A Technological God? The Emergence of Religious Transhumanism

A Technological God? The Emergence of Religious

Transhumanism

David C. Winyard Sr. PhD Candidate, Virginia Tech Science & Technology Studies

[email protected]

ASA / CSCA / CiS 2014 Annual Meeting July 27, 2014

Outline

• What is transhumanism?

• Is transhumanism an emergent religion?

• Christian transhumanism?

• Conclusions

“I said, ‘You are gods, sons of the Most High, all of you.’” Psalm 82:6 (ESV)

What is Transhumanism?

• To advocates, transhumanism is “a reason-based philosophy and a cultural movement that affirms the possibility and desirability of fundamentally improving the human condition by means of science and technology.”

Max More, “H+: True Transhumanism,” Metanexus, posted February 5, 2009,

http://www.metanexus.net/essay/h-true-transhumanism (accessed September 5, 2012).

• To opponents, it is “The World's Most Dangerous Idea.” Francis Fukuyama, Foreign Policy, No. 144 (Sep. - Oct., 2004): 42-43.

• By the middle of this century, human enhancements could proliferate due to a convergence of several key technologies: biotechnology, nanotechnology, information and communication technology (ICT), applied cognitive science, robotics.

Potential Human Enhancements Timeframe

Chemical supplements to promote socially desirable attitudes (e.g., cooperation) or promote behaviors that are healthy (e.g., discouraging overeating) or moral (e.g., reducing divorce).

Near-Term ~2020+

Genetic or biological modifications to improve physical or intellectual characteristics, such as one’s height or intelligence.

Nano-machines for in-situ repair, replacement, or extension of body structures at the molecular, organ, or body system level, possibly including whole-body prosthetics and the elimination or reversal of natural aging processes.

Artificial super-intelligence, resulting in low-cost computer systems that meet or exceed the human intellect. Neural implants—similar to today’s cochlear implants—could then allow direct interaction between brains and computers, either internal or external.

Repair and reanimation of people preserved—whole body or brain only—through cryonics.

Uploading or transfer of human minds into computer systems, potentially eliminating a subject’s problematic biological existence altogether.

Long-Term ~2045+

From Science to Scientism?

“In my 1990 essay … I explained how transhumanism (like humanism) can act as a philosophy of life that fulfills some of the same functions as a religion without any appeal to a higher power, a supernatural entity, to faith, and without other core features of religions.”

Max More, “The Philosophy of Transhumanism,” in Max More and Natasha Vita-More, eds., The Transhumanist Reader: Classical and Contemporary Essays on the Science, Technology, and

Philosophy of the Human Future (West Sussex, UK: John Wiley & Sons, Inc., 2013), 8.

Max More, atheist philosopher and head of cryonics organization Alcor, describes links between transhumanism and religion:

Compatible with Existing Religious traditions?

“[I]t is possible in principle for a transhumanist to hold some religious beliefs. And some do. The content of some religious beliefs is easier to reconcile with transhumanism than the content of others.” “Christian transhumanists, while not completely unknown, are very rare (and I know of none who are fundamentalists, and such a combination would surely indicate deep confusion).” “A pilot study published in 2005 found that religious attitudes were negatively correlated with acceptance of transhumanist ideas.”

Max More, “The Philosophy of Transhumanism,” Referencing William S. Bainbridge, “The Transhumanism Heresy,”

Journal of Evolution and Technology, 14, no. 2 (August 2005): 1-10.

A Transhumanist Religion?

Gates: “What I like about your ideas is that they are grounded in science, but your optimism is almost a religious faith.” Kurzweil: “Yes, well, we need a new religion. A principal role of religion has been to rationalize death, since up until now there was little else constructive we could do about it.”

Ray Kurzweil, The Singularity is Near: When Humans Transcend Biology (New York: Viking, 2005), 374.

• Ray Kurzweil, a Unitarian, and a leading figure in transhumanism and its promotion, is a director of engineering at Google.

• In a discussion with Bill Gates, Kurzweil speculates about the need to connect transhumanism with religion:

A Likeness to God? “Once we saturate the matter and energy in the universe with intelligence, it will ‘wake up,’ be conscious, and sublimely intelligent. That’s about as close to God as I can imagine.”

Ray Kurzweil, The Singularity is Near, 375.

• Kurzweil, et al., envision an intelligent universe, one that would collectively constitute God.

• Such a God would resemble the God of the Bible:

– Omnipresent

– Omniscient

– Omnipotent

– Omnibenevolent (socially defined)

– Multi-personal (versus Trinitarian)

– Eternal (but not pre-existent)

A Project to Create God?

“2.2.3 Future technology will enable Terasem to encompass the universe, thus becoming omniscient, omnipotent and omnificent. 2.2.4 In this way we are building Terasem into God, with smart atoms and conscious electrons.”

Terasem Movement Inc., The Truths of Terasem: A Transreligion for Technological Times (Lincoln, VT: Terasem Quadrennial Convocation, 2012), 14.

• Among other things, the Terasem Movement Foundation, founded 2004, seeks to create a collective-intelligence God. Its two online journals discuss technological, philosophical, political, juridical, and other aspects of Terasem goals.

• The Terasem Transreligion focuses on religious practice:

Closer Look: Terasem Transreligion

Terasem Ambrosia Connection • Oh Terasem, • Dear God-in-the-Making, • Thank You for Night and Day. • For Health, Love and Justice. • Thank You for Joyful

Immortality • For all kind Consciousness.

Christian Transhumanism? Christian theology contains foundations on which strong arguments for and against transhumanism can be built:

Technological Deification?

“This idea may sound strange to our modern ears, but early theologians, both Eastern and Western, were enamored with the notion that God’s descent into human nature allows the human ascent to the divine.”

Jens Zimmermann, Incarnational Humanism: A Philosophy of Culture for the Church in the World

(Downers Grove, IL: IVP Academic, 2012), 85.

• Jens Zimmermann (Trinity Western University, Canada Research Chair in Interpretation, Religion and Culture) seeking to unify postmodern society, argues for incarnational humanism arising from patristic deification or theosis.

• In this view, transhumanism may seem consistent with God’s plan and man’s nature.

Technological Suicide?

“The will of the world is always a will to death, a will to suicide. We [Christians] must not accept this suicide, and we must act that it cannot take place.”

Jacques Ellul, The Presence of the Kingdom, 2nd ed. (1967; repr. Colorado Springs, CO: Helmers & Howard, 1989).

• Jacques Ellul (1912–1994, a French Reformed Christian) views technique as the primary feature of the modern world’s suicidal tendencies.

• In this view, transhumanism is nothing less than a final step in the destruction of God’s order of creation.

Conclusions

• Transhumanism is far more than scientism, having strong religious commitments.

• Overtly religious forms of transhumanism are emerging, with Terasem as the most striking.

• Bible interpretations offer alternative means by which “all things hold together in Christ.”

• Sooner or later, Christians must take a stand.

“I said, ‘You are gods, sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince.’”

Psalm 82:6-7 (ESV)

Questions?

Abstract Max More, an atheist philosopher and President of Alcor, the leading cryonics organization, describes transhumanism as “a reason-based philosophy and a cultural movement that affirms the possibility and desirability of fundamentally improving the human condition by means of science and technology.” Through a convergence of technosciences later this century, transhumanists anticipate that a new posthuman species will eventually emerge, one without the limitations of our biological bodies and minds. But for many transhumanists, the technological aspirations do not stop with merely transcending Humanity, Version 1.0. Religious forms of transhumanism are proliferating, with one group declaring its intent to “create God.”

What accounts for the emergence of religious transhumanism? What distinguishes it from “traditional” varieties? What kind of God would transhumanists create? How might this would-be deity compare with the God of the Bible? Exploring these questions can illuminate the issues Christians will confront as enhancement technologies mature and make their way into everyday life and culture.