The views expressed in this article are of the author only and do not necessarily represent those of the Center for Pastor Theologians.
Transhumanism and the Image of God: Today’s Technology and the Future of Christian Discipleship
Jacob Shatzer
IVP Academic (2019). 192 pp.
Worldview awareness for a pastor-theologian is vital, and Transhumanism is the worldview for which a pastor-theologian must gain cultural-fluency during the twenty-first century. One of the best and most recent sourcebooks, which will catch a pastor-theologian up on this worldview, is Jacob Shatzer’s recent book, Transhumanism and the Image of God.
This work contains two parts. The first part develops awareness about Transhumanism/Posthumanism. Posthumanism is the idea that “there is a next stage in human evolution” (p. 16). This stage may be guided through the use of technology. “Transhumanism . . . promotes values that contribute to this change” (p. 16). Chapters one and two introduce a conversation about technology and how it shapes humanity. Shatzer employs James K. A. Smith’s cultural liturgies to make readers aware that technological liturgies exist and are designed to foster values of progress, freedom, individualism, and control. These liturgies of progress, freedom, individualism, and control emerge as tropes to be discussed throughout the ensuing chapters. In chapter two Shatzer provides a brief summary of the development and history of Transhumanism. In addition, he leverages the Transhumanist Declaration as a source document to present the worldview’s values. Another key source utilized throughout this book is The Transhumanist Reader (a primary text on the subject edited by Max More and Natasha Vita-More).
In part one Shatzer develops awareness for this worldview in concentric movements of embodied and material presence towards disembodied and immaterial forms of existence. Chapter three explores the vision for morphological freedom. Morphological freedom involves modifying organic reality through biological and technological means such as gene editing or prosthetics that enhance a human’s physical and mental capabilities. Chapter four presents the Transhumanist vision for augmented reality, introducing the concept of the hybronaut (one who uses wearable technology for enhancing reality). Chapter five explains Tranhumanist’s aims for developing artificial intelligence (both forged laborers and general artificial intelligence). In addition mind uploading is also addressed. In each of these chapters, readers see how current technology—for instance wearable technology like watches and glasses; or the internet, social media, and the gaming industry—introduce visions of Tranhumanism and invite users to consider the advantages of the Tranhumanist worldview.
The second part asks a series of questions and briefs readers on how technological advancements and the Transhumanist worldview are transforming current notions and values of reality. Chapter six asks “What is real?” and discusses changing notions of experience. Chapter seven asks “Where is real?” and discusses changing notions of place. Chapter eight asks “Who is real?” and discusses changing notions of relationships. Chapter nine asks “Am I real?” and discusses changing notions of the self.
To understand what is really going on in these chapters, one illustration shall suffice. In chapter eight’s discussion of who is real, Shatzer talks about how artificial intelligence is being used for therapy. Elderly people in nursing homes are given robotic seals in order to foster companionship. This creates a couple challenges. First, elderly people are increasingly seen as “others” who are forgotten and relationally not cared for by immediate family. Second, this relational gap is filled by artificial intelligence. The connection created for the elderly redefines how they see relationships. Non-human artificial intelligence becomes conceived as superior and as a more reliable form of companionship, even a form of companionship from which the elderly may receive unconditional acceptance. Likewise, human caregivers are set free from the “burden” of end-of-life care. This actually creates an emotional intelligence deficit for caregivers who do not give care and reinforces “the denial of death” (c.f. Ernest Becker).
Moreso than the first part, the second part guides readers through the tensions and conflicts that Transhumanism’s vision for the future create. These are tensions and conflicts with which the Christian worldview will have to reckon. If anything, this book should help pastor-theologians come to terms with the roots behind the twenty-first century Secular Anthropological Reformation—a reformation that has put pressure on the Christian worldview to either clarify its understanding of theological-anthropology or accommodate its theological-anthropology to the cultural reformation at hand. It is likely that later we will realize that what is happening in our time is of the same magnitude as the sixteenth century Protestant Reformation. It is uncanny that one was introduced by the print revolution and the other by the digital revolution.
Shatzer’s book is a fine introduction to a Christian take on Transhumanism. Readers will find Shatzer to be conservative towards his adoption of Transhumanism. In truth, Christians will have to negotiate their adoption of Transhumanism along a spectrum of complete isolation (think Quakers) or full synthesis. In reality this worldview employs the boiling frog logic. It starts with wearable tech like Apple watches and embracing virtual realities like virtual churches. However, a slippery slide is imminent as Transhumanism becomes ubiquitous.
Joey Cochran is a historical theologian specializing in Jonathan Edwards. He earned his PhD from Trinity Evangelical Divinity School (TEDS). He serves as guest faculty at Wheaton College and TEDS. He is a member of the St. Augustine Fellowship of the Center for Pastor Theologians.
