Thesis Statement: Research shows that transhumanism is just the secularist way to replace religion. They are seeking meaning, fulfillment, and an elevation of one’s self. Technology is worshipped for its perceived power of advanced evolution. But in the end technology will fail for it is manmade, who is fallen and without God the creator of all one can never reach their full potential. This article shows that transhumanists are confused about their own ideas of the posthuman. Transhumanists expect significant change of the human through technology and at the same time presume that the standards to decide what is ‘ordinary’ and what is ‘improved’ are definite, together in our current time and in the future.
Drastic conversion completed through technology does not merely enable us to become ‘stronger,’ ‘smarter,’ or ‘healthier,’ but it can and often will also alter the very criteria in which we evaluate what counts as ‘stronger,’ ‘smarter,’ or ‘healthier.’
This article addresses how transhumanism makes religious claims about salvation, death, judgement and the final destiny of the soul.
While comparing it to work of theologian Karl Barth’s insights on existence. The article compares the principles and values of Transhumanism to that of Karl Barth. Showing that through out time the same goal that the transhumanisms have is the same that all religions and myths thought out history have pursued. Karl Barth centers is theology around that no improvement or joy will come unless you are in line with the Creator, God. Showing that not only the mind that needs salvation but the whole person.
In this way, Barth offers a productive tactic towards technology that encourages human prosperity based on life is a gift, but inside the limits and as a capable good.
This article addresses the developing transhumanist idea. Childs turns to a doctrinal and moral appraisal. He advocates that there takes place a public discussion regarding the possibilities of a post-human world that incorporates both geeks and theologians including all stakeholders in a strong human future. This article talks about the increase of socialism’s faith in transhumanism. He references the similar thought that trusting in humanity is a type of narrow-minded thinking. Having the idea that technological advancement is a form of development. Going into detail why the left should contest the reappearance of anti-humanism.
In this article the author discusses how transhumanism is gaining new followers and new energy in its mission to improve the human body and make it immortal. A mixture of science, faith, and philosophy, the essence of the movement is extreme life extension and life expansion. Supporters of transhumanism view the human body as a work in progress. They think that evolution took humanity this far and that only technology will take humanity further. Transhumanism sees illness, aging, and death as avoidable burden that humanity has the right and the duty to overcome. In this article transhumanism promises us liberty from the biological boundaries characteristic in our nature. It aims to improve physical, emotional and cognitive capacities thus opening up new possibilities and horizons of experience. Since many transhumanist ambitions look like those in the area of religion, this paper compares Christian ethics to transhumanist ethics with respect to the body and the environment and offers a critique of transhumanism.
Philosophers aligned with a kind of posthumanism emphasize the modern, modern human’s freedom and ethics are founded on a break from all ties to animality and materiality. Highlighting the post humanist work of Jacques Derrida, Donna Haraway, and Karen Barad, this article aligns key insights of Dietrich Bonhoeffer’s work, such as his pervasive concept of “sociality,” with the call for a more ecologically embedded humanity. The resulting reconstruction of Christian freedom is profoundly Christological and sacramental: freedom-for the other comes in, with, and through—not apart from— both the divine and created other. The article offers material on the 2014 Religion and Transhumanism Conference in Piedmont, California, highlighting the religious nature of transhumanism. Speakers noted include Hank Pellissier, director of the nonprofit organization Brighter Brains Institute; organizer Jason Xu of the transhumanist group Terasem; and Lincoln Cannon, co-founder of the group Mormon Transhumanist Association. Buddhist and atheist styles to transhumanism are noted.
This article shows the religious aspect of transhumanism and reasons that it ought to be a secularist faith: transhumanism secularizes old-style religious ideas, concerns, and objectives, while bestowing technology with religious implication. Science-Religion Studies is the utmost suitable context to discover the cultural implication of transhumanism. This article examines the complexity of allowing some people to expand their capacities, which in turn will weaken the essential moral equality of human beings. The article argues that this objection is baseless: that once society comprehends the foundation for human equality, it is obvious that anybody who has adequate capacities to count as a person from the moral point of view will remain to count as one even if others are essentially improved; and it is incorrect to think that a creature which had even far superior capacities than an unenhanced human being should amount as more than an equal from the moral point of view.