La función ideológica del transhumanismo y algunos de sus presupuestos

Abstract

Debemos aprovechar sin duda los beneficios que traen las nuevas tecnologías, y debemos aplicarlas al propio ser humano en la medida en que una reflexión prolongada y serena nos diga que esa aplicación proporciona mejoras en un sentido pleno. Pero eso no implica que debamos aceptar el discurso ideológico del transhumanismo. Este discurso debe buena parte de su poder de convicción a ciertos presupuestos filosóficos que no han sido suficientemente explicitados y discutidos. El presente trabajo pretende poner de relieve algunos de ellos.

Interrogantes abiertos por el post-humanismo y la originalidad personal

“…A este respecto, en el transhumanismo de carácter radical -tendente al post-humanismo-claramente resuenan ya ecos muy anteriores de la Historia, tal como ya Diéguez comentó en su precursora obra en el ámbito español sobre este fenómeno (Diéguez, 2017). Por ejemplo, cabe mencionar los emparentados con nociones como la del super-hombre nietzscheano y sus antecedentes, o con figuras literarias de la cienciaficción -tales como el engendro creado por el doctor Frankenstein, inspirado en ancestrales leyendas-, etc.…”

Cognitive Priority over Ethical Priority in Artificial Intelligence: The Primordial Philosophical Analysis in Artificial Intelligence

“…To his animal intelligence, because given his biological condition, human rationality is vitiated by his organic needs, imprisoned in his corporality, subjected by fatigue, illness and death: "it can be affirmed that for transhumanism the biological body is something despicable, given its limitations and weaknesses, including susceptibility to disease, and ultimately, death" (P, 380) [9]; without saying that the human being is a slave to his emotions. In short, human intelligence is doomed to error, disagreement, and confrontation.…”

“…Not to mention the new human beings who download their consciousness into computers or other bodies, so that immortality, and not death, is a social concern for future humanity. Now, leaving aside the futuristic exaggerations of the computational ideology, today some concerns about the technological application on human biology are already discussed and standardized in the legal field, such as the cases of the regulations and prohibitions of the alteration genetics and human cloning [9].…”

“…In short, algorithms do not think, but they do, and the effect of their actions negatively affects the human being, for example, processing information in a calculated way in predictions, statistics and evaluations whose goal is precision, without being aware of who is affected , how and why; collect data from millions of people for corporate purposes without knowing if the privacy of individuals is violated; automate production chains affecting the activity, profession and employability of many human beings; such as imitating biased conceptions and interpretations of human beings themselves, generating artificial biases with which they become instruments that reinforce social discrimination [22]. Right now, the AI that we have available, already generates enough ethical concerns that must be addressed in a necessary way, both in the direction of the effects caused by the human-computer Copyright© Zapata Flórez A. interaction, as well as in the direction of the types and the very meanings of ethics 9 to be taken into account [23], which shows new ways of deepening the social reality that the same practical problem of AI manages to reveal. AI constitutes a technology created by the human being whose sole purpose must be the common good, achieve the global well-being of humanity, social development and environmental sustainability [24].…”

Man In The Space Of Digital Culture

“…It is appropriate to assume that there is a connection between the lost sensory and experiential knowledge in digital culture and the idea of overcoming human corporeality within the framework of the cybernetic transformation of human nature in such philosophies as transhumanism (Dieguez, 2020), posthumanism (Galparsoro, 2020), etc. In connection with all this, it is possible to deduce the likelihood that in the future a person awaits a deep transformation of the psyche, which will be extremely negative (Testov, 2018).…”