Bernardeta Gómez has been blind for 16 years. But using a bionic eye developed by Spanish neuroengineer Eduardo Fernandez, she was able to see again — without using her biological eyes at all.
The system, which Fernandez is honing at his University of Miguel Hernandez lab, comprises a few different parts, as detailed in a newly-publishedstory in MIT Technology Review.
First, there’s a pair of glasses fitted with a camera that connects to a computer. The computer translates the camera’s live video feed into electronic signals. Those signals are then sent via a cable to a port that Fernandez surgically embedded in the back of Gómez’s skull. That port connects to an implant in the visual cortex of Gómez’s brain.
The proliferation of transhumanist thought beyond science fiction and into the public space seems, at first, a minor ideological and physical threat. Numerous concerns about the implications of transhumanism have been raised, but few regarding religious implications. Cultural anthropologist Chris Toumey notes in his article in Nature Nanotechnology the small body of literature grounded explicitly in Christian values, remarking “I would like to see religious thought on nanotechnology develop well beyond a reaction to the more sensationalist parts of the transhumanist vision.” [1] Though the quote specifies nanotechnology, it applies more broadly to non-secular works on the problem(s) with transhumanism. To find literature from Muslims, then, containing an approach to transhumanism guided by Islamic principles is a laborious endeavor. This is not to fault Muslims, but to draw observant, critical eyes to the transhumanist movement.
The existing literature must be studied in order to understand the scope of possible reconciliation/conflict as Muslims formulate their own methods of evaluation. In her book, Cyborg Selves: A Theological Anthropology of the Posthuman, Jeanine Thweatt-Bates, Assistant Professor of Theology at New Brunswick Theological Seminary, outlines her approach: one that is, at once, an overview of two approaches to the ‘posthuman,’ and an analysis of possible reconciliatory discourse with a Christian theological locus. To be clear, it’s not a book on the Christian perspective of the posthuman, but a Christian’s perspective.
New transhumanism and biohacking story out by one of Asia’s most influential newspapers: South China Morning Post:
From brain supplements to chip implants to nootropics, humans are using technology, medicine and extreme diets to improve their brainpower, health and longevity.
Sometimes, being human involves tragedy: unexpected accidents can alter a person’s future, permanently changing how they need to approach their daily lives. Those with traumatic brain injuries suffer long-term mental and physical challenges, such as trouble with their working memory span, which can play a significant role in their education and longevity. However, if used properly, transhuman aids such as prosthetic limbs can provide solutions to human challenges.
Transhumanism, in a nutshell, is the idea that people can use technology to overcome biological limitations. Just as how we use rational means to improve our life experiences and the world around us, we can use such means to improve ourselves as organisms. It is simply a concept, not a tangible characterization of some futuristic cyborg.
There is reasonable fear that using such technologies would be tampering with nature. This is true. However, whether something is good or bad cannot be decided simply by asking whether or not it is natural. Plenty of natural things are horrible, such as diseases and parasites, where our moral interest is to intervene and improve these conditions. The question to ask is not whether the technology is natural, but rather, what are the various possible consequences that would arise from it, both desirable and undesirable, and the likelihood of each. People who are concerned that our species will stray too far away from what it means to be a ‘natural human’ forget how far we have already evolved as a species.
Evolutionary cyberneticist and digital philosopher Alex M. Vikoulov, author of The Syntellect Hypothesis, is interviewed by Agah Bahari, host and producer of NeoHuman podcast.
On this recent podcast, Alex Vikoulov, author of The Syntellect Hypothesis, is interviewed by NeoHuman podcaster Agah Bahari. Topics include evolutionary cybernetics, computational physics, consciousness, the simulation theory, the transcension hypothesis, the Global mind, AGI, VR, AR, psychedelics, technological singularities, transhumanism, Fermi Paradox, Digital Physics, objective reality, philosophy of mind, the extended mind hypothesis, absolute idealism, physics of time, the Omega Point cosmology, mind-uploading, synthetic telepathy, and more.
The IAmTranshuman (ist) web site is about the stories of transhumanists, from professors to artists and everything in between from all walks of life. IAmTranshuman is about helping humanity grow and be more then what we were through the responsible use of technology.
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How will learning and development cope with the growing trend of humans augmenting their basic capabilities with chemical, electronic, physical, and genetic enhancements?
We’ve been entertained by a never ending stream of Marvel and DC Comics characters with super powers ranging from x-ray vision to mind control. Many of us have also spent time fantasising about the additional capabilities we’d like to help see us through the day. But what happens when those boundaries blur between science fantasy and everyday reality?
The practice of human enhancement or augmentation is a phenomena well underway across society – although the concept may be new to many of us. Over the next 25 years, the integration of information and communications technologies (ICTs), cognitive science, new materials, and bio-medicine could fundamentally improve the human condition and greatly enhance human intellectual, physical, and psychological capacities. As a result, the notion of the “transhuman” could emerge. For example, we are well underway with the process of augmenting human beings’ cognitive and intellectual abilities through technological implants, such as memory storage. These enhancements mean humans could achieve heightened senses and biological capabilities that are largely the prerogative of other species (e.g. speed, resistance, adaptation to extreme conditions, etc.).
The speed of development is truly mind blowing. Advances in cognitive enhancement drugs and “nootropic” supplements, electronic brain stimulation techniques, genetic modification, age extension treatments, 3D printed limbs and organs, and body worn exoskeletons, have given rise to the notion of enhancing the human brain and body well beyond the limits of natural evolutionary processes. Indeed, many leaders in the field of AI are fierce advocates of Transhumanism as the next stage of human evolution—arguing that if humans want to keep up with AI, we ourselves will have to become machines—embedding technology in our brains and bodies to give us similar levels of processing power.
