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  1. Contradictions from the Enlightenment Roots of Transhumanism.J. Hughes - 2010 - Journal of Medicine and Philosophy 35 (6):622-640.
    Transhumanism, the belief that technology can transcend the limitations of the human body and brain, is part of the family of Enlightenment philosophies. As such, transhumanism has also inherited the internal tensions and contradictions of the broad Enlightenment tradition. First, the project of Reason is self-erosive and requires irrational validation. Second, although most transhumanists are atheist, their belief in the transcendent power of intelligence generates new theologies. Third, although most transhumanists are liberal democrats, their belief in human perfectibility and governance (...)
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  • A Transhumanist Fault Line Around Disability: Morphological Freedom and the Obligation to Enhance.H. G. Bradshaw & R. Ter Meulen - 2010 - Journal of Medicine and Philosophy 35 (6):670-684.
    The transhumanist literature encompasses diverse nonnovel positions on questions of disability and obligation reflecting long-running political philosophical debates on freedom and value choice, complicated by the difficulty of projecting values to enhanced beings. These older questions take on a more concrete form given transhumanist uses of biotechnologies. This paper will contrast the views of Hughes and Sandberg on the obligations persons with "disabilities" have to enhance and suggest a new model. The paper will finish by introducing a distinction between the (...)
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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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  • Enhancing Who? Enhancing What? Ethics, Bioethics, and Transhumanism.T. Koch - 2010 - Journal of Medicine and Philosophy 35 (6):685-699.
    Transhumanists advance a "posthuman" condition in which technological and genetic enhancements will transform humankind. They are joined in this goal by bioethicists arguing for genetic selection as a means of "enhancing evolution," improving if not also the species then at least the potential lives of future individuals. The argument of both, this paper argues, is a new riff on the old eugenics tune. As ever, it is done in the name of science and its presumed knowledge base. As ever, the (...)
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  • Transhumanism, Metaphysics, and the Posthuman God.J. P. Bishop - 2010 - Journal of Medicine and Philosophy 35 (6):700-720.
    After describing Heidegger's critique of metaphysics as ontotheology, I unpack the metaphysical assumptions of several transhumanist philosophers. I claim that they deploy an ontology of power and that they also deploy a kind of theology, as Heidegger meant it. I also describe the way in which this metaphysics begets its own politics and ethics. In order to transcend the human condition, they must transgress the human.
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  • Enhanced Humans versus "Normal People": Elusive Definitions.M. Bess - 2010 - Journal of Medicine and Philosophy 35 (6):641-655.
    A key aspect of transhumanist thought involves the modification or augmentation of human physical and mental capabilities—a form of intervention often encapsulated under the term "enhancement." This article provides an overview of the concept of enhancement, focusing on six major areas in which usages of the term become slippery and controversial: normal or species-typical functioning, therapeutics or healing, natural functioning, human nature, authenticity, and the ambiguity between "more" and "better." I argue that we need to be aware of the tendency (...)
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