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Copyright of Nomadas (01217550) is the property of Universidad Central 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.)

Desde 2016 viene creciendo la popularidad de influencers no humanos. Junto con la industria del marketing de influencers también proliferan investigaciones académicas que plantean diferentes preguntas sobre influencers humanos y no humanos y la relación con sus seguidores. Dentro de este universo, nos centraremos en influencers no humanos de apariencia antropomórfica creados a través de Computer Generated Imagery (CGI). A partir de la exploración de cuatro cuentas (@lilmiquela, @shudu.gram, @limaiaaa y @fit_aitana), analizamos la creación del “alma” de las influencers, dimensión psíquica y afectiva del ser digital, robot o modelo digital, con dos orientaciones principales: posfeminista y transhumanista “emocional”.

The Modern Paradigm: Challenges and Opportunities for a Sustainable and Just Humanity. The modern paradigm, characterized by rationality, individualism, and consumerism, is generating new forms of colonialism in knowledge and politics. This human dependence on technoscience, which is the integration of science and technology, is constantly increasing, creating an inseparable relationship between the two. Transhumanism, on the other hand, seeks to improve the human being through artificial evolution, with the aim of achieving immortality, perfection, and replacing human memory with artificial intelligence. This generates a debate about the future of humanity and the ethical consequences of technoscience in a globalized world. This research aims to analyze technoscience and transhumanism in the context of globalization, and to reflect from an ethical perspective on whether these approaches will truly transcend the human essence or destroy it. The study is approached from a qualitative methodology using hermeneutics, as a method of interpretation and understanding of texts. It is concluded that it is urgent to build a sustainable and just humanity. To achieve this, we must carefully observe the advances of technoscience and transhumanism. It is fundamental to understand that science is not neutral and that technology responds to specific interests. In this sense, it is crucial to be aware of the consequences of its development and to direct it towards social well-being. [ABSTRACT FROM AUTHOR]

Sin duda, cuando hablamos de violencia, uno de los ejemplos arquetípicos en el México del siglo XXI es la desaparición y asesinato de los 43 estudiantes de Ayotzinapa. Este evento sumamente trágico marcó profundamente la relación entre la población y las instituciones de aquel país. Justamente, a partir de los desgarros de esta violencia visceral, Pierre Ducrozet ha logrado extraer con su novela elementos esenciales para describir el mundo de hoy. Tomando como punto de partida este crimen de Estado, Ducrozet construye, con ayuda de un personaje ficticio que escapa de la masacre y huye a Estados Unidos, todo un cuaderno de viajes que ilustra con gran atino nuestra época actual. En su texto encontramos, además, esa aspiración milenaria del humano a la inmortalidad. Los personajes, movidos por un espíritu transhumanista, buscan sobrepasar las limitaciones humanas mediante la tecnología. Es así como esta novela nos permite estudiar el papel que ocupa la violencia en los intentos de mejoramiento humano. Este artículo tiene el objetivo de descifrar dicha relación y explorar una de las posibles vías de legitimación del transhumanismo. Para ello, traeremos a la superficie tres conceptos clave en la novela: corporalidad subalterna, violencia y movimiento.

El discurso en torno al transhumanismo en el ámbito académico se ha centrado especialmente en las posibles consecuencias bioéticas de este planteamiento. En este texto se intenta situar el transhumanismo en un marco más amplio de continuidad con la historia del pensamiento occidental, pero refiriendo las razones por las cuales se considera necesario situarlo en una edad todavía no definida dentro de dicha historia. Para ello se han puesto de relieve los posibles fundamentos del transhumanismo a lo largo de la historia de las principales filosofías occidentales, y se establece la percepción de sí del hombre en cada época como elemento de distinción entre las épocas de dicha historia. Desde este análisis se señalan algunos límites antropológicos básicos para poder seguir hablando de pensamiento humanista en una época con horizonte transhumanista.

El trabajo revisa la noción de persona humana, considerando distintas posturas y sus consecuencias, especialmente en el derecho de familia. Sobre esa base, concluye que el orden jurídico requiere una noción verdadera que distinga su unidad sustancial de cuerpo y espíritu y su relación, apertura y trascendencia primordial con las demás personas y, en consecuencia, que se reconozca la calidad de persona a todo hombre, sin importar sus condiciones, para promover el bien común.

El siglo XXI pone en evidencia un impulso significativo de las fusiones entre ciencia y tecnología a diferencia de otras etapas históricas. Los seres humanos y su cotidianidad están transformándose a causa de las tecnociencias. En ese sentido, este estudio contiene un doble propósito: por un lado, contextualizar la inteligencia artificial en la órbita de la cuarta revolución industrial. Y, por otra parte, examinar posturas sobre las divergencias entre máquinas y humanos. Los hallazgos hacen notorio cómo las máquinas evolucionan y adquieren sofisticación. Frente a ello, en relación con lo humano, se hacen perceptibles perspectivas a favor, en contra e intermedias. Este panorama, hace ineludible la participación de la bioética como espacio deliberativo y de encuentro disciplinario. Su contribución es focalizadora, promueve el diálogo y fomenta medidas correctoras previas de autocontrol.

Se presenta, en primer lugar, una aproximación al posthumanismo y transhumanismo, considerando lo humano como elemento de referencia de lo (post – trans) humano, trazando una concepción en clave del humanismo y la ilustración. En segundo momento, se aborda el transhumanismo bosquejando sus modos de ejecución (químico, genético, integración biología -máquina), las posturas subyacentes (científica y cultural) y las críticas que se le plantean (política, filosófica y práctica). Finalmente, se desarrolla una reflexión de las comprensiones biotecnológicas del transhumanismo en la educación, teniendo como objeto de análisis la práctica educativa.

En este artículo se argumenta que es posible una versión ‘humana’ del transhumanismo, que la eliminación de limitaciones físicas o fisiológicas no atenta contra la posibilidad de la educación, y que la verdadera educación no queda disminuida con el transhumanismo. En la primera parte se muestran las principales corrientes del transhumanismo, y los argumentos a favor y en contra de este. En la segunda parte, desde una postura logocéntrica, se trata de mostrar que el transhumanismo no es incompatible con la educación y que no tiene por qué haber una transgresión de códigos morales en el mismo. Al final se proponen algunos criterios para juzgar cuándo las intervenciones biotecnológicas en los seres humanos son aceptables y cuándo no.

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]

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]

Transhumanism, a movement advocating for human enhancement through emerging technologies, raises ethical and legal issues of great relevance in modern society. This approach challenges our understanding of human nature and sparks debates on fundamental rights such as equality, human dignity, and personal autonomy. In this discussion, we will examine how advancements in genetic engineering and enhancement technologies pose ethical dilemmas in addressing these fundamental rights, and how legislation and ethics must evolve to tackle these challenges [ABSTRACT FROM AUTHOR]

Copyright of Maguaré is the property of Universidad Nacional de Colombia, Departamento de Antropologia 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 de la Facultad de Derecho y Ciencias Políticas is the property of Revista Faculdad de Derecho y Ciencias Politicas 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.)

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 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 paper explores the intersection between the extended mind thesis and transhumanism, with a particular focus on how technology may influence, alter, or enhance human cognitive abilities. The extended mind thesis posits that external elements can become integral components of cognitive processes. Drawing on this notion, the paper contends that transhumanism adopts such perspective in advocating for the possibility of cognitive enhancement. In this sense, it assesses whether technology can truly improve cognitive function or whether it might, instead, induce a specific type of ignorance by diminishing cognitive phenomenology--the lived, experiential dimension of mental processes or the phenomenal aspect of cognitive consciousness. The assumption that cognitive technologies inherently enhance independent mental performance is challenged, with the argument that overreliance on technology may impair the ability to execute cognitive tasks autonomously. The analysis concludes that the integration of technological artifacts with human cognition can indeed lead to a specific form of ignorance by compromising cognitive phenomenology. It also suggests that such ignorance signals that the excessive use of technology may undermine the ability to perform cognitive tasks independently. These two conclusions invite reconsideration of the transhumanist claim that technology can improve human cognition. [ABSTRACT FROM AUTHOR]

Although some have attempted to rethink the subject of technology from the perspective of Søren Kierkegaard's philosophy, there hast not yet been a direct dialogue with the transhumanist position. In this paper, we propose a new approach, understood as a criticism, from the thought of Kierkegaard to transhumanism and its concept of singularity. We, first, analyze the way in which transhumanists understand the concept of singularity and what its limitations are; then, with the help of Kierkegaard's philosophy, we argue that the only possible and real singularity is the human person as a primordial relationship, source of anguish and freedom, sin and love, and spirit. We also argue that this relationship cannot be reproduced by any artificial creation. [ABSTRACT FROM AUTHOR]

Copyright of Sexuality, Gender & Policy Journal is the property of Wiley-Blackwell 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 Sexuality, Gender & Policy Journal is the property of Wiley-Blackwell 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.)

O transumanismo – transignificado em religião das soluções – prega uma crença disruptiva e contraintuitiva, a morte é evitável, uma vez que o fim da existência individual não consiste em uma determinação de Deus ou dos deuses, mas em um defeito da condição humana solucionável. O alvo do transumanismo não é o que fazer religiosamente sendo para viver eternamente, mas o que fazer biotecnologicamente solucionando para viver indefinidamente. O presente artigo tem três objetivos: 1) apresentar a fé tecnófila; 2) demonstrar o quanto é remota e atual a busca pela imortalidade; 3) expor ideias e alcances que promovem o fortalecimento do otimismo tecnocientífico inabalável dos sequazes da religião das soluções. Em unidade com os objetivos, dar-se a conhecer os princípios extropianos – os que constituem os elementos fundadores da fé tecnófila, as ideias e descobertas que ensejam o pensar radicalmente não religioso da transcendência e a analogia entre a crença transumanista e o projeto de Gizé. Este labor científico tem como finalidade demonstrar o seguinte resultado: o fibiogital, a obra prima da religião das soluções. A especiação enunciada, o fibiogital, é a entidade que vaticina a erradicação das doenças e o prolongamento da longevidade via intervenções da ciência e da tecnologia.

El objeto del presente artículo es el estudio y comparación del transhumanismo de Julian Huxley y del trasumanar de Dante Alighieri. Aunque sean autores separados en el tiempo, están conectados por el hecho de que el trasumanar de Dante inspiró la formulación de la palabra con la que Huxley definió su filosofía, el transhumanismo. De este modo, se recorre a lo largo del artículo el pensamiento de Dante hasta llegar, después, al de Huxley con el objetivo de compararlos y comprobar el alcance antropológico de ambas propuestas filosóficas

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.)

Copyright of IDP: Revista de Internet, Derecho y Politica is the property of Universitat Oberta de Catalunya 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.)

a partir de la fantasía transhumanista de superar la mortalidad con su concepción dualista del ser humano, que imagina la eventual superación de toda nuestra corporalidad, nos preguntamos sobre el lugar del cuerpo en la nueva realidad forjada desde una ideología dataísta y una tecnología digital. ¿Cuál será el destino de nuestra concepción del ser humano en la era posthumana?

Este artículo explora la representación del transhumanismo y sus connotaciones críticas en los cuentos “El problema del amor” y “Volar como los pájaros” de Carlos Saldívar, dentro del marco de la literatura de ciencia ficción. La cuestión central que impulsa esta investigación se resume en: ¿cómo se abordan y representan los conceptos transhumanistas en los cuentos de Saldívar, y de qué manera se reflejan las actitudes críticas hacia el transhumanismo? La hipótesis sostiene que la representación en estos cuentos revela elementos negativos y dilemas éticos, y contribuyen a una visión crítica del transhumanismo en la literatura de ciencia ficción peruana. El objetivo principal es realizar un análisis integral de la representación de los conceptos transhumanistas en los cuentos de Saldívar, a fin de desentrañar elementos que sugieren efectos adversos, disyuntivas éticas y críticas sociales, y así contribuir a una perspectiva cuestionadora del transhumanismo en la literatura de ciencia ficción peruana.

Humanism tThroughout much of history, humanism has been groundedbased inon the thesis of human exceptionality, leading to a problem called speciesism. This has achieved the formation of human beings using anthropotechnics that, through the literacy of primitive and savage hordes, consecrates the reading of classics, literature, and philosophy, allowing for the emergence of the ontological rupture of the human being with the world that surrounds him. However, nowadays technology has appeareds in a disruptive way to pose new challenges to the human sciences. In this sense, the proposal of Transhumanism is to opt for a new way of understanding the human, either from the figure of the cyborg or why not, from a new species. This article is intendedOur purpose in this article is, first, to support the following thesis: the humanities in the technological age must overcome the classical ontological vision of the human beings. Also, We also want we want to propose that transhumanism can replace the teaching of the humanities with a new perspective for technological beings. [ABSTRACT FROM AUTHOR]

The metaverse has transitioned from a science fiction concept to becoming a reality. In the face of this new digital challenge, cybermoral, with its three principles, has emerged as a relevant and promising response for the ethical development of humanity in the third evolution of the internet. In this study, the Author intends to: 1. Provide a historical overview of the metaverse, from its origins to its current state. 2. Offer a definition, along with its characteristics, principles, and rules that should govern it. 3. Present an insight into the dangers and opportunities for the proper development of metaversal relationships and empathy. 4. Propose the principles of cybermoral as a guide for the appropriate evolution of this new human environment, based on empathy, virtues, and the principles of the Social Doctrine of the Church. [ABSTRACT FROM AUTHOR]

What would it be like to have a life in which human beings have exponentially improved their capacities? What would it be like to develop superintelligence? What would a society composed of physically and mentally improved individuals be like? All these questions are currently the focus of reflection and discussion, which is why it is necessary to reflect on the achievement of the goal of transhumanism: to improve human beings by increasing their physical, mental and intellectual capacities through the application and development of new technologies and science. Thus, transhumanism will seek to push human beings to their limits, overcoming them in order to achieve a better life. [ABSTRACT FROM AUTHOR]

The new biomedical technologies have raised the possibility of intervening in the decisionmaking capacity regarding good and evil, that is, in the evaluation of the morality of human acts. Although these interventions (genetic or neurological) do not intend to alter the identity of the individual, their approaches do not rule it out. Consequently, the dilemma between therapy and improvement, in the moral context, acquires special relevance. Although the therapy would try to restore the individual capacity to decide between good and evil, biomedical enhancement raises other objectives for which it is necessary to address the foundations of the human entity, in particular some philosophical concepts such as identity and autonomy. From moral philosophy, the development of the individual must be structured outside the technological field and approach a perspective that considers the relational factor and the existence of the other as a fundamental element to achieve the fullness of the human being. [ABSTRACT FROM AUTHOR]

Copyright of Vida y Ética is the property of Pontificia Universidad Catolica Argentina 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.)

En esta entrevista Jesús Ballesteros Llompart, Catedratico Emérito de Filosofía del Derecho (Universidad de Valencia, España), aborda el transhumanismo y el poshumanismo analizando los avances tecnológicos y sus implicaciones éticas. También reflexiona sobre la crisis de las humanidades en la sociedad posmoderna y aboga por su revitalización. Ballesteros destaca la necesidad de cuestionar los fundamentos de la posmodernidad y promover valores universales basados en la dignidad humana. En resumen, la entrevista ofrece una visión concisa sobre estos temas clave, invitando a la reflexión sobre el impacto de la tecnología en la sociedad humana y la importancia de preservar los valores del humanismo en nuestra sociedad contemporánea.

Se calcula que en 2050 la población mundial de personas mayores,de 60 años o más, alcanzará el 20% del total de la población mundial, y se espera que la plétora de problemas relacionados con la edad suponga una presión en todos los estratos de la vida y cambie radicalmente las políticas sanitarias, desde el nivel individual hasta el nacional. Además de las implicaciones financieras, sociales y sanitarias, los datos publicados también han puesto de relieve la falta de afiliaciones religiosas en los grupos de edad más avanzada, por lo que, potencialmente, este segmento de la población se desentiende de la filosofía religiosa y de las enseñanzas sobre tecnologías mejoradas para aliviar el dolor y el sufrimiento. Esta primera parte del artículo evalúa diversos aspectos de cómo las prácticas religiosas ven tradicionalmente el sufrimiento y el dolor, vistos a través de la lente de las tres religiones monoteístas: judaísmo, cristianismo, islamismo y budismo. A continuación, analizamos qué valores y experiencias aporta la religión a los ancianos a la hora de afrontar el dolor y el sufrimiento, y hasta qué punto están intrínsecamente ligados a las doctrinas y enseñanzas. También examinamos las lagunas en los actuales patrones de tratamiento que podrían afectar al acceso de la población geriátrica a elegir modalidades más novedosas, si son factibles. Posteriormente, en este artículo se explora cómo el transhumanismo en el avance de la tecnología y la no afiliación a ninguna religión pueden provocar un cambio sísmico en las perspectivas de dolor y sufrimiento de las personas mayores, y cómo esto podría cambiar potencialmente la faz de la gerontología.

Cet article étudie la communication transhumaniste à travers l’analyse de La fable du Dragon-Tyran de Nick Bostrom. Philosophe du posthumain, l’auteur recourt au texte littéraire pour illustrer le débat idéologique qui oppose, d’un côté, un fort enthousiasme pour le progrès technoscientifique et, de l’autre côté, la crainte liée à la fois à la perte de contrôle de l’humain sur ses créations et à la disparition des repères éthiques conventionnels. Reprenant en partie le modèle de construction utopique, l’auteur clive et réduit au vertueux l’avènement du posthumain. L’analyse ici proposée est celle de la mise en récit de la rhétorique transhumaniste développée par Bostrom et de l’idéalisation de son projet intellectuel. La lecture des scènes principales de sa Fable met en exergue les leviers de la stratégie narrative de l’auteur ainsi que les enjeux moraux et sociaux d’une évacuation potentielle d’une partie de la condition humaine : sénescence, mortalité.

El Estado constitucional es el resultado de una visión del futuro utópica que se desarrolló en los planos filosófico, técnico y literario durante la Ilustración. El siglo XX acabó con el mito del progreso en esos ámbitos, pero los avances técnicos no se detuvieron. Esto ha generado una tensión entre lo utópico y lo distópico determinada por el control o descontrol del poder político y de la tecnología. Las crisis del siglo XXI han hecho florecer visiones apocalípticas que dejan sin fundamento el proyecto del Estado moderno. Sin una visión optimista del futuro el papel del Estado cambia, de ser el catalizador de un proyecto que se implanta en la realidad conducida y modelada por la humanidad pasa a una especie de refugio ante una realidad que supera a las posibilidades de acción de una sociedad en concreto. El papel de la tecnología y el poder es fundamental a la hora de plantear nuevas utopías que sostengan un proyecto político, este es el desafío político de la IA o de proyectos como el transhumanismo.

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]

This paper analyzes the consequences of the covid pandemic on the teaching-learning process in the teaching of philosophy in higher education. The consequence of the pandemic altered the way of teaching, resorting to virtuality. The question arises: are physical contexts necessary to successfully carry out the teaching-learning process? To answer this question, a comparative analysis is used, taking into consideration, on the one hand, the Greek legacies of the ancestral teaching of philosophy represented in the Socratic dialectic games, and on the other hand, with the technified teaching of artificial intelligence. In this way, the reflection will lead us to the idea of the transformation of a humanizing education towards a transhuman or post-human education. In the Platonic dialogues the pleasant conversation is translated into a discourse full of astonishment, the problem must be faced to the human intelligence and challenge it. Socratic irony dynamizes ideas, the interlocutor hierarchizes them, compares and synthesizes them to establish some thesis on what was unquestioned. Thus the spirit conquers intellectual happiness protected by emotion, tranquility, "being is intelligible", a mixture of rational logic and emotionality. Is it possible to replicate these Greek intellectual activities in the pandemic situation experienced and dominated by remote teaching systems? [ABSTRACT FROM AUTHOR]

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Este artículo reseña: Miguel Ángel PRESNO LINERA, Derechos fundamentales e inteligencia artificial, Marcial Pons, Madrid, 2022, 144 pp.

¿Cuáles son y dónde están los límites éticos de la neuroeducación? El artículo reflexiona sobre una cuestión necesaria para el devenir de los procesos cognitivos mediante la deliberación crítica, la delimitación de fronteras y la estimación del progreso. Su hilo argumental proyecta, por un lado, que el giro experimental podría poner en entredicho el objetivo ético y humanista de la educación; por otro lado, que una renuncia sistemática a los avances de las neurociencias supondría, igualmente, abandonar la búsqueda del florecimiento humano. Las humanidades solo no brindan el enfoque biopsicosocial desde el que hemos de entender nuestra autorrealización. Por ende, el primero de los límites que es origen de todos los demás surge dada una disyuntiva científico-humanista. Los nuevos confines a delimitar subyacen de las implicaciones neurocientíficas en sí mismas y de cómo estas se trasladan a la praxis escolar, si es que tuviesen validez en este campo. Aquí los neuromitos juegan un papel importante. Precisamente, la neuroética como ética aplicada o rama de la bioética recoge estos aspectos mediante la ética neuroeducativa y la neuroética educativa. En su rama fundamental, dicha disciplina abre el debate sobre la neuroeducación moral. Pero la posibilidad de reducir lo moral y todo lo que somos a nuestras bases neurales deriva en nuevos límites. Para superarlos, destaca el potencial de una simbiosis sociocultural y biológica con las nociones de ‘neurocultura’ y de ‘epigénesis proactiva’. Finalmente, el ensayo delibera sobre los límites más especulativos entre lo que somos y nuestras posibilidades para entenderlo en base al transhumanismo.

Este artículo explora las implicaciones para la bioética de los temas comunes entre el transhumanismo y la gobernanza global de la edición del genoma humano (HGE por sus siglas en inglés). En primer lugar, se aplicó el método de análisis temático reflexivo (ATR) a un conjunto de textos sobre el transhumanismo y sobre la gobernanza mundial de la edición del genoma humano. Como resultado de esta aplicación, surgieron tres temas comunes y sus elementos. Posteriormente se desarrolló un ejemplo de implicación para la bioética de cada uno de dichos temas en donde cada implicación consideró la situación actual y una tarea para la bioética. Finalmente se concluye la importancia de reconocer la situación derivada de los temas comunes y la necesidad trabajar en las tres tareas identificadas es crucial para la bioética contemporánea.

La búsqueda de la inmortalidad es probablemente tan antigua como la propia humanidad. En las últimas décadas, un grupo de científicos y futuristas que se describen a sí mismos como transhumanistas, han explorado la posibilidad de cargar la mente humana en un ordenador como una posible forma de alcanzar la “inmortalidad”. Este artículo analiza la idea de cargar la mente desde el punto de vista de la antropología teológica y la escatología. Examina las implicaciones de la transferencia mental en nuestra comprensión de la relación entre el cuerpo, la mente y la identidad personal, comparándola con la concepción cristiana de la resurrección.

The purpose of this paper is to analyze the morality's role in one of the most important promises professed by transhumanism, the promise of human immortality. This purpose will be carried out through the interpretation of the short tale: The Immortal by Jorge Luis Borges. This in order to unveil the close relationship that exists between the moral dimension of man - the question of what should I do - and the recognition of his finitude, of his becoming, as a being that forms his own narrative in the world. [ABSTRACT FROM AUTHOR]

From the proposals of modern philosophy, and following a formalist path, we arrive at ethics understood as a procedure, ethics that fail to solve the problems of the contemporary world: the fear of pain and the so-called gerontophobia. Transhumanism or the Promethean solution of generating a new man, through technology, seeks to solve these problems without managing to give a satisfactory answer to the real question, which is the vulnerability of the human being, the authentic metaphysical condition of being. [ABSTRACT FROM AUTHOR]

Transhumanism is a philosophical movement focused on the growing use of technology to merge humans with machines, in order to achieve future human beings with greater intelligence, immune to disease, beautiful and physically powerful. Although this philosophical current has a growing number of adherents, it also has a significant number of critics and detractors. The study of transhumanism must be analyzed from different contexts: social, cultural, political and economic to understand how ethical and viable it is. Even though transhumanism poses notable risks for humanity, it cannot be denied that technological development opens up various possibilities of applications for the benefit of society. [ABSTRACT FROM AUTHOR]

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