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The Ghost of Transhumanism
A spectre is haunting Europe and the rest of our planet –the spectre of TranshumanismIts priests and familiars inhabit some of our most prominent research laboratories, universities, major corporations and political institutions. Its books decorate our major bookstores and airport shops. Its products and totemic objects are already available on our high streets. Now its leaders have started to question the virtues of democracy.
Transhumanism is a negative perspective on human nature coupled with a techno-scientific vision of how we should improve. This perspective is best recognized by a superstitious belief in science as saviour and a distanced contempt for our human nature: our fragility, our mortality, our sentience, our self-awareness, and our embodied sense of of ‘who’ we are (as distinct from a ‘what’). Transhumanists confound emotionality with irrationality, dormant potential with stupidity and disability with dispensability. And as a result of this confusion they promote and push for a future that blindly heralds ubiquitously wired, genetically optimized, computing-led societies, in which supposedly fallible humans are manipulated and enhanced by an invisible, presumably controllable and more optimal, robot-driven machinery called the next stage of ostensible “evolution” for humanity.
Transhumanists’ visions for our future remain largely unchallenged, because their mind-set is a symptom of prominent scientific ideologies that emerged in the wake of modernity. As a result, they feel empowered to dictate what we understand by the term ‘progress’, and what we respect as rational. They talk as if they knew what the future “will” look like and exhibit stubborn resistance to any rational critique against their outlooks; thereby displaying symptoms of an irrational ideology.
The purpose of this manifesto is to expose transhumanism’s irrationality and dangers.
We have let transhumanists exercise their power. We have set them free to idolize and promote genetics, nanotechnology, robotics and other artificially manipulable computing forms that they believe will nudge poor humanity into a better and transhumanistic future. Now it’s time to call to arms all those with a better and more common sense of who we are.
Transhumanism is based on various deeply flawed assumptions several of which are not exactly new but are now promoted with the guise of renewed academic credibility.
The type of transhumanism we criticise here builds on the following beliefs:
Reality is the totality of information.
Humans are nothing but information processing objects.
Artificial intelligence is intelligence in a human sense.
Based on these three beliefs transhumanists argue that:
decision-making should generally be based on information and the artificial intelligence that operates on it, because this kind of decision-making leads to better decisions, and
we should welcome a next phase of evolution, in which humans can be enhanced; for instance by artificial intelligence that is more powerful than human intelligence.
As a matter of urgency we need:
i) to examine the ghost and question with discernment its empty promises and assumptions, in order to exorcise them from our world;
ii) to reveal how misguided and ill-informed it is to replace the idea of human existence solely with a mechanistic account of information processing capabilities;
iii) to offer a clear, principled, and plausible, alternative vision of reality and of our trans-organic constitution as ‘fabricating animals’, to defend what is precious to us – namely, our very humanity.
On the Erroneous Assumptions of Transhumanism
Reality is NOT the totality of information
We do not think that the notion of information is the right one to elucidate life in its entirety. We also find it naïve to accept uncritically the assumption and definition of information as an essentially quantifiable or measureable entity and then proceed to treat this as a complete ontology or account of all reality. While the notion of information may be used as a tool in the sciences and in technology, the concept is not properly basic for any foundationalist ontology. We see such notions of information and information ontologies as incomplete and thus insufficient for considering all aspects of human life. To be clear: we are surprised by the para-scientific, or scientistic, overextension of the scientific term ‘information’ to encompass a metaphysical position.
Information processing might be well suited for discussing basic functional elements of human perceiving, thinking and acting. However, to function is only one part of what constitutes being human and shapes our life. Other aspects of our trans-biological life include emotional intelligence, practical virtues such as wisdom or phronesis as an essential qualitative capacity for ethical judgment, experiential and phenomenological dimensions of perception, thought and action, prospection and son.
The notion of the continuous evolution of all reality from low-level information is also problematic. This is the idea that data merge to form information, information in turn combines to form information objects, objects interact in bigger scenarios and so on, yet all are basically informational. But contemporary physics and philosophy hotly discuss alternative conceptions for reality formation and constitution. Consider, for instance, scientific debates around ‘radical emergence’. Radical emergence means that some totally new property emerges with increased complexity and is not reducible to the properties of the units from which a complex system is made up. Such perceptions of creation radically challenge transhumanistic assumptions of a modular world made up solely of (and thereby reducible to) data
and information.
Summing up, ‘information’ as used especially by transhumanistic doctrines is an expression of the desire to control through calculation. Their approach is limited to reducing the world to data-based patterns suited for mechanical manipulation, and it is mired in a world-view of continuous evolution rather than embracing timely concepts in philosophy and physics, such as phenomenal consciousness, or mental presence.
For these reasons ‘information’ is a much less useful concept when it comes to discuss life and culture beyond problem-solving and basic perception, cognition and action.
As long as information is thought of as equivalent to Locke’s “primary qualities” only, while ignoring “qualia”, intrinsic values, and those aspects of our world that make it meaningful and worth living, information theory is essentially lifeless.
If, therefore, the term information is inadequate to account for life and humanity, then, for the same reasons, the idea that reality might be the “totality of information” is equally wrong.
Humans are NOT Information Objects but Animals of Meaning
So what is human existence all about? We claim that its defining characteristic is ’meaning’.
We see ‘meaning’ as the most important aspect in human life as it allows us to understand reality, think further about it, and act within it.
Meaning emerges when our entire body (including the brain) interacts with the world as it is, or actualizes new realities. In other words: new realities and events come into being or ‘emerge’ mediated through our embodied encounter with the world.
Technologies and media play an essential role in this emergence of meaning. But this mediation should not be confused with transhumanist assumptions, which equate human beings with information objects or machines, and presume that meaning is equal to some sum of information.
Technology can shape but not replace our social relationships, which crucially determine what is meaningful to us.
We are conscious of “the world” through the meaning we discover in it. And this holistic and real-time state of meaningfulness is phenomenologically distinct from machine output that always relies on some more or less predictable, often sequential processes called information processing (even when machine learning is employed).
Information objects such as machines are marked by different degrees of determinability, oscillating as they do between chance and necessity. But in our quest for meaning we humans routinely escape any such determinability. Every human being stands as a counter example at some point in their life. We are, each of us, like “black swans” whose existence refutes at a stroke the facile, non-provable claim that “all swans are white”.
So we emphasise: Reality for humans is always a meaningful reality and is never determinable as a totality.
Humans are not reducible to information objects. Rather, we are creative detectors of meaning and potentially creations thereof.
Artificial Intelligence can NEVER be intelligent in a Human Sense
Intelligence is to information what a nail is to a hammer. If one only has a hammer, then everything looks like a nail. If one only has information, then everything looks intelligent that is able to process information.
We believe that the term ‘intelligence’ has been severely abused in this way. By falsely and equivocally attributing ‘intelligence’ to artificial information systems, we are led to presuppose (erroneously) that we who are intelligent must also be information systems. (In logical terms, this is the basic fallacy of affirming the consequent: ‘if entities process information, they are intelligent, we are intelligent, therefore we are (only) information processors’)
In order to avoid these erroneous and fallacious conclusions, we feel the need to disambiguate and thereby delimit the use of the term ‘intelligence’.
While the term ‘intelligence’ might well continue to serve as a construct referring to information processing – indeed may be used as an instrument in the sciences and in technological practices – we believe that it is more appropriate to consider terms such as ’emotional intelligence’, ‘nous’, ‘intellectus’, or ‘attunement’ (“Gefühlin the sense of Schleiermacher) when talking about the act of human thinking, a process by which reality emerges in us and empowers us to participate in the creation of meaning.
Our ‘attuned thinking and acting’ is our unique mode of being as a human species. It is a capacity to experience by paying attention and thereby actualizing and transforming the meaning of things. This human form of thinking and acting is not value neutral. It is instead marked by
o the ability to discern the relevant from the irrelevant, and
o the ability to attune with our surroundings – what the Japanese call Wakimae,” the on-going discernment of the fine-grained, often fluid details of especially the diverse relationships in play in a given context – in a manner that lets the good in life emerge. In other words: it is about the ability to see a path to harmony and to be able to take decisions in line with this path.
Attuned thinking and acting are indispensable to everyday decision-making. They capture the tacit and essential pieces of reality. If we sacrifice them for a calculating reasoning alleged to be “intelligence”, our ability to discern the relevant and make situated ethical judgments and decisions will suffer. We would be replacing untidy, but meaning-rich reality for a manicured, but ultimately sterile world.
The human capacity to interpret and engage in attuned thinking and acting is key to understanding human intelligence; we are hermeneutical beings.
Summing up: Artificial intelligence can indeed be intelligent in terms of information processing. But it does not have the capacity and the mode of existence that is the most essential in life, namely, ‘attunement’ or the ability to encounter, apprehendand negotiate meanings as humans do.
How it feels to be Human
We have stated above that our human nature is marked by our fragility, our sentience, our self-awareness, and our embodied sense of ‘who’ we are. These are the characteristics that allow us to be responsive to our environment, to develop a sentience of our mortality and to realize that every instant has a unique past that discloses to us an unprecedented future. It is these that make our existence distinct from the existence of artefacts, bots or other forms of non-sentient entities, because humans feel to be.
Transhumanists deny this distinguishing quality of human existence, thus reducing our sentient nature to that of a bot. We therefore want to clarify the following:
We humans are animals of meaning.
We are enchanted beings who appreciate our existence, which – despite naturalist claims – is not like being a ‘brain in a vat’.
Unlike machines which merely simulate awareness, we are originally aware and capable of distinguishing between the state of being aware (mental presence) and the contents of which we are (intentionally) aware. In machine terms, this distinction would be absurd.
Our attuned thinking and acting ensures that our life is not only determined by formal procedural rationality (or “Zweckrationalität). Instead many of our most important skills are those dependent on joint attention.
Through our joint attention we influence the emergence of our environment; thereby being co-creators of everything that exists.
Sentient nature includes emotionality as a basic principle of self-regulation and self-orientation. Emotions are either agreeable or disagreeable, either lustful or painful. Emotions thus make us feel what is good and what is evil or bad. By colouring the “how it feels” to be the being one is, they are what our sense of good and evil ultimately relies on. There is no such sense without or outside of sentience.
As sentient beings we are attracted to the good, and seek our own and others’ flourishing (the common good), which is convertible with the search for the beautiful, the true and full relationality.
We should never forget that we are vulnerable beings. We live contingent livesOur bodies, minds, emotions, and overall form as persons (our souls) are liable to damage and deformation; and this is the case both mentally and physically. We therefore need to protect ourselves.!
The Ghost of Transhumanism & the Sentience of Existence Full citation and author information Available from: [accessed Jul 24 2018].

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