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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]

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]

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]

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.

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]

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.)

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]

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]

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.

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 some biological 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.

The article analyzes the ideas of transhumanism and posthumanism, which appeal to new discoveries in the field of biomedical, information, cognitive and nanotechnology (NBIC-convergent technologies) in order to declare the possibility of their application in the issue of human «improvement». The relevance of the study lies in the fact that human transgression is carried out in line with the analyzed lines of thought, which indicates their anti-humanistic nature. This requires study, reasoned criticism and an appeal to positive humanistic concepts as a counterweight to anti-humanism. In the mainstream of transhumanism, a person is understood not as a concept, but as a construct, as a certain set of properties and components with varying degrees of reliability and value. The human mind is considered the most valuable, while the biological organization of a person is defined as flawed, and therefore requires intervention and correction, and in the future, a person should generally give way to a posthuman. The article provides a reasoned criticism of these ideas. The purpose of the article is to identify both the positive and negative sides of transhumanism and posthumanism, as well as to criticize the methodological foundations of these areas of thought – technicism and reductionism. Posthumanism does not require setting the limits of the existence of human civilization, like transhumanism, but here a person is viewed from an anti-anthropocentric point of view, that is, as a being without value, and no different from everything that exists in the world. The article shows that such ideas contradict both ideas about the evolution of nature and ideas about society and the system of human values. It is unacceptable to dissolve a person in the world of things, plants and animals. This contradicts both the history of nature and the history of mankind. In this study, such research methods as the method of historical and philosophical analysis and the method of comparison are used. The novelty of the research consists in comparing the positions and basic ideas of transhumanism and posthumanism, which makes it possible to identify their continuity in the development of anti-humanistic attitudes and to give a reasoned criticism of these directions.

This paper offers a critical analysis of two portrait sculptures by Ghanaian artist, Sulemana Armiyaw that explores posthumanist possibilities in the conception of identity through sculpture. Through a multidisciplinary approach that blends posthumanist theory, art history, and racial studies, the article investigates how Sulemana’s sculptures offer new ways of looking at race, body, and identity beyond the historically framed black identities and Blackness. It deconstructs the artist’s claim, to test with posthumanist theories and practices, as well as possibilities that lie within the field. Authors believe that, by merging human and non-human elements, Sulemana complicates existing narratives and hierarchies, and opens up complex means of comprehending and conceiving black representations beyond established binaries. Authors shed light on the impact posthumanist propositions in artistic representation can have in the conception of complex modes of identities that are nuanced, expansive, and inclusive. The study suggests that, Blackness, like present identity constructs, as historically anthropocentric feature can be in future negotiations beyond biologism, cultural and political connotations.

In this paper, we employ the language ontologies framework to artificial intelligence (specifically, OpenAI's ChatGPT) to investigate the 'ethnographic encounter' between human and non-human language users. Our focus is on the exchange and interplay between human language users and non-human artificial language generators in the production of written text. We analyse how such programs transform our understanding of what language is or might be; their practices to create language are unfamiliar, and yet they make sense to human interlocutors. Drawing from, and building on, the language ontologies framework, we discuss the practices involved in such encounters and suggest the need for an updated 'toolkit' in our understanding of language to account for transhuman interactions. • Language is many things, depending on how it is practiced and performed. • Ontologies allow us to approach language(s)/languaging as an anthropologist approaches an 'ethnographic encounter'. • The interaction between humans and artificial intelligence (AI) is an ethnographic encounter used to explore transhuman language ontologies. • The ways in which AI generates language is responsive to human linguistic behaviour; however, the way AI creates language is unique. • Language patterns, or wordings , constitute a significant element of the languaging process for ChatGPT. [ABSTRACT FROM AUTHOR]

Human beings are the only species who only caused harm to the planet. We live against the natural mode and this has caused unexplainable destruction. There is a possibility of a world without humans and this can be beneficial for all other species. The presence of creatures beyond the expanse of our planet and the creation of certain living things by humans themselves for the intended development in certain fields is explored in the mentioned animated show. A post-humanistic world can turn out to be beneficial as well as destructive for any living being, especially human beings. With the growth of technology, an AI takeover, a possible creation of a new creature and many more things can occur. A world without humans could be a paradise for other living beings. A transhuman world with limited people and more years of life is also explored in this show. Even if there happens to be a sudden disappearance of all the two-legged beings, the damage caused is irreversible and all the ones breathing will have to face it. This paper presents the post-humanistic world explored in the animated series and the possible ways in which our world could end up in the future. Most of the events include scenarios where humans dig their own grave and to be exact, it has already begun. With the increase in calamities both natural and man-made, the deadline to our existence is soon to be reached. [ABSTRACT FROM AUTHOR]

We propose a semiotic framework to underpin a posthumanist philosophy of education, as contrasted to technological determinism. A recent approach to educational processes as semiotic phenomena lends itself as a philosophy to understand the current interplay between education and technology. This view is aligned with the transhumanist movement to defend techno-scientific progress as fundamental to human development. Particularly, we adopt a semiotic approach to education to tackle certain tensions in current debates on the human. Transhumanism scholars share the optimistic belief that there is no limit to how the ethical use of technology can help alleviate suffering and increase our health and wisdom. From this perspective, it appears possible to acquire capacities that require rethinking the notion of human altogether. For others, this undermining of essentialist concepts of humanity entails serious risks, especially related to ethical egalitarianism. We adopte the perspective of edusemiotics, a framework that brings together semiotics, educational theory and philosophy of education. As a theoretical-practical framework, edusemiotics affords a hermeneutic and semiotic method for our approach. Peirce's logic of signs is used to analyze socio- educational interactions as environmental. We observe two lines of thought. On the one hand, technological transhumanism enhances Cartesian mind–body dualism. On the other hand, philosophical posthumanism seeks to overcome this dichotomy. The former proposal construes human transformation as an artifactualization derived from techno-scientific enhancements. The latter position proposes an integrative posthumanism, capable not only to include edusemiotic theory but also to rethink the concept of learning as mutual to that of human. [ABSTRACT FROM AUTHOR]

More than ever, technology governs human life, sociality, politics, and culture in general. This article examines transhumanism, a relatively new entry into the political economy of life, for its overarching impact on humanity, history, and the market. I first review foundational accounts in the philosophy of technology conducive to the discussions of human, technology, and the body, before unpacking the ever-elusive terms: transhuman(ism) and posthuman(ism). Subsequently, this essay facilitates moral and ethical reflections drawn from postphenomenology. I also offer implications and future research orientations in three areas: choice, matter (materiality), and transformation. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari 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.)

Arriving in the era of Second - or Liquid - Modernity, man succeeds in breaking the shackles of tradition, and relying on his own forces promotes the model of the free, self-sufficient man. The desire of man to evolve into a more gifted being in order to improve his conditions of life is not new, but inherent in mankind. Philosophy and religion tried to provide solutions to the ardent demand of improving human nature, each one from its own perspective. In the era of Late (Liquid) Modernity, man has managed to break the limitations of tradition and, based on his own resources, to promote the model of the free man who voluntarily determines his own destiny. In our time through the extremely rapid progress of Science and Technology, man redefines his identity as a human person and his overall relationship with God and the environment as well. The holistic transformation of the structure elements that formed the foundations of modernity is typical of the transition to a post-modern era that requires a new identity for man, that of the post-human. The posthuman is no longer an utopian vision but is sought through Transhumanism and interfaces. The question is whether mankind will preserve its identity as a “human person” with the characteristics of the being created by God or whether it will be transformed into a narcissistic, omnipotent and autonomous existence, separating mankind from its humanity. [ABSTRACT FROM AUTHOR]

Four Latin American women authors--Karen Chacek and Gabriela Damián Miravete of Mexico, and Roberta Spindler and Aline Valek of Brazil--address the current climate crisis in narratives that break down barriers between the human body and the environment. Their stories explore the absorption of elements of the natural world into the human body, suggesting an exchange of both physicality and consciousness. This merging of elements from the plant, insect, and animal realms with the human body is evocative of Donna Haraway's networked body and Bolívar Echeverría's codigofagia, that is, the mixing of diverse codes toward the creation of future societies or civilizational experiments. The texts combine the possibilities of science fiction with the grieving process for a damaged planet, but without essentializing either women or nature. Using Rosi Braidotti's concept of posthuman feminism and Stacy Alaimo's transcorporeality, this article suggests that this approach to climate change--through bodily transformation and transcendent consciousness--captures the resilience of Latin American culture. [ABSTRACT FROM AUTHOR]

Copyright of Revista Internacional de Humanidades is the property of Common Ground Research Networks 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 paper raises the question of the essence and necessity of primary and secondary suffering in psychiatry, oncology, Buddhism, and transhumanism. It directly explores the phenomenon of suffering, drawing a distinction between primary and secondary suffering in these domains of medicine and philosophy. The article presents objections to common misconceptions regarding the irreplaceable and significant role of suffering in human experience and for humanity as a whole. The study aims to deconstruct the assumed value of primary and secondary suffering for both humans and posthumanity. An analysis of the problem of primary and secondary suffering is conducted to substantiate the fundamental importance of overcoming suffering as such. One of the research methods employed is the conducting of analytical, focused individual interviews with medical professionals and religious figures, complemented by content analysis. A deconstructive and phenomenological approach is also utilized. Both psychiatric and oncological fields are selected as exemplars representing the quintessence of mental and physical suffering. Buddhism and transhumanism are chosen as philosophical responses to the suffering addressed in psychiatry and oncology. Emphasizing the problem of suffering is essential to prioritize its resolution. Meditation is suggested as a method for addressing secondary suffering; science and technology are proposed as means to overcome suffering in general. The article is intended for a broad readership, particularly researchers in philosophy, psychology, futurology, as well as for posthumanists, transhumanists, immortalists, and those interested in the topic of overcoming suffering, illness, senility, and death.

Introduction. The article is devoted to the issues of human ecology, the choice of the optimal way for the interaction between science and the human body and consciousness. Transhumanism and bioethics have different views on solving this problem. Theoretical analysis. Developing NBIC-technologies set as their task the global transformation of a person. The idea of creating people-cyborgs and digital copies of human consciousness is considered. Also, modern concepts of the development of science provide for the chipization of a person within the framework of the Neuronet-2035 project. The ethical side of the issue is important. The basic principles of bioethics partially allow technological intervention in the human body, but its degree is not spelled out anywhere. In this regard, a subjective interpretation of the principles of “do no harm”, “do good”, “fairness” and “respect for the autonomy of the patient” is acceptable. Conclusion. Human ecology involves the search and development of effective methods for improving human existence in the “society-nature” system. At the same time, the quality of both the person himself and his environment should be improved. The modern anthropocentric approach to solving this problem has not given any positive results. It is possible that cyborgization will partially solve it, but as a result of this, the person himself will disappear.

I distill the content and moral lessons offered in four speculative fiction stories involving various types of transhuman. I derive insights from these stories involving six different issues: religious mythos, individual ethics, capitalist ethics, transhumanist ethics, humanity and the humanities, and love, sex, and murder. For each theme, I consider the deeper dilemmas raised by these tales and how they relate to different transhuman trajectories toward achieving immortality. These are 'what if' tales of possibility. They are neither uniformly utopian nor dystopian, even though some are apocalyptic and envision a cataclysmic bridge between humans and posthumans. I find that despite their sometimes-moralizing tones, the stories offer multiple sets of complex ethical perspectives that provide insight into present and future challenges to accepting transhumanism. Together, they offer rich glimpses into the possible roles of science and technology in affecting the future well-being of whatever beings the future may bring. [ABSTRACT FROM AUTHOR]

With this paper, we walk out some central ideas about posthumanisms and the ways in which nursing is already deeply entangled with them. At the same time, we point to ways in which nursing might benefit from further entanglement with other ideas emerging from posthumanisms. We first offer up a brief history of posthumanisms, following multiple roots to several points of formation. We then turn to key flavors of posthuman thought to differentiate between them and clarify our collective understanding and use of the terms. This includes considerations of the threads of transhumanism, critical posthumanism, feminist new materialism, and the speculative, affirmative ethics that arise from critical posthumanism and feminist new materialism. These ideas are fruitful for nursing, and already in action in many cases, which is the matter we occupy ourselves with in the final third of the paper. We consider the ways nursing is already posthuman—sometimes even critically so—and the speculative worldbuilding of nursing as praxis. We conclude with visions for a critical posthumanist nursing that attends to humans and other/more/nonhumans, situated and material and embodied and connected, in relation. [ABSTRACT FROM AUTHOR]

This paper builds its arguments on the (re)interpretation of 'human' and its entanglements with nonhumans in the digital age. Since the concept of humanness has prominently transformed into something innovative because of immense improvements in science and technology, and thereby society, terms such as human, nonhuman, posthuman, and transhuman including cyborgs, have emerged as concepts that require to be reinterpreted in the digital age. In a planet where cryptocurrency, artificial intelligence, 5G technology, autonomous vehicles, quantum computers, genetic engineering, edge computing, microchips, green tech, and hydrogen fuel cells are commonly regarded as innovative inventions of the 21st century, the positions of humans are decentralized and displaced from centralized to more peripheric spheres. Beginning from anthropocentrism, broadly defined as a thought process that makes humans the primary measure of everything, this paper exposes the (trans)formation of humans from anthropocentricism to posthumanism and paradoxically from posthumanism to transhumanism by drawing upon the philosophical discussions of Donna Haraway, Rosi Braidotti, Cary Wolfe, Francesca Ferrando. By interrogating the socio-cultural existence of humans through epistemological and ontological viewpoints, this paper attempts to (re)define the place of humans in the digital age with a focus on the relationship between human and nonhuman beings and their entanglements. [ABSTRACT FROM AUTHOR]

Abstract Three directions for the AI avant-garde are sketched against the background of time. Posthumanism changes what we are, and belongs to the radical future. Transhumanism changes how we are, and corresponds with the radical past. Genhumanism changes who we are, and exists in the radical present. While developing the concepts, this essay intersects in two ways with theoretical debates about humanism in the face of technological advance. First, it describes how temporal divisions may cleanly differentiate post- and transhumanism. Second, the essay introduces generative humanism, which contributes to discussions about AI and society by delineating a novel humanistic response to contemporary technology. Finally, grounds are provided for a practical project, one where philosophers work with AI engineers in the area of genhumanism. Contemporary AI research into serendipity in recommendation engines provides natural support for the shared research.

Copyright of Strategic Universe Journal / Univers Strategic is the property of Dimitrie Cantemir Christian University, Institute for Security Studies 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 relevance of the research topic is due to interest in the phenomenon of Russian cosmism, which, on the one hand, is actualized with a new stage of space exploration, on the other hand, requires philosophical understanding against the background of the spread of “noospheric thinking”, both in its scientific and natural format, and in its religious-philosophical and gnostic-esoteric. Such close attention to the phenomenon of Russian cosmism is associated with the tendency to search for the origins of the concepts of trans- and posthumanism in the philosophy and scientific ideas of Russian cosmists – mystics, scientists, artists and philosophers. In particular, their search is due to the anticipation of the views of transhumanists – in the ideas of immortalism, the “improvement” of man, the “fusion” of man and the cosmos, overcoming physicality in the works of Russian cosmists. The purpose of the study is to identify the origins of transhumanism and posthumanism as concepts in their essential connection with the ideas of the philosophy of cosmism. The scientific novelty of the study lies in the confirmation of the thesis of discursivity, in its “vertical dimension” as metaphysically saturated and characteristic of Russian cosmism, but not such for trans- and posthumanism, with their “horizontal”, postmodern dimension. As a result, it has been proved that the fundamental question underlying the differences between cosmism, trans- and posthumanism is hidden in the depth of the essential ontological and existential foundations of human existence. The authors consider the existential basis of death to be the basic existential basis, which is clearly traced in immortalism as immanently inherent in both cosmism and trans- and posthumanism. The practical significance of the study lies in the disclosure of the specifics of Russian cosmism, its role and significance in philosophical thinking, the establishment of a correlation between the ideas of cosmist philosophers and modern transhumanist projects. The theoretical basis of the study, along with the works of Russian scientists, philosophers (both thinkers of the late XIX – early XX centuries, and modern ones), were publications and works of foreign authors, which consider the provisions on the origins of modern trans- and posthumanism in Russian cosmism, as well as philosophical concepts of the posthuman (Manzocco R., 2017; Braidotti R., 2021; Ferrando, F., 2021; Elchaninoff M., 2022 et al.). The study of the topic of the origins of trans- and posthumanism, in our opinion, is productive precisely in the aspect of the philosophy of Russian cosmism, as evidenced, for example, by modern works of authors – Suslov A.V. (2021), Yudina B.G. (2018), Elchaninoff M. (2022) and others.

Three directions for the AI avant-garde are sketched against the background of time. Posthumanism changes what we are, and belongs to the radical future. Transhumanism changes how we are, and corresponds with the radical past. Genhumanism changes who we are, and exists in the radical present. While developing the concepts, this essay intersects in two ways with theoretical debates about humanism in the face of technological advance. First, it describes how temporal divisions may cleanly differentiate post- and transhumanism. Second, the essay introduces generative humanism, which contributes to discussions about AI and society by delineating a novel humanistic response to contemporary technology. Finally, grounds are provided for a practical project, one where philosophers work with AI engineers in the area of genhumanism. Contemporary AI research into serendipity in recommendation engines provides natural support for the shared research. [ABSTRACT FROM AUTHOR]

This paper provides a philosophically informed survey of transhumanism and 'posthumanism(s)' on education. It has two primary aims: (1) bringing clarity to the widespread confusion surrounding even the most basic theoretical contents and terminology of transhumanism (TH) and 'critical posthumanism' (CPH), the two dominant forms of posthumanism in academic and popular discourse, and (2) descriptively surveying the discourses of TH and CPH on education. The first section contains description of TH's and CPH's basic theoretical contents, brief histories of TH and CPH, and a proposal for sorely needed standard terminology. The second section surveys the TH and CPH literature on education, emphasizing the way education typically is technologized by THs and politicized by CPHs. The conclusion considers possibilities for alternative forms of 'posthumanism.' [ABSTRACT FROM AUTHOR]

In this paper, I set out to argue in favour of a philosophical posthumanist and Nietzschean reading of Ira Levin's This Perfect Day while demonstrating how transhumanism isunbefitting of being called a Nietzschean theory. I will do this by establishing Chip, the protagonist, as a posthuman and being on the path of the 'Overhuman' whereas Wei, the antagonist, will be illustrated as Chip's intended counterpart the Last Human. Through explaining 'Transhumansim' and connecting the field to Wei, I will showcase a new way of reading transhumanist ideology, namely 'Weiism'. The polar opposite in characters of 'Overhuman' and 'Last Human' will argue in favour of the Nietzschean paradoxical, as part of philosophical posthumanism. Amor fati and the eternal recurrence become posthumanist narrative tools through their weaving into the posthuman narrative of Chip. My argument is that by making philosophical posthumanism more existentialist in nature, it becomes simpler to argue against nihilistic and totalitarian tendencies of worshipping technology. Finally, it is the spiralling motion forward as a mix between the Nietzschean, eternally cyclical re-inventing of oneself and the posthumanist consideration for the future which makes for a literary combination of the two fields of study. [ABSTRACT FROM AUTHOR]

The author of this paper is currently working on a pilot project with school children and individuals who are in their final years of their prison sentence. The project should offer a pragmatic alternative to the way humanism has established and defined our mode of expressions. Such modes effect our ways of deliberation and judgement when it comes to ethical issues. This paper will act both as a critique and provide, at the same time, a positive alternative to those who are still being coerced into confessing an act they committed in a language in which they do not only not recognise themselves but risk, moreover, not being understood. The likelihood of this occurring stems from a fundamental disconnect, namely the fact that their way of communicating does not chime in with the expectations of the knowledgeable others whose formal speech registers betray deeply-ingrained oppressive humanist modes of discourse and ideologies which, having long been normalized are, to the former's detriment, regrettably and routinely overlooked. The aim of this paper is to introduce my project in order to show the reader that many of the postmodern critiques of narrative and agent formation can be overcome by a cybernetic system of a new mode of writing, by means of which the intentions of the agent are fragmented and reconstructed immediately by a secondary, non-human agent – the software. I shall be making a case that this software will become vital to mediate human storytelling through non- human generation creating an enhanced understanding for both reader and writer. [ABSTRACT FROM AUTHOR]

Artificial intelligence (AI) is a growing reality with varied applications that poses many challenges, particularly to the notion of personhood and, consequently, to the understanding and experience of spirituality. This article takes stock of this situation by reflecting on the meaning of intelligence. It then reviews the applications of AI in contemporary life. The article concludes with a more speculative view on the possible implications of AI for spirituality, underlining that, although the outlook appears daunting, AI can provide new perspectives and serve as an avenue for a strengthening of spirituality. [ABSTRACT FROM AUTHOR]

Within visual culture, postcyberpunk films are best approached as places of Otherness whereby human identity and agency are downplayed and posthumans are magnified in highly technopolic societies marked with scientific determinism. Postcyberpunk treats the posthuman enclave as a heterotopic site, oscillating between utopian and dystopian spaces, potentially and optimistically, creating a space for humanity to be reassessed and renegotiated. Against this backdrop, the current research endeavor proposes a Spatio-Cognitive Model of Posthuman Representation focusing attention on heterotopic 'spaces' and 'bodies' in hyperconnected environments. While the model owes a substantial debt to Foucault's writings on heterotopia and the utopian body, in tilting the focus of enquiry, this paper is informed by the tenets of polyrhythmia, hypermimesis, spatial repertoires, semiotic assemblages and cognitive embodiment as insightful interventions. Blade Runner 2049 is taken as a fertile case study grounded in paradoxes and ambiguities around the contradiction between humans and replicants, artificial intelligence and super-large enterprises. The hybridity pertinent to the postcyberpunk film genre and the inner and outer topographies of posthuman representation proved to be insightful investigative vantage points of multimodal inquiry for the socio-political and technocratic implications they underlie. With technology seamlessly integrated into social spaces and posthuman bodies, Blade Runner 2049 is arguably structured as an emotional journey composed of multiple heterotopias (spatial layers, ruptures and bifurcations expressed through socio-political capitalist projections). The article adamantly argues for new philosophical perspectives and praxis in redefinition of the social relationship between human and posthuman. [ABSTRACT FROM AUTHOR]

Introduction. The article is devoted to the analysis of ideas about a human in modern philosophical movements of transhumanism and posthumanism. Once the highest value and the king of nature, the man-creator and the ruler of the world has turned into a many-sided and sexless creature that has lost passionarity and claims to leadership. Theoretical analysis. The process of dehumanization, which has globally declared itself in the information society, has formed a new system of values in which a person has ceased to be the center of the Universe, the image and likeness of God, on the contrary, his evolution has not been completed yet, and what he will become is still unknown. In modern realities, this transhumanistic message is realized in the form of a person losing his or her gender identity, striving to merge with nano-biotechnologies in their bodies and turning into a cyborg, creating their own digital twin. Conclusion. The posthuman value system is completely different from the traditional human value system. It is alien to the values of the family, motherhood and childhood, procreation. It is based on the values of technogenic civilization and digital culture. The posthuman is concerned only with his own existence and the quality of the technologies that support it. The man sung by the humanists is gradually leaving the stage of history.

The article analyzes a number of problematic complexes related to the assessment and prediction of social and spiritual risks of using biomedical life extension technologies. To date, an essential part of the broad transhumanistic trend is the identification of technological approaches to solving the problem of increasing human life expectancy. This task, which replaced the task of immediate postponement of death that existed in traditional society, within the framework of the transhumanist concept and the corresponding ideological movement, has significant potential, and also influences the political, economic, social and spiritual spheres of society, setting the vectors of their development. At the same time, the uncontrolled development of the technological aspect of medicine, not provided with an assessment of existing social and spiritual risks, can lead to negative consequences associated with economic stratification, slowing down the circulation of elites and the loss of humanity’s idea of itself as a unique Divine creation. The task of assessing and predicting the consequences of using biomedical life extension technologies is interdisciplinary and can be solved within the framework of various natural, philosophical, and socio-political disciplines, among which Christian theology occupies an important place (in particular, the doctrine of sin, anthropology, ethics, as well as patristic theology). The main conclusion of the article should be considered the thesis that the duration of human life, from the standpoint of Christian morality, is not a criterion of its righteousness, since the assessment of human life, as evidenced by the Sacred Tradition, should be based solely on its content and modality. This fact determines the Christian attitude to biomedical life extension technologies: they are not good or evil in themselves, but potentially contain risks associated with the listed social consequences, as well as their impact on the spiritual life of a person.

The article focuses on the post-pride and the future of human nature, suggesting transhumanism and posthumanism as potential paths. It discusses technological advancements, genetic engineering, and the fight against aging, distinguishing between cultural and technological posthumanism. It reports the evolution of human capabilities through brain implants, genetic modification, and life extension, while considering the societal implications of infrahumanity and posthumanity.

The objective of this manuscript is to reveal that the challenge in understanding the ethical consequences of a post-human condition characterizing trans-humanist ontology is linked to postmodern epistemology lacking any metaphysical and theological essence. The introductory section provides an overview of trans-humanist thought and the concerns deliberated against it at the recent conference titled A.I Ethics: An Abrahamic Commitment to the Rome Call, charting a path ensuring that technological innovations do not undermine the ethical, spiritual, and moral values animating the telos of the human being. The second section traces the philosophical genealogy of trans-humanism from the Age of Reason (i.e., modern epistemology) to our current Age of Feeling (i.e., postmodern epistemology). This section also stresses that the ontology accenting both periods—the death of God and the death of human—is latent in trans-humanist ideology, which seeks to extinguish the quest of knowing God with an ateleological state that crucifies the human in pursuit of worshipping technology. The third section scrutinizes the conceptual framework of trans-humanism by deconstructing concepts structuring its worldview such as Singularity, Artificial Super Intelligence, and the pseudo-religion known as Dataism. Additionally, this section examines how trans-humanist proponents—while adhering to postmodern philosophy—alter the definitions of sacred concepts that exclusively animate a human state of being, such as consciousness, intelligence, and awareness, by anthropomorphizing AI. The final section recalls the wisdom of the Nicomachean Ethics and the Alchemy of Happiness, composed—respectively—by Aristotle and Al-Ghazali. It highlights the immoral significances of choosing to ignore the implications of Dataism and its techno-scientific objectives, which obscure the use of techne in a virtuous manner attaining eudaimonia and the essence of humanness seeking a path—using God-given sensoria—knowledge of Divine Beauty. [ABSTRACT FROM AUTHOR]

Technology which is making rapid progress and getting stronger day by day, increases the cinfidence in itself at the same rate. Thanks to this power that dominates the information age, human beings have fallen into the idea of having a solid and immortal physiology supported by advanced technology. The idea in question manifests itself in the concept of transhumanism. In the face of the accelerated rise of biotechnology, nanotechnology and artificial intelligence, the human who desires the transition towards the posthuman has also led to the development of the transhumanism movement in the philosophical field. Thus, transhumanism appears as a product of the information age, which promising to reach the immortal superhuman identity and creating a perception in this direction by completing the deficiencies of human beings and strengthening their existence with the possibilities of advanced technology. In this study, it has been tried to evaluate the possibility of immortalizing human existence, eliminating the so-called imperfection in creation and proving a problem free and eternal life, thanks to the advanced technology claimed in the context of the idea of trans-humanism by taking the Qur’an as a reference. [ABSTRACT FROM AUTHOR]

Reading Kazuo Ishiguro's Klara and the Sun (2021) in this article, we bring the perspectives of aging and posthumanist studies together to explore how the novel helps us to rethink our being and relationality in time beyond the boundaries of the human. In particular, we are interested in the novel's critique of the anthropocentric privileging of youth and progress in the ways in which we imagine the future. Central to this form of imagination are generational continuity and the symbolism of the child: a new generation as a promise of the future, or rather, a better human future. Nevertheless, this novel does not simply employ the trope of generational futurity; instead, it interrogates and draws attention to the exclusionary way this type of thinking functions. Through its blurring of human and AI "child", ultimately, Klara and the Sun suggests the dangers and the limits of a generational imagination that seeks to reproduce the same, progressive narrative of the future through the image of the child not "growing up and growing old" (Woodward 2020: 55; italics in original). Our analysis then suggests how fictional speculative modes might both engage with and yet also force us to reflect critically upon that form of future-orientated thinking. [ABSTRACT FROM AUTHOR]

The article explores the concept of humanism both in modern discourse and in historical retrospective. Human has always been at the center of philosophy, regardless of what spheres of being were studied. Anthropology, cultural studies, psychology, philosophy, and many other sciences explore various manifestations of a person, all of which are ultimately designed to answer perhaps one of the most critical questions - what makes us human? However, this discourse significantly changed over the course of two thousand years. For example, Martin Heidegger points out an important nuance of the emergence of the concept of humanism, namely, as a kind of chauvinism - the division into humans (Romans) and non-humans (barbarians). This point of view is often overlooked, but it is critical to understanding the essence of this phenomenon. In the subsequent era of the Middle Ages, human was understood as the opposite of the divine, but in such realities, there were humanistic ideals and values. Already in the Renaissance, a return to the traditions of antiquity was announced, but the understanding of a person acquired a romantic character. Humanism clearly saw something more in a person than a person himself could demonstrate. It is for this metaphysical image that many critics of humanism have criticized this phenomenon. However, where there is criticism, there is progress, which is why this concept has gained a new round of discourse, which is why new trends have appeared that have brought the concept of humanism to a new theoretical level. As a historical phenomenon, humanism is faced with certain difficulties of new eras; because of these collisions, humanism is modified and adapted. Among humanism's problems are multiculturalism, technological breakthroughs, and the need to search for new theories. In its development, the course of humanism takes on various forms and iterations. It is worth mentioning transhumanism (the idea of becoming someone more than just a human), posthumanism (philosophical views on human nature as a posthuman), and global humanism. [ABSTRACT FROM AUTHOR]

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The article proposes a philosophical and political comprehension of the situation of humanism, starting from a terminological clarification. The pun occasioned by the term "situation" is capitalized here: the article follows the state of humanism against a general Weltanschauung of confusion provoked mainly by the fatigue of contemporary times and by the assault of transhumanism, posthumanism and metahumanism, as well as identifying its multitude of correlations (with Renaissance, republicanism, feminism etc.). For the purposes of a situation of humanism in contemporary times, we define humanism as a fluid philosophy whose dynamic correlates the axiological effort to identify and rank the values of humanity, in order to update them and further adjust human values with the role of themes and actional and existential frameworks, in a prolific loop and, perhaps, in leaps towards specific and ethically valuable human goals. Ethics and axiology compose the specificity of human frame of action and thought. However, the "new humanism" (Mircea Eliade) based on culture, education and consciousness seems a vanishing direction of development for contemporary mankind. Nevertheless, the paradoxical colossal tasks associated to the human being nowadays emphasize the contemporary disappointment with humanism, on the one hand, and, on the other hand, the importance attached to humanism, too. [ABSTRACT FROM AUTHOR]

In this paper we consider some of the basic elements of virtue ethics in confrontation with selected ideas of representatives of trans- and post-humanism. Their ideas challenge us to re-justify and defend the uniqueness of man (the person) as a moral subject in his complex relational physical-psycho-spiritual unity. Using this holistic moral-anthropological vision, it is possible to justify the uniqueness of the human act as moral; the nature and significance of virtue as a moral disposition for a truly good and happy life; the nature and significance of happiness as a true complex eudaimonia in the dynamics of human development. In this complex process, technical artefacts and technologies help man to act in a truly human way towards himself and others, if he uses them rightly. [ABSTRACT FROM AUTHOR]

The article explores the concept of humanism both in modern discourse and in historical retrospective. Human has always been at the center of philosophy, regardless of what spheres of being were studied. Anthropology, cultural studies, psychology, philosophy, and many other sciences explore various manifestations of a person, all of which are ultimately designed to answer perhaps one of the most critical questions – what makes us human? However, this discourse significantly changed over the course of two thousand years. For example, Martin Heidegger points out an important nuance of the emergence of the concept of humanism, namely, as a kind of chauvinism – the division into humans (Romans) and non-humans (barbarians). This point of view is often overlooked, but it is critical to understanding the essence of this phenomenon. In the subsequent era of the Middle Ages, human was understood as the opposite of the divine, but in such realities, there were humanistic ideals and values. Already in the Renaissance, a return to the traditions of antiquity was announced, but the understanding of a person acquired a romantic character. Humanism clearly saw something more in a person than a person himself could demonstrate. It is for this metaphysical image that many critics of humanism have criticized this phenomenon. However, where there is criticism, there is progress, which is why this concept has gained a new round of discourse, which is why new trends have appeared that have brought the concept of humanism to a new theoretical level. As a historical phenomenon, humanism is faced with certain difficulties of new eras; because of these collisions, humanism is modified and adapted. Among humanism’s problems are multiculturalism, technological breakthroughs, and the need to search for new theories. In its development, the course of humanism takes on various forms and iterations. It is worth mentioning transhumanism (the idea of becoming someone more than just a human), posthumanism (philosophical views on human nature as a posthuman), and global humanism.

This paper will provide an overview and critically examine the underlying political, cultural and philosophical dimensions of artificial intelligence through the analysis of current theoretical variants of the idea of humanism: from posthumanism and transhumanism, through antihumanism to digital humanism. At the same time, the concept of digital humanism is favored, which is affirmative of both the achievements of modern technologies and the spirit/reason of humanity