By Hava Tirosh-Samuelson, Kenneth L. Mossman

This can be the 1st complete, multidisciplinary, inter-religious, and important engagement with transhumanism as a cultural phenomenon, an ideology, and a philosophy. Situating transhumanism in its right ancient context, the essays examine transhumanism from the views of numerous global religions, give some thought to the feasibility of regulating human enhancement, tease out the philosophical implications of transhumanism, discover the interaction among expertise and tradition, and reveal the clinical limits of transhumanism. Written via students of non secular experiences, philosophy, historical past, psychology, neuroscience, immunology, engineering, science/technology reports, and legislation, the quantity encourages readers to envision transhumanism heavily and severely as a result of its ramifications for the way forward for humanity.

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He offers criticism from the perspective of the social sciences about the way in which transhumanists inadequately conceive of the relationship between human nature, technology, and society, neglecting the fact that the predominant dimension of human development is constituted by social relationships and institutions, not biology, and concludes that comparative perspectives are needed if we assume considerable cross-national differences in how converging technologies and transhumanist visions are conceptualized and practically pursued.

Honigberger and continued to nourish these ideas in private correspondence during the World War II 38 years. In 1960, he gave full expression to his technosophic transhumanism in Morning of the Magicians, which would serve as the basis of his 1978 novella Youth without Youth. By highlighting the intellectual sources of Eliade’s transhumanism – European Naturphilosophie, fantastic literature, Western occultism, and Eastern Yoga – Wasserstrom exposes the disturbing aspects of Eliade’s vision, a person who had close ties to Fascist circles in his native Romania.

The transhumanist impulse received a certain boost during the 1940s, especially in England, when cybernetics was developed by mathematicians and pioneering computer scientists who illustrated how cognition is possible without a subject, while problematizing the notion that the brain is an organ of representation (Pickering 1995; Mindell 2002; Husband, Holland, and Wheeler 2008). The ideal of enhancing humanity was restated due to these technological developments. In the 1960s, new optimistic futuristic scenarios about humanity were articulated by science-fiction writers such as Arthur C.

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