Post-Humans, Anyone?

Ronald Cole-Turner, ed. Transhumanism and Transcendence: Christian Hope in an Age

of Technological Enhancement. Washington, D.C.: Georgetown University Press, 2011.
232 pp., 6 x 9. Paperback ISBN: 9781589017801 (1589017803). $32.95.

Better humans or better than humans? This is what Transhumanism and Transcendence: Christian Hope in an Age
of Technological Enhancement seeks to clarify. Edited by Ronald Cole-Turner, the book is a collection of thirteen essays
seeking to engage transhumanism and the controversies behind it as it sets the direction and pace for humanitys future or
lack of it? Written by theologians of various Christian backgrounds, the book lays down the issues at stake, issues that pose
questions for humankind in general and to theologians in particular. This is Dr. Cole-Turners latest book in a line of
publications he has written focusing on new technologies and their potential for human enhancement and how theology can
engage such issues for a meaningful discourse with Christianity. Dr. Cole-Turner wrote the first and the last essays that
serve as a cursory introduction and a concise summary of the compendium, respectively.

In Introduction: The Transhumanist Challenge Cole-Turner tries to give a background on the books topic. He
said that emerging technologies of today are not only expanding the horizon of possibilities for mankind but also pushing
the boundaries of science, ethics and religion. The latest in biotechnology, robotics, nanotechnology and genetics are
broadening our ability to heal faster, work quicker, think better and adopt easier to our environment, bringing us to the
question whether these technologies are meant only to remedy the limitations of our biology or to enhance and therefore
exceed them. The author brought to light the issues that transhumanism has engendered in the academic circle, the political,
social, and theological ramifications of the topics ranging from therapy versus enhancement issues, embracing technology,
identity and authenticity vis--vis enhancing the individual, and the posthuman future. The last one has become one of the
most debated topic and the greatest challenge transhumanism poses for bioethics inviting theologians to address questions
that are too easily set aside (p. 15).

Michael S. Burdetts Contextualizing a Christian Perspective on Transcendence and Human Enhancement

focuses on the historical tapestry of transhumanist ideas intertwining with Christian doctrines. His essay particularly
discussed the contributions of Francis Bacon, Nicolai Fedorovich Fedorov and Pier Teilhard de Chardin, all of them known
to advocate differing interpretation of the Christian tradition. Francis Bacons Instauratio Magna is the source of Burdetts
analysis. He said that this title carries a very symbolic meaning which made it a very significant source for transhumanist
ideas. Burdett said that Bacons concern in the book is not only the restoration of humanity, as its title suggests, but a
religious restoration of lost human faculties. Bacons belief is that these lost faculties can be regained here and now, lost
innocence by grace and human dominion by science. In Bacon, the relationship between faith and reason, religion and
science is very important. The proper understanding of religion and technology as evidenced by scientific principles can
unlock natures secret that can raise the human species back to its rightful position as the lord over creation (p. 24).
Fedorovs The Philosophy of the Common Task, on the other hand, tried to reconcile the clash between man and nature and
how this struggle is summarized in mans determination to escape death. Fedorovs unabated claim that man has ever since
fought his rightful place over nature and that the only way to achieve victory is to gain immortality, thus defeating the
ultimate enemy of humankind (p. 27), a topic that is very well known to transhumanists. Chardin, on the other hand,
explains eschatology, the Christian belief on the last things, through an evolutionary perspective. What is observable is that
everything is converging on what he calls the Omega Point, simple to complex things are emerging, including consciousness
he called the Noosphere. This sphere according to him will become mankinds collective consciousness and transhumanism
is paving the way for this eventual complexification, a consummation of humanity and the universal Christ (p. 32).
Burdetts conclusion is that there is a strand of Christianity that does not see enhancement technology as a threat and has
even incorporated many of these technological ideas in their faith. He seems to agree that since Christianity is replete with

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differing cultural traditions and multiplicity of beliefs, transhumanism deserves to be treated as one of these pluralism within
the faith.

The next chapter on Transformation and the End of Enhancement: Insights from Pier Teilhard de Chardin
analyzes the transhumanist ideology from the perspectives of Pier Teilhard de Chardin, a Jesuit whose professional
background as a paleontologist allowed him to develop a deep appreciation of evolutionary biology. David Grummet
laments the lack of engagement by many transhumanists about Chardin. He said that the revolutionary thoughts of this Jesuit
can be an effective conduit of dialogue between transhumanism and Christianity. The author argues that at the top of his
evolutionary teachings is the trans-humanity which he himself wrote in one of his essays and that humanity has no fixed
essence (pp. 38-39). Therefore, mans goal, says Teilhard and transhumanists, is transformation. Yet this transformation is
never incognizant of the fact that man is a besouled creature, meaning the evolutionary path, though spiritual, is not non-
material but must guard against failure to recognize mans dependence on matter (p. 41). Technology, for Chardin, is and
must be aware of its God-given purpose and therefore of the moral ends with which human inventions must adhere to
because these, too, are marks of greater evolutionary progress. This finite-infinite duality marks Teilhards vision that
diverges from most transhuman ideas who tries to remove religion from the human sphere.

Karen Lebacqz acknowledges that many Christian theologies follow Creation-Fall-Redemption pattern and many
religious arguments against transhumanism arises from the Creation-Fall narrative. But in Dignity and Enhancement in
the Holy City Lebacqz emphasized the Redemption narrative. She said that although we are fallen and therefore weak and
that any tampering with our nature can further aggravate the already fragile human condition, the Scripture also allows us
to consider the possibility of enhancing our capability beyond what nature ordained us to. In particular the apocalyptic
scenario in the Book of Revelation invites us to reflect on the new city Jerusalem, the Holy City, where suffering is no
longer. The essay also talks about the ministry of Jesus and his concerns for the physical well-being of the people when he
healed the sick, fed the hungry, raised the dead to life and restored those who are crippled or disabled. These are manifest
examples that calls us to examine our views concerning bodily enhancements and its connection with the call to Be perfect
just as your heavenly Father is perfect (Mt. 5:48). Indeed, the debate will continue, whether our dignity lies in staying
within the limits set by nature or go for enhancement and thus become more than human who can stand face to face with
God (p. 58) in the Holy City, Jerusalem. The author says that it is our destiny albeit with caution to transcend our limits.

Progress and Provolution: Will Transhumanism Leave Sin Behind by Ted Peters is by far one of the most
engaging Christian reflection on the issue of transhumanism in the book. The utopian vision of transhumanism seem to
drown many in its purported promise of immortality that Peters acknowledges as evidence of the imago Dei in us interpreting
it as creativity and transformativity (p. 64). A piece is missing from the picture, though: mans propensity for sin. Peters
said that our dream of an immortal, healthy, intelligent man is marred by this capacity to destroy what is true, good and
beautiful. His article focuses and argues about this unattended issue and said that although the transhumanist vision offers
a paradise here on earth, it is haunted by a Social Darwinist laissez-faire capitalist mentality that threatens to widen the gap
between the rich and the poor; an ecological global ethics of cooperation and benevolence motivated by economics; and
anti-religion sentiments that views Christianity in particular as an obstruction to the transhumanist agenda. The naivet that
transhumanists show about this important topic can blind them and push them towards a future of their own-making devoid
of the salvific element inherent in a human nature weakened by sin. The need for faith and the transforming power of grace
can bring forth a future that is more akin to our nature but this need not be afraid of technology if it meant improved human
health and well-being.

The cybernetic organism or cyborg is portrayed as a hybrid, a man-machine hybridity that questions the nature of
man and his relationship with technology and opens up avenues of hope in Stephen Garners The Hopeful Cyborg.
Garners contention is that the cyborg which is a theme explored in transhumanism is not only biological or cultural hybrids
but finds its roots in many Christian teachings and even boldly asserted the human beings are natural-born cyborgs (p.

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89) according to Andy Clark, a cognitive scientist whom the author quoted. This hybridity has parallels in Christianity such
as God as triune; Jesus incarnation; Gods kingdom as inaugurated; human being as imago Dei. The author elaborated on
each of these examples to prove that those who claim that Christianity cannot be called to dialogue with transhumanism are
wrong. This cyborg hybridity can be engaged with properly by Christianity because it has parallels within its own traditions.
Furthermore, the tension created by anxiety and wonder because of new and emerging technologies can provide an
opportunity for hope because of the impulse to understand the issue at stake. The tension created by cyborgs provides the
possibility of engaging the techno-culture that is slowly gaining ground in our society.

Meanwhile, feminist issues are at the core of J. Jeanine Thweatt-Batess article Artificial Wombs and Cyborg
Births: Postgenderism and Theology. The author proposes that posthumanity as envisioned by transhumanists will be
closer to the feminist ideology of a postgender society, a world where the human body and gender plays a great role in its
ordering. Thweatt-Bates reiterates the on-going debates within feminist circle and transhumanist as well that the future will
be more or less a multi-gendered society but this is problematic given the natural and biological inherent features of
humanity, the binary gender that God has created. What she proposes is that this future instead will be more post gender in
the sense that society will treat the body as a gift rather than a curse. This is contrary to the transhumanist agenda which
sees gender as a limitation. What they foresee is an androgynous entity capable of taking both gender into their system or
the lack of it especially in the hope that someday transhumanists can transcend the biological limits and become pure
consciousness.

In Celia Deane-Drummonds Taking Leave of the Animal? The Theological and Ethical Implications of
Transhuman Projects she contends that transhumanity as it developed in the West is reminiscent of an ancient theological
and philosophical debate that are now stripped of any theological underpinnings. Transhumanism, particularly of the
Bostromian (Nick Bostrom, founder of World Transhumanist Association) type believes that mans progress to
posthumanity requires shedding or disconnectedness with ones bodily limitations. Deane-Drummond believes that man is
by nature a very complicated being that refuses any form of reductionism like what the transhumanists are advocating
reducing human beings to functional mental units (p. 124). She furthered said that the reductionist mentality downplays
the mystery inherent in human nature. It is therefore eugenic because it deliberately chooses only some form of human life
which runs contrary to human solidarity upheld by Catholic social teaching. The article cited Benedict XVIs Caritas in
veritate which says that materialism strips away any understanding of the human dignity of the person, a culture of death
that reduces man to neurology. In summary the article praises the perfectionist agenda of transhumanism but deplores it
when it is divorced from an authentic concept of human flourishing.

Chasing Methuselah: Transhumanism and Christian Theosis in Critical Perspective explores the connection
between transhumanists obsession with immortality and theosis, the Christian concept of divinization or becoming like
God. Todd T. W. Daly said that one of the most promising avenues of aging research involves the link between fasting and
aging (p. 132). This led Todd to the discussion on the Church Father St. Athanasius writings on theosis who asserted
that human senescence can be slowed and human life extended as a return to prelapsarian state, a term to designate the pre-
Fall condition of humankind. But this requires a lot of ascetical discipline of fasting so as to reorder the body and soul (p.
136) to its rightful hierarchy. This in turn enable the body to return its integrity and resistance to aging. But any attempt to
duplicate this monastic discipline outside the context of a belief in the future resurrection will be meaningless and empty
much like what the transhumanists are advocating. Transhumanists and Christians alike share a belief that death is an enemy
that needs to be overcome by knowledge. But Christians try to defeat death not only by knowledge or science but by grace
because St. Athanasius said that only Christ can grant true immortality.

Be all that you can be and a lot more (p. 145). This is the motto of the US Defense Advanced Research Projects
Administration or DARPA. Recently, DARPA, initiated a project codenamed REPAIR (Reorganization and Plasticity to
Accelerate Injury Recovery). Its aim is to produce super soldiers that allows implanting chips into the human brain to

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directly control information processing of neural tissues. This would also inhibit emotional responses of soldiers to mitigate
the effect of traumatic experiences. Michael L. Spezios essay Human or Vulcan? Theological Considerations of
Emotional Control Enhancement is a thorough analysis of this issue. He said that vulcanization, a term derived from the
Star Trek character who belong to an alien race with the ability to control emotions, makes us less humans and far from
being transhuman. Spezios arguments rely on the concept of relationality that defines the human nature and emotions allow
us to precisely express this. DARPAs motto seem to have been lost in their quest for better, stronger soldiers devoid of
emotional faculties that make human life meaningful and colorful. Truly, man and his emotion is a lot more than what
DARPA offers through the REPAIR project.

In Whose Salvation? Which Eschatology? Transhumanism and Christianity as Contending Salvific Religions
Brent Waters explains that transhumanists view embodiment as the primary obstacle in becoming posthuman and said that
man therefore must be saved from their finite and mortal bodies (p. 165) through medical and technological interventions
thereby waging war against aging and death. It seems that transhumanism has some affinity with Christianity after all for
both promotes a certain kind of soteriology and eschatology. But Waters succinctly puts it that transhumanism is dangerous
not because of its cultish cut but for offering a counterfeit salvation. Its inauthentic and morbid view of mortality can
engender false view of human finitude that according to Hannah Arendt characterizes human nature. The author said being
finite reminds us of our creatureliness and that by being such redemption which is a very important teaching of the Christian
faith becomes possible and meaningful.

Gerald McKenny takes us into a meaningful engagement of transhumanisms impact to religion in Transcendence,
Technological Enhancement, and Christian Theology. McKenny dubs transhumanists concept of transcendence internal
vis-a-vis Christianitys external transcendence. These means that for transhumanists the power to go beyond ones own
limitation is self-causing while external transcendence requires the element of grace coming from God to enable man to
transcend himself. The author builds his argument from the Thomistic concept of the good which every human being aspires
to possess. For transhumanists, he said, transcendence separates the good from human nature in the sense that for them to
attain the good there must come a point wherein a change in identity which necessitates a change in nature must take place.
When man becomes posthuman values cherished by humanity previously becomes discontinued in transhuman version of
the posthuman. McKenny said that Christian transcendence understood in the context of Thomistic philosophy does not
permit radical change in human nature because this nature is precisely what allows man to participate in the ultimate good
made possible by the grace of God.

Finally, Ronald Cole-Turner, summarized the discussion in his Transhumanism and Christianity stating that
theologians must be vigilant in treating transhumanism and its recurring issues that primarily touches human dignity, a topic
that features prominently in Christian teaching on social and economic justice. He noted that most contributors in the
discussion generally agree on the most common defining characteristics of transhumanism. He, nonetheless, zeroed in on
the disagreement that hinges on the topic: To what extent can human enhancement be used without violating any moral or
religious principles? How far can technological intervention be allowed before man ceases to become human? Cole-Turner
turns to the concept of salvation as the determining factor to delineate whats allowed and prohibited for Christians to engage
in transhumanism. Theologians, therefore has this obligation to clarify Christian principles to assist people in dealing with
the issues posed by transhumanists. He laments that theology today is unclear in understanding salvation and this is a critical
point wherein we have to ask ourselves this question: Do you merely wait passively to be saved, or are you willing to
work out your own salvation? (p. 200).

The challenge of transhumanism is looming over the horizon and it touches upon some of the core beliefs of
Christianity. Creation, human dignity, resurrection, immortality of the soul, eternal life. These are just of the few Christian
teachings that are under siege and theological issues need theological responses says Cole-Turner. Definitely,
transhumanism invites a dynamic and intelligent treatment especially by the Church. Turning passively or indifferently with

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regards to the questions posed by transhumanism is to take a stance by default that would have dire consequences for
Christianity and the faith in particular. The book Transhumanism and Transcendence clearly is an eye-opener to the reality
that the present age is utterly and vastly different from previous eras. We are on the verge of an epochal shift. This is the
secular age. And we Christians must find a way to dialogue with it if we are to remain relevant. Transhumanism is a reality
one can no longer ignore says Cole-Turner. The books balanced and intelligent treatment of the issue is commendable. It
squarely approaches transhumanism and offers differing but well-argued point of affirmation and condemnation. The
language used is fairly level-headed and assumes that readers are mature Christians willing to engage the issue on the same
footing. The book is presented in simple and elegant style with both scholars and common readers in mind.

By and large, the book has been sincere in its attempt to offer an intelligent discourse that is both philosophical and
theological in perspective to the challenges of transhumanism. Though some essays diverges from Catholic teachings on
social issues primarily because the authors themselves are of a different Christian background, the topics have been well
presented and argued clearly. The discussions are serious given the nature of the topic that touches on one of our most
cherished Christian teaching human dignity but are light enough for the average reader because of the concrete examples
employed by the essays. Seemingly, these Christian theologians, know the stuff very well, their enthusiasm seeps through
every word and paragraph they write that one can truly and intensely feel the gravity of the concern their topics have on our
faith. The researches, resources, and references from which the authors built their arguments are points of interest for further
exploration of the topic.

Personally, I am quite fascinated, intrigued and amazed by the pace that technology has taken these past years. In
particular, reports of discoveries and inventions in the field of genetics, nanotechnology and robotics are staggeringly breath-
taking. If one should be caught up in the frenzy that emerging technologies bring, we surely are up for something that can
be either humanitys biggest breakthrough or blunder. But as the book has pointed out, failure to meet the challenge
transhumanism poses with its attendant techno-cultural revolution, we might as well bury our heads on the sand and let the
sandstorms of change erase any trace of humanity left in us. This is, for me, the single most important idea in the book, that
as human being gifted with the faculty of reason and will it is our utmost duty to face the music, to engage transhumanism
clearly, courageously, and charitably.

It is most thrilling to anticipate the future of humanity with the advent of these enhancement technologies but more
so, the frightening anxiety that it can bring is also doubly felt. But as Stephen Garner in The Hopeful Cyborg said that it
is precisely in the context of this tension that we can truly aspire for hope. These tension has been beautifully set by
Transhumanism and Transcendence preparing us Christians to answer the challenge: to be better humans or better than
humans.