Редактирование: Transhumanist FAQ Version 3 (раздел)

===Is there any ethical standard by which transhumanists judge “improvement of the human condition”?===

Transhumanism is compatible with a variety of ethical systems, and transhumanists themselves hold many different views. Nonetheless, the following seems to constitute a common core of agreement:

According to transhumanists, the human condition has been improved if the conditions of individual humans have been improved. In practice, competent adults are usually the best judges of what is good for themselves. Therefore, transhumanists advocate individual freedom, especially the right for those who so wish to use technology to extend their mental and physical capacities and to improve their control over their own lives.

From this perspective, an improvement to the human condition is a change that gives increased opportunity for individuals to shape themselves and their lives according to their informed wishes. Notice the word “informed”. It is important that people be aware of what they choose between. Education, discussion, public debate, critical thinking, artistic exploration, and, potentially, cognitive enhancers are means that can help people make more informed choices.

Transhumanists hold that people are not disposable. Saving lives (of those who want to live) is ethically important. It would be wrong to unnecessarily let existing people die in order to replace them with some new “better” people. Healthspan-extension and cryonics are therefore high on the transhumanist list of priorities. The transhumanist goal is not to replace existing humans with a new breed of super-beings, but rather to give human beings (those existing today and those who will be born in the future) the option of developing into posthuman persons.

The non-disposability of persons partially accounts for a certain sense of urgency that is common among transhumanists. On average, 150,000 men, women, and children die every day, often in miserable conditions. In order to give as many people as possible the chance of a posthuman existence – or even just a decent human existence – it is paramount that technological development, in at least some fields, is pursued with maximal speed. When it comes to life-extension and its various enabling technologies, a delay of a single week equals one million avoidable premature deaths – a weighty fact which those who argue for bans or moratoria would do well to consider carefully. (The further fact that universal access will likely lag initial availability only adds to the reason for trying to hurry things along.)

Transhumanists reject speciesism, the (human racist) view that moral status is strongly tied to membership in a particular biological species, in our case homo sapiens. What exactly does determine moral status is a matter of debate. Factors such as being a person, being sentient, having the capacity for autonomous moral choice, or perhaps even being a member of the same community as the evaluator, are among the criteria that may combine to determine the degree of somebody’s moral status (Warren 1997). But transhumanists argue that species-identity should be de-emphasized in this context. Transhumanists insist that all beings that can experience pain have some moral status, and that posthuman persons could have at least the same level of moral status as humans have in their current form.

References:

Warren, M.-A. Moral Status: Obligations to Persons and Other Living Things (Oxford: Oxford University Press, 1997).