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Did You Know?

Transhumanist personhood theory also argues against the unique identification of moral actors and subjects with biological humans, judging as speciesist the exclusion of non-human and part-human animals, and sophisticated machines, from ethical consideration. Many believe in the compatibility of human minds with computer hardware, with the theoretical implication that human consciousness may someday be transferred to alternative media, a speculative technique commonly known as "mind uploading". One extreme formulation of this idea may be found in Frank Tipler's proposal of the Omega point.

Sometimes, as in the writings of Leon Kass, the fear is that various institutions and practices judged as fundamental to civilized society would be damaged or destroyed. In his 2002 book Our Posthuman Future and in a 2004 Foreign Policy magazine article, political economist and philosopher Francis Fukuyama designates transhumanism the world's most dangerous idea because he believes that it may undermine the egalitarian ideals of democracy in general and liberal democracy in particular, through a fundamental alteration of "human nature". Social philosopher Jà¼rgen Habermas makes a similar argument in his 2003 book The Future of Human Nature, in which he asserts that moral autonomy depends on not being subject to another's unilaterally imposed specifications.

The common transhumanist position is a pragmatic one where society takes deliberate action to ensure the early arrival of the benefits of safe, clean, alternative technology rather than fostering what it considers to be anti-scientific views and technophobia.One transhumanist solution proposed by Nick Bostrom is differential technological development, in which attempts would be made to influence the sequence in which technologies developed.

This argument, elaborated in particular by the biologist Stuart Newman, is based on the recognition that the cloning and germline genetic engineering of animals are error-prone and inherently disruptive of embryonic development.

They draw on futurology and various fields of ethics such as bioethics, infoethics, nanoethics, neuroethics, roboethics, and technoethics mainly but not exclusively from a philosophically utilitarian, socially progressive, politically and economically liberal perspective.

Bill McKibben, for example, suggests that emerging human enhancement technologies would be disproportionately available to those with greater financial resources, thereby exacerbating the gap between rich and poor and creating a "genetic divide".McKibben 2003 Lee M.Silver, a biologist and science writer who coined the term "reprogenetics" and supports its applications, has nonetheless expressed concern that these methods could create a two-tiered society of genetically-engineered "haves" and "have nots" if social democratic reforms lag behind implementation of enhancement technologies. Critics who make these arguments do not thereby necessarily accept the transhumanist assumption that human enhancement is a positive value; in their view, it should be discouraged, or even banned, because it could confer additional power upon the already powerful.