---
title: "Transhumanism"
chunk: 11/12
source: "https://en.wikipedia.org/wiki/Transhumanism"
category: "reference"
tags: "science, encyclopedia"
date_saved: "2026-05-05T04:24:32.037729+00:00"
instance: "kb-cron"
---

The tradition of human enhancement originated with the eugenics movement that was once prominent in the biological sciences, and was later politicized in various ways. This continuity is especially clear in the case of Julian Huxley himself.
The major transhumanist organizations strongly condemn the coercion involved in such policies and reject the racist and classist assumptions on which they were based, along with the pseudoscientific notions that eugenic improvements could be accomplished in a practically meaningful time frame through selective human breeding. Instead, most transhumanist thinkers advocate a "new eugenics", a form of egalitarian liberal eugenics. In their 2000 book From Chance to Choice: Genetics and Justice, non-transhumanist bioethicists Allen Buchanan, Dan Brock, Norman Daniels and Daniel Wikler have argued that liberal societies have an obligation to encourage as wide an adoption of eugenic enhancement technologies as possible (so long as such policies do not infringe on individuals' reproductive rights or exert undue pressures on prospective parents to use these technologies) to maximize public health and minimize the inequalities that may result from both natural genetic endowments and unequal access to genetic enhancements. Most transhumanists holding similar views nonetheless distance themselves from the term "eugenics" (preferring "germinal choice" or "reprogenetics") to avoid having their position confused with the discredited theories and practices of early-20th-century eugenic movements.
Health law professor George Annas and technology law professor Lori Andrews are prominent advocates of the position that the use of these technologies could lead to human–posthuman caste warfare.

=== Existential risks ===

In his 2003 book Our Final Hour, British Astronomer Royal Martin Rees argues that advanced science and technology bring as much risk of disaster as opportunity for progress. However, Rees does not advocate a halt to scientific activity. Instead, he calls for tighter security and perhaps an end to traditional scientific openness. Advocates of the precautionary principle, such as many in the environmental movement, also favor slow, careful progress or a halt in potentially dangerous areas. Some precautionists believe that artificial intelligence and robotics present possibilities of alternative forms of cognition that may threaten human life.
Transhumanists do not necessarily rule out specific restrictions on emerging technologies so as to lessen the prospect of existential risk. Generally, however, they counter that proposals based on the precautionary principle are often unrealistic and sometimes even counter-productive as opposed to the technogaian current of transhumanism, which they claim is both realistic and productive. In his television series Connections, science historian James Burke dissects several views on technological change, including precautionism and the restriction of open inquiry. Burke questions the practicality of some of these views, but concludes that maintaining the status quo of inquiry and development poses hazards of its own, such as a disorienting rate of change and the depletion of our planet's resources. The common transhumanist position is a pragmatic one where society takes deliberate action to ensure the early arrival of the benefits of safe, clean, alternative technology, rather than fostering what it considers to be anti-scientific views and technophobia.
Nick Bostrom argues that even barring the occurrence of a singular global catastrophic event, basic Malthusian and evolutionary forces facilitated by technological progress threaten to eliminate the positive aspects of human society.
One transhumanist solution proposed by Bostrom to counter existential risks is control of differential technological development, a series of attempts to influence the sequence in which technologies are developed. In this approach, planners would strive to retard the development of possibly harmful technologies and their applications, while accelerating the development of likely beneficial technologies, especially those that offer protection against the harmful effects of others.
In their 2021 book Calamity Theory, Joshua Schuster and Derek Woods critique existential risks by arguing against Bostrom's transhumanist perspective, which emphasizes controlling and mitigating these risks through technological advancements. They contend that this approach relies too much on fringe science and speculative technologies and fails to address deeper philosophical and ethical problems about the nature of human existence and its limitations. Instead, they advocate an approach more grounded in secular existentialist philosophy, focusing on mental fortitude, community resilience, international peacebuilding, and environmental stewardship to better cope with existential risks.

==== Antinatalism and pronatalism ====
Although most people focus on the scientific and technological barriers on the road to human enhancement, Robbert Zandbergen argues that contemporary transhumanists' failure to critically engage the cultural current of antinatalism is a far bigger obstacle to a posthuman future. Antinatalism is a stance seeking to discourage, restrict, or terminate human reproduction to solve existential problems. If transhumanists fail to take this threat to human continuity seriously, they run the risk of seeing the collapse of the entire edifice of radical enhancement.
Simone and Malcolm Collins, founders of Pronatalist.org, are activists known primarily for their views and advocacy related to a secular and voluntaristic form of pronatalism, a stance encouraging higher birth rates to reverse demographic decline and its negative implications for the viability of modern societies and the possibility of a better future. Critical of transhumanism, they have expressed concern that life extension would worsen the problem of gerontocracy, causing toxic imbalances in power. The Collinses lament that voluntarily childfree transhumanists who "want to live forever believe they are the epitome of centuries of human cultural and biological evolution. They don’t think they can make kids that are better than them."

== Groups and organizations ==
The Transhumanist Council, largest online transhumanist community
Institute for Ethics and Emerging Technologies, nonprofit transhumanist think tank and advocacy organization
Transhumanist Party, big-tent transhumanist political party based in the United States
Lifeboat Foundation, group with advocates for technological enhancement and risk mitigation

== See also ==

== References ==