Transhumanism and the Christian
Nathan Bossoh reflects on his experiences at the CiS Southern Conference 2018, and how it has shaped his thinking on transhumanism.
In 1859 Charles Darwin argued in his seminal book The Origin of Species that standard ‘artificial selection/animal breeding’ had a counterpart that was to be found in nature. This is called ‘natural selection’. Just like a farmer artificially selects for favourable traits in their livestock or crops, in a species population nature too selects for traits beneficial to prevailing environmental conditions, whilst less favourable traits reduce in frequency or become extinct. In 1871 Darwin published The Descent of Man in which he extended his thesis of natural selection to man, arguing that as well as acting on animals, natural selection selected for favourable traits within humans themselves.
Soon after Darwin’s ideas were disseminated, late 19th century and early 20th century figures began to suggest that humans themselves could take the process of natural selection into our own hands. This conception morphed into the movement known as eugenics, and the central aim of eugenics was the selective breeding of humans.
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So what exactly is transhumanism today? A clear definition was given by Max More in 1990. More states that: Transhumanism is a class of philosophies of life that seek the continuation and acceleration of the evolution of intelligent life beyond its currently human form and human limitations by means of science and technology, guided by life-promoting principles and values. In 1998 the official transhumanist declaration was formed. Three of the major declarations stated are as follows:
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Searching for meaning in life is something that is fundamentally unique to us as humans. Animals eat, sleep and hunt primarily in order to survive whilst artificial intelligence has no deep-seated drive towards the search for meaning beyond what any human programmes into its machinery. In his book The Great Mystery: Science, God and the Human Quest for Meaning, scientist and theologian Alister McGrath argues that cold hard facts plus happiness are not the totality of mankind. Being human includes actively seeking “for systems of meaning which embrace an understanding of the world, our personal significance, and our capacity to transcend our limits and locations, as we sense we are part of something bigger and greater.”
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About the authorNathan Bossoh is a first year PhD student in history and philosophy of science at UCL/Royal Institution. Nathan's research looks at the cultural and religious effects of Darwin's theory of evolution through Christian politician, scientist and philosopher, George Douglas Campbell, otherwise known as the 8th Duke of Argyll. Nathan was the winner of the 2018 Christians in Science student essay competition.
In his spare time, Nathan is a bass player and gigs regularly around and sometimes outside of the UK. |