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Thomas Aquinas: Teacher of Transhumanity?

In John Hittinger & Daniel C. Wagner, Thomas Aquinas: Teacher of Humanity. Cambridge Scholars Publishing. pp. 176-187 (2015)

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  1. In defense of posthuman dignity.Nick Bostrom - 2005 - Bioethics 19 (3):202–214.
    Positions on the ethics of human enhancement technologies can be (crudely) characterized as ranging from transhumanism to bioconservatism. Transhumanists believe that human enhancement technologies should be made widely available, that individuals should have broad discretion over which of these technologies to apply to themselves, and that parents should normally have the right to choose enhancements for their children-to-be. Bioconservatives (whose ranks include such diverse writers as Leon Kass, Francis Fukuyama, George Annas, Wesley Smith, Jeremy Rifkin, and Bill McKibben) are generally (...)
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  • (1 other version)Why I Want to be a Posthuman When I Grow Up.Nick Bostrom - 2013 - In Max More & Natasha Vita-More, The Transhumanist Reader: Classical and Contemporary Essays on the Science, Technology, and Philosophy of the Human Future. Chichester, West Sussex, UK: Wiley-Blackwell. pp. 28-53.
    The term “posthuman” has been used in very different senses by different authors.2 I am sympathetic to the view that the word often causes more confusion than clarity, and that we might be better off replacing it with some alternative vocabulary.
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  • (1 other version)Why I want to be a posthuman when I grow up.Nick Bostrom - manuscript
    Extreme human enhancement could result in “posthuman” modes of being. After offering some definitions and conceptual clarification, I argue for two theses. First, some posthuman modes of being would be very worthwhile. Second, it could be very good for human beings to become posthuman.
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  • Prolegomena to any future philosophy.M. Walker - 2002 - Journal of Evolution and Technology 10 (1):1541-0099.
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  • (1 other version)Is enhancement worthy of being a right?Patrick Hopkins - 2008 - Journal of Evolution and Technology 18 (1):1-9.
    It is not surprising that when we get down to the basics about policies, laws, permissions, and restrictions on biotechnological enhancement, the question is quickly framed this way: Do we have a fundamental right to biotechnologically enhance ourselves? We live in a culture – largely worldwide – whose moral deliberations are dominated by the modern discourse of rights. This was not always the case and it does not have to be the case now. Instead of deciding what we should do, (...)
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