A tightly argued and expansive examination of the pitfalls of transhumanism that reacquaints us with what it means to live well. Advocates of transhumanism, or "radical" enhancement, urge us to pursue the biotechnological heightening of select capacities - above all, cognitive ability - so far beyond any human limit that the beings with those capacities would exist on a higher ontological plane. For proponents of such views, humanity's self-transcendence through advancements in science and technology may even be morally required. Consequently, the human stakes of how we respond to transhumanism are immeasurably high. In Posthuman Bliss? The Failed Promise of Transhumanism, Susan B. Levin challenges transhumanists' overarching commitments regarding the mind and brain, ethics, liberal democracy, knowledge, and reality, showing their notion of humanity's self-transcendence into "posthumanity" to be little more than fantasy. Uniting philosophical with scientific arguments, Levin mounts a significant challenge to transhumanists' claim that science and technology support their vision of posthumanity. In a clear and engaging style, she dismantles transhumanists' breezy assurances that posthumans will emerge if we but allocate sufficient resources to that end. Far from offering theoretical and practical "proof of concept" for the vision that they urge upon us, Levin argues, transhumanists engage inadequately with cognitive psychology, biology, and neuroscience, often relying on questionable or outdated views within those fields. Having shown in depth why transhumanism should be rejected, Levin argues forcefully for a holistic perspective on living well that is rooted in Aristotle's virtue ethics but that is adapted to liberal democracy. This holism is thoroughly human, in the best of senses: It directs us to consider worthy ends for us as human beings and to do the irreplaceable work of understanding ourselves rather than relying on technology and science to be our salvation.

Transhumanists would have humanity's creation of posthumanity be our governing aim. Susan B. Levin challenges their overarching commitments regarding the mind, brain, ethics, liberal democracy, knowledge, and reality. Her critique unmasks their notion of humanity's self-transcendence via science and technology as pure, albeit seductive, fantasy.

What does popular culture's relationship with cyborgs, robots, vampires and zombies tell us about being human? Insightful scholarly perspectives shine a light on how film and television evince and portray the philosophical roots, the social ramifications and the future visions of a posthumanist world.

This book gathers diverse critical treatments from fifteen scholars of the posthuman and posthumanism together in a single volume.

This book surveys the distinctions that underlie the unbound potential and existential risks of life expansion and radical modifications posed by a transhuman world. Humanness is in flux as human bodies are being hacked and altered in their quest for super wellness, super intelligence and super longevity. Now is the time to discuss how best to think about dealing with bodies that have been hacked to exceed natural physical limits or more technically, species typical functioning. Enter the advent of transhumanism to take uncertainty by the horns. According to transhumanists, death is unnecessary and medical conventions undermine the possibility to radically evolve. To biohackers, there is no need to wait to explore the risks that conventional medicine dares not. This book is of interest to anyone interested in tapping into this growing movement of modifying the human body as it is right now.

Nanotechnology manipulates matter at the atomic level. It leads to innovative processes and products that are revolutionizing many areas of modern life. Huge amounts of public funds are being invested in the science, yet the public has little understanding of the technology or its ethical implications. Indeed, the ethical, social, and political dimensions of nanotechnology are only beginning to receive the attention they require - outside of science fiction contexts. Surveillance devices may become so small that they are practically invisible to the naked eye, raising concerns about privacy. Nanomedicine may lead to the development of new diagnostic and therapeutic devices, yet anxieties have been raised about the impact of "nanobots" circulating in our bodies. Military applications, or misuses, of nanotechnology raise other concerns. This book explores in an accessible and informative way how nanotechnology is likely to impact the lives of ordinary people in the coming years and why ethical reflection on nanotechnology is needed now.

Tomorrow has never looked better. Breakthroughs in fields like genetic engineering and nanotechnology promise to give us unprecedented power to redesign our bodies and our world. Futurists and activists tell us that we are drawing ever closer to a day when we will be as smart as computers, will be able to link our minds telepathically, and will live for centuries—or maybe forever. The perfection of a “post-human” future awaits us. Or so the story goes. In reality, the rush toward a post-human destiny amounts to an ideology of human extinction, an ideology that sees little of value in humanity except the raw material for producing whatever might come next. In Eclipse of Man, Charles T. Rubin traces the intellectual origins of the movement to perfect and replace the human race. He shows how today’s advocates of radical enhancement are—like their forebears—deeply dissatisfied with given human nature and fixated on grand visions of a future shaped by technological progress. Moreover, Rubin argues that this myopic vision of the future is not confined to charlatans and cheerleaders promoting this or that technology: it also runs through much of modern science and contemporary progressivism. By exploring and criticizing the dreams of post humanity, Rubin defends a more modest vision of the future, one that takes seriously both the limitations and the inherent dignity of our given nature.

The essays, poetry, and visual art collected here consider the more-than-human cultures of our multispecies world. At a time when humanity's impact has put our planet's ecosystems into great jeopardy, the book explores literary, sonic, and visual imaginaries that feature encounters between and across a variety of living creatures: beetles and bisons, people and pigeons, trees and spiderwebs, vegetables and violets, orchards and octopi, vampires and tricksters. Offering a wide range of critical and creative contributions to Human Animal Studies, Critical Plant Studies and the Nonhuman Turn, the volume seeks to foster new ways of imagining a more »response-able« coexistence on our shared Earth.

We imagine posthumans as humans made superhumanly intelligent or resilient by future advances in nanotechnology, biotechnology, information technology and cognitive science. Many argue that these enhanced people might live better lives; others fear that tinkering with our nature will undermine our sense of our own humanity. Whoever is right, it is assumed that our technological successor will be an upgraded or degraded version of us: Human 2.0. Posthuman Life argues that the enhancement debate projects a human face onto an empty screen. We do not know what will happen and, not being posthuman, cannot anticipate how posthumans will assess the world. If a posthuman future will not necessarily be informed by our kind of subjectivity or morality the limits of our current knowledge must inform any ethical or political assessment of that future. Posthuman Life develops a critical metaphysics of posthuman succession and argues that only a truly speculative posthumanism can support an ethics that meets the challenge of the transformative potential of technology.

Although the Enlightenment is often associated with the emergence of human rights and humanitarian sensibility, "humanity" is an elusive category in the literary, philosophical, scientific, and political writings of the period. Fiction Without Humanity offers a literary history of late seventeenth- and early eighteenth-century efforts to define the human. Focusing on the shifting terms in which human difference from animals, things, and machines was expressed, Lynn Festa argues that writers and artists treated humanity as an indefinite class, which needed to be called into being through literature and the arts. Drawing on an array of literary, scientific, artistic, and philosophical devices— the riddle, the fable, the microscope, the novel, and trompe l'oeil and still-life painting— Fiction Without Humanity focuses on experiments with the perspectives of nonhuman creatures and inanimate things. Rather than deriving species membership from sympathetic identification or likeness to a fixed template, early Enlightenment writers and artists grounded humanity in the enactment of capacities (reason, speech, educability) that distinguish humans from other creatures, generating a performative model of humanity capacious enough to accommodate broader claims to human rights. In addressing genres typically excluded from canonical literary histories, Fiction Without Humanity offers an alternative account of the rise of the novel, showing how these early experiments with nonhuman perspectives helped generate novelistic techniques for the representation of consciousness. By placing the novel in a genealogy that embraces paintings, riddles, scientific plates, and fables, Festa shows realism to issue less from mimetic exactitude than from the tailoring of the represented world to a distinctively human point of view.