our mutual love for others, first found in the Trinity, which drives this universal resurrection in spite of the common enemy of death. I will then comment on how useful he can be utilisede in the conversation between contemporary transhumanism and Christianity.
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Patrick D. Hopkins, Millsaps College
Transhumanism as a Theological Process

Transhumanism may be seen by many as anti-religious or at least irreligious, however, there are ways to interpret it as a religious endeavor. Making a distinction between low transhumanism and high transhumanism, this presentation argues that soteriological aims and notions of the divine inform and motivate the movement from the start. While low transhumanism may have a rather diminished religious character, high transhumanism can be understood as a quest for metaphysical and moral perfection. Using Feuerbach and process theology as points of analysis, high transhumanism can even be seen as having a theology.
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Joseph G. Wolyniak, University of Oxford
Transhumanism and the Baconian Project: The Theological Impetus for Material Salvation

This paper explicates a common thread of implicit convictions in the transhumanist project broadly conceived, arguing it is an exemplar par excellence of Sir Francis Bacon’s technoutopian vision. Highlighting various elements of the implicit Baconian ethos, it is argued that this operative Baconianism is – in turn – a fundamentally theological project. A far cry from the oft-assumed amoral status of technology as ‘mere means’, it is here claimed that the technological aspirations of transhumanist quests are deeply and inextricably embedded in a certain ethico-theological narrative oriented towards a particular telos. So construed, it is suggested that transhumanism’s theological foundation – vis-à-vis Baconian technoutopianism – can and should be critically appraised in light of its tacit and operative theology. In other words, by highlighting the theological genealogy of transhumanist aspirations, one is able to engage the supposed amoral-mere-means technological project on theological grounds. Accordingly, one element of the Baconian a priori – the operative conception of caritas – will be assessed and critiqued in light of an essential element of Christian social thought regarding caritas, the ‘preferential option for the poor’.

Business Meeting

* Calvin Mercer, East Carolina University
http://ieet.org/index.php/IEET/eventinfo/hopkins20101101