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Widespread concern over threats that pose an existential risk to the entire human species has provoked increasing attention and commitment to religious views of digital technology. These apocalyptic expectations of a glorious new digital world draw on American Christianity and play a visible role in tech culture and public life. The reshaping of traditional religions into new, but parallel, technological religions is characterized by a triple transformation of humanity into machines, machines into gods, and the universe into a cosmic and cosmically meaningful computer. [ABSTRACT FROM AUTHOR]

Islamic theology’s emphasis on reflecting on God’s signs finds resonance in simulation theory, offering a novel perspective on ongoing debates among Muslims in Europe and elsewhere. The Simulation Hypothesis posits that our reality, a potential computer-generated simulation, challenges conventional perspectives. Once a philosophical curiosity, it is now in the spotlight. This hypothesis suggests our perceived reality might be a construct, diverging from traditional views. It introduces a reality model where a Simulator, resembling a divine figure, controls the simulation in a way akin to religious teachings. This departure aligns with intelligent design, challenging a chance-based universe. It accentuates the potential for an afterlife, intensifying theological discussions. [ABSTRACT FROM AUTHOR]

Hope is a theological virtue, and a great human need as well. In the Christian sense, it is an expectation of the ultimate fulfillment of human desires in God. In turn, the promises brought to man by technological development, which leads to the stage of transhumanism, where man in his human condition will be modified and even replaced by a machine, are a certain form of fulfillment of human hopes. In consequence, due to interference with its nature, the human body will become stronger, healthier, less susceptible to the effects of time, and resistant to injuries. Moreover, an expanded set of senses will enable man to receive more fully the wealth of impressions from the environment in which he lives. However, the promise of transhumanism does not fall within Christian hope, nor does it constitute the implementation of its goals. Instead, it stems from the boundless belief in the progress of man who is completely enclosed in a horizontal perspective. Christianity, in contrast, perceives the fulfillment of human hopes through a personal relationship with the risen Christ. [ABSTRACT FROM AUTHOR]

The meaning attributed to progress in Western thought has also led to debates on whether progress will end after a point. On this subject, different philosophers have put forward various theories that end and even freeze history. Francis Fukuyama was one of those who thought that the "end of history" had come and the "last man" model had emerged. This thesis has caused long-term discussions in social sciences. Fukuyama has made studies supporting the "end of history and the last man" thesis in his various works. Fukuyama's thesis of "the end of history and the last human" has gained a different dimension with approaches on "post-human/post-human", especially with the technological developments at the beginning of the 21st century. Transhumanism is the most well-known of these approaches, which have the ideal of transforming human beings into a technological being. Fukuyama, who was not indifferent to this situation, made studies that rejected and had to reject the most important approach of his scientific life. Fukuyama is now concerned about the development of natural sciences and technology, which he praised in his "last man" thesis. Because the scientific and technological developments, which he thought created the "last human" model, turned towards the ideal of bringing the end of the known human being. This causes Fukuyama to shift to an approach that rejects his thesis, and even worries about the point where the main arguments of his previous thesis have come. [ABSTRACT FROM AUTHOR]

Advanced technological innovations changed every aspect of human life, including humanity's hope for the future. Current enhancements through technology predicted what would happen as humans found ways to increase lifespans, heal diseases, and lead humanity to breach somebiological limitations. Transhumanism was the hope that humans had not ended their evolution and that technology could help with more enhancements. Such enhancements included uploading the human mind into computer systems and enabling people to live virtually. The Church responded to transhumanist people and contexts and the possibility of reaching a posthumanism phase in humanity. The challenges for the church were establishing a theology to help people deal with technological innovations and examining the morality of transhumanists. The church also challenged the notion of a transhumanism religion and how transhumanists relied on technology for transformation while Christians rely on Christ for redemption and renewal of their minds and the salvation of their souls. This article suggests that the church has to be at the forefront to guide people in the coming days on the dangers of worshipping technology and viewing it as a creator instead of a as a useful tool at humanity's disposal. It also explores theological discussions along posthumanism lines that could help people understand the human-technology relationship and how to use it for maximum benefits. A literature review was used in this study involving researching, reading, analyzing, evaluating, and summarizing scholarly literature typically from journals and articles about this specific topic on the issue of transhumanism in Church missions. [ABSTRACT FROM AUTHOR]

Copyright of BUGU Journal of Language & Education / BUGU Dil ve Eğitim Dergisi is the property of BUGU Journal of Language & Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Akademi Sosyal Bilimler Dergisi is the property of Akademi Sosyal Bilimler Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Transhumants move their herds based on strategies simultaneously considering several environmental and socio-economic factors. There is no agreement on the influence of each factor in these strategies. In addition, there is a discussion about the social aspect of transhumance and how to manage pastoral space. In this context, agent-based modeling can analyze herd movements according to the strategy based on factors favored by the transhumant. This article presents a reductionist agent-based model that simulates herd movements based on a single factor. Model simulations based on algorithms to formalize the behavioral dynamics of transhumants through their strategies. The model results establish that vegetation, water outlets and the socio-economic network of transhumants have a significant temporal impact on transhumance. Water outlets and the socio-economic network have a significant spatial impact. The significant impact of the socio-economic factor demonstrates the social dimension of Sahelian transhumance. Veterinarians and markets have an insignificant spatio-temporal impact. To manage pastoral space, water outlets should be at least 15 k m from each other. The construction of veterinary centers, markets and the securitization of transhumance should be carried out close to villages and rangelands. [ABSTRACT FROM AUTHOR]

The article analyzes two ideologies that are the most important for the modern Transhumanism and managerialism as two ideologies most significant for the modern Western world have been analyzed. The study of these issues was carried out in the context of identifying the relationship between the Western elites’ support for Ukraine and the transformation processes that are taking place in the European Union and North America. The purpose of the study is to determine what social changes in the West lead to forming barriers to the peaceful resolution of the Russian-Ukrainian conflict. The work applied general scientific methods of analysis and synthesis, as well as the comparative method of scientific cognition. Document analysis was used as an applied method of collecting empirical information (the study of information portals, state authorities’ and non-governmental organizations’ websites). As the study result, the following conclusions have been made. The transhumanism ideology in the countries of the European Union and North America is focused on creating a “society of the chosen”. The transhumanism and managerialism application leads to a significant increase in society manageability by accelerating traditional social ties disintegration. Western society transformation increases its vulnerability due to incomplete change of social values and internal resistance to transhumanism and managerialism. The special military operation on the territory of Ukraine is used to strengthen integration processes in the West.

The burgeoning advancements in aerospace technology have not only revolutionized our understanding of the cosmos but also raised profound questions about humanity’s future in space. This paper delves into the concept of “Homo Aerospace,” envisioning a future where humans transcend earthly boundaries and establish a permanent presence beyond our planet. Through a philosophical lens, we examine the implications, challenges, and ethical considerations inherent in this cosmic endeavor. Drawing upon existential philosophy, transhumanism, and speculative futurology, we explore the essence of human nature as it intersects with the vast expanse of space. By contemplating the potential evolution of Homo Aerospace, we strive to illuminate the fundamental questions that arise as humanity reaches for the stars.

In this research paper I focus on the question of the relationship between atheism and transhumanism. I expose the well-known thesis whereby atheism is a property of Western culture. At the same time, I show atheism as the real cause of the emergence of a multi-directional philosophical movement, i.e. transhumanism, drawing attention in particular to its understanding of man, to the dialectic it creates between the extant philosophical image of man and the concept of the “new man” promoted by transhumanists. This exposition of transhumanism concentrates primarily on the issue of “anthropological tragicism” that I detect in transhumanist thinking.

Transhumanism is a movement that advocates for the enhancement of human capabilities through the use of advanced technologies such as genetic enhancement. This article explores the definition, history, and development of transhumanism. Then, it compares the stance on genetic enhancement from the perspectives of bio-conservatism, bio-liberalism, and transhumanism. This article posits that transhuman evolution has twofold implications, allowing for the integration of transhumanist research and evolutionary biology. First, it offers a compelling scientific framework for understanding genetic enhancement, avoiding technological progressivism, and incorporating concepts of evolutionary biology. Second, it represents a new evolutionary paradigm distinct from traditional Lamarckism and Darwinism. It marks the third synthesis of evolutionary biology, offering fresh perspectives on established concepts such as artificial selection and gene-culture co-evolution. In recent decades, human enhancement has captivated not only evolutionary biologists, neurobiologists, psychologists, and philosophers, but also those in fields such as cybernetics and artificial intelligence. In addition to genetic enhancement, other human enhancement technologies, including brain-computer interfaces and brain uploading, are currently under development, which the paradigm of transhuman evolution can better integrate into its framework. [ABSTRACT FROM AUTHOR]

Humans are progressing machines. Naturally, it is continuously changing and modifying not only itself but also everything around it, from a simple gadget to abstract concepts or questions asked from the very beginning of conscious ancestors’ times. Therefore, it is universally accepted that the human evolution process has never ceased and never will. In today’s world, Homo Sapiens are considered as human. However, if there is evolution, new, more intelligent, much healthier, and morally better individuals will emerge in time. The second half of the twentieth century paved the way for a thought on transcendent human with the popularized science fiction works. Aliens and robots, with their brain capacities and bodily functions, were depicted as beings to superior to humans. It was the superhero comics and books that reinforced the thought of a possibility of a superman seeded by the medical experiments conducted during WWII. Now, people are discussing immortality, or at least anti-aging. New drugs are tested to see whether deadly diseases can be cured. There are countless areas working to enhance and make better human conditions. Once the aimed goals are achieved, human will be called post-human. But, since we are in an epoch between the former and the latter, our first milestone to reach is being a transhuman. Nebula and Hugo-awarded author, Ted Chiang, is an American science fiction writer. His novellas are best known for their transhumanist features. As a computer science graduate, Chiang, in his short story called ‘Understand’, successfully fictionalizes the possible outcomes of a world in which a minority is privileged with abilities beyond human limitation. His portrayal of such a world makes one ponder whether humanity is “really” ready for such a move up on the genetic ladder or whether we are pushing fast ourselves to our own demise.

Transhumanism sees the next step of the evolution of humanity in technology, together with the developments in the twentieth century and the influence of positivism. As a modern repetition of the golem myth, it desires to use technology as o tool for a stronger, smarter, non-sick, even immortal humanity. Transhumanists developed in an environment where the influence of humanism was reduced due to materialism and they aim to create a super human through technologies such as biotechnology, nanotechnology, artificial intelligence and cloning, and tries to bring humans to a higher position. In literature, which is a close follower mirror of social developments, transhumanist works are frequently encountered as they create a suitable environment for the development and discussion of transhumanist ideas. Therefor Transhumanism has become an important subject in world literature and has attracted the attention of French authors, especially with the twenty-first century. Michel Houellebecq, one of the leading figures of contemporary French literature, is famous for deeply processing existential themes and bringing striking subjects such as religion, nudity and the human condition into his novels by refence. His novel Elementary Particles, published in 1998, problematizes the potential return of transhumanist ideas, human desires and technological advances, while depicting a modern society where life has lost its meaning with the advancement of scientific developments. This article aims to reveal the author’s ideas for the future of humanity in a world driven by the increasing use of technology while critically investigating the traces of transhumanism in Houellebecq’s Elementary Particles. After providing an overview of the foundations of the theory by creating a framework for understanding the concept of transhumanism, the study tries to reveal the author’s transhumanist ideas and the potential consequences of transcending human boundaries by making use of important themes and passages in the novel.

Since Antiquity, starting with Plato’s proposition for an ideal state, a series of philosophers, political thinkers and policymakers have fostered a model of the State in which the government is able to control both the will and the bodies of the citizens. This project, as Michel Foucault has shown, has been endorsed and developed in modern times. Contemporary governments have sought a way of organising the complete control of life: from birth to death, throughout one's lifetime. This is how politics have evolved into “Biopolitics” and “Biopower”. With the recent pandemic of COViD 19, this tendency has reached its peak, leading to the emergence of a global transhumanist civilization.

Posthumanistic ideas associated with the rejection of anthropocentric discourses and practices and implying (in transhumanism) the technological transition of man and society to a fundamentally new level of existence and organization of life, have a solid history of almost four decades. In Russia, with the exception of top essays such as “A Cyborg Manifesto” by Donna Haraway or “The Transhumanist FAQ” by Nick Bostrom, posthumanist conceptology began to take root intensively since the 10s. 21st century. Then “Cannibal Metaphysics” by Eduardo de Castro and “Being Ecological” by Timothy Morton first appeared on the Russian market. Gradually, the transmission of posthumanist ideas gained more intense momentum. Today, the domestic literary market features transhumanist literature (“Upgrade to Superhumans”), new anthropology, or “postanthropology,” marking the boundaries “beyond man,” representation of indigenous thinking, a series of books about socio-natural phenomena (“Insectopedia,” by Hugh Raffles, “How forests think” by Eduardo Kohn, “Gathering moss” by Robin Kimmerer), as well as new ontologies (Graham Harman, Ian Bogost), revising the classical subject-object picture of the world. Posthumanism can no longer be considered an inconspicuous cultural phenomenon. It is not surprising that sharp critical reactions appeared in the form of monographic studies. The article provides reviews of current Russian posthumanist literature and criticism. Particular attention is paid to the critical agenda, which positions posthumanism as a carrier of apocalyptic strategies for humans. The need for a careful study of the intellectual phenomenon and the search for common grounds for a constructive dialogue between cultures and concepts are argued.

Transhumanism is a movement that emphasizes the improvement of the human condition by developing technologies and making them widely available. Conspiracy theories regularly refer to the allegedly transhumanist agenda of elites. We hypothesized that belief in conspiracy theories would be related to more unfavorable attitudes toward the transhumanist movement. We examined this association through two pre‐registered studies (based on two French samples, total N after exclusion = 550). We found no evidence of a negative relationship between belief in conspiracy theories and attitudes toward transhumanism. This null result was further corroborated by Bayesian analysis, an equivalence test, and an internal mini meta‐analysis. This work plays a precursory role in understanding attitudes toward an international cultural and intellectual movement that continues to grow in popularity and influence. [ABSTRACT FROM AUTHOR]

We examine the ideal twenty-first century learner as discursively produced in recent future-oriented documents published by the OECD and UNESCO. Drawing inspiration from Bacchi's question 'What is the problem represented to be?', we identify a constellation of interrelated discourses that together craft an image of a post-political, resilient, empathic, bio-perfected, transhuman learner. This learner is conditioned to endure, adapt and adjust to ongoing socio-political conditions and crises, rather than to contest, resist, or alter them. We argue that this portrayal is reflective of a deepening ideological alignment between the OECD and UNESCO – organisations that have traditionally held divergent views on the purpose and value of education. We conclude by advocating for the reinvigoration of subjectivities that prioritise political agency, defined as the capacity to act upon and transform the existing social order and power structures. [ABSTRACT FROM AUTHOR]

Informed by ideas drawn from critical race theory and decolonial thought, in this paper, I mount a critique of Roy Jackson's proposal for an Islamicate philosophical and theological contribution to the Transhumanist goal of forging a posthuman successor to humanity. My principal concern is to draw attention to the assimilatory nature and status of Islamicate Transhumanism within the broader context of Transhumanism, understood as a technological articulation and refinement of global white supremacy in a technoscientific register. [ABSTRACT FROM AUTHOR]

Transhumanism is an unsettling prospect for proponents of a natural law ethic. The goal of transhumanism is to fundamentally alter our human nature, while the natural law tradition relies on this nature for producing normative claims. The tension seems clear. But beyond the need to explore this underdeveloped relationship, it may be that natural law provides precisely the sort of ethical framework—a framework centered on human nature—for best evaluating transhumanism and bioenhancement technologies. Building on the work of Jason T. Eberl and Brian Patrick Green, I articulate how a Thomistic theory of natural law can guide us in a brave new world. Along the way, I note ways in which both Eberl and Green are too limiting in their interpretations of natural law, but in offering these critiques, I hope to bring out how natural law proves an invaluable guide for navigating life in creation—even a creation that has been tampered with. [ABSTRACT FROM AUTHOR]

Transhumanism presents a view of human progress by transcending the human, regarding finitude and suffering to be fundamental problems that must be overcome by radical bioenhancement technologies. Recent theologians have compared Christianity and transhumanism as competing deifications via grace and technology, respectively. Ron Cole-Turner is a cautious yet optimistic interpreter of the relationship between Christian deification and transhumanism, regarding them, on the one hand, to be incompatible based on self-centeredness vs. kenosis, while on the other hand, they can be compatible through a robust theology of creation and transfiguration such that creative human efforts via technology will be an active agent in transforming the world in glory. In this way, Christian transhumanism offers a vision of human progress in deification that transfigures creation through technology. In this paper, I challenge this proposal. I wish to show how transhumanism in any stripe, whether secular, Christian, or other, is fundamentally incompatible with Christian deification for two reasons: (1) incompatible views of progress and (2) incompatible views of human agency in deification. I will address each in turn. I then propose that human progress is infinite growth in the love of Christ. Finally, I suggest how a view of human agency affects how we think about suffering as a means to human progress. [ABSTRACT FROM AUTHOR]

This essay proposes a new model for understanding religious transhumanism by extending existing frameworks that have been useful for predicting the success of new religious movements (NRMs). This paper focuses on the Mormon Transhumanist Association as a case of religious transhumanism that is incongruent with existing models of NRMs, thereby highlighting the limitations of these models. First, I demonstrate how the Morman Transhumanist Association challenges religious scholars' conventional concepts for understanding NRMs, particularly within anthropology, cosmology, and eschatology. Then, I present a model that effectively accounts for the unique characteristics of religious transhumanist groups, thereby demonstrating and addressing the field's current lack of an explanatory framework. [ABSTRACT FROM AUTHOR]

Transhumanists and their fellow travelers urge humanity to prioritize the development of biotechnologies that would eliminate aging, delivering 'an endless summer of literally perpetual youth.' Aspiring not to age instantiates what philosopher Martha Nussbaum calls the yearning for 'external transcendence,' or the fundamental surpassing of human bounds due to confidence that life without them would be better. Based on Immanuel Kant's account of the parameters of human understanding, I argue that engineering agelessness could not be a rational priority for humanity on the level of public policy. This stance is complemented by an argument focused on individual decision-making in liberal-democratic milieus, where no governing conception of the good is presumed and the first-personal level matters greatly. Here, drawing on philosopher and cognitive scientist Laurie Ann Paul's concept of 'transformative experience,' I maintain that individuals could not 'rationally,' meaning, here, 'prudentially,' say 'yes' to agelessness. Absorbing the irrationality of human zeal to eliminate aging, based on assurance that an ageless existence would be better, should spur a redoubled dedication to human flourishing. [ABSTRACT FROM AUTHOR]

Across three vignette-based experiments (N = 697) primarily involving young adults from China, our research systematically examines the moral judgments and perceived identity changes associated with technological implants, unveiling “naturalness bias” as a pivotal psychological mechanism influencing these judgments. Study 1 scrutinized the effects of physical enhancements via body implants, revealing a significant link between perceived low naturalness, negative moral judgment, and a reduced intention to adopt such technologies. Moreover, individuals who receive technological implants were perceived as more inclined toward immoral behavior, resulting in a considerable shift in identity perception. Study 2 confirmed these findings and introduced a control group of plastic surgery vignette to refine comparisons and enhance methodological rigor. Study 3 broadened the scope to include both emotional and cognitive enhancements via implants. It found that emotional enhancements were judged more critically regarding morality and naturalness, leading to greater perceived identity changes and higher expectations of immoral behavior compared to cognitive enhancements. Collectively, the current research provides essential insights into the ethical dimensions of transhumanist technologies, highlighting the profound moral considerations and identity implications of adopting such enhancements. [ABSTRACT FROM AUTHOR]

Transhumanism as a multidisciplinary current seeks to generate a posthuman society in which technical and scientific advances are linked to the human body through enhancement; however, such a proposal has a deficiency that we clarify here due to the urgency and need in the face of a discipline that is growing by leaps and bounds. In the same way, we see in human dignity the key to solve such deficiency and as the cause of it. This research arises as a proposal for the treatment and reformulation of human dignity as a basis for human rights and that without it we will be facing an existential risk. [ABSTRACT FROM AUTHOR]

Transhumanists claim that futuristic technologies will permit you to live indefinitely as a nonbiological 'posthuman' with a radically improved quality of life. Philosophers have pointed out that whether some radically enhanced posthuman is really you depends on perplexing issues about the nature of personal identity. In this paper, I present an especially pressing version of the personal-identity challenge to transhumanism, based on the ideas of Derek Parfit. Parfit distinguishes two main views of personal identity, an intuitive, nonreductive view and a revisionary, reductive view. I argue that the standard rationale for wanting to become a posthuman makes sense only if the intuitive view is correct, but that the standard rationale for thinking that it is possible to become a posthuman makes sense only if the revisionary view is correct. Following this, I explain why the obvious responses are unsatisfactory or imply the need to rethink transhumanism in ways that make it much less radical and less appealing. [ABSTRACT FROM AUTHOR]

Human enhancement, a principle promulgated by transhumanism and supported by rapid advances in technology, hints at the transition from Homo sapiens to Homo deus since, along with overcoming somatic and mental limitations, it promises the reach of immortality. Such a promise is fascinating to some, but disturbing to others, because it denials human finiteness. This article presents a theological meditation on human enhancement implications, making it clear that Christian perfection of the Gospel, “Be perfect as your Father is perfect” (Matthew 5, 48), does not coincide with transhumanist perfection, which responds more to techno-anthropocentric and neoagnostic criteria. An attempt to answer the question about what the most sophisticated man-machine cannot have will look at communion, interiority, wisdom, love, and spirituality as properly human notes. [ABSTRACT FROM AUTHOR]

In uncertain times in which we live, there is a need for responsible research scholarship that's academically robust and supports the Church's transformational mission in the world. This paper attempts to pinpoint critical issues that should be at the forefront of the Church's concern and research priorities. It first outlines three key features of life in our world today and three areas of observed weakness in a summary assessment of the state of the Church, before going on to introduce eight sets of critical issues that the Church needs to address: Racial & Ethnic Reconciliation; Patriarchy, Gender & Sexuality; Encounter with the World's Living Religions; Socio-economic Inequality & Injustice; Climate Change & Creation Care; Digital revolution, Metaverse & the Rise of AI; Metamodernism, Transhumanism & Posthumanism; and Embodied Apologetic Witness. The questions both highlight and illustrate the need for these issues to receive further reflection, research and scholarly attention. [ABSTRACT FROM AUTHOR]

The article explores the cybernetic utopian ideals of transhumanism and posthumanism, focusing particularly on the concept of the singularity, which incorporates both scientific and religious dimensions. This investigation subsequently leads to an in-depth examination of temporal concepts within the broader discourse surrounding the disenchantment thesis in secular modernity. Drawing on the framework of multiple temporalities proposed by Lorenz Trein and Helge Jordheim, the article suggests a perspective that enables an understanding of diverse interpretations of history and the future as a dynamic interplay that transcends the binary opposition between (secular) science and religion. [ABSTRACT FROM AUTHOR]

The article presents the discussion on exploring two fundamentally different perspectives on artificial intelligence and the human person. Topics include highlighting the tension between technological conquest of nature and the preservation of human flourishing; and historical perspective on technē, the normative-metaphysical framework regarding human flourishing, and the ethical implications of AI and transhumanism.

The cumulative impact of enhancement technologies may alter the human species in the very long‐term future. In this article, I will start showing how radical genetic enhancements may accelerate the conversion into a novel species. I will also clarify the concepts of 'biological species', 'transhuman' and 'posthuman'. Then, I will summarize some ethical arguments for creating a transhuman or posthuman species with a substantially higher level of well‐being than the human one. In particular, I will present what I shall call the Principle of the Best Interests of Posthumanity, which states that the enhancement of the human and transhuman species must be directed towards the creation of a posthuman existence that is substantially more valuable than its predecessors. I suggest that human extinction may be considered, within that principle, as one of the best interests of posthumanity. Finally, I will develop three objections that make that principle unattractive and that show that pursuing a full‐blown programme of posthuman evolution is ethically flawed. [ABSTRACT FROM AUTHOR]

Copyright of SWS - Rundschau is the property of Verein fur interdisziplinare sozialwissenschaftliche Studien und Analysen and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Teoría de la Educación. Revista Interuniversitaria is the property of Ediciones Universidad de Salamanca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Entramado is the property of Universidad Libre Seccional Cali and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The burgeoning advancements in aerospace technology have not only revolutionized our understanding of the cosmos but also raised profound questions about humanity’s future in space. This paper delves into the concept of “Homo Aerospace,” envisioning a future where humans transcend earthly boundaries and establish a permanent presence beyond our planet. Through a philosophical lens, we examine the implications, challenges, and ethical considerations inherent in this cosmic endeavor. Drawing upon existential philosophy, transhumanism, and speculative futurology, we explore the essence of human nature as it intersects with the vast expanse of space. By contemplating the potential evolution of Homo Aerospace, we strive to illuminate the fundamental questions that arise as humanity reaches for the stars. [ABSTRACT FROM AUTHOR]

Modern philosophical anthropology needs a revision of research problems. This is related to changes in social reality, as well as those trends that have formed in postmodern philosophy. The purpose and objectives of the article are to identify the postmodern influence on the development of certain trends in philosophical anthropology and to justify the need to search for new tools and methods for understanding the human. After all, the new paradigm is not just a hypothetical phenomenon, but rather a statement of a gradually evolving process that acquires new characteristics. Thus, since the formation of the philosophical concept of Postmodernism, we have seen that various directions of philosophy, including philosophical anthropology, are moving away from expansive and universalized systems, and turning to individual questions, problems, etc. Also, during the last decades, the emphasis in the understanding of the human itself, its possibilities and prospects has shifted somewhat. Therefore, in the article we will address some key moments of Postmodernism, which were turning points for philosophical and anthropological thought. Questioning of a person's integral self, which leads to the formation of a fragmented, multiple and constantly changing identity; the rhizomatic dispersion of man with his nomadic wanderings, which leads to the idea of the global as unifying and disidentifying and distancing at the same time; denial of the idea of universal truth, the objectivity of its constants, and a departure towards a series of constantly changing variabilities, various points of view and experiences, etc.Conclusion. Postmodernists were the first to challenge the traditional notions of the integrity, centeredness, rationality, and autonomy of the subject. In accordance with the contextual historical conditionality, they recognized fragmentation and multiplicity as the only possible ways of perceiving and understanding the deconstructed subject. And although these methods are condemned by critics as leading to relativism, nihilism, and fragmentation of human experience itself. Nevertheless, we should agree that this offers the possibility of liberation from dogma and openness to new perspectives in understanding the human in a complex, constantly changing world. Moreover, in the light of social, technological, or information trends, old approaches may prove to be extremely ineffective. [ABSTRACT FROM AUTHOR]

In the second half of the twentieth century, two ideologies emerged, with different origins, but sharing some common elements: gender ideology and transhumanism. Both seek the fullness of the human race and propose themselves as true humanisms. The former strives for the abolition of sex as a function of gender. The second seeks the overcoming of all human limits and unwanted characteristics such as suffering, illness, aging and even death. Both share several common characteristics, but perhaps the most striking anthropologically is the consideration of the body as a problem to be solved. This article aims to analyze the reality of the body as presented in these two ideologies as something to be emancipated from in order to achieve wholeness. We will show the anthropological incongruities of these ideologies and propose a response from an adequate anthropology [ABSTRACT FROM AUTHOR]

Empirical science has traditionally deemed itself unqualified to address the topic of immortality, viewing it as beyond its purview. However, in recent times, numerous proponents of the transhumanism movement have posited the potential for fostering a form of immortality within the confines of space-time. The most prevalent proposition involves adopting an algorithmic understanding of the human mind and attempting to substitute the conventional biological substrate with an electronic one. Other endeavors focus on combating the typical causes of aging and death through the advancements of scientific progress. An objective scrutiny of these methodologies reveals them to be implausible. [ABSTRACT FROM AUTHOR]

This paper is a conceptual exploration and diffractive reading of refugee/(im)migrant education through multiple lenses, including data-driven decision making, critical refugee studies, new materialism and critical feminist and posthumanist studies, and trans theorizations such as Black trans feminism. After a brief introduction to "the field" of refugee/(im)migrant education, the paper turns to diffractive readings of refugee/(im)migrant education as means of exploring what is the matter, as in the material and discursive substance, in refugee/(im)migrant education, and why and how (including when, where, and by whom) does that matter come to matter? The paper concludes with discoveries, or findings, from this diffractive, transdisciplinary exploration and considerations for educators, policymakers, researchers, activists, and other actors (co)constituting and "becoming with" refugee/(im)migrant education. [ABSTRACT FROM AUTHOR]

The basic ethical principles that underlie biomedical and behavioral research involving human subjects - respect for persons, beneficence, and justice - face deterioration and decline in the future envisioned in cyberpunk and dystopian science fiction. In the near-future setting of the first-person role-playing game Cyberpunk 2077, well-being, longevity, and enhancements are the privileges of corporate elites. However, they can be partially afforded across social strata thanks to the grassroots and do-it-yourself "ripperdoc" clinics. Some people can live for as long as 150 years; most die young due to crime and extreme social disparities, but all have access to a range of life-enhancing treatments advocated and envisioned by transhumanist scholars. In recent novels that represent post-cyberpunk genres, such as Neal Stephenson's Fall; or, Dodge in Hell (2019), the distribution of advanced technologies such as personality constructs and mind uploads becomes problematic. The ripperdoc is replaced by an afterlife "game-maker", a maverick of world-building who sells virtual real estate to those who can afford their place in the expanding cloud of afterlife worlds. This article focuses on the evolution of the theme of affordability and access to biotechnology and how it becomes more nuanced and aligned with current discussions around resources, climate change, and social disparities in access to healthcare and technology. [ABSTRACT FROM AUTHOR]

The article called Marking the 140th anniversary of prof. Dr. J. A. Schumpeter's birth. The author describes Schumpeter's scientific works his opinion on Marx's theories of capitalism, as well as the deep humanism of this extraordinary man, reflected in his attitude towards the people of lower status in general. The article talks about Schumpeter's theories on the role law in the case with the interplay between law and economy, the interrelationship between law and politics. In the context of democratic society, law appears as one of the most central mechanism to ensure that the participation of the populace in a state's governance, as well as the outcome of government in the form of legislative decisions, abide by standards of democracy. [ABSTRACT FROM AUTHOR]

Humans are progressing machines. Naturally, it is continuously changing and modifying not only itself but also everything around it, from a simple gadget to abstract concepts or questions asked from the very beginning of conscious ancestors’ times. Therefore, it is universally accepted that the human evolution process has never ceased and never will. In today’s world, Homo Sapiens are considered as human. However, if there is evolution, new, more intelligent, much healthier, and morally better individuals will emerge in time. The second half of the twentieth century paved the way for a thought on transcendent human with the popularized science fiction works. Aliens and robots, with their brain capacities and bodily functions, were depicted as beings to superior to humans. It was the superhero comics and books that reinforced the thought of a possibility of a superman seeded by the medical experiments conducted during WWII. Now, people are discussing immortality, or at least anti-aging. New drugs are tested to see whether deadly diseases can be cured. There are countless areas working to enhance and make better human conditions. Once the aimed goals are achieved, human will be called post-human. But, since we are in an epoch between the former and the latter, our first milestone to reach is being a transhuman. Nebula and Hugo-awarded author, Ted Chiang, is an American science fiction writer. His novellas are best known for their transhumanist features. As a computer science graduate, Chiang, in his short story called ‘Understand’, successfully fictionalizes the possible outcomes of a world in which a minority is privileged with abilities beyond human limitation. His portrayal of such a world makes one ponder whether humanity is “really” ready for such a move up on the genetic ladder or whether we are pushing fast ourselves to our own demise. [ABSTRACT FROM AUTHOR]

Transhumanism sees the next step of the evolution of humanity in technology, together with the developments in the twentieth century and the influence of positivism. It desires to use technology as o tool for a stronger, smarter, non-sick, even immortal humanity. Transhumanists developed in an environment where the influence of humanism was reduced due to materialism and they aim to create a superhuman through technologies such as biotechnology, nanotechnology, artificial intelligence and cloning. In literature, which is a close follower mirror of social developments, transhumanist works are frequently encountered as they create a suitable environment for the development and discussion of transhumanist ideas. Therefor Transhumanism has become an important subject in world literature and has attracted the attention of French authors. Michel Houellebecq, one of the leading figures of contemporary French literature, is famous for deeply processing existential themes and bringing striking subjects such as religion, nudity and the human condition into his novels by refence. His novel Elementary Particles, published in 1998, problematizes the potential return of transhumanist ideas, human desires and technological advances, while depicting a modern society where life has lost its meaning with the advancement of scientific developments. This article aims to reveal the author’s ideas for the future of humanity in a world driven by the increasing use of technology while critically investigating the traces of transhumanism in Houellebecq’s Elementary Particles. After providing an overview of the theory, the study tries to reveal the author’s transhumanist ideas. [ABSTRACT FROM AUTHOR]

This article explores the challenges presented to bioethics by the emergence of transhumanism in the West. The exploration is approached from a genealogical research perspective. A genealogical investigation aims to question the conditions of intelligibility of transhumanism and from there analyze its impacts on the updating of a central debate in bioethics, namely: the limits to the manipulation of human life. Transhumanism, inhabiting the crisis of humanism that precedes and compels it, updates the issue of the human condition by presenting a line of argument that at least authorizes to formulate again the limit question: can we/should we go beyond the human? [ABSTRACT FROM AUTHOR]

Today, the response to the consequences of present and future environmental catastrophes tends to take three forms: one purely technological-productive coming from the alliance between States and the Market; another one, which is essentially movementist, is confusedly fragmented into initiatives, often contradictory to each other, without having a strong ideological–political vision at its base; and the third one refers to apocalyptic or posthuman messianisms of a philosophical–religious nature. None of the three forms envisions a radical transformation of the current political–economic system. In this context, the voice of the Catholic Church emerges strongly to denounce the systemic reasons for the environmental disaster and at the same time to oppose the current system another system, centered on alternative assumptions. This article will analyze the encyclical Laudato Si' (2015), which, sometimes mistaken for a simple text on Christian ecology, should actually be interpreted as a manifesto for a new world, based on the idea of a total anthropological and socio-political revolution. The analysis of the Encyclical is intended to highlight the historical–theological foundations and the ability to adapt some of the cornerstones of Catholicism (in particular of the Franciscan and Jesuit matrix) to the resolution of the current ecological emergency. [ABSTRACT FROM AUTHOR]

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Transhumanism, which has become a trendy topic today, means ensuring human psychological and physiological transformation by using the opportunities brought by science. In addition, developments in artificial intelligence technologies have accelerated this transformation, and the survival of societies and moving into the future depends on keeping up with these transformations and adapting to digital transformations. This study examines the effects of transhumanism, artificial intelligence, and digital society on social values. For this purpose, a traditional literature review, also known as a narrative literature review, was adopted, and the results were synthesized by establishing a relationship between the relevant research topic and the literature. Accordingly, in the first stage of the study, the main goals and benefits of transhumanism, from the ideas of development and liberation, were mentioned in terms of social values. In the second stage, digital society was criticized in terms of social value and technological determinism about the Society 5.0 philosophy that artificial intelligence has brought about through social transformation. In this respect, the effects that will develop on social values in the context of transhumanize philosophy and artificial intelligence have been critically examined. Various suggestions have been developed in line with the literature review conducted within the scope of this study, the findings obtained from previous research, and the synthesis resulting from the study. Accordingly, while discussing the effects of technological developments on society, it is emphasized that observing social and ethical values is important in maintaining social harmony and balance. [ABSTRACT FROM AUTHOR]

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The subject field of this article is aging and old age as natural and irreversible processes in the functioning of an ever-increasing part of the population. These processes are physiologically similar all over the world, but socially and in typical everyday situations, they differ significantly depending on the demographic and socioeconomic specifics of states, on the traditions and social consciousness of different peoples, and Russian old age is a clear confirmation of this. The article shows the limited opportunities of Russian citizens to live to extreme old age and the contradictions between political declarations about active old age and the realities of age discrimination. The reasons and resilience of the negative perception of Russian assisted-living facilities are noted. The incentives for older people to save money for their own burial and the expansion of the practice of estate planning are discussed. Attempts to resist the signs of aging and ideas about medical and technological prospects for achieving physical immortality are considered. In connection with the latter, some considerations are outlined about "how long one should live." [ABSTRACT FROM AUTHOR]

This article explores representations of the digital afterlife in contemporary speculative TV seriality within the broader context of their attitudes towards the fate of religions and religiosity in contemporary society. Specifically, it examines the miniseries Devs, the Black Mirror episode 'San Junipero' and the dramedy series Upload. Set in a near future, these series present distinctive and contrasting views on the future of religion in the public sphere, as well as in private life, and on the development of secularization processes, along with the entanglements between secular, religious and moral concerns. The article highlights how texts such as those considered exemplify the current transitional phase western societies are experiencing, wherein conventional narratives of secularization and more complex deconstructions of the secular–religious divide coexist. Through the various ways in which a futuristic yet imaginable setting like the digital afterlife is envisioned and represented, these texts articulate postsecular and hypersecularized accounts of near-future societies. The digital afterlife thus emerges as a tool for exploring different world-views, forms of morality and conceptions of everyday life and the meaning of human existence. [ABSTRACT FROM AUTHOR]