Human "Enhancement"

The Theology of Posthumanism

Brent Waters, D. Phil.
Director
Stead Center for Ethics and Values

Posthumanism is not a formal religion, but rather, it is driven by a series of underlying religious beliefs. Posthumanists, for example, believe that finite and temporal limits of the human body place severe constraints upon the human will. These limits can and should be overcome by developing highly sophisticated technologies. Through a combination of biotechnology, nanotechnology, and digital technologies, humans can transform themselves into a superior species -- beings that are no longer constrained by the limitations imposed by fragile bodies. In short, if we want to flourish, both as individuals and as a species, we must become better than human-we must become posthuman.

These beliefs encapsulate what may be characterized as two theological themes. First, there is a salvific theme. If humans are to maximize their potential, they must be saved from the severe limitations of their bodies. The means of this salvation is technology. By employing various technologies, humans will not only live much longer, but they will also enjoy greatly enhanced physical and cognitive capabilities, thereby also increasing their happiness and productivity.

There is a second, and closely related, eschatological theme. Death is a tragic fate that we should strive to overcome. Again, technology is the principal weapon to be deployed in this war against aging and death. Victory will result in greatly expanded longevity, or perhaps even virtual immortality. Hence, the image of the virtually immortal posthuman is our new destiny, and technology is the symbol of hope in which we place our trust and confidence.

There are admittedly some striking similarities with traditional religious beliefs. Christians, for instance, share the belief that humans are far from perfect and must be saved from their imperfect circumstances. Moreover, there is the hope that death is not the final chapter of one's life.

Despite the similar appearances, however, there are some crucial differences that need to be emphasized. Christians do not believe that humans are saved from their bodies, but rather, they are saved as embodied creatures. The task is not to transform human flesh into data that can be improved through technological manipulation or engineering. Instead, it is through the incarnation-the Word made flesh-that humans are transformed by their participation in the life of God who has taken on their lives as finite and temporal creatures. Moreover, Christians do not place their hope in somehow cheating death. Rather, they believe that the final enemy of death is overcome not by avoiding it, but by being resurrected in the eternal life of God.

The most salient difference between posthuman theology and Christian theology is that the former believes that humans can save themselves through their own transformation, while the latter responds to a divine gift and initiative. Consequently, posthumanism and Christianity offer contending salvific and eschatological visions regarding the human condition and destiny. In this respect, the former offers a religious vision of humans trapped within the finite and temporal limits of their bodies, while the latter affirms these very qualities as definitive features of creatures created in the image and likeness of their creator. Which religious vision is best suited for a so-called emerging postmodern world is what is at stake in our hotly contested debates about how a genuinely human and humane future should be crafted.