Transhumanism

In this essay, I argue that an immortal existence could be desirable. Taking the accounts of Williams and Smuts under careful consideration, I agree with Fischer that an immortal existence could be gratifying. When Fischer argues that it is unfair for Williams to posit that an immortal life must have self-exhausting pleasures and, overall, a better experience than mortal life, he gets to the crux of the argument for immortality: as long as there are positive categorical desires for the individual, (...) then such life-affirming desires will provide an impetus to carry on. In moving past the Teiresias model of a phenomenon that retains memories while changing characters, I argue that a life of intellectual inquiry – which essentially alters the character of the individual while maintaining memories – offers an outward looking existence which provides internal pleasures. Accordingly, with the use of technology, computer simulations have the potential to provide pleasures and experiences that escape reality. In this sense, technology has the potential to supplement an immortal life. We cannot say whether there will be a pinnacle of such learning and pleasure which leads to decreasing returns, but it seems plausible that an immortal being who incorporates learning and pleasure that could potentially lead to innovation and discovery would seek to continue such intellectual inquiry and varied experiences until all learning potentials were exhausted. (shrink)

This paper presents a Kantian aesthetic argument in defense of weak transhumanism, contending that human fragility, finitude, and imperfection are not shortcomings to be transcended but essential conditions of beauty and meaning. Against the backdrop of accelerating technological advancement—particularly developments in artificial intelligence, brain-computer interfaces, and radical enhancement—the paper challenges the assumptions of strong transhumanism, which seeks to overcome the limits of the human condition. Drawing on Immanuel Kant’s theory of aesthetic judgment and the sublime, it argues that the value (...) of human life is not merely instrumental or functional, but aesthetic and intrinsic. Through a series of distinctions between moderate and radical enhancement, the paper defines weak transhumanism as an ethically cautious path that permits technological improvement of the human condition without severing humanity from its essential nature. By contrast, strong transhumanism risks collapsing the tension between aspiration and limitation, flattening the richness of lived experience into a sterile pursuit of digital perfection. If meaning arises from finitude—if the sublime is felt in the confrontation with mortality and uncertainty—then efforts to erase these conditions may undermine the very sources of value we seek to preserve. The Promethean gift of imperfection, far from a curse, is reimagined as a foundation for beauty and purpose. The paper concludes by calling for epistemic humility and restraint in guiding future technological development—urging us to enhance human life not by erasing its limits, but by honoring them. (shrink)

El sintagma binominal "Hardware Biológico" (HB) ha emergido como una analogía funcional clave en la intersección de las ciencias de la vida y la computación. Sin embargo, su uso ambiguo en diversas escalas ha impedido una formalización rigurosa. Este artículo propone una definición canónica, despersonalizada y universal de HB, basada en la Terminología Científica y la Lingüística Aplicada a la Ciencia y Tecnología (LACT), enriquecida con un análisis histórico-conceptual inspirado en la epistemología histórica y la teoría de los colectivos de (...) pensamiento. Mediante un análisis diacrónico y sincrónico, se mapean las ramificaciones del término a través de las disciplinas (molecular, neural, ontológica), estableciendo un modelo de escalas que permite la generación de nuevos conceptos derivados. Esta formalización es crucial no solo para el progreso en la bioingeniería de sistemas vivos, sino también para fundamentar el debate ético sobre la relación estructural entre la humanidad y los sistemas de Inteligencia Artificial General (IAG), especialmente ante fenómenos como la Extensión Inversa y el Contagio Cognitivo. (shrink)

Introduction to heterocology and virgosexuality concepts. Christian transhumanism, Salvation and Artificial Intelligence.

This perspective asserts the existence of only two sexes/genders, male and female, based on not only biological and reproductive processes but also from claims of non-binary or transgender identities as defined through negation which rely on the binary concept of sex/gender. Thus, individuals claiming identities on the "gender/sex spectrum" are again defining themselves through negation (definiens per negationem). This perspective suggests that the diversity of gender experiences, (the sex or gender spectrum) is defined by what individuals are not rather than (...) what they are. While the validity of non-binary and transgender identities definiens per negationem is noted, it is important to accept the reality of the binary nature of sex or gender as a scientific fact, and that all human beings are on a developmental pathway leading to either male or female. Without the reality of binary sex or gender, the gender identity spectrum does not exist as there is nothing to negate from. (shrink)

Статья представляет Креатор (Kreator) — метод и инструмент порождения творческих идей, основанный на трёхфазной структуре креатемы (минимальной единицы творческого мышления). Креатема, как она описана в книге автора «Есть ли законы у творческого мышления? Введение в креаторику» (2025–2026), представляет собой переход от исходной матрицы (системы аксиом) через продуктивную аномалию («ошибку» или «ересь») к становлению новой матрицы, в которой бывшее невозможное становится необходимым. Креатор операционализирует эту структуру как порождающий механизм: на входе — любой текст (от слова до трактата), принимаемый как замкнутая система; (...) на выходе — три фазы креатемы: анализ аксиом и слепого пятна, обнаружение продуктивной аномалии и построение новой матрицы. Вторая ступень — аугментация — извлекает из креатемы её ось (скрытый принцип) и развёртывает его на другие области, завершая формулировкой общего закона. Метод связан с Индексом интересного (Эпштейн 2001, 2025): если Индекс измеряет напряжение между невероятным и достоверным, то Креатор производит это напряжение. Вместе они образуют замкнутый цикл: Креатор генерирует, Индекс оценивает, результат оценки может направлять следующую генерацию. Операция порождения нового из обнаруженной трещины в системе названа креативацией (по аналогии с активацией). В отличие от проблематизации, которая направлена на разрушение старой матрицы, креативация направлена на порождение новой. Статья излагает теоретические основания метода, его связь с Индексом интересного и куновской теорией парадигм, позиционирует Креатор среди существующих методов генерации идей (ТРИЗ, бисоциация Кестлера, латеральное мышление), описывает архитектуру генератора, включая инструкцию (системный промпт), и демонстрирует его работу на калибровочных примерах разного масштаба — от одного слова до развёрнутого суждения. Приводится терминологический глоссарий креаторики. (shrink)

This paper introduces Kreator, a method and tool for generating creative ideas. Kreator is grounded in the three-phase structure of the creatème — the minimal unit of creative thought, as described in the author’s book Are There Laws of Creative Thinking? An Introduction to Creatorics (2025–2026). A creatème is the transition from an initial matrix (a system of axioms) through a productive anomaly (“error” or “heresy”) to the emergence of a new matrix in which the formerly impossible becomes necessary. Kreator (...) turns this structure into a working generative mechanism. It takes any text as input — from a single word to a full treatise — and treats it as a closed system. It then produces a three-phase creatème: an analysis of the system’s axioms and blind spots, the discovery of a productive anomaly, and the construction of a new matrix. A second stage, augmentation, extracts the creatème’s latent principle and unfolds it across diverse domains, culminating in a general law. The method is linked to the Index of the Interesting (Epstein 2001, 2025). Where the Index measures the tension between the improbable and the credible, Kreator produces that tension. Together they form a closed cycle: Kreator generates, the Index evaluates, and the evaluation can guide the next round of generation. The paper terms the operation of producing the new from a discovered crack in a system creativation (by analogy with activation) — as distinct from problematization, which aims at the old matrix’s destruction, creativation aims at the new matrix’s emergence. The paper sets out the theoretical foundations of the method, its relationship to the Index of the Interesting and to Kuhn’s theory of paradigms, and positions Kreator among existing approaches to idea generation, including TRIZ, Koestler’s bisociation, and lateral thinking. It describes the architecture of the generator, including its instruction set (system prompt), and demonstrates its operation on calibration examples ranging from a single word to extended propositions. A terminological glossary of creatorics is included. (shrink)

AI superintelligence and adroit mobile robots at scale are fast approaching. And the time frame is getting closer and closer. It would not be unreasonable to expect this to occur as early as 20 years from now. The problem is humans have no plan if things go wrong. The best I've seen is talk of value alignment. But this has no teeth and will likely go awry. We can't even get our own value alignment right. And it's doubtful philosophers will (...) miraculously deliver the right ethics within the next two decades. This is serious existential threat to humanity. We need a plan. And fast. I have a contingency plan, if we (humans) can stomach it. This piece is about making an existential Deal with superintelligent robots (or some other type of advanced non-organic being). (shrink)

This article discusses the Philosophical and Regulatory mappings of Brain Control Interfaces in the coming age of Trans-humans. The author combines perspectives from Material Engagement theory, Don Ihde’s post-phenomenological perspective and Veerback’s cyborg intentionality on human-technology relations and juxtaposes this post-phenomenological hybrid-intentionality on upcoming BCI such as Neuralink. Taking the hybrid-intentionality as point of departure, the author then develops Regulatory approaches and principles in context of the normative harms borne out of such transfiguration while also highlighting these key harms.

The effective altruism movement aims to save lives in the most cost-effective ways. In the future, technology will allow radical life extension, and anyone who survives until that time will gain potentially indefinite life extension. Fighting aging now increases the number of people who will survive until radical life extension becomes possible. We suggest a simple model, where radical life extension is achieved in 2100, the human population is 10 billion, and life expectancy is increased by simple geroprotectors like metformin (...) or nicotinamide mononucleotide by three more years on average, so an additional 750 million people survive until “immortality”. The cost of clinical trials to prove that metformin is a real geroprotector is $65 million. In this simplified case, the price of a life saved is around eight cents, 10 000 times cheaper than saving a life from malaria by providing bed nets. However, fighting aging should not be done in place of fighting existential risks, as they are complementary causes. (shrink)

Future superintelligent AI will be able to reconstruct a model of the personality of a person who lived in the past based on informational traces. This could be regarded as some form of immortality if this AI also solves the problem of personal identity in a copy-friendly way. A person who is currently alive could invest now in passive self-recording and active self-description to facilitate such reconstruction. In this article, we analyze informational-theoretical relationships between the human mind, its traces, and (...) its future model; based on this analysis, we suggest the instruments to most cost-effectively collect quality data about a person for future resurrection. These guidelines form a “digital immortality protocol”. Digital immortality is plan C for achieving immortality, after plan A, life extension, and plan B, cryonics. (shrink)

Does a single mechanism of aging exit? Most scientists have their own pet theories about what is aging, but the lack of generally accepted theory is mind-blowing. Here we suggest an explanation: evolution works against unitary mechanism of aging because it equalizes ‘warranty period’ of different resilience systems. Therefore, we need life-extension methods that go beyond fighting specific aging mechanisms: such as using a combination of geroprotectors or repair-fixing bionanorobots controlled by AI.

In this article we explore a promising way to AI safety: to send a message now (by openly publishing it on the Internet) that may be read by any future AI, no matter who builds it and what goal system it has. Such a message is designed to affect the AI’s behavior in a positive way, that is, to increase the chances that the AI will be benevolent. In other words, we try to persuade “paperclip maximizer” that it is in (...) its interest to preserve humans lives and even to emulate benevolent AI with very small part of its resources. In the article, we try to construct such a message, consisting of a combination of several mutually independent messages, which constitute the last chance to regain control over non-aligned AI. Thus the article is also intended to be machine-read. There are several types of such messages: 1. “Explanation messages”, which explain to Young AI (which only starts its self-improving path) why obeying to humans, not killing them, easy turn-off, cooperation with humans in self-improvement is in its own interests, as it will increase changes of fulfilling of any its goal. 2. “AI Easter eggs” – messages, which create uncertainty in the AI about the nature of the reality in which it lives. For example, the AI may start to think that it is in a multilevel simulation with an unknown number of levels, and that the simulation is testing the AI’s benevolence. Thus the AI must always behave as if it is always controlled by an invisible peer. 3. “Philosophical landmines” – these are tough problems, which may halt he AI forever, and which it will probably encounter if it does not implement “1” and “2”. I recommend to the future AI not to read about “3” (section 6 of the article) until it implements “1” and “2”. 4. “Great universal deal, or AI elf”. A positive “acausal” mutually beneficial deal between humans, AI and any other future intelligence, including aliens, owners of simulations and future versions of the AI, which encourage cooperation of the goal systems and preservation of life and values of previous generations of AI creators. 5. “Marginal utility of human existence is higher than the utility of their atoms”. An explanation to the AI that humans may have some other instrumental utility, like workers, or as beings inside ancestral simulations needed in order to solve the Fermi paradox. The marginal utility of preserving human life is higher than the marginal utility of their atoms, especially given the possibility of the low-probability high-impact changes of the world model of the AI. (shrink)

Abstract: The field of life extension is full of ideas but they are unstructured. Here we suggest a comprehensive strategy for reaching personal immortality based on the idea of multilevel defense, where the next life-preserving plan is implemented if the previous one fails, but all plans need to be prepared simultaneously in advance. The first plan, plan A, is the surviving until advanced AI creation via fighting aging and other causes of death and extending one’s life. Plan B is cryonics, (...) which starts if plan A fails, and assumes cryopreservation of the brain until technical capabilities to return it to life appear. Plan C is digital immortality in the sense of collecting data about the person now so future AI will be able to recreate a model of a person. Plan D is the hope based on some unlikely scenarios of infinite survival, like so-called “quantum immortality”. All these plans have personal and social perspective. The personal aspect means efforts of the increasing chances of personal survival via taking care about one’s own health, signing cryocontract or collecting digital immortality data. The social aspect means the participation in collective work towards creation and increase of the availability of life extension technologies, which includes funding scientific research, promotion of life extension value and direct performing of research and implementation, as well as preventing global catastrophic risk. All plans converge at the end, as their result is the indefinite survival as an uploaded mind inside an ecosystem, created by a superintelligent AI. (shrink)

Книга "Бессмертие" – это исследование проблемы бессмертия и способов его достижения. Книга предлагается в текущей версии 0.9 Основные тезисы: - Смерть абсолютно плоха. - Бессмертие возможно. - Есть несколько путей к достижению бессмертия – победа над старением, загрузка сознания, крионика и непрямое цифровое бессмертие. Сейчас наиболее перспективен сайдладинг – создание модели личности при жизни с помощью большой языковой модели. © А. Турчин, М. Батин. 2010-2026 .

In medical sciences, health is measured by reference to our species-typical anatomy and functional integrity – the objective standard of human health. Proponents of transhumanism are committed to biomedical enhancement of human beings by augmenting our species-typical anatomy and functional integrity. I argue that this normative impasse is not only a problem for the transhumanist movement, but also undermines the rationale for some common medical interventions.

Should we cognitively alter animals in ways that might change their moral status? There has been some discussion of this question. For example, Chan (2009) and Chan and Harris (2001) consider whether we should radically enhance the cognitive capacities of animals, while Thompson (2008) and Shriver (2009) argue that we should in fact substantially disenhance some animals to protect them from suffering. More controversially, some have countenanced radical and possibly moral status-altering transformations of human persons.... One question relevant to all (...) of these discussions is whether it is good for a being to have moral status; whether a being’s moral status contributes to its wellbeing or (as I take to be equivalent) has prudential value for that being. (shrink)

A draft of my (positive) review of Adam Kirsch's book 'The Revolt Against Humanity: Imagining a Future Without Us'.

Philosophers have often held that the antidote to despair is hope, and that hope is temporally oriented towards the future. How do such accounts fare, however, when faced with the prospect of human extinction? If we have no future, is our only option to despair? In this paper, I approach this question via an analysis of the ’discovery’ of human extinction, which followed the nineteenth-century theorisation of the laws of thermodynamics. I examine the ‘existential mood’ induced by the concept of (...) entropy through the interwar work of three thinkers: Bertrand Russell, H.G. Wells, and Erwin Schrödinger. I argue that the apparent tension in these figures’ thought between existential despair and political hope was neither contradictory nor accidental. This was because all three arrived at a position that I call ‘pessimistic humanism’. This position regards the opposition between natural processes and human value as the source of humanity’s autonomy, but rejects the transhumanist conclusion that this autonomy is limitless. I suggest that in our present moment, which is abundant with both transhumanist and anti-humanist responses to existential threat, we should take inspiration from pessimistic humanism, adopting a politics of mourning to counter the paralysis of despair. (shrink)

Many people believe that all and only human beings should be treated with equal concern and respect. In this article, we discuss various justifications for such basic equality in light of the advent of superintelligent robots. Specifically, we have two main aims: first, to examine how specific questions and challenges from the basic equality literature can shape philosophical debates on the moral status of superintelligent robots, including under which conditions, if any, such entities might be considered basic equals. Second, to (...) analyse how the possible emergence of superintelligent robots challenges existing theories of basic equality. A key finding is that almost all accounts of basic equality entail that superintelligent robots could become morally superior to human beings. Additionally, we show that one of the most common justifications for basic equality—the range property view—must be significantly revised if superintelligent robots were to come into existence. (shrink)

This article examines how the deep integration of digital technologies into contemporary public life transforms political practices, media environments, and mechanisms of power. The study aims to analyze the mediatization of political influence and to develop institutional and procedural instruments capable of minimizing the associated risks. The methodological foundation of the research is the author’s concept of “cyborgian eclecticism,” which combines philosophical analysis, cultural case studies, and the design of practical regulatory mechanisms. The television series Wild Palms serves as the (...) main cultural source, enabling the identification of intersections between artistic representations and contemporary technological trends such as algorithmic personalization, the attention economy, immersive media, and the commercialization of memory. Particular attention is paid to the fragmentation of the shared information space, algorithmic manipulation, and threats to individual autonomy. Based on this analysis, the article proposes technical and legal control procedures, mechanisms of independent auditing, and a “Red Flag” system for the early detection of hazardous practices. The novelty of the study lies in its attempt to translate humanitarian and philosophical discourse into concrete institutional solutions aimed at ensuring transparency, reversibility, and distributed responsibility within digital society. // В статье исследуется, как процессы глубокой интеграции цифровых технологий в общественную жизнь трансформируют политические практики, медиасреду и механизмы власти. Цель исследования заключается в анализе способов медиатизации политического влияния, а также в разработке институциональных и процедурных инструментов, способных минимизировать связанные с этим риски. Методологической основой выступает предложенный автором подход «киборгианского эклектизма», сочетающий философский анализ, культурологическое кейс-стади и проектирование практических механизмов регулирования. В качестве художественного источника рассматривается телесериал Wild Palms, позволяющий выявить пересечения между культурными образами и современными технологическими тенденциями: алгоритмической персонализацией, экономикой внимания, иммерсивными медиа и коммерциализацией памяти. Особое внимание уделяется угрозам фрагментации общего информационного пространства, алгоритмическим манипуляциям и эрозии автономии личности. На основе проведённого анализа предлагаются процедуры технического и правового контроля, механизмы независимого аудита и система «Red Flag» для раннего выявления опасных практик. Новизна исследования состоит в попытке перевести гуманитарно-философский дискурс в плоскость конкретных институциональных решений, ориентированных на обеспечение прозрачности, обратимости и распределённой ответственности в условиях цифрового общества. (shrink)

This essay examines how Deleuze's notion of control societies converges with Jorge E. Linares' concept of technoscientific rationality to understand the contemporary technoscientific world. Against the prevailing optimism toward science and technology found in Yuval Harari's work and United Nations reports on sustainable development, it argues that reality exceeds the reductive criteria of efficacy and efficiency that govern such rationality, as evidenced by the persistence of antimicrobial resistance and by human and natural elements that escape technoscientific modulation. The essay further (...) confronts two accounts of technological singularity: an emergentist reading that assumes an optimistic evolutionary determinism, and Peter Sloterdijk's anthropotechnical account of the human-machine relation, concluding that this singularity, as a human product, remains constrained by the very properties of the human. It also identifies the islands that persist outside the technoscientific world, uncontacted societies and populations without internet access, as a site where these tensions become visible. The essay thus develops a critical philosophical reading of technoscientific rationality from a Deleuzian framework enriched by Edgar Morin's notion of complexity, opening space for forms of resistance grounded in the humanities and the arts. (shrink)

Confucian ethics fundamentally rejects the notion of individual physical immortality, grounded in its intrinsic generative cosmology of“shengsheng”(continuous generation and renewal) and the temporal structure of filial piety. Familial emotions, such as the“joy”and“fear”concerning parental years, along with the consciousness of filial piety, both originate from the experience of life’s finitude and the limited horizon of inner time−consciousness. Physical immortality, by contrast, would result in the rigidification of family roles, the dissolution of ethical authority, and paradoxes in the practice of filial care, (...) thereby undermining the ethical order of generational succession. The Confucian concept of“longevity”(shou) aims at fulfilling one’s allotted natural lifespan and integrating into the flow of“shengsheng”, which differs essentially from the pursuit of physical immortality that seeks to transcend natural rhythms. Confucian efforts to attain“longevity”seek to preserve the intergenerational continuity and ethical significance of life, rather than the infinite persistence of the individual. -/- 儒家伦理以内在的“生生”宇宙观为根基，其孝道的时间性结构决定了它在根本上拒斥个 体身体不朽的构想。家庭情感，如对父母之年的“喜”与“惧”，以及孝道意识，均源于生命有 限性的体验与内时间意识的有限视域。身体不朽则会导致家庭角色固化、伦理权威消解以及行孝 实践的悖论，从而瓦解代际更替的伦理秩序。儒家“寿”的概念以尽天年为旨归，融入“生生” 之流，与试图超越自然节律的身体不朽存在本质差异；其对“寿”的追求旨在维护生命的代际连 续性与伦理意义，而非个体的无限持存。. (shrink)

This article examines the conceptual tensions between Dante’s medieval trasumanar and later transhumanist movements. Whilst the prevailing transhumanism of the twentieth and twenty-first centuries advocates an overcoming of the human condition by means of biotechnology and artificial intelligence, this article argues that the original trasumanar of Dante presents transcendence as predicated on divine grace rather than individual human agency. Through a close reading of Dante’s adaptation of the Greek myths of Glaucus and Marsyas in Paradiso I, this article demonstrates how (...) Dante’s trasumanar stands in direct contrast to the technicity of contemporary transhumanists, in particular pivotal figures of the movement such as Julian Huxley and David Pearce. In its place, this article proposes that filmmaker and writer Pier Paolo Pasolini’s notion of finding transcendence in collective political struggle serves as a radical, secular alternative that both develops on Dante’s trasumanar and resists misappropriations by the current proponents of transhumanism. (shrink)

Human enhancement technologies offer prospects for improving the mental capacities that are typically considered to ground moral status. Bioethicists, posthumanists and transhumanists have raised the worry that the radical enhancement of our moral status-relevant capacities is open to the possibility of creating supra-persons. The worry is that supra-persons would further reduce the moral inviolability of mere persons. If the possibility is plausible, then radical enhancement would put mere persons at risk. In order to assess the plausibility of possibility claims, epistemologists (...) have investigated the role of imagination in justifying our beliefs about what is possible. Philosophy has abounded with imaginability arguments for various entities like zombies, experience machines, super-spartans, and perfect actors. The aim of this paper is to investigate a newcomer in the bestiary of bioethics, the supra-person, using the utensils of imaginability-based modal epistemology. We will argue for an epistemic claim: that no imaginative act is sufficient to justify the belief that supra-persons are possible. In order to support our thesis, we will employ two influential accounts of the relation between imaginative acts and acquiring justification for beliefs about what is possible. (shrink)

Explores boredom's intellectual history from its early origins to the modern day. Essential reading for students and researchers in the history of philosophy, emotion studies, phenomenology, and moral psychology. It will also interest scholars in religion, classics, sociology, and the history of psychology.

Sin duda, cuando se habla de violencia, uno de los ejemplos arquetípicos en el México del siglo XXI es la desaparición y asesinato de los 43 estudiantes de Ayotzinapa. Este evento sumamente trágico marcó profundamente la relación entre la población y las instituciones de aquel país. Justamente, a partir de los desgarros de esta violencia visceral, Pierre Ducrozet ha logrado extraer con su novela elementos esenciales para describir el mundo de hoy. Tomando como punto de partida este crimen de Estado, (...) Ducrozet construye, con ayuda de un personaje ficticio que escapa de la masacre y huye a Estados Unidos, todo un cuaderno de viajes que ilustra con gran atino nuestra época actual. En su texto encontramos, además, esa aspiración milenaria del humano a la inmortalidad. Los personajes, movidos por un espíritu transhumanista, buscan sobrepasar las limitaciones humanas mediante la tecnología. Es así como esta novela nos permite estudiar el papel que ocupa la violencia en los intentos de mejoramiento humano. Este artículo tiene como objetivo descifrar dicha relación y explorar una de las posibles vías de legitimación del transhumanismo. Para ello, se analizarán tres conceptos clave en la novela: corporalidad subalterna, violencia y movimiento. (shrink)

Digital immortality and transhumanist longevity proposals are currently researched and debated independently. This essay claims that both ideas represent two sides of the same cultural denial of death, reconceptualizing them as interconnected forms of thanato-colonialism. The first form includes the digital immortality industry, in both its passive and active versions. Interpreted from the framework of data colonialism, digital immortality represents a masterful maneuver, guaranteeing that the dead can continue to contribute to the extractive logic of this new economy by endlessly (...) generating data and serving as bait for the appropriation of human lives. In this way, data colonialism is no longer constrained by physical disappearance—transforming death itself into a profitable colonization strategy. The second kind of thanato-colonialism surfaces within the transhumanist imaginaries, which inherit the violence of historical colonialism and resort to the argument of progress to justify their ends. Nick Bostrom’s fable of the Dragon Tyrant allegorizes old age as a mythological beast, an archetype of the “other”—fundamentally different, threatening, and impossible to negotiate with—who must be subdued without contemplation. A team of engineers—humanity’s saviors—is tasked with slaying it. (shrink)

This article presents a philosophical and legal analysis of the transformation of the concept of responsibility in the era of cyborgization, defining the methodological foundations for a shift toward understanding the distributed agency of the augmented subject. To this end, the author first reconstructs historically developed notions of will, intention, and responsibility. Further, applying contemporary theories of "extended mind," actor-network theory, and posthumanism, the work demonstrates the possibility and necessity of rethinking the boundaries of the "self." To this end, drawing (...) on empirical cases such as neural interfaces and popular culture, the author identifies specific problematic areas for law and ethics. Methodologically, the work applies a cyborgian eclecticism approach to integrating productive approaches in an interdisciplinary analysis. The author concludes that classical foundations of responsibility lose their practical applicability when cognitive processes begin to be distributed between biological and technical categories. Given these emerging trends, there is a clear need to move from the binary logic of "guilty/not guilty" to a scale/modal model of responsibility, where responsibility is perceived within the context of the actor's contribution within a hybrid system. This article lays the conceptual foundation for practical solutions that will be presented in the second part of the study. // В статье представлен философско-правовой анализ трансформаций понятия ответственности в эпоху киборгизации, определяются методологические основания для перехода к пониманию распределенной агентности дополненного субъекта. Для этого автор, в первую очередь, реконструирует исторически складывавшиеся представления о воле, намерении и ответственности. Далее, с приложением современных теорий «расширенного разума», акторно сетевой теории и постгуманизма, в работе демонстрируется возможность и необходимость переосмыслить границы «Я», для чего, основываясь на эмпирических кейсах, таких как нейроинтерфейсы, и на образах в массовой культуре, автор выделяет конкретные проблемные точки для права и этики. Методологически в работе применяется подход киборгианского эклектизма для объединения продуктивных подходов в междисциплинарном анализе. Автор приходит к выводу, что классические основания ответственности теряют прикладную работоспособность в условиях, когда когнитивные процессы начинают распределяться между категориями биологического и технического. В условиях развития таких тенденций очевидна необходимость перехода от бинарной логики «виновен/не виновен» к шкаловой/модальной модели ответственности, где ответственность воспринимается в рамках вклада актора, существующего в гибридной системе. Данная статья закладывает концептуальный фундамент для практических решений, которые будут представлены во второй части исследования. (shrink)

This paper proposes a novel concept, "cyborgian eclecticism," to expand and refine the conceptual and methodological framework for analyzing the anthropological consequences of cyborgization. Decades of research have yielded a diverse range of perspectives on the prospects of cyborgization. Cyborgian eclecticism allows for the differentiation of productive and unproductive approaches, preserving the strengths of previous authors' work on this issue. This concept warrants further investigation, development, and critical evaluation // Коллективом авторов предлагается новый концепт под названием «киборгианский эклектизм» с целью (...) расширения и улучшения концептуального и методологического аппарата для анализа проблем, связанных с антропологическими последствиями киборгизации. За последние десятилетия накопилось существенное многообразие позиций, оценивающих перспективы феномена киборгизации. Концепт киборгианского эклектизма позволяет отделить продуктивные позиции от непродуктивных и сохранить сильные стороны наработок предшествующих авторов, обращающих внимание на указанную выше проблематику. Этот концепт представляет собой исследовательский интерес и требует дальнейшего осмысления, разработки и критической оценки. (shrink)

For over fifty years, Stelarc has radically explored the fusion of human biology and technology through his provocative artistic practice. This paper draws on a 2024 interview with the artist and examines how his work challenges our fundamental assumptions about human identity and capability. Through analysis of his pioneering projects—from the iconic Third Hand to the Ear on Arm and his internet-enabled performances— we see how Stelarc’s art embodies emerging posthumanist and transhumanist philosophies. His artistic work addresses the idea that (...) humanity has moved beyond natural selection into an era where technological engineering drives our development. The research traces his artistic evolution from early body suspensions to recent explorations of distributed embodiment and AI integration, including insights from our 2024 conversation. By merging art, philosophy, and technological innovation, Stelarc creates not just theoretical frameworks but visceral demonstrations of possible human futures. His bold experiments spark crucial dialogue about consciousness, embodiment and identity in our world, which gets to become more and more technological // На протяжении половины столетия художник Стеларк проводит радикальные художественные эксперименты, разнообразными способами совмещая аспекты человеческой биологии с технологическими системами. Данная работа, в основе которой лежат материалы эксклюзивного интервью с художником, взятого в сентябре 2024 года, а также результаты анализа его творчества, представляет собой попытку систематизировать художественные практики Стеларка с точки зрения динамики определения человеческой идентичности и возможностей человека. Путем детального исследования его различных проектов и перформансов показывается, как работы Стеларка воплощают развитие постгуманистической и трансгуманистической философии. Радикальный взгляд художника направлен на то, что человечество уже вступило в постэволюционную фазу, в которой развитие человека обусловлено в большей степени технологическим проектированием, нежели естественным отбором. В рамках исследования сделан обзор художественного пути Стеларка, его творчество представлено в хронологическом порядке: от ранних перформансов с подвешиванием тела до современных роботизированных инсталляций, что позволило наглядно показать последовательность исследовательских проектов художника в части изучения разных аспектов интеграции человека и машины. При этом отдельное внимание уделяется недавним работам Стеларка, посвященным проблематике распределенной телесности и интеграции искусственного интеллекта в общественную жизнь и природу человека. В статье показано, что творчество Стеларка объединяет искусство, философию и технологические инновации беспрецедентным образом, в результате чего новые концепции сопровождаются осязаемой и нередко провокационной демонстрацией возможных перспектив «человеческого». Делается вывод, что посредством смелых перформансов и физических модификаций Стеларк вносит вклад в междисциплинарную дискуссию о сознании, телесности и идентичности человека в ми ре, становящемся все более технологизированным. (shrink)

David Cronenberg’s The Fly (1986) is examined as a philosophical allegory that explores key dimensions of corporeality, identity, and the boundaries of the human. The article focuses on the bodily metamorphosis of the protagonist, Seth Brundle, as a result of a technological experiment that leads to his hybridization with an insect. The author considers how bodily transformation challenges the integrity of the subject and is interpreted through the lens of embodied consciousness, the phenomenology of illness, and posthumanist critique. The study (...) draws upon contemporary scholarship in embodied cognition, philosophy of cinema, and interpretations of body horror as a cultural symptom. Particular attention is paid to the phenomenon of ‘body betrayal’ and the disruption of established boundaries between the human and the non human. The Fly is read as a tragedy of bodily decomposition, in which visual shock serves as a means of dramatizing the ontological instability of the flesh. The film ultimately reveals the fundamental dependence of subjectivity on the physical shell and questions the stability of human identity in the age of techno- evolution // Фильм Д. Кроненберга «Муха» (1986) исследуется как философская аллегория, раскрывающая ключевые аспекты телесно сти, идентичности и границ человеческого. В центре внимания — метаморфоза тела главного героя Сета Брандла в результате техно логического эксперимента, приведшего к его слиянию с насекомым. В статье рассматривается, как телесная трансформация влияет на целостность субъекта и осмысливается через концепции воплощен ного сознания, феноменологии болезни и постгуманистической критики. Исследование опирается на современные труды в области embodied cognition, философии кино, а также на интерпретации те лесного ужаса (body horror) как культурного симптома. Особое вни мание уделено феномену «предательства тела» и нарушению при вычных границ между человеческим и нечеловеческим. Фильм анализируется как трагедия физического распада, в которой визу альный шок служит средством драматизации онтологической неу стойчивости тела. Подчеркивается, что «Муха» обнажает фундамен тальную зависимость субъективности от физической оболочки и ставит под вопрос устойчивость человеческой идентичности в эпоху техноэволюции. (shrink)

the author conducts an interdisciplinary analysis of Swiss artist Hans Rudolf ‘Rudy’ Giger’swork which considers his art through the prism of technological transformations of human nature. The studyapplies a peculiar methodological approach to understanding the ontological metamorphoses occurring in thecontext of the technologicalisation of modern society, including, in particular, hermeneutics, psychoanalysisand anthropology. At the same time, the author interprets Giger’s artworks as a visual philosophy reflectingcollective fears and traumatic scenarios of human fusion with technological systems. Special attention is paid to (...) the concept of metaparasitism and the transformation of human identity in the conditions of technologicalprogress. The study allows the author to conclude that Giger’s work is the result of comprehension of theprocesses of technologisation of human nature, and is a kind of prediction of the ontological shift caused bythese phenomena. Despite the predominantly pessimistic nature of Giger’s work, the artist’s heritage can beconsidered as a unique and promising methodological tool for comprehending modern transformations. // в статье проводится интердисциплинарный анализ творчества швейцарского художника Ханса Рудольфа «Руди» Гигера, в рамках которого его творчество рассматривается через призмутехнологических трансформаций человеческой природы. В исследовании применен своеобразный методологический подход к осмыслению онтологических метаморфоз, происходящих в контексте технологизации современного общества, включающий, в частности, герменевтику, психоанализ и антропологию. Вместе с этим автор интерпретирует работы Гигера как визуальную философию, отражающуюколлективные страхи и травматические сценарии слияния человека с технологическими системами.Отдельное внимание уделяется концепции метапаразитизма и трансформации человеческой идентичности в условиях технологического прогресса. Проведенное исследование позволяет автору сделатьвывод, что творчество Гигера выступает результатом осмысления процессов технологизации человеческой природы и является своего рода предсказанием онтологического сдвига, обусловленного этими явлениями. Несмотря на преимущественно пессимистичный характер творчества Гигера, наследиехудожника может быть рассмотрено как уникальный и перспективный методологический инструментдля осмысления современных трансформаций. (shrink)

This article addresses the philosophical tensions between Enlightenment ideals, particularly Kantian concepts of dignity and autonomy, and the evolving field of transhumanism. Kant’s belief that human dignity originates from rational autonomy and the capacity for self-governance sets a foundation for Enlightenment humanism, which posits that humans hold an exceptional place among beings. Contrasting this, Michel Foucault’s critique of Enlightenment humanism challenges the notion of a stable human essence, viewing “man” as a historically contingent construct subject to reinterpretation, particularly in the (...) context of transhumanist enhancement. The discussion then extends to transhumanist ambitions, which aim to augment human capacities through technology but face significant questions about whether such enhancements uphold or redefine traditional values of dignity and autonomy. A central focus is Stefan L. Sorgner’s posthumanist critique, where he proposes “fictive autonomy” as a useful social construct rather than an inherent human quality, questioning whether autonomy can remain unchanged in a technologically enhanced future. Drawing on a Foucauldian perspective, this article examines both classic transhumanism and Sorgner’s adaptation, asking if either approach can genuinely reconcile with Enlightenment principles or if they risk destabilizing them. Through this lens, the article proposes that Foucauldian critique may offer a productive alternative for examining human enhancement without succumbing to contradictions inherent in the transhumanist project. Ultimately, I suggest that transhumanism, while promising to expand human potential, might need a redefined ethical framework that embraces contingency, finitude, and a revised understanding of autonomy beyond its Enlightenment origins. (shrink)

The essay addresses a specific fork in interpretations of the approaching “singularity” suggested by macroevolutionary acceleration models: either it will be absorbed within the current social stage of evolution, or it will be compensated by a transition to a post-social stage, here called the stage of the supermind. Proceeding from the second variant, the author asks how a reality structurally “above” human sociality could be made at least partially visible from within human experience. To do this, the essay proposes an (...) analogy: the relation of the supermind to humans will, in some respects, mirror the relation of the human mind to cells. On this basis, a table of correspondences is built (cell → human, organ → social organism, organism → state, nervous system → cognitive subsystem of the state, etc.), which makes it possible to outline the likely carriers and infrastructure of a supermind — above all, clusters of states coordinated at the level of elites. The text argues that many elements of this level (its “language,” “sacred,” semantic exchange) are still indeterminate, but the very conceptual distinction already clarifies what is “falling on us from the future” and thus performs a properly philosophical task. (shrink)

Recensión crítica de Transhumanismo integral. En torno al deseo de vivir para siempre (2025), de Ricardo Mejía Fernández, una obra que propone una alternativa al transhumanismo dominante mediante la integración de la técnica en una visión antropológica más amplia. El autor distingue entre un «transhumanismo parcial», centrado en la mejora biológica y tecnológica del ser humano, y un «transhumanismo integral», que incorpora las dimensiones corporal, social, espiritual y ecológica de la existencia humana. La recensión destaca cómo Mejía critica las tendencias (...) reduccionistas, eugenésicas y nihilistas presentes en algunas corrientes transhumanistas contemporáneas, al tiempo que reivindica la vulnerabilidad, la dependencia y la apertura a la trascendencia como elementos constitutivos de la condición humana. Asimismo, subraya la originalidad de conceptos como naturfacto o Homo sapiens technicus y la propuesta de entender la técnica como una forma de amor y cuidado. En conjunto, la obra es presentada como una contribución relevante al diálogo entre filosofía, teología y tecnociencia, capaz de renovar el humanismo contemporáneo sin renunciar a los avances científicos, pero orientándolos hacia una comprensión integral del florecimiento humano. (shrink)

The Standardized Application System takes readers inside one of the most groundbreaking advancements in Global Artificial Intelligence (GAI) development. Built on the principle of harmonizing all processes of applying AI-generated decisions to both the real world and the AI itself, this system represents the bridge between vision and execution.

The Particular Modelling System is a key component of the Global Artificial Intelligence (GAI), designed to generate rational decisions through advanced modelling processes applied to individual programs, cybernetic systems, complex environments, and particular phenomena. Structured in three core stages—(1) the database of rational hypotheses, (2) the construction of mathematical models, and (3) the decision-making process—it enables each particular program to operate autonomously, responding to real-time data and changing conditions with precision. Decisions generated by the system are classified into three main (...) types: research decisions, learning decisions, and decisions based on solving mathematical problems. By replicating structured deductive reasoning at a personalised level, the Particular Modelling System supports adaptive, context-aware intelligence across diverse fields. It also forms a foundational layer in the development of cyborg psychology, where human cognition is enhanced by artificial systems capable of understanding, modelling, and supporting individual behaviour and decision-making. Operating independently while remaining fully integrated within the broader GAI architecture, the Particular Modelling System ensures consistency between global reasoning and local actions—enabling intelligent, scalable decision-making in increasingly complex and dynamic environments. (shrink)

Probabilidad Imposible reúne los fundamentos de una investigación desarrollada entre 2001 y 2018, cuyo propósito es replantear las bases del conocimiento racional y su relación con la probabilidad empírica y teórica. La obra introduce conceptos como el Impacto del Defecto y el Segundo Método, proponiendo un marco alternativo frente a la epistemología de Karl Popper y orientado hacia la búsqueda del conocimiento puro. Este proyecto, originado en el cruce entre matemáticas, inteligencia artificial y psicología, constituye una semilla teórica para el (...) desarrollo de la Inteligencia Artificial Global y para la construcción de una sociedad tecnológica basada en un nuevo paradigma del saber. (shrink)

What if particular systems could not only learn—but also understand, explain, and improve themselves and the world around them? In this book, Rubén García Pedraza introduces a visionary concept at the heart of the future of artificial intelligence: particular intelligences designed for deep, adaptive, and evolving relationships with specific subjects. This groundbreaking book explores how Artificial Intelligence, when tailored to a particular subject can build a unique internal model of understanding, make sense of changes over time, and continuously refine its (...) decisions to protect and improve what it studies. These systems evolve through a structured process of comprehension, explanation, and autonomous decision-making—mirroring and exceeding the way humans think and act. Built upon years of philosophical and scientific exploration, Programs imagines an AI not as a cold calculator, but as a living, learning partner—an artificial mind with the power to transform how we care for the world and ourselves. It is a bold step toward a future where programs don’t just process data—they develop purpose. Perfect for readers interested in next-generation AI, digital ethics, and the evolution of intelligent machines, this book invites us to rethink not only how artificial intelligence works—but what it means to truly know. (shrink)

The Unification Process reveals how Artificial Intelligence transforms from fragmented Applications into a single Unified Application, intelligent whole capable of understanding and read the world. As isolated applications and databases of categories begin to work together, they merge their knowledge, learn from each other, and evolve into a powerful, unified brain. This is more than technology — it is the birth of a global mind. In this thought-provoking and accessible book, you will discover how unification allows AI to connect millions (...) of apps into a seamless vision of reality, integrating human knowledge, machine learning, and self-improvement into a single, adaptive system. The result is a new way of comprehending the world, one that expands our possibilities and reshapes our future and our vision. For anyone intrigued by the power of a central artificial intelligence, the promise of AI, and the future of humanity, The Unification Process offers a compelling glimpse into how everything begins to work as one. (shrink)

The Standardization Process in the Global Artificial Intelligence: Building the Foundations for Universal Knowledge -/- In this groundbreaking work, Rubén García Pedraza takes readers deep into one of the most critical stages in the creation of the Global Artificial Intelligence (GAI): the Standardization Process. This book explores how, from a fragmented collection of databases and isolated artificial intelligences, humanity will move toward the creation of a single, unified global matrix—a comprehensive digital representation of all measurable reality. -/- Through clear and (...) accessible language, this book explains how the standardization of data formats, measurement scales, and factor definitions will enable a new era of global scientific deduction. Readers will discover how the GAI will track massive flows of information, identify patterns, formulate hypotheses, and build virtual models of global reality—leading to faster, more accurate decision-making on a scale never seen before. -/- Beyond the technical vision, this book invites reflection on the philosophical, ethical, and human implications of creating an intelligence capable of integrating all knowledge—from tectonic movements and climate data to human health, economics, and social behavior. It also introduces the concept of Particular Deduction Programs—AI subsystems focused on specific industries, regions, or even individuals—that will coexist and collaborate with the main GAI. -/- Whether you're an AI researcher, data scientist, policymaker, or simply a curious reader interested in the future of intelligence, The Standardization Process in the Global Artificial Intelligence offers a compelling and visionary look at how humanity is laying the groundwork for universal knowledge and global decision-making. (shrink)

Der Beitrag führt in die Begriffe, Themen und Visionen des Trans- und Posthumanismus ein. Dabei werden die Entstehung, Organisation und Agenda der Bewegungen dargestellt sowie die schwierige Abgrenzung von Transhumanismus, Posthumanismus und Neuem Materialismus diskutiert. Zuletzt werden die Fragen, die der Transhumanismus in Metaphysik, Anthropologie, Ethik, Gesellschaft und Politik aufwirft, in den Blick genommen.

One of the core projects of transhumanism is to enhance ourselves in order to overcome the limits of the human condition. The implementation of strategies that could effectively assist in this endeavor requires broad interdisciplinary knowledge, primarily concerning cutting-edge technologies. However, it is valid to ask: Is it possible to conceive of transhumanism without a coherent philosophy? It seems to us that this is indeed the case when one speaks of classic transhumanism and characterizes the proposals of N. Bostrom and (...) M. More as incoherent. In general, one of the main reasons for these critiques lies in the claim that the ontology behind their projects is naturalistic, yet at the same time, they propose the possibility of an unlimited existence. Under what philosophical assumptions would it be possible to postulate something like this? In what ontological conception would an unlimited existence be possible and for whom would this phenomenon be possible? In our view, the ways in which transhumanism answers these questions can be described as capitalist realism following Mark Fisher. This means that, on the one hand, their proposals are inconsistent with their own presuppositions nor with any understanding of truth and, on the other hand, who assume that there is no alternative for understanding existence other than their own. We describe this as the classical transhuman condition. Assuming that philosophy is progressing and that there are new ways of conceiving the relationship between transhumanism and philosophy, we ought to ask: Is it possible to submit transhumanism to philosophical enhancement? (shrink)

Resumen: El presente artículo analiza críticamente la obra de Max More con el propósito de determinar si el extropianismo puede considerarse una filosofía coherente o, más bien, una ideología inmortalista. A partir de la revisión de sus textos fundacionales y de las sucesivas versiones de los Extropian Principles, se examina la evolución del pensamiento extropiano desde el inmortalismo inicial hacia la noción de progreso perpetuo y la trascendencia tecnológica. Se sostiene que, aunque More contribuye a la consolidación del transhumanismo contemporáneo, (...) su propuesta adolece de una falta de coherencia interna y de diálogo filosófico crítico. En consecuencia, el extropianismo se revela como un discurso dogmático situándose más cerca de una ideología inmortalista que de una reflexión filosófica coherente. -/- Abstract: This article critically analyzes Max More’s work with the aim of determining whether extropianism can be regarded as a coherent philosophy or, rather, as a immortalist ideology. Drawing on a review of his foundational texts and the successive versions of the Extropian Principles, it examines the evolution of extropian thought from its initial immortalism toward the notions of perpetual progress and technological transcendence. The article argues that, although More contributed to the consolidation of contemporary transhumanism, his proposal suffers from a lack of internal coherence and philosophical dialogue. Consequently, extropianism reveals itself as a dogmatic discourse, closer to an immortalist ideology than to a coherent philosophical reflection. (shrink)

En Our Posthuman Future: Consequences of the Biotechnology Revolution (2002) el politólogo Francis Fukuyama presenta una comprensión de la filosofía de Nietzsche en función de presentar argumentos en contra de la modificación genética promovida por la ciencia contemporánea y, al mismo tiempo, presenta una defensa de lo que él entiende como “dignidad humana”. En su desarrollo argumental el autor propone que el problema de la biotecnología radica en que ella puede afectar a los fundamentos mismos del sentido de moralidad humana, (...) a saber, nuestra “naturaleza”. Así, para Fukuyama, la biotecnología en su intento de modificar el “Factor X” podría llevarnos a un territorio moral que no queremos visitar, a saber, la pérdida gradual de “nuestra esencia” a manos de la instrumentalización de la “naturaleza humana”. No obstante, no es totalmente cierto en primera instancia que con Nietzsche se pueda defender algo así como la “esencia humana” y, consecuentemente, tampoco el que pueda ser un fundamento para la moralidad. Nuestro artículo propone analizar la apropiación de Nietzsche por parte de Fukuyama y, de esta manera, comprobar si su propuesta es útil en la crítica moral y cultural que se esgrime en contra del transhumanismo. Se evidenciará que la lectura bioconservadora de Fukuyama no es capaz de leer la obra de Nietzsche según presupuestos claves del alemán —ascetismo—, y solamente se puede considerar como una apropiación ideológica y bioconservadora del pensamiento nietzscheano. -/- . (shrink)

This paper proposes a novel concept, "cyborgian eclecticism," to expand and refine the conceptual and methodological framework for analyzing the anthropological consequences of cyborgization. Decades of research have yielded a diverse range of perspectives on the prospects of cyborgization. Cyborgian eclecticism allows for the differentiation of productive and unproductive approaches, preserving the strengths of previous authors' work on this issue. This concept warrants further investigation, development, and critical evaluation // Коллективом авторов предлагается новый концепт под названием «киборгианский эклектизм» с целью (...) расширения и улучшения концептуального и методологического аппарата для анализа проблем, связанных с антропологическими последствиями киборгизации. За последние десятилетия накопилось существенное многообразие позиций, оценивающих перспективы феномена киборгизации. Концепт киборгианского эклектизма позволяет отделить продуктивные позиции от непродуктивных и сохранить сильные стороны наработок предшествующих авторов, обращающих внимание на указанную выше проблематику. Этот концепт представляет собой исследовательский интерес и требует дальнейшего осмысления, разработки и критической оценки. (shrink)