• Journal of Korean Philosophical Society
• /
• v.146
• /
• pp.271-307
• /
• 2018

The purpose of this study is to elucidate on moral education's direction in the age of transhumanism. For transhumanism's moral education, I suggest a genetically modified plan, moral artificial intelligence method, and pharmacological method for moral bio-enhancement. I also suggest a plan for anti-transhumanism's moral education. Anti-transhumanism as a position in the ethical debate on human enhancement makes two main claims. One is a moral claim that human enhancement may disregard or violate something intrinsically valuable about human nature. The other is a political claim that human enhancement should be banned or severely restricted. In this article, I try to make a critical evaluation of transhumanism and anti-transhumanism. For this aim, I critically analyze the logic of both. Finally I argue that transhumanism's moral education has technological strengths and ethical weaknesses. But transhumanism's moral education can overcome the ethical weakness through human enhancement debate and real possibility. Anti-transhumanism's moral education needs to make significant influence through traditional education.

• Journal of English Language & Literature
• /
• v.57 no.6
• /
• pp.1089-1109
• /
• 2011

In an attempt to demonstrate in context of Nietzsche's "overman" (ubermensch) and Heidegger's "Being-in-the-World" (Dasein) the collective human efforts to overcome humanism in crisis, I will provide the ground for the poetics of overcoming, the ground which are based upon the double movements of transhumanism and transnationalism. For this purpose, I will turn to the theories of two distinctive poets who reveal and disreveal their truths about the subjecthood or the subjectivity in terms of overcoming: Christopher Dewdney for posthuman transhumanity and Dionisio D. Martinez for transnational cultural contamination Transhumanism represented by Christopher Dewdney manifests an interfusion of outside and inside, thereby collapsing the boundary between the mind and the world, and provides a breakthrough from the limitedly defined mind to the transhuman perspective of overcoming by using terminalogy and techniques from science and technology. The emerging transhumanism reflects the growing interdependence between humans and bio technologies, and suggests a potential improvement of human beings. The main argument of transhumanism is that we humans can and should continue to develop in all possible directions, by overcoming our human limitations by shedding the body and having the disembodied consciousness which will liberate our mind. Kwame Anthony Appiah's "cultural contamination" is another form of overcoming as well as a way to otherness, a counter-ideal of cultural purity which sustains authentic culture, reversing the traditional binary opposition between enriching authenticity and threatening hybridization. Dionisio Martinez's poetry sublimates the negative side of Appiah's concept of contamination, by redeeming the value of the Appiah's list of the ideal of contamination such as hybridity, impurity, intermingling, the transformation that comes of new and unexpected combinations of human beings, a bit of this and a bit of that is how newness enters the world. When a poetic subject is doubly exiled and doubly homeless away from his/her native homeland and home of native language, one has no more identification with the authentic culture of both home and away, but rather anticipates a new identity as a transnational subject to cross the bridge beyond cultural authenticity and to enter into the field of cultural contamination.

• Journal of Korean Philosophical Society
• /
• no.126
• /
• pp.85-115
• /
• 2019

With the dramatic development of science and technology since the twentieth century, attempts to overcome human's natural and physical limitations through technology have actually reached a peak. Transhumanism is a movement that strongly affirms these human technological attempts. However, this optimistic belief of transhumanism in technology meets the strong resistance of opponents contending that transhumanism might destroy human nature and severely undermine human values and rights. The focus of the transhumanism debate lies in what technology means to humans. However, in order to exactly grasp the essence of transhumanism, we should first consider our 'life-world', where technology and humans are closely intertwined. The word 'life-world(Lebenswelt)' which originally comes from Husserl, is an open and universal world as a horizon that is the basis of all human practical activities and at the same time encompasses its products in itself. According to Husserl, the process of incorporating human products into the life-world is a kind of 'familiarization' process through which specific theories and techniques are harmonized with our lives in the life-world. Such harmonization and familiarization of technology could be also considered a humanization of technology. It is a process in which technology is assimilated and corresponds to the finiteness of human and the life-world. In this sense, we could say that the transhumanistic attempts are just a natural expression of human desire to be perfect in the life-world and that they should not be overly concerned or overestimated.

• Journal of Digital Contents Society
• /
• v.19 no.8
• /
• pp.1481-1488
• /
• 2018

Recently, the terms of the fourth industrial revolution, deep running, artificial intelligence, post-human, and trans-human are frequently heard. These terms suggest that the rapid development of science and technology will make the future different from the present. However, rather than giving priority to striking a different future phenomenon, I think it is first of all to understand what kind of future technology or phenomenon is in the present stage. Therefore, in this study, in particular, the actual cases of linking or combining science and technology to the human body are increasing. So if you want to call this human being what kind of characteristics you have. To do this, I first looked at the meaning of trance, transformative, and trans humanism. Next, I looked at the relationship between science and technology and transhumanism. Next, we analyzed four transformative characteristics in the film Elysium and examined how it affects the understanding of transhumanism. This process will be the starting point for understanding post-human and post-humanism in the future.

• The Journal of the Convergence on Culture Technology
• /
• v.8 no.5
• /
• pp.315-320
• /
• 2022

This study intends to deal with the flow of posthumanism after humanism, which views humans from the same dimension as other living things, and the problem of transhumanism, which originated from it, but on the contrary, dreams of augmented humans through science and technology. After that, this study intends to examine how the modern theory of justice can evaluate the situation about these two extremes. In particular, the guide we have chosen in relation to the theory of justice, is Michael Sandel, and by passing the problem of future post/transhumanism into this discussion, we propose how we can evaluate the flow of future anthropology from the standpoint of the traditional theory of justice. Post/transhumanism and its various events are approaching as our inevitable fate. However, along with this inevitable situation, many discussions are still needed in order to pass the theory of justice and to be accepted as valid.

• International journal of advanced smart convergence
• /
• v.8 no.2
• /
• pp.140-146
• /
• 2019

Andrew Niccols's movie Gattaca (1997) inspired the formulation of the "Gattaca Argument" concerning the negative outcome of biotechnology, which has since been critiqued especially in the context of transhumanism and posthumanism. According this argument the development of genetic enhancement will produce a genetic discrimination and lead us to serious form of inequality. However, in particular transhumanists deny that here are reasons to worry and advocating instead the transformation of human condition in terms of genetic enhancement. Moreover, they question that genetic enhancement will necessarily lead to social inequality. In what follows, we will reexamine the Gattaca Argument and its critiques based on the movie in order to reassess the role the movie plays in the subsequent scholarly discussion. We will argue that existing critiques fall short of capturing the problem posed in the movie - the problem of the inhumane. Based on a hermeneutic approach to the movie we will both reconstruct the arguments and evaluate the transhuman counterarguments in terms of modern history of philosophical ideas.

• International Journal of Computer Science & Network Security
• /
• v.22 no.8
• /
• pp.135-144
• /
• 2022

The improvement of high-tech is closely linked with the improvement of the man himself, technogenesis affects anthropogenesis, and human development signifies transhumanism. Informatization and virtualization, digitalization and computerization cover more and more areas of human activity one can record and state the actualization and accentuation of what is happening online and it kind of sacralization, alibization and deification. The anthropological potential of IT also increases and expands accordingly. With the help of technology, scientists hope to establish communication with animals, study their language and intelligence, use elements of AI, to promote the protection of the rights of robots and cybernetic organisms.

• Journal of Science and Technology Studies
• /
• v.16 no.2
• /
• pp.33-63
• /
• 2016

This paper compares and contrasts the concept of nature and the theory of evolution held by leading synthetic biologists and transhumanists in the post-genomic era. Synthetic biology, which emerged in the early 2000s, aims to design biological systems that perform specific functions with the two key concepts of "rational design" and "directed evolution". However, synthetic biology has also raised serious concerns about the creation of man-made biological materials and the manipulation of the direction and speed of evolution. It is no wonder that transhumanists, who dream of creating new, enhanced human species, have welcomed the arrival of synthetic biology. How, then, can we deal with the nature reinvented by synthetic biology? By what means can one justify research that may affect the process of evolution? What intellectual resources do synthetic biology and transhumanism share in common? What influence would the new trend of commercialization of science and technology exert upon the development of synthetic biology? Addressing those questions, this paper argues that the moral authority of nature can be restored in this post-genomic era.

• Journal of Christian Education in Korea
• /
• v.67
• /
• pp.157-194
• /
• 2021

The issue of AI's ethical consciousness has been constantly on the rise. AI learns and imitates everything behavior human beings do, just like a child. Therefore, the ethical consciousness we currently demand from AI is first the ethical consciousness required of humans, and at the center of it is the dignity of humans. Thus, this study analyzed human identity and its problems according to the development of AI technology, apologized the theological premises and characteristics of human dignity, and sought the direction of human dignity education as follows. First, this study discussed the development of AI and its relation to human beings. The development of AI's technology has led to the sharing of "reason or intelligence" with machines called AI which have been restricted to the exclusive property of mankind. This raised the question of the superior humanity which humans would be remained to be distinguished from AI machines. Second, this study discussed transhumanism and human identity. Transhumanism has been argued for the combination of AI machines and humans in order to improve inefficient human intelligence and human capabilities. However, the combination of AI machines with humans raised the issue of human identity. In the AI era, human identity is to believe thoughts that God had when he built us. Third, this study apologized theological premise and characteristic about human dignity. Human dignity has become a key concept of the constitution and international human rights treaties around the world. Nonetheless, declarative conviction that human is dignified is difficult to be understanded without Christian theological premise. Theological premise of human dignity lies on the fact that human is dignified feature being granted life by Heavenly Father. This feature lies on longing for "Goodness" and "eternality", pursuit of beauty, a happy being in relationship with others. Fourth, this study presented the direction of human dignity education. The direction of human dignity education has to awaken what is identity of human and how human beings were created and how much they are precious. Furthermore, it lead human to ponder consciously and accept the highest value of what human beings are, how they were created, and how precious they are. That is about educating human identity, and its core is that regardless of the circumstances - the wealth gap, knowledge level, skin color, gender, age, disability, etc. - all people are in God's image and for the glory of God, thereby being very important to God.

• English & American cultural studies
• /
• v.17 no.1
• /
• pp.129-162
• /
• 2017

Ruth Ozeki(Japanese-American female novelist)?s recent novel, A Tale for the Time Being (2013) draws our attention because the fiction shows very interesting fictional experiments, especially in terms of post-humanism. Indeed, the novel is not a science fiction at all which has been, and still is, the typical fictional field employed in the discussion for the transhumanism and posthumanism. It also does not include any cybogs, robots, or aliens which provoke the posthumanism-related issues like mind/body, human/nonhuman, nature/culture relations. Indeed, it seems "merely" represent realistic day-to-day lives of ordinary people living in contemporary Japan and Canada, and in very minute and particular details at that. Indeed, the central action of the main characters of the novel seems very traditional, that is on the one hand writing a diary by a teenage girl who is counting the days and weeks before her suicide and on the other hand reading it by a female novelist who happens to find her diary several years later. Nevertheless, I would like to suggest that underneath this traditional narrative surface are simmering post-humanist and post-anthropocentric worldviews beyond liberal Humanism which takes human beings to be exceptional against human or non-human others. Not only in narrative contents and characterizations but also through narrative structure and strategies, the novel enacts post-humanist and post-anthropocentric worldviews which are interestingly drawn from both age-old Buddhist ideas and modern eco-philosophy and quantum physics. I would like to stress that what triggers the author's fictional experiments helping our rethinking and redefining "what human beings are" and "what the relation between humans and nonhumans" is not merely intellectual interests but her keen and passionate response to the heart-breaking pains and sufferings of human and nonhuman beings caused by the contemporary natural-artificial catastrophes and techno-scientific predicaments.