Notes For Researchers On Christian Transhumanism

Definitions:

Transhumanism can be defined as the ethical use of science and technology to transform the human condition.
Christian Transhumanism can be defined as the ethical use of science and technology to transform the human condition, as exemplified by discipleship of Christ.

Scholars who've engaged with Christian Transhumanism:

Ron Cole-Turner
Ted Peters
Calvin Mercer
J. Jeanine Thweatt

Contemporary Transhumanists:

(some may not publically use the label, but will generally be considered such anyway)
Ray Kurzweil
Nick Bostrom
David Pearce
James Hughes
Kevin Kelly
Robin Hanson
Aubrey de Grey
David Deutsch
Liz Parrish
Steve Fuller (sociologist)
Elon Musk
Peter Thiel

Relevant historical figures:

1600s Francis Bacon (father of scientific method, theological defense of scientific institutions)
1600s Robert Boyle (early scientist, evangelical Christian, aspired to scientific longevity)
1900s Nikolai Fyodorovich Fyodorov (Fedorov) (Russian Orthodox Christian, inspiration for Russian space program)
1930s Teilhard de Chardin (jesuit priest, paleontologist, used term "transhuman", envisioned the Singularity)
1950s Julian Huxley (atheist, humanist, modern transhumanist movement)
1980s FM 2030
1990s Max More, Natasha Vita-More (90s atheistic secular transhumanist movement)
1990s Frank Tipler (physicist, transhumanist cosmology, later converted to Catholicism)

Christian Transhumanist Community

Christian Transhumanism is an ecumenical community, in keeping with its engagement with a wide variety of both secular and religious thought. People in the Christian Transhumanist community come from all backgrounds and religious traditions. A large number of contemporary Christian Transhumanists are influenced by:

Contemporary influences on Christian Transhumanists:

NT Wright (on the religious side; see, for example, Surprised by Hope)
Ray Kurzweil (on the scientific side; see, for example, The Singularity is Near).

Christian Transhumanism as a Transhumanist Ethical Vision

Christian Transhumanism can be understood as a distinct ethical vision among the span of ethical visions that constitute the larger transhumanist movement. Within the transhumanist movement, there are various articulated ethics, from:

(1) Radical individualism
- Seeking to elevate oneself above all others.
- A prime example of this ethic is Zoltan Istvan's "Transhumanist Wager".
(2) Radical humanism
- Seeking to elevate humanity together.
- Particularly by erasing disease, poverty, suffering, and extending human life and well-being.
- A prime example of this ethic is Humanity+, formerly the World Transhumanist Association.
(3) Radical environmentalism
- Seeking to elevate the entire biosphere.
- Particularly by bioengineering the elimination of animal suffering and predation.
- (This often draws on biblical imagery, such as lions and lambs lying down together.)
- A prime example of this is David Pearce, co-founder of the World Transhumanist Association.

In the above framework, Christian Transhumanism can thus be understood as:

(4) Radical Christian mission
- Seeking to pursue the ethical imperative of Christ.
  - Transforming humanity into the likeness of Christ;
  - Healing diseases, feeding the hungry, clothing the naked;
  - extending human life and well-being;
  - elevating people together in compassion and trust.
- This can entail both technological advocacy, and ethical advocacy.
- A prime example of this is the Christian Transhumanist Association, and the larger Christian Transhumanist community.

The Religious History of Transhumanism

The 17th Century Scientific Revolution

Key figures of the Scientific Revolution, like Francis Bacon, are often seen as originators or precursors of transhumanism. Bacon, like Robert Boyle, and other members of the Royal Society, believed that the pursuit of science and technology was a religious imperative, and that it should lead to the elimination of diseases and the radical extension of human life. Bacon's key work, "The New Organon" (1620), was in part a theological argument for scientific institutions. Bacon's influential work "The New Atlantis" (1627) was a fictional account of religious reform leading to scientific reform, leading to radical technological progress, life extension, virtual reality, and so on.

These scientific/theological viewpoints were incredibly sincere, influential, and formed in close dialogue with leading theologians of the time.

In short, Christian eschatological belief, as well as contemplation of the Creation Mandate of Genesis 1, and the consequences of the Fall, fostered the new empirical science. And that was explicitly formed in anticipation of radical longevity, biological transformation, and other elements of what would now be described as a transhumanist platform.

Nikolai Fedorov (1829-1903) and the Russian Cosmists

Fedorov was a devout Russian Orthodox Christian, who believed humanity was called by God to advance science and technology, in order to fulfill the Creation Mandate of Genesis 1. Fedorov believed this extended to the prospect of technological resurrection, which in turn would require space exploration. Fedorov's views are credited with inspiring a "Russian Cosmist" movement, that eventually helped build the Russian space program.

Teilhard de Chardin (1881–1955), Jesuit priest and paleontologist

Teilhard de Chardin sought to reconcile his faith and evolutionary science. The result was a vision that anticipated what we would now call the Internet and the Singularity. He coined the term "Omega Point", which has had a long and influential life beyond his work. He used terms such as "transhuman" and "transhumanity" for his future vision.

WD Lighthall (1940)

Lighthall was an evolutionary scientist, seeking to envision the future of life. In his 1940 essay, The Law of Cosmic Evolutionary Adaptation, Lighthall envisioned life reaching up beyond all current limits and understanding. He connected this with Dante's line "words cannot tell of that transhuman change", and what he called "Paul's transhumanism", quoting the New Testament.

Julian Huxley (1887-1975)

Huxley is often credited as the originator of modern transhumanism. He was a dialogue partner of Teilhard de Chardin, and wrote the forward to Teilhard's book The Phenomenon of Man. He explicitly sought to formulate a post-religion religion, as in his book Religion without Revelation. His 1957 essay Transhumanism defined the modern use of the term: man remaining man, yet transcending himself—and sought to launch the non-religious equivalent to Teilhard de Chardin's work.

Frank Tipler (1947-)

Frank Tipler is an accomplished physicist, whose 1994 book The Physics of Immortality articulated a religious transhumanist cosmology, named the "Omega Point Theory" in honor of Teilhard de Chardin.

Tipler asked "What would it take for life to survive all the way to the end of time?", and his answer envisioned the universe becoming filled with life, which then guides the entire cosmos into a convergent point of infinite intelligence, power, and beauty. Tipler argues this Omega Point would not only be able to guarantee immortality to all those living, but to engineer the resurrection of all beings who have ever lived, raising them to glory and pleasure beyond our wildest imaginations.

Micah Redding has summarized the Omega Point Theory here, and interviewed Tipler here.

Tipler's vision was endorsed by fellow physicist David Deutsch in The Fabric of Reality, who nevertheless disagreed with the religious interpretation of Tipler's vision, and remained an atheist.

Tipler's vision was influential in the (largely secular) 90s transhumanist movement. It was cited, for example, in 1990's Great Mambo Chicken and the Transhuman Condition, and discussed frequently on email lists.

Tipler's vision also inspired a number of young Christian Transhumanists, who would later form the Christian Transhumanist Association. This number includes Micah Redding and Neal Locke.

Tipler himself eventually converted to Catholicism, and is a staunch Christian Transhumanist.

Christian Transhumanist Association (2013-)

The history of the association has been documented here.

Sources

Referenced By

index