Genetic and transhumanism – What is the next step?

Genetic and transhumanism – In the discussion of human nature, Coeckelbergh argues that biology teaches us the sense of natural evolution: “all organisms, including humans, change over time due to natural selection and (according to contemporary evolution theory) change and genetic drift.

In terms of the role that the concept of human dignity plays in the improvement of discourses, the discussion can generally be seen as between two distinct groups: Nick trombos (himself a transhumanist) calls them bio-conservatives and transhumanists: others, in terms of the role that the concept of human dignity plays in the improvement of discourses.

Jason Eberl, for example, shows the understanding of the human nature of Thomas Aquinas, emphasizing a number of key attributes that people usually have in common: the characteristics serve to define us as persons with the “untouchable moral status.”

Nussbaum’s perspective, Eberl points out, agrees with “the ethics of thomable natural law to the extent that both individuals and collective human beings thrive as the ultimate goal of moral action”.
Transhumanism emphasizes the evolutionary perspective, including sometimes the creation of a highly intelligent animal species through cognitive enhancement.

Transhumans of the description stress that genetic engineering they advocate is the general introduction into the somatic cells of living beings and germ cells, and not the purification of individuals without modification, the use of the latter not only unethical but also unnecessary due to the possibility of effective genetic engineering.

In addition, since the improvements in experimental results in one species are not automatically transferable to a new species without further experimentation, it is said that there is no ethical path to genetic manipulation of humans at an early stage of development.
Transhumans and other human genetic engineering followers do not reject practical concerns from their hands, as there is a high degree of uncertainty about the time and the likely outcome of genetic modification experiments in humans.
Transhumans draw a parallel by arguing that there will probably be “humanism” in the near future, people who choose to” stay human” by not adopting human improvement technologies.

Greguric indicates that nanotechnology can cause the fusion of molecules into larger structures and thus “radically change some branches of science, medicine, electronics and influence society and human identity.
Questions about biotechnology, whether we should develop and use technology that alters our genetic make-up and attempts to change human nature and potentially what it means to be human, are ethical, Coeckelbergh points, but also political.
While new threats and technological vulnerabilities may cause personal concern to us, because their consequences and implications are also ethical and social, they can also be called “a matter of public and social concern to such extent that Ulrich’s” risk society” .
Clynes and Kline describe the cyborg as an organism that has been intentionally modified for the expansion of the unconscious control functions of self-regulation, until the end of adapting to new environments.
For what is special about human brain, and what is best known for its distinctive characteristics of human intelligence, it is precisely their ability to enter into complex and profound relationships with non-biological constructions, props and aids.
The technology of the future will probably allow the creation of implants that can broaden human perceptual experience, intelligence, strength, health and longevity.
Garreau’s dramatic narrative of human evolution is consistent with the sense of urgency in the transhumant vision, which predicts humanity on the verge of radical change.

But the head of the Human Evolution School and Social Change at ASU, who reflects on transhuman’s point of view from the anthropology perspective, offers a much less dramatic and less sensational view of the information revolution.
Transhumanism is so challenging because of the accelerated change rate, the potentially negative impact on the environment, and above all the lack of focus on values.
Sometimes it is useful to talk about possible future beings, whose fundamental abilities are so drastically that they are so far away that they are no longer explicitly human by our current standards.
Posthuman beings can form themselves and their environment in so many new and profound ways that speculation on the detailed functions of posthumans and the posthuman world is likely to fail.
The call of transhuman beings “the first manifestation of new evolutionary beings”, FM has maintained the signs of transmankind, plastic surgery, intensive use of telecommunications, a cosmopolitan outlook and a life-changing world lifestyle, androgyny, mediated reproduction ( such as in vitro fertilization ), lack of religious beliefs and the call of transhuman beings” the first manifestation of new evolutionary beings “, FM has maintained the signs of transman kind, plastic surgery, intensive use of telecommunications, a cosmopolitan outlook and a life-changing lifestyle, androgyny, mediated reproduction (such as in vitro fertilization), lack of religious beliefs and rejection.
Knowledge of all fields of natural sciences, social sciences and even humanities have expanded as the nation-states of Europe struggle to control the resources of the supposedly civilized world, which had to be saved from its own inadequacies and backwardness through the illuminated modernization .
Thus, ASU has been awarded the Templeton Research readings on transhuman, as the vision of the transhuman mirrors break disciplinary, political and national boundaries.
The transients, therefore, capture the new status of human knowledge, just as transhuman captures the new human condition.



Tommy Lambert Written by:

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