Transhumanism and enhancement 

​In November 2018 I attended the Christians in Science southern conference in Bristol. The topic title was Being Human in an Age of Machines and the conference featured outstanding talks by a select number of Christian scholars. Undoubtedly one of the major recurring themes was on the implications of transhumanism; the idea that human life can be advanced beyond current less desirable human limitations through the use of science and technology. In recent years, leading transhumanist proponents such as Max Tegmark and Yuval Noah Harari have begun raising novel questions about what exactly makes humans human. Whilst these are not the easiest questions to tackle, one area where we can begin to find answers is in the notion of meaning in human life.
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Transhumanism in history

In order to better understand the transhumanist movement today, we first need to understand its history. This has been marked by strikingly similar philosophies that have had, at their core, the shaping or re-shaping of human biology and ultimately, human life. ​
​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. 
Just as animals and plants are selectively bred in order that they are, for example, less prone to disease, why should we not do the same with humans? We could preserve the ‘strong’ and this would ultimately progress human life. Many today argue that the Nazi Germany regime driven by Adolf Hitler serves as an ultimate example of the deadly effects of eugenic ideas if left unchecked.

Transhumanism and Christian theology

​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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  1. We believe that humanity’s potential is still mostly unrealized.
  2. The possibility of broadening human potential by overcoming aging, cognitive shortcomings, involuntary suffering, and our confinement to planet earth.
  3. We favour morphological freedom: the right to modify and enhance one’s body, cognitions and emotions.

​As Christians we might find we resonate quite strongly with some of the above words, and there is good reason for this. The transhumanist declarations are astonishingly similar to Christian doctrines of salvation. For example, in 1 Corinthians 15:42-43 Paul notes that because of Christ’s physical death and resurrection, believers in Him will be gifted with a “strong” and “imperishable” new body. The essential difference is that whilst transhumanist proponents promise this change through science and technology, the Bible promises this change through the work of Christ. So, what does it mean to be human?
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Transhumanism and meaning

​An underlying assumption of transhumanism is that with its advance we can eventually live happier (and more moral) lives. Happiness is a root assumption, but happiness does not contribute to how human one is (if you are less happy one day, you are not less human). Viktor E. Frankl, a 20th century neurologist and psychiatrist, developed a new method of psychotherapy called ‘logotherapy’ in which his aim was to help patients to find meaning in life. His position was that “the striving to find meaning in one’s life is the primary motivational force in man”. Frankl contrasts meaning with the idea of happiness, suggesting that happiness (or pleasure) is incorrect as a fundamental human aspiration.
​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.” 
Consequently, we can begin to more fully appreciate our enduring search for meaning and purpose within a Biblical framework. ​Genesis 1 begins by telling us that we were ‘created in the image of God’ and in John 17:3 Jesus (in a prayer) reveals the ultimate purpose of life, which summarized, is to know God and to make Him known.
​At a stage in human existence where the possibility of transhumanism seems to be an inevitable reality, as Christians we can confidently hold fast to the idea that our humanness stems not from technological advancements and the happiness assumed to follow from it, but rather from the God given primary driving force which enables us to continue to live out our lives as meaning-seeking beings.

About the author

Nathan 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.