Explainer
AI
Culture
Digital
7 min read

Challenging transhumanism’s quest to optimise our future

Instead of separating the human from the hardware, Oliver Dürr recommends rediscovering other ways of self-formation and improvement.

Oliver Dürr is a theologian who explores the impact of technology on humanity and the contours of a hopeful vision for the future. He is an author, speaker, podcaster and features in several documentary films.

A plastic sheet strewn with biology-related instruments.
A biohacking kit for a biology workshop.
Xavier Coadic, CC BY-SA 4.0, via Wikimedia Commons

Welcome to the age of transhumanism. In this world, the goal is to overcome all limitations and restrictions that hold human beings back. Science, technology, and medicine should allow us to live longer, healthier, and better lives. So runs the promise. But is there a peril that goes along with it? To answer that question, we need to take a closer look at the phenomenon of transhumanism, particularly the view of human beings that lies behind the glittery promises of an “optimised” future.  

Improving humans, however possible 

Transhumanism is a global movement that seeks to use all available technological means to “enhance” human beings. From curing illnesses and overcoming physical limitations to expanding mental abilities, the movement aims to overcome all obstacles to the current human condition. 

More precisely, it seeks to overcome all obstacles to the individual’s freedom to live the life he or she wants to live. In the attempt to enhance life, transhumanism veers beyond traditional forms of curing impairments (like compensating for bad sight with a pair of glasses) and ventures into more experimental fields (like manipulating the human eye to see ultraviolet or infrared light). Emotional or cognitive deficits (such as lack of concentration) are supposed to be overcome by “smart drugs” (like Methylphenidate / Ritalin) and even genetic modifications, and prostheses are considered to expand human capabilities.  

The goal is to create “superhuman” abilities. The holy grail of this movement is drastically extending the human lifespan (if it is in a state of health and vigour). Ultimately, transhumanists want to “overcome” death.  

There are two paths within the transhumanist movement on which they hope to arrive at this sacred goal: a biological and a post-biological way.  

Biological transhumanism 

Let’s have a look at “biological transhumanism” first: The focus here is on our current, carbon and water-based bodies. Weak and fragile as they are, biological transhumanists must make do with them to achieve the greater things they envision. Human beings must be treated with drugs, and a host of prefixed technologies: bio-, gene-, and nano-. 

Aubrey de Grey’s project of postponing death by achieving a “longevity escape velocity” is a good illustration of the movement. De Grey is convinced that novel biomedical technologies can achieve a limitless extension of the human life span: “If we can make rejuvenation therapies work well enough to give us time to make them work better,” he writes, “that will give us additional time to make them work better still” and so on. The time gained with a particular innovation must only be greater than the time needed to achieve another such advancement. Therefore, he argues, the effective death of people alive today can be staved off indefinitely.  

De Grey is not alone in transhumanist circles to predict such outcomes. Google’s Ray Kurzweil has a similar view: “We have the means right now to live long enough to live forever”.  

Such optimistic prognoses bank on a view of human beings as being essentially a body-machine that can be controlled and improved at will. The key to unlocking its potential is information theory.  

Think of human beings as an algorithm, and, in principle, all their problems can be solved by engineering. Cultural critic Evgeny Morozov poignantly called this approach “technological solutionism”. From a ‘solutionist’ perspective, humanity is increasingly seen as the problem that needs solving. Thus, not only must we develop new technologies to guarantee human life and freedom, but humanity needs to adapt. Those necessary “transformations” of the “human” are what inform the first dimension of the term “trans-humanism”. 

If human beings want a seat at the table in the digital future, they must find a way to merge with and dissolve into the digital sphere—or so the transhumanist narrative goes. 

Post-biological transhumanism 

The second path is “post-biological transhumanism”, which takes a more radical approach. Here, the focus is on leaving behind our current bodily form altogether and radically transcending the limitations of what it means to be human today. Those alterations, such transhumanists argue, will be so radical that calling the result “human” will no longer be adequate. The preferred means to achieve the future state are taken from the digital sphere: algorithms and information processes.  

The view of “the human as a machine” becomes more specifically “the human as a computer”. Mind, spirit and consciousness are understood to be the software within the hardware of the body. Human beings are perceived to be biological computers and thus in direct competition with digital computers. And those are becoming increasingly powerful by the hour. If human beings want a seat at the table in the digital future, they must find a way to merge with and dissolve into the digital sphere—or so the transhumanist narrative goes.  

Immortality in the Cloud? 

For post-biological transhumanists, the ultimate goal is called “mind-uploading”. The idea is that we can upload our minds (selves) to the internet and achieve immortality—at least if all we are is the sum of information processes in the brain and as long as the internet infrastructure is still available. Mind uploading requires leaving behind our current biological form of life altogether and dissolving into virtuality.  

This vision of virtual immortality is why post-biological transhumanists tend to place their hopes in information technologies, software algorithms, robotics and artificial intelligence research. They aim to overcome and entirely leave behind the “human” as it is. This move to “transcend” informs the second dimension of the term “trans-humanism”. 

In classical humanism, at least from the Renaissance to the 1970s, “human improvement” meant education, moral, intellectual, and practical formation and refinement towards a concrete ideal of humanity and the shaping of a society that enables such formative processes. 

Is there a solution? 

But can those transhumanistic approaches really deliver on their promises? 

Human beings have always tried to improve themselves—not least through technology. What is new today is how transhumanists define “better” and some means of realising those perceived benefits. With its solutionist approach to life, transhumanism discards large swaths of traditional techniques to “improve” human beings and their lives. In classical humanism, at least from the Renaissance to the 1970s, “human improvement” meant education, moral, intellectual, and practical formation and refinement towards a concrete ideal of humanity and the shaping of a society that enables such formative processes.  

But in the age of transhumanism, there is a tendency to believe that we can delegate such hard work of the self to a new technocracy and their algorithmic tools—who, to put it mildly, may not always have our best interests at heart.  

Freedom is best conceived, not as a mere “choice” to do what we please, but the liberty to live a truly fulfilling life, which almost always includes others .

The main problem, however, is that ultimately, we cannot delegate our future to machines because, after all, we aren’t machines. Instead, we must learn to live with ourselves, our limitations, and our finitude, or we will never be free. Freedom only ever begins once we learn to let go of ourselves and start living for and with others.  

The reason for this is that freedom is best conceived, not as a mere “choice” to do what we please, but the liberty to live a truly fulfilling life, which almost always includes others. Many of the things that make a future worth wanting in the first place are shared goods, relational, communitarian, cultural values and practices that needn’t be optimised or automated at all—at least not technologically.  

When building a sandcastle with my toddlers, that process needn’t be optimised (which realistically would mean excluding the toddlers from the process altogether). Rather, the process of doing it together is the point. Political decision-making processes, to take another example, also don’t have to be automated or made more efficient through algorithms. Struggle in deliberating how our society should look is the point. Without such moral deliberation, our public life is diminished. In many cases, the slowness, strenuousness and inefficiency of such processes is a feature, not a bug.  

A tech future beyond transhumanism 

Having this in mind changes the questions we pose in light of novel technologies: How (if at all) can they be integrated into our lives in such a way that they open up the world in its complexity, allowing us to experience the fullness of life and enabling us to shape the future we really want? 

It is time to rediscover and bring back religious and humanistic traditions of self-formation into our public debates about the future. Far from being relics of the past, soon to be discarded, they can provide us with tried and true values, practices and virtues around which we can organise our societies in the digital future. They provide us with the tools to unlock the sources of care and the will to create a better social framework in which human beings and technology find their place. The future need not be transhuman to be better; being fully human is quite enough.  

Article
Character
Culture
Film & TV
Purpose
6 min read

Tom Cruise’s Ethan Hunt offers a blueprint for life

The latest in the Mission:Impossible franchise dares to ask some surprisingly existential questions

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

Tom Cruise runs.
What happens we he stops running?

When it comes to action movies, most of us aren’t looking for philosophical musings as much as a dose of adrenaline-fuelled escapist entertainment. Few franchises understand this better than  Mission: Impossible, which has consistently delivered on that front—train wrecks, car chases, gun battles, bomb blasts, submarine fights, knife fights, fist fights, dog fights, and, of course, running. Lots of running. 

The latest blockbuster in the franchise, Mission: Impossible – The Final Reckoning — which Tom Cruise has suggested may be his last outing as Ethan Hunt — is no exception. But alongside its brilliantly choreographed action scenes, the film also dares to ask some surprisingly existential questions. 

Who wants to live forever? 

Tom Cruise has achieved legendary status not just for his acting, but for his relentless dedication to performing the most technically demanding stunts in cinema history. Over the years, he’s scaled the Burj Khalifa, clung to the side of a plane during take-off, parachuted from 25,000 feet, flown helicopters through perilous terrain, and held his breath underwater for more than six minutes—without a stunt double in sight. 

Now 62, Cruise would be forgiven for taking it easier. Instead, after performing in what one director has called the most ambitious stunt in cinematic history: launching a motorcycle off a cliff, a mid-air dismount, followed by a parachute drop in the previous movie, Cruise has upped the ante again by engaging in an aerial battle atop a biplane flying at 10,000 feet. This involved climbing onto the wing of a moving aircraft travelling at 145 mph enduring hurricane-force winds, while the pilot performed manoeuvres designed to dislodge him. 

Cruise has become something of a cultural symbol of immortality. His character, Ethan Hunt, continually evades death, rarely stopping to mourn the losses of others—even those closest to him. But this film feels different. It asks how long someone—real or fictional—can continue to outrun death. 

Watching Hunt - and Cruise - cheat death time and again may be entertaining, but it also taps into something deeper. A recent COMRES survey revealed that the top four human fears are all death-related: dying in pain (83 per cent), dying alone (67 per cent), being told they’re dying (62 per cent), and dying in hospital (59 per cent). Final Reckoning doesn't just distract us from these fears—it subtly forces us to confront them. No matter how fast, fit, or famous we are, none of us gets out alive. 

What is life really about? 

Because the line between Ethan Hunt and Tom Cruise is now so thin, Dead Reckoning plays almost like a eulogy to both. The film opens with a message of thanks from the President of the United States: 

“Good evening, Ethan. This is your President. Since you won't reply to anyone else, I thought I'd reach out directly. First, I want to thank you for a lifetime of devoted and unrelenting service… Every risk you've taken, every comrade you've lost, every personal sacrifice you’ve made, has brought this world another sunrise.” 

The sentiment feels a little self-indulgent. The camera rarely leaves Cruise, and nearly everything and everyone else feels like a garnish to his character. He gets the best lines, the best cars, the best love interests, the best scenes. At times, Dead Reckoning feels a little like Mamma Mia! — a loose thread of a plot connecting a series of spectacular set-pieces rather than musical numbers. 

Still, as the franchise nears its end, it’s bittersweet to say goodbye to a character who’s become part of global popular culture. And it prompts a deeper question: If we can’t look back on our lives and say we gave the world another sunrise, what does make a life well-lived—for those of us who don’t defuse nuclear bombs before breakfast? What have we personally sacrificed for the greater good?  

Who Is expendable? 

With a body count hovering around 500, the Mission:Impossible series has never shied away from collateral damage. Ethan Hunt has always been portrayed as someone willing to expense the few to save the many. 

But The Final Reckoning confronts that idea. It reintroduces William Donloe, a minor character from the original 1996 film, who was the CIA analyst that got reassigned to a remote outpost in the Bering Sea after Hunt famously infiltrated his high-security vault - in that iconic scene where Cruise is suspended from the ceiling, inches above a pressure-sensitive floor, and drops his commando knife, point-first, into the desk. Now, decades later, Hunt seeks him out to apologise. 

Surprisingly, Donloe responds with grace. He says the reassignment was the best thing that ever happened to him: it led him to meet the love of his life. Though he had lost everything in a house fire caused by Hunt’s team, he had managed to salvage the commando knife from the original vault heist and gives it back to Hunt as a token of his appreciation. 

This could have been a moment of genuine reflection for Hunt—a chance to reckon with the unintended consequences of his actions. Instead, it serves to reinforce the idea that even Hunt’s mistakes are somehow for the best. Hunt is presented as almost messianic—an infallible saviour whose instincts are always right. 

But this portrayal contrasts sharply with the biblical Messiah, who taught that no one is expendable. In Jesus’ teaching, every life matters, enemies are to be loved, and compassion is both the means and the end. The ends never justify the means. Love is the mission. 

Who Is my neighbour? 

One of the deeper themes of the film is the tension between loyalty to those closest to us and responsibility to the wider world. Hunt’s enemies consistently try to exploit his love for friends and family, exposing it as a vulnerability. On a number of occasions, the villains kidnap or threaten someone close to Hunt in order to manipulate him. He is faced with the dilemma - to save the one he loves, or to save everyone else? 

At one point, a character offers this reflection: 

“We all share the same fate—the same future. The sum of our infinite choices. One such future is built on kindness, trust, and mutual understanding, should we choose to accept it. Driving without question toward a light we cannot see. Not just for those we hold close, but for those we’ll never meet.” 

It’s a powerful line—one that challenges narrow tribalism in favour of a universal compassion. In recent years, some have tried to co-opt Christian ethics in support of nationalism, prioritising loyalty to family, faith, and country above all else. But this film’s ethos cuts across that narrative. 

In an age of toxic patriotism and growing division, it’s striking that an international superspy like Ethan Hunt seems to offer a profoundly global vision: act not only for those we love, but for the good of the whole world—even at great personal cost. 

Hunt’s worldview echoes a deeply biblical theology: every person has worth, and we’re called to love our neighbour—including those who don’t speak our language or share our culture. The franchise promotes a genuine Christian ethic of sacrificial love. And why not? At the heart of Christianity is the story of a God who sent His Son on a seemingly impossible mission to save the world. 

It’s hard to miss the moral and theological framework that underpins Final Reckoning. It is, perhaps, this foundation that makes Ethan Hunt’s character not only thrilling but deeply human. Amid the explosions, stunts, and spectacle, Mission: Impossible makes us think, and subtly reminds us that the greatest mission of all might be love. 

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