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From Human to Posthuman: Christian Theology And Technology in a Postmodern World
Technology is one of the dominant forces shaping the emerging postmodern world. Indeed the very fabric of daily life is dependent upon various information, communication, and transportation technologies. With anticipated advances in biotechnology, artificial intelligence, and robotics, that dependence will increase. Yet this growing dependence is accompanied with a deep ambivalence. For many technology symbolises the faith of the postmodern world, but it is an ambivalent faith encapsulating both our hopes and fears for the future. This book examines the religious foundations underlying this troubled faith in technology, as well as critically and constructively engaging particular technological developments from a theological perspective.
- GenresPhilosophyTheology
178 pages, Paperback
First published January 28, 2006
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Displaying 1 - 2 of 2 reviews
June 12, 2023
Okay, I’m with you, but say exactly what you just said but as if I was a seven-year old.
November 15, 2022
From ‘Human to Post Human’ by Prof Brent Waters examines the influence technology has played on society and various Christian responses to those influences. According to Waters the purpose of this text is to “to help Christians engage an emerging techno-culture in a manner that is both critical and constructive.”
Waters hope is to provide the reader with the tools to identify and key moments leading to the Post-humanism and begin to consider a Christian response to them. He then identifies some of the challenges and the responses Christians have already offered toward the end of the book.
For Waters post humanism is a natural outworking of values and assumptions nurtured in late modern and post modern ideologies. Moving from eras of Providence (pre-enlightment faith) through Progress (scientific discovery and faith in ‘reason’) and Process (technological advance without reference to reason) Waters paves the way for a reflection on a post-humanist world.
Nietzsche’s values and philosophy, in Water’s view, provide the basis for the fundamentals driving post-modernism and consequently Post-humanism.
Waters shows that Nietzsche’s scepticism of faith and reason can be identified in the attitudes and values shaping much of twentieth century (Post modern) history. Neitzche’s ‘ubermensche’ and ‘later men’ are characters driven not by, the ‘faith of Jerusalem and reason of Athens’ but by ‘the will.’ The industrial destruction of human lives deemed less viable has been well catorgarized and the hyper consumerism of the west in the twentieth century falls squarely in line with Nietzsche’s world view.
Waters correctly points out that the roots of ‘trans and post humanism are difficult to identify.
However, Waters introduces trans and post humanism as a kind of ‘post-modernism 2.0.’ While this helps the reader get to grips with some of the fundamental concepts, there are many other factors that distinguish post modernism from post humanism.
According to Waters it is ‘the human will’ that becomes the guiding philosophy for humanity, replacing pre-enlightenment religious faith and enlightenment reason. Waters turns his attention to the mastery of human nature and the conquering of humanity’s greatest enemy - death.
According to Waters the trans/post humanist reduces human identity to the mind. And so every effort must be maintained to ensure the mind endures and flourishes. Waters points out the need for a fundamental, societal change to take place in order for this to happen. Medicine, nano technology, cloning, genetic enhancement and VR must serve the goal of eliminating suffering and death.
Here Waters gives an assessment of the challenges facing humanity - especially in the field of medicine where questions over care for the sick are replaced by those of improvement and enhancement. With the abolition of faith and reason questions of what is objectively good are replaced by what is necessary. Waters points to the post human experience of the ‘monad.’ A completely independent and autonomous character who can control every aspect of his environment and intellect to serve his will. Waters references thinkers like Heim and Arendt who maintain that the “purpose of life is to transform people into artefacts of the will”
Waters is right to point out that though emphasis has changed over the last three centuries the philosophies of “Jerusalem and Athens” still remain and engage with the dominant worldview.
To this end Waters charts the thoughts and opinions of theologians and theistic post-modernists. The final section of the book provides an overview of their ideas.
For example Waters sites Kauffman who proposes a change in the vocabulary to present God as a ‘verb’ to imply creativity. God is present in human creativity, therefore human creativity is God.
Waters also presents Teillhard de Chardin’s images of the universal Christ who ultimately draws all things into a universally consuming ‘noosphere’.
Waters identifies that both views fall short in the light of traditional teaching. Creativity cannot be an end in itself as it serves ultimately serves no end and de Chardin’s vision denies the diversity described within the Bible of a triune God creating a diverse and varied world which is not only good but very good in places.
Waters maintains the importance of ‘creatureliness’ in relation to a post human future.
Waters quotes studies undertaken by O Donovan.
Familiar themes on the uniqueness of the atoning work of Jesus on the cross are presented. Waters draws parallels between the contrasting states of the crucified, resurrected and exulted Jesus to chart a similar trajectory for the individual. Reference to the transition of creation from the Garden of Eden to a new heaven, new earth and a new Jerusalem point to a Universal and diverse destiny that is dependent on but distinctive from the character and work of Jesus.
While I enjoyed reading these arguments they seemed to be arguments that were used to counter attempts by Christian and theistic thinkers to synchronise faith with post-human ideals. The arguments presented from O Donovan seemed to offer nothing new part from the traditional doctrine found in evangelical theology. The concluding arguments Waters settles on seem to do little to counter the weight of a philosophy, according to Waters, that acknowledges no value beyond the subjective human will.
As mentioned Waters comes from an American evangelical background and in my view, this book serves as a helpful introduction to some of the philosophy behind post humanism, from an evangelical point of view. Considerable effort has been made in providing a framework for what is a broad and far reaching subject. However I struggled to find a robust theistic vision that would satisfy the subjective ‘will driven’ post humanism that Waters identifies at the start of his book.
Reference to the ethics of genetics was covered to a degree but I hoped to see reference to the growing body of evidence found in the study of clinical psychology, by academics like Professors Lisa Miller and Ken Kemmler that point to the link between spirituality and robust mental health. When studying a philosophy, according to Waters, so dependent upon emotional and mental fulfilment I would have hoped for a reflection on peer reviewed research that shows the benefits of spirituality on the human mind.
In his arguments to counter de Chardin Waters’ references the eternal state of a diverse humanity in the New Jerusalem but, given Waters evangelical pedigree, I would have been interested in his understanding of humanity’s other eternal state. The vivid imagery presented by Revelation’s ‘lake of fire’ has some resonance with the ultimate aspirations for some aspects of post humanity.
Waters presents a helpful philosophical background that can serve as a great stepping off point in understanding the fundamentals behind post-humanism. Waters presents a helpful picture of the opportunities and challenges facing Christians in the coming years as the concepts of post humanism gain ground with the advance of technology.
Waters hope is to provide the reader with the tools to identify and key moments leading to the Post-humanism and begin to consider a Christian response to them. He then identifies some of the challenges and the responses Christians have already offered toward the end of the book.
For Waters post humanism is a natural outworking of values and assumptions nurtured in late modern and post modern ideologies. Moving from eras of Providence (pre-enlightment faith) through Progress (scientific discovery and faith in ‘reason’) and Process (technological advance without reference to reason) Waters paves the way for a reflection on a post-humanist world.
Nietzsche’s values and philosophy, in Water’s view, provide the basis for the fundamentals driving post-modernism and consequently Post-humanism.
Waters shows that Nietzsche’s scepticism of faith and reason can be identified in the attitudes and values shaping much of twentieth century (Post modern) history. Neitzche’s ‘ubermensche’ and ‘later men’ are characters driven not by, the ‘faith of Jerusalem and reason of Athens’ but by ‘the will.’ The industrial destruction of human lives deemed less viable has been well catorgarized and the hyper consumerism of the west in the twentieth century falls squarely in line with Nietzsche’s world view.
Waters correctly points out that the roots of ‘trans and post humanism are difficult to identify.
However, Waters introduces trans and post humanism as a kind of ‘post-modernism 2.0.’ While this helps the reader get to grips with some of the fundamental concepts, there are many other factors that distinguish post modernism from post humanism.
According to Waters it is ‘the human will’ that becomes the guiding philosophy for humanity, replacing pre-enlightenment religious faith and enlightenment reason. Waters turns his attention to the mastery of human nature and the conquering of humanity’s greatest enemy - death.
According to Waters the trans/post humanist reduces human identity to the mind. And so every effort must be maintained to ensure the mind endures and flourishes. Waters points out the need for a fundamental, societal change to take place in order for this to happen. Medicine, nano technology, cloning, genetic enhancement and VR must serve the goal of eliminating suffering and death.
Here Waters gives an assessment of the challenges facing humanity - especially in the field of medicine where questions over care for the sick are replaced by those of improvement and enhancement. With the abolition of faith and reason questions of what is objectively good are replaced by what is necessary. Waters points to the post human experience of the ‘monad.’ A completely independent and autonomous character who can control every aspect of his environment and intellect to serve his will. Waters references thinkers like Heim and Arendt who maintain that the “purpose of life is to transform people into artefacts of the will”
Waters is right to point out that though emphasis has changed over the last three centuries the philosophies of “Jerusalem and Athens” still remain and engage with the dominant worldview.
To this end Waters charts the thoughts and opinions of theologians and theistic post-modernists. The final section of the book provides an overview of their ideas.
For example Waters sites Kauffman who proposes a change in the vocabulary to present God as a ‘verb’ to imply creativity. God is present in human creativity, therefore human creativity is God.
Waters also presents Teillhard de Chardin’s images of the universal Christ who ultimately draws all things into a universally consuming ‘noosphere’.
Waters identifies that both views fall short in the light of traditional teaching. Creativity cannot be an end in itself as it serves ultimately serves no end and de Chardin’s vision denies the diversity described within the Bible of a triune God creating a diverse and varied world which is not only good but very good in places.
Waters maintains the importance of ‘creatureliness’ in relation to a post human future.
Waters quotes studies undertaken by O Donovan.
Familiar themes on the uniqueness of the atoning work of Jesus on the cross are presented. Waters draws parallels between the contrasting states of the crucified, resurrected and exulted Jesus to chart a similar trajectory for the individual. Reference to the transition of creation from the Garden of Eden to a new heaven, new earth and a new Jerusalem point to a Universal and diverse destiny that is dependent on but distinctive from the character and work of Jesus.
While I enjoyed reading these arguments they seemed to be arguments that were used to counter attempts by Christian and theistic thinkers to synchronise faith with post-human ideals. The arguments presented from O Donovan seemed to offer nothing new part from the traditional doctrine found in evangelical theology. The concluding arguments Waters settles on seem to do little to counter the weight of a philosophy, according to Waters, that acknowledges no value beyond the subjective human will.
As mentioned Waters comes from an American evangelical background and in my view, this book serves as a helpful introduction to some of the philosophy behind post humanism, from an evangelical point of view. Considerable effort has been made in providing a framework for what is a broad and far reaching subject. However I struggled to find a robust theistic vision that would satisfy the subjective ‘will driven’ post humanism that Waters identifies at the start of his book.
Reference to the ethics of genetics was covered to a degree but I hoped to see reference to the growing body of evidence found in the study of clinical psychology, by academics like Professors Lisa Miller and Ken Kemmler that point to the link between spirituality and robust mental health. When studying a philosophy, according to Waters, so dependent upon emotional and mental fulfilment I would have hoped for a reflection on peer reviewed research that shows the benefits of spirituality on the human mind.
In his arguments to counter de Chardin Waters’ references the eternal state of a diverse humanity in the New Jerusalem but, given Waters evangelical pedigree, I would have been interested in his understanding of humanity’s other eternal state. The vivid imagery presented by Revelation’s ‘lake of fire’ has some resonance with the ultimate aspirations for some aspects of post humanity.
Waters presents a helpful philosophical background that can serve as a great stepping off point in understanding the fundamentals behind post-humanism. Waters presents a helpful picture of the opportunities and challenges facing Christians in the coming years as the concepts of post humanism gain ground with the advance of technology.
Displaying 1 - 2 of 2 reviews