Sorgner recently wrote in this journal that Nietzsche’s overhuman and the posthuman envisioned by transhumanists are similar at a fundamental level. However, the overhuman is an ideal limit of human progress that can never be reached, whereas posthumans will be a reality, the next stages in human progress. Some transhumanists are concerned that human improvement technologies will create radical inequality. Hobbes’s prescription for a social contract to bring stability and security to human society makes him more a useful antecedent than (...) Nietzsche for those transhumanists. (shrink)

Stefan Sorgner (2009) says that on becoming familiar with transhumanism, he “immediately thought that there were many fundamental similarities between transhumanism and Nietzsche’s philosophy, especially concerning the concept of the posthuman and that of Nietzsche’s overhuman.” In contrast to Bostrom (2005), Sorgner sees significant and fundamental similarities between the posthuman and the overhuman. (I will adopt his use of “overhuman” in place of “overman” or Übermensch.) This overall view seems to me highly plausible. I agree with most of Sorgner’s comments (...) in this respect. My intent is to give further support to the conceptual parallels. In addition, I argue that these are not merely parallels: transhumanist ideas were directly influenced by Nietzsche. (shrink)

I am focusing here on the main counterarguments that were raised against a thesis I put forward in my article “Nietzsche, the Overhuman, and Transhumanism” (2009), namely that significant similarities can be found on a fundamental level between the concept of the posthuman, as put forward by some transhumanists, and Nietzsche’s concept of the overhuman. The articles with the counterarguments were published in the recent “Nietzsche and European Posthumanisms” issue of The Journal of Evolution and Technology (January-July 2010). As several (...) commentators referred to identical issues, I decided that it would be appropriate not to respond to each of the articles individually, but to focus on the central arguments and to deal with the counterarguments mentioned in the various replies. I am concerned with each topic in a separate section. The sections are entitled as follows: 1. Technology and evolution; 2. Overcoming nihilism; 3. Politics and liberalism; 4. Utilitarianism or virtue ethics?; 5. The good Life; 6. Creativity and the will to power; 7. Immortality and longevity; 8. Logocentrism; 9. The Third Reich. When dealing with the various topics, I am not merely responding to counterarguments; I also raise questions concerning transhumanism and put forward my own views concerning some of the questions I am dealing with. (shrink)

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.

To what extent can Nietzsche's idea of the Overman be used in connection with transhumanist notions of highly advanced humans and even posthumans?

Transhumanism is a loosely defined movement that has developed gradually over the past two decades. [1] It promotes an interdisciplinary approach to understanding and evaluating the opportunities for enhancing the human condition and the human organism opened up by the advancement of technology. Attention is given to both present technologies, like genetic engineering and information technology, and anticipated future ones, such as molecular nanotechnology and artificial intelligence.

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 (...) by reason can validate technocratic authoritarianism. Fourth, transhumanists are divided on the balance between democracy and the market. Fifth, teleological expectations of unstoppable progress are in tension with awareness of the indeterminacy of the future. Sixth, transhumanists are divided between advocates of ethical universalism and ethical relativism. Seventh, the rational materialist denial of discrete persistent selves calls into question the transhumanist project of individual longevity and enhancement. (shrink)

Transhumanism is a “technoprogressive” socio-political and intellectual movement that advocates for the use of technology in order to transform the human organism radically, with the ultimate goal of becoming “posthuman.” To this end, transhumanists focus on and encourage the use of new and emerging technologies, such as genetic engineering and brain-machine interfaces. In support of their vision for humanity, and as a way of reassuring those “bioconservatives” who may balk at the radical nature of that vision, transhumanists claim common ground (...) with a number of esteemed thinkers and traditions, from the ancient philosophy of Plato and Aristotle to the postmodern philosophy of Nietzsche. It is crucially important to give proper scholarly attention to transhumanism now, not only because of its recent and ongoing rise as a cultural and political force, but because of the imminence of major breakthroughs in the kinds of technologies that transhumanism focuses on. Thus, the articles in this issue of The Journal of Medicine and Philosophy are either explicitly about transhumanism or are on topics, such as the ethics of germline engineering and criteria for personhood, that are directly relevant to the debate between transhumanists and bioconservatives. (shrink)

-/- Sorgner (2009, 29) has argued that Bostrom (2005, 4) was wrong to maintain that there are only surface-level similarities between Nietzsche’s vision of the overman, or overhuman, and the transhumanist conception of the posthuman. Rather, he claims, the similarities are “significant” and can be found “on a fundamental level”. However, I think that Bostrom was in fact quite right to dismiss Nietzsche as a major inspiration for transhumanism. There may be some common ground, but there are also essential differences, (...) some of which I am going to point out in this brief reply. (shrink)

In issue 20 of The Journal of Evolution and Technology, we published “Nietzsche, the Overhuman, and Transhumanism” by Stefan Lorenz Sorgner . In this intriguing article, Sorgner argues that there are significant similarities between the concept of the posthuman and Nietzsche’s celebrated notion of the overhuman . Sorgner does not claim that late twentieth-century and contemporary transhumanist thinkers were knowingly influenced by Nietzsche: this is a question that he explicitly leaves open. Nor does he depict transhumanism as monolithic, or the (...) concept of the posthuman as unambiguous. For all that, he suggests that the similarity between the two concepts – overhuman and posthuman – is not merely superficial: it lies at a fundamental level. (shrink)