Last month, Elon Musk, the founder of Tesla, announced the new generation of his company’s humanoid robots and discussed the approach towards producing an even more advanced generation capable of performing complex tasks previously thought to be exclusive to humans, such as “carrying embryos” and “providing care for children.” Moreover, he mentioned that the number of robots is expected to exceed the world population in the near future, which he defined as 2040.
These current developments and the statements about the future raise many questions regarding the “human” position in this world. If all of the physical and moral functions of human beings are to be transferred to other entities/bodies, will humans still be considered the “center of the universe,” in the sense and meaning that theories of “humanism” are based upon? What will the characteristics of hybrid societies be, where humans coexist with robots, and who will lead whom? And if the artificial organs or prosthetics, enhanced by excessive artificial intelligence, can elevate human capabilities, who among humans will have their abilities enhanced? Who will have the authority to choose? What about those left behind? As we witness a technological boom in humanoid robots or social robots, the questions that arise are: What human do these robots resemble? What value system do they follow? What cultural heritage do they belong to? Is it appropriate to talk about a universal human that robots might emulate? What are its characteristics? Has humanity, as we know it, come to an end? Are we now heading into an era of “post-humanism,” and why are there both highly idealistic and deeply pessimistic perspectives on this transformation?
The concept of “post-humanism” has gained significant attention not only in philosophical thought and technology studies but also in science fiction literature. There is an increase in intellectual debate linked to post-humanist movements, which have introduced various concepts such as “post-humanism,” “transhumanism,” and “meta-humanism.” Despite the differences between these terms, they all converge on one fundamental conclusion: the end of humanity as we know it, and the term “humanity” can no longer define “who we are” in light of the increasing integration of humans and machines, the emergence of concepts like “cyborgs,” and the advancements in biological technology, in addition to the rising integration of humans with the environment and the advent of the “Anthropocene” era.
The Autumn of Humanity:
Before addressing the concept of “post-humanism,” we must first understand the humanist movement and its assumption that has prevailed for centuries, which it seems we have surpassed.
The concept of “humanism” refers to a philosophical movement that emerged during the Renaissance in the 17th century, shifting the focus from “theology” to “the human.” It granted humanity the upper hand in managing life, asserting that humans must take responsibility for their fate and rely on their own efforts to meet their needs and desires rather than depending on gods or supernatural beliefs that dominated Europe during the Middle Ages. Thus, the philosophy of humanism was a reaction against religious tyranny in medieval Europe and the spread of religious myths that interpreted the world’s events based on them. According to Western writings, the humanist movement removed the control of human destiny from divinity and placed it in the hands of rational individuals, primarily defined as “white men.” Although this philosophy is linked to the Enlightenment and the liberation of humanity, it in fact only acknowledged the rationality of the “white man,” considering non-white humans as “less human.” (However, this is not the focus of this article).
In this context, the humanist movement was grounded in its firm beliefs in the unique value, agency, and moral superiority of humans over all other beings, positing that the primary support for this superiority is the moral and value system of humanity—an element that qualifies humans to be at the center of the universe, a concept known as “human-centricity.” This epistemological framework reigned from its emergence until approximately the 1990s, when technological advancements began to take a more rapid and qualitative turn. Some intellectual views emerged to challenge that model and the idea that humans would always remain the sole agents of the moral world; rather, they suggested that under technology, understanding the world as a moral pyramid with humans at the top no longer holds meaning.
Moving Towards “Post-Humanism”:
The concept of “post-humanism” serves as an umbrella for various concepts and schools of thought, with two key concepts being particularly significant:
Posthumanism: This concept fundamentally critiques the traditional idea of viewing humans as central, distinct beings in the universe. Posthumanism seeks to dismantle the binary boundaries that have long governed Western philosophy—such as human/non-human, nature/culture, self/other—and aims to reconsider agency by including non-humans like the environment and machines within the realm of agency and influence. Within this framework, the concept of non-human agency is gaining prominence, supporting the same orientation. Posthumanism asserts that human nature is fluid, mutable, and intertwined with non-human entities. With the rapid advancements in artificial intelligence, biotechnology, and robotics, the dividing lines between humans and non-humans are increasingly diminishing. The questions about human identity, autonomy, ethics, and the role of technology in shaping future societies lie at the heart of posthumanist discourse.
Transhumanism: In contrast to posthumanism, the transhumanist movement focuses on enhancing human capabilities through technology, biotechnology, genetics, and nanotechnology. This approach centers on transcending the natural limits of humans and overcoming biological constraints to achieve new levels of physical, cognitive, and even psychological performance; it aims to enhance the quality and longevity of human life. This concept draws inspiration from traditional humanism but redefines it in alignment with the possibilities offered by modern technology.
Proponents of this movement claim that humans will undergo radical changes in the coming century through processes of implanting, biological enhancement, cognitive augmentation, and other biomedical technologies. These improvements are expected to lead us to an “evolution” into a type of being that does not entirely resemble who we are now. Ray Kurzweil, a chief engineer at Google, asserts that the immense pace of technological development will bring about an end to human history as we have known it, resulting in entirely new ways of being that ordinary humans like us cannot yet comprehend.
One of the most famous examples of this is the concept of the “cyborg,” which allows individuals to overcome biological barriers and challenges through the use of smart devices. This is the practical application of the idea of merging humans with machines for such enhancement, allowing humans to leverage artificial intelligence and technology to improve their functions; thus paving the way for humanity’s transformation into post-human entities. The world has witnessed the development of “cyborg” cases, such as that of British citizen Peter Scott-Morgan, who suffered from muscular dystrophy and decided to undergo a series of complex surgeries to replace his biological systems with AI-powered mechanical devices, declaring himself the first fully transitioned “cyborg,” referring to himself as Peter 2.0. Previously, there was also the case of Neil Harbisson, who overcame color blindness by integrating an electronic device with his brain.
Both concepts represent different visions for the future of humanity and the role of technology. Posthumanism calls for the transcendence of human centrality in favor of a more comprehensive, multi-agent perspective. In contrast, transhumanism strives to enhance this centrality through the amplification of humans by technology. Both frameworks offer innovative visions but also provoke profound ethical and philosophical questions about what it means to be “human” in the future.
