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  1. Genetic Interventions and the Ethics of Enhancement of Human Beings.Julian Savulescu - 2007 - In Bonnie Steinbock (ed.), The Oxford Handbook of Bioethics. Oxford University Press. pp. 516--535.
    There has been considerable recent debate on the ethics of human enhancement. A number of prominent authors have been concerned about or critical of the use of technology to alter or enhance human beings, citing threats to human nature and dignity as one basis for these concerns. Frances Kamm has given a detailed rebuttal of Sandel's arguments, arguing that human enhancement is permissible. Nicholas Agar, in his book Liberal Eugenics, argues that enhancement should be permissible but not obligatory. He argues (...)
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  • Moral Transhumanism.Ingmar Persson & Julian Savulescu - 2010 - Journal of Medicine and Philosophy 35 (6):656-669.
    In its basic sense, the term "human" is a term of biological classification: an individual is human just in case it is a member of the species Homo sapiens . Its opposite is "nonhuman": nonhuman animals being animals that belong to other species than H. sapiens . In another sense of human, its opposite is "inhuman," that is cruel and heartless (cf. "humane" and "inhumane"); being human in this sense is having morally good qualities. This paper argues that biomedical research (...)
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  • A history of transhumanist thought.Nick Bostrom - 2005 - Journal of Evolution and Technology 14 (1):1-25.
    The human desire to acquire new capacities is as ancient as our species itself. We have always sought to expand the boundaries of our existence, be it socially, geographically, or mentally. There is a tendency in at least some individuals always to search for a way around every obstacle and limitation to human life and happiness.
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  • „Pohvala autodidaktici: Nièe kao teoretièar rigoroznog samoobrazovanja “.Aleksandar Dobrijeviæ - 2009 - Theoria: Beograd 52 (2).
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  • Nietzsche, the overhuman, and transhumanism.Stefan Lorenz Sorgner - 2008 - Journal of Evolution and Technology 20 (1):29-42.
    Bostrom rejects Nietzsche as an ancestor of the transhumanist movement, as he claims that there were merely some “surface-level similarities with the Nietzschean vision” (Bostrom 2005a, 4). In contrast to Bostrom, I think that significant similarities between the posthuman and the overhuman can be found on a fundamental level. In addition, it seems to me that Nietzsche explained the relevance of the overhuman by referring to a dimension which seems to be lacking in transhumanism. In order to explain my position, (...)
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  • Liberal eugenics.Nicholas Agar - 1998 - Public Affairs Quarterly 12 (2):137-155.
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