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Transhumanizam (skraćeno H+ ili h+) is an international philosophical movement that advocates for the transformation of the human condition by developing and making widely available sophisticated technologies to greatly enhance human intellect and physiology.[1][2]

Transhumanist thinkers study the potential benefits and dangers of emerging technologies that could overcome fundamental human limitations as well as the ethical[3] limitations of using such technologies.[4] The most common transhumanist thesis is that human beings may eventually be able to transform themselves into different beings with abilities so greatly expanded from the current condition as to merit the label of posthuman beings.[2]

The contemporary meaning of the term "transhumanism" was foreshadowed by one of the first professors of futurology, FM-2030, who taught "new concepts of the human" at The New School in the 1960s, when he began to identify people who adopt technologies, lifestyles and worldviews "transitional" to posthumanity as "transhuman".[5] The assertion would lay the intellectual groundwork for the British philosopher Max More to begin articulating the principles of transhumanism as a futurist philosophy in 1990, and organizing in California an intelligentsia that has since grown into the worldwide transhumanist movement.[5][6][7]

Influenced by seminal works of science fiction, the transhumanist vision of a transformed future humanity has attracted many supporters and detractors from a wide range of perspectives, including philosophy and religion.[5]

Istorija

Prekurzori transhumanizma

According to Nick Bostrom, transcendentalist impulses have been expressed at least as far back as the quest for immortality in the Epic of Gilgamesh, as well as in historical quests for the Fountain of Youth, the Elixir of Life, and other efforts to stave off aging and death.[2]

In his first edition of Political Justice (1793), William Godwin included arguments favoring the possibility of "earthly immortality" (what would now be called physical immortality). Godwin explored the themes of life extension and immortality in his gothic novel St. Leon, which became popular (and notorious) at the time of its publication in 1799, but is now mostly forgotten. St. Leon may have provided inspiration for his daughter Mary Shelley's novel Frankenstein.[8]

There is debate about whether the philosophy of Friedrich Nietzsche can be considered an influence on transhumanism, despite its exaltation of the "Übermensch" (overman or superman), due to its emphasis on self-actualization rather than technological transformation.[2][9][10][11] The transhumanist philosophies of Max More and Stefan Lorenz Sorgner have been influenced strongly by Nietzschean thinking.[9] By way of contrast, The Transhumanist Declaration[12] "...advocates the well-being of all sentience (whether in artificial intellects, humans, posthumans, or non-human animals)".

The late 19th to early 20th century movement known as Russian cosmism also incorporated some ideas which later developed into the core of the transhumanist movement in particular by early protagonist Russian philosopher N.F. Fyodorov.[13]

Reference

  1. ^ Mercer, Calvin. Religion and Transhumanism: The Unknown Future of Human Enhancement. Praeger. 
  2. ^ а б в г Bostrom, Nick (2005). „A history of transhumanist thought” (PDF). Journal of Evolution and Technology. Приступљено 21. 2. 2006. 
  3. ^ „We May Look Crazy to Them, But They Look Like Zombies to Us: Transhumanism as a Political Challenge”. 
  4. ^ Carvalko, Joseph (2012). The Techno-human Shell-A Jump in the Evolutionary Gap. Sunbury Press. ISBN 978-1620061657. 
  5. ^ а б в Hughes, James (2004). Citizen Cyborg: Why Democratic Societies Must Respond to the Redesigned Human of the Future. Westview Press. ISBN 978-0-8133-4198-9. OCLC 56632213. 
  6. ^ Gelles, David (2009). „Immortality 2.0: a silicon valley insider looks at California's Transhumanist movement”. Архивирано из оригинала 12. 5. 2012. г. Приступљено 14. 4. 2012. 
  7. ^ Google Ngram Viewer. Приступљено 25. 4. 2013. 
  8. ^ „Godwin, William (1756–1836) – Introduction”. Gothic Literature. enotes.com. 2008. Архивирано из оригинала 28. 8. 2008. г. Приступљено 9. 8. 2008. 
  9. ^ а б Sorgner, Stefan Lorenz (март 2009). „Nietzsche, the Overhuman, and Transhumanism”. Jet. 20 (1): 29—42. 
  10. ^ Blackford, Russell (2010). „Editorial: Nietzsche and European Posthumanisms”. 
  11. ^ Sorgner, Stefan Lorenz (24. 4. 2012). „Was Nietzsche a Transhumanist?”. IEET News. 
  12. ^ World Transhumanist Association (2002). „The Transhumanist Declaration”. Архивирано из оригинала 10. 9. 2006. г. Приступљено 3. 4. 2006. 
  13. ^ „Art works by Russian cosmism painter XX – XXI ct. Catalogue of exhibition 2013 | Soviet Era Museum”. sovieteramuseum.com (на језику: енглески). Приступљено 2018-06-24. 

Literatura

  • Maher, Derek F.; Mercer, Calvin, ур. (2009). Religion and the implications of radical life extension (1st изд.). New York: Palgrave Macmillan. ISBN 978-0-230-10072-5. 
  • Cole-Turner, Ronald, ур. (2011). Transhumanism and transcendence : Christian hope in an age of technological enhancement. Washington, D.C.: Georgetown University Press. ISBN 978-1-58901-780-1. 
  • Hansell, Gregory R; Grassie, William, ур. (2011). H+/-: Transhumanism and Its Critics. Philadelphia: Metanexus Institute. ISBN 978-1-45681-567-7. 
  • More, Max; Vita-More, Natasha, ур. (2013). The transhumanist reader : classical and contemporary essays on the science, technology, and philosophy of the human future (1.publ. изд.). Hoboken, N.J.: Wiley. ISBN 978-1-118-33429-4. 
  • Mercer, Calvin; Trothen, Tracy, ур. (2014). Religion and transhumanism : the unknown future of human enhancement. Westport, CT: Praeger. ISBN 9781440833250. 
  • Mercer, Calvin; Maher, Derek, ур. (2014). Transhumanism and the Body: The World Religions Speak. New York: Palgrave Macmillan. ISBN 9781137365835. 
  • Ranisch, Robert; Sorgner, Stefan Lorenz, ур. (2014). Post- and Transhumanism. Bruxelles: Peter Lang. ISBN 978-3-631-60662-9. 

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