2020
DOI: 10.3138/tjt-2020-0051
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Religion and Posthuman Life: A Note on Teilhard de Chardin’s Vision

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Cited by 13 publications
(3 citation statements)
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“…The research conceptually interconnects all three businesses to allow consumers to experience a new level of their own being and desires as “posthuman mystic” (Bolger, 2021) with empathic advertising and adequate existing and future NT. As such, the digital/technological connection between consumers and their dreaming tourism destinations, including sceneries, people and objects, construct a “decentered, highly relational mode of reality giving agency to everyone, not only to all other humans, but to natural and technological subjects as well” (Delio, 2020, p. 115). Such a digital/virtual world, with an example like the Metaverse, is “a combination of contextualization and whole making from the standpoint of posthumanism and mysticism” (Bolger, 2021, p. 768).…”
Section: Part II Literature Analysis and Conceptual Propositionmentioning
confidence: 99%
“…The research conceptually interconnects all three businesses to allow consumers to experience a new level of their own being and desires as “posthuman mystic” (Bolger, 2021) with empathic advertising and adequate existing and future NT. As such, the digital/technological connection between consumers and their dreaming tourism destinations, including sceneries, people and objects, construct a “decentered, highly relational mode of reality giving agency to everyone, not only to all other humans, but to natural and technological subjects as well” (Delio, 2020, p. 115). Such a digital/virtual world, with an example like the Metaverse, is “a combination of contextualization and whole making from the standpoint of posthumanism and mysticism” (Bolger, 2021, p. 768).…”
Section: Part II Literature Analysis and Conceptual Propositionmentioning
confidence: 99%
“…The Christian vision of transcendence, including its legacy of technological transcendence, produced the cultural, philosophical, and religious movements of transhumanism out of the confluence of global interactions, secularization, and the increasing power (both political and practical) of science and technology. Nikolai Fedorov and Pierre Teilhard de Chardin are clear examples of Christian thinkers with significant impact on transhumanist perceptions of technology (see Teilhard de Chardin [1955] 1959; Steinhart 2008; Burdett 2011; Young 2012; Delio 2020). Meanwhile, Haldane (1924) and Huxley ([1927] 1957; 1957) articulated the basic vision of what would become transhumanism—both positioning themselves as atheist (or at least agnostic) but the latter describing human evolution as a specifically religious enterprise and coining the term “transhumanism” (Huxley 1955; 1957, 17, 287–302).…”
Section: The Progression Of Transhumanist Thinkingmentioning
confidence: 99%
“…What is their role in social service, the nature of state-church relations? A number of scientists believe that it is important in this system to give priority to God (Kaunda, 2020;Delio, 2020), to distribute the roles in the new paradigm between the religious figure properly, the state, and the "robot-monk" (Singler, 2020b;Tan, 2020). Indeed, digitalization and AI can act both as a helper and as an enemy of man (Burrell, 2019).…”
Section: Literature Reviewmentioning
confidence: 99%