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.  

Review
Culture
Film & TV
Monsters
War & peace
6 min read

The Fantastic Four taught me about family, truth and the end of the world

The whole film has a grown-up sophistication about what really matters.

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

THe Fantastic Four stand on a podium
Walt Disney Studios.

I’ve just been to see the The Fantastic Four: First Steps, and honestly, I think it’s brilliant. It’s my favourite Marvel film in a long time. I might have to go all the way back to Guardians of the Galaxy to find something as funny, engaging, and moving. There’s a lightness to it, but also a surprising depth. 

First of all, the setting. It’s done in this beautiful, kitschy 1960s style—retro aesthetics, clean design, soft colours. It’s subtle, not forced, and it gives the whole film a kind of grown-up sophistication. Then there’s the casting—each of them is just spot on. Vanessa Kirby plays Sue Storm as an independent, intelligent, maternal powerhouse. And Pedro Pascal’s Reed Richards—brilliant but vulnerable—brings something pretty human to the role of a superhero. Even through the layers of CGI animation, Ebon Moss-Bachrach brings pathos and quiet dignity to the role of Ben Grimm aka The Thing.  

But what really grabbed me wasn’t just the style, the humour or the casting—it was the themes. At the heart of this film are some big, timely questions: about family, about sacrifice, about truth—and about how we respond when the world is falling apart. 

The power of sacrifice 

Here’s the big plot point—and this is not a spoiler because it’s in the trailer—the Fantastic Four are about to become the Fantastic Five. Sue Storm aka The Invisible Woman is pregnant. She portrays well that beautiful mix of nervous excitement that every expectant parent knows. But because she and Reed Richards aka Mr Fantastic are becoming parents with superpowers and gamma radiation in play there is an additional fear and uncertainty about their unborn child. In the middle of this domestic intimacy things escalate. A threat emerges—Galactus, a cosmic entity capable of devouring entire planets. Sue and Reed are given an impossible ultimatum: to relinquish their unborn child to Galactus and save the world or keep their child and see the world destroyed.  

The film could have taken the easy route and made the unborn child symbolic or vague. But instead, it takes this child seriously. There’s a very beautiful moment where Sue uses her invisibility powers to reveal their baby as a fit and healthy little boy asleep in her womb. He is real, precious and non-negotiable.  

The heroes will not even consider sacrificing the unborn child. They are willing to give up their own lives. They are willing to risk everything they have. But they won’t hand over their child to save the planet. 

That hit me hard in a culture where the idea of sacrificing a child—or at least, the rights of the unborn—has become politically and ethically contested. People take a range of views on the issue, but here is this blockbuster superhero movie saying: “No. Even if the planet is at stake, this child matters.”  This is a brave, countercultural stance that surprised me.  

It is also particularly poignant given a view that is becoming more widespread: some people are suggesting that in order to save the planet, we should stop having children. Clearly they genuinely believe the world would be better off without future generations. But that logic feels deeply broken. It is as if we are trying to protect the planet from children, instead of for them. 

What this film offers is a total reversal: the child is not the threat—the child is the hope. And for Christians, that resonates. Because at the heart of the gospel is the story of a child—born into a broken world, not to destroy it but to save it. And while Sue and Reed won’t give up their child to save the world, the Christian story is that God did just that.  He was willing to do what this superhero family wouldn’t—sacrifice his Son to save us.  

Truth and politics 

As if the personal and familial dilemma was not enough by itself, the film also raises important political questions. The Fantastic Four are given the ultimatum about saving the world in the privacy of a meeting with Galactus on the other side of the universe. When they finally make it back to earth, they are asked to make a press statement and told to keep it short. 

I found myself willing them to be quiet, to protect the privacy of their decision to save their baby, to save themselves the inevitable backlash, but instead they choose honesty. They tell the world the truth about the impossible decision they had to make—and why they made it. 

In today’s political landscape, that kind of transparency feels rare. We’ve seen moments—during COVID, during the cost-of-living crisis, even around immigration and the rescuing of Afghan families—when the public hasn’t always been trusted with the full picture. Leaders hide behind spin, afraid to speak plainly, or take responsibility. 

In the film we see what happens when the Fantastic Four choose honesty, even as a baying crowd surrounds their base. A speech is made that displays vulnerability, integrity, and courage. It reminded me that truth isn’t just about facts—it’s about trust. The best leaders are those who invite people into difficult conversations, who treat others as grown-ups, who inspire hope rather attract blame.  

How do you face the end of the world? 

It is not unusual for a superhero movie to navigate a global catastrophe, but this time planet earth is given some warning. The Silver Surfer comes as a herald ahead of the impending doom, warning of Galactus’ plan to devour the planet, and challenging people to use their time well, to celebrate life and show love to their families. The Surfer is almost a John the Baptist figure, although the prophet’s advice was repentance not just holding your loved ones closer. God was not coming to consume the earth for his own gratification, but to make the ultimate sacrifice to deal with the problem and reconcile humanity to himself.  

A headline in the Daily Express the other weekend claimed: “Global Crises send GEN Z to church” It does seem that for some young adults there is renewed interest in spiritual things in general and Christianity in particular. Perhaps it really is because the world feels like it is about to implode. With climate crisis, political chaos, and global conflict, people are looking for hope, purpose and salvation in real life as well as in happy endings to movies.  

Fantastic Four really made me think - while also making me laugh about car seats, pregnancy tests and giving birth on a spaceship.  I left feeling encouraged. Not because it offered easy answers, but because it reminded me that love—real, sacrificial, inconvenient, dangerous love—is still heroic. Truth matters. Children matter. Andd all the more so when faced with a brewing apocalypse. 

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