In recent years, the concept of transhumanism has increasingly permeated discussions within both academic and public circles. Transhumanism advocates for using advanced technology to enhance human capabilities, aiming to transcend the natural limitations of the human body and mind. Proponents envision a future where humans can achieve superhuman intelligence, physical prowess, and even immortality. This movement is often underpinned by technodeterministic narratives, which posit that technological progress is the primary force driving societal evolution and human development.1
The Catholic Church is no stranger to engaging with modern technology and the corresponding ethical implications, given its emphasis on balancing technological advancements with respect for human dignity and moral principles.2 The Church recognizes the potential benefits of technology but also warns against its misuse, particularly when it threatens the integrity of the human person. Transhumanism presents a unique challenge in this context, as it seeks to radically alter the human condition in ways that raise crucial ethical and theological questions.
As such, while transhumanism promises human enhancement and transcendence, it poses significant dangers. These dangers include concerns about the commodification of human life, theological issues regarding the nature of humanity and the imago Dei, and anthropological challenges related to the essence of human identity. In this article, I will briefly explore these concerns, drawing on Catholic teaching and contemporary scholarship to argue for a cautious and conscientious approach to technological advancement.
A Brief History of Transhumanism
Transhumanism, as a formal movement, originated in the mid-twentieth century with the work of Julian Huxley, an English biologist and philosopher, who coined the term in 1957.3 He envisioned it as a means of humanity evolving beyond its current physical and mental limitations through the application of science and technology. In his seminal work New Bottles for New Wine, Huxley described transhumanism as “evolutionary humanism,” emphasizing the potential for deliberate human evolution through scientific advancements.
Authentic human life involves more than just cognitive or physical capacities.
Julian Huxley’s foundational ideas have since been expanded by contemporary figures like Max More and Nick Bostrom. Max More, a British philosopher and futurist, introduced the concept of transhumanism in its modern, technologically-based sense. He defines transhumanism as a philosophy that seeks to continue and accelerate the evolution of intelligent life beyond its current human form and limitations using science and technology, guided by life-promoting principles and values. More’s vision is encapsulated in his philosophy of Extropianism, which advocates for perpetual progress, self-transformation, and practical optimism.
In parallel, Nick Bostrom, a prominent futurist at Oxford University, describes transhumanism as an outgrowth of secular humanism and the Enlightenment. According to Bostrom, transhumanism aims to improve human nature through applied science and rational methods, thereby extending human health span, intellectual and physical capacities, and control over mental states and moods. Bostrom’s work at the Future of Humanity Institute (now defunct) and his writings, such as Superintelligence, have been influential in shaping contemporary transhumanist thought.
Key transhumanist projects reflect the movement’s ambitious goals. Life-extension research seeks to drastically prolong the human lifespan through advancements in biotechnology and genetic engineering. Cryonics aims to preserve human bodies at low temperatures, hoping that future technologies will revive and heal them. Artificial intelligence integration explores the enhancement of human cognitive abilities through AI, potentially merging human consciousness with machine intelligence. Bionics and cybernetics focus on augmenting the human body with advanced prosthetics and implants, enhancing physical capabilities and sensory perceptions. While varied in their approaches, these projects share a common goal: to transcend the natural limitations of the human condition.
Related to transhumanism is technological determinism—sometimes called technodeterminism—a philosophical stance asserting that technological progress is the primary force driving societal change and human evolution. This belief underpins much of transhumanist thought, which views technological advancement as an inevitable and largely beneficial trajectory for humanity. Proponents of technodeterminism argue that technology evolves according to its own logic, independent of social or cultural influences. They believe that technological innovations dictate the direction of human development, shaping economic, political, and social structures. In the context of transhumanism, technodeterminism manifests in the conviction that emerging technologies such as AI, biotechnology, and nanotechnology will inevitably lead to an enhanced and perhaps fundamentally altered human species.
By striving for immortality, transhumanism risks neglecting the transcendent, nonmaterial aspects of human existence that are central to a fulfilling understanding of life.
Critics of technodeterminism, however, caution against an uncritical acceptance of technology as an autonomous driver of progress. They argue that such a view can lead to a deterministic mindset that overlooks the ethical, social, and spiritual dimensions of technological development. From a Catholic perspective, technodeterminism is particularly concerning because it risks reducing human beings to mere subjects of technological manipulation, ignoring the intrinsic value and dignity of the human person.
Catholic Ethical and Theological Concerns
The Catholic Church firmly upholds the inherent dignity of human life, rooted in the belief that every person is created in the image and likeness of God. This foundational principle asserts that human beings possess an intrinsic worth that transcends their physical and cognitive abilities (CCC #369), and this forms the grounding for the Universal Declaration of Human Rights. The Church teaches that this dignity is inviolable and must be respected and protected from conception until natural death.
In stark contrast, transhumanism seeks to ‘improve’ or ‘transcend’ human nature through technological enhancements, such as genetic modifications, bionics, and artificial intelligence. While the aim of alleviating human suffering and extending life can be seen as noble, the transhumanist approach risks dehumanizing individuals by reducing them to the sum of their enhanced parts. This perspective undermines the holistic view of the person that the Catholic faith espouses, wherein body, mind, and spirit are integrally united (hylomorphism).
Thus, the drive to transcend human limitations through technology disregards human beings’ God-given nature. It suggests that human dignity is conditional upon one’s physical and cognitive enhancements rather than being an inherent attribute bestowed by God. This reductionist view fails to acknowledge the full depth of human identity, including the spiritual and relational dimensions that technology cannot replicate or enhance.
More specifically, we can draw on Bernard Lonergan’s theory of intentional consciousness, which provides a robust framework for understanding the unique aspects of human cognition that AI and other enhancement technologies cannot replicate. Lonergan posits that human consciousness is a dynamic process involving experiencing, understanding, judging, and deciding. These capacities require self-awareness, intentionality, and moral judgment—qualities intrinsic to the human person and essential for authentic spiritual and moral life.
Despite their advanced capabilities, AI and enhancement technologies operate based on algorithms and data processing. They lack the intrinsic qualities of human thought, such as intentionality and moral judgment. AI can simulate decision-making processes, but it does not possess the self-awareness or moral agency required to make genuinely ethical decisions. This distinction is crucial, as it underscores the limitations of technology in replicating the depth of human cognition and moral reasoning. Authentic human life involves more than just cognitive or physical capacities. It encompasses engaging in meaningful relationships, exercising moral judgment, and seeking spiritual fulfillment. These dimensions of life cannot be enhanced or replaced by technology, undergirding the irreplaceable value of the human person as created by God.
The Role of Suffering and Mortality
Catholic teachings place significant emphasis on the role of suffering and mortality in the human experience, viewing them as integral aspects of the human condition that contribute to spiritual growth and moral development (CCC 376). Suffering, therefore, is not merely an evil to be eradicated but can have redemptive value. Through suffering, individuals are offered opportunities to grow in compassion, empathy, and spiritual depth, aligning their experiences with the redemptive suffering of Christ. This theological understanding transforms the nature of suffering from a mere consequence of human frailty into a potential pathway for communion with God and personal sanctification.
In his apostolic letter Salvifici Doloris, Pope John Paul II elaborates on the salvific meaning of human suffering, making the case that it enables individuals to participate in Christ’s own suffering and thereby contribute to the redemption of the world (§20). This perspective does not glorify suffering for its own sake but recognizes that, through Christ, suffering can be transformed into a means of grace and spiritual elevation. This view maintains that suffering can foster virtues such as patience, humility, and charity. It challenges individuals to transcend their immediate discomforts and adopt a relational and transcendent perspective on life, focusing on eternal truths rather than temporal and, therefore, transient realities. By embracing their sufferings and uniting them with Christ’s passion, believers find a more grounded sense of purpose and meaning in their trials, which secular approaches to suffering often overlook or demonize.
On the other hand, the transhumanist pursuit of immortality through technological means fundamentally challenges this theological framework. Transhumanists often seek to eliminate suffering and death through perpetual enhancement, aiming for an indefinite extension of human life. While the desire to alleviate pain and extend life is understandable and can be seen as compassionate, this quest can lead to overemphasizing physical well-being at the expense of spiritual and moral development. By striving for immortality, transhumanism risks neglecting the transcendent, nonmaterial aspects of human existence that are central to a fulfilling understanding of life.
Critics from the transhumanist and secular philosophical perspectives might argue that the Catholic valorization of suffering and acceptance of mortality are antiquated views that impede human progress and the alleviation of unnecessary pain. They might contend that technology offers tangible solutions to human suffering and that it is ethically imperative to pursue such advancements to improve the human condition.
However, a rigorous response to these critiques must consider the holistic view of human well-being that encompasses physical, psychological, and spiritual dimensions. Catholic teaching does not oppose alleviating suffering through medical and technological means but cautions against a reductionist approach that ignores the spiritual and moral implications of human enhancement. The pursuit of physical immortality, for example, can lead to existential risks and societal inequalities, as only a privileged few may access these enhancements, thereby exacerbating social divisions.
Beyond this, the emphasis on perpetual enhancement and the avoidance of mortality may lead to an existential void, as individuals lose sight of life’s deeper purpose and meaning beyond mere survival. What Catholic theology does is offer a robust framework for understanding human dignity and purpose that transcends the materialist and sterile reductionism often found in transhumanist narratives. It encourages a balanced approach where technology serves humanity without undermining the intrinsic value of the human person or the natural rhythms of life and death as ordained by God.
In exploring the implications of transhumanism and technodeterministic narratives, it becomes clear that, while promising remarkable advancements in human capabilities, these movements pose significant dangers. The Catholic Church’s teachings on the sanctity of human life, theological anthropology, and the redemptive value of suffering and mortality provide a robust framework for critically assessing these technological pursuits’ ethical and spiritual dimensions. By maintaining a focus on the inherent dignity of the human person, the irreplaceable value of human cognition and moral judgment, and the spiritual significance of embracing our natural lifecycle, we can meet the challenges and complexities of technological progress with prudence and faith. Ultimately, a balanced approach that respects human dignity and fosters genuine human flourishing will ensure that technology serves humanity rather than diminishes it, upholding the Catholic vision of a life oriented toward eternal fulfillment in God.
1 Steven Umbrello, Technology Ethics: Responsible Innovation and Design Strategies (Cambridge, UK: Polity, 2024), Ch. 3.
2 Michael Baggot, “A Thomistic Assessment of Contemporary Transhumanism as a Postmodern, Secular, Liberal Movement,” in Enhancement Fit for Humanity, ed. Michael Baggot, Alberto García Gómez, Alberto Carrara, and Joseph Tham (London: Routledge, 2021), 129-176.
3 Although the first mention of transhumanism was in Dante’s Divine Comedy, see Heather Webb, Dante’s Persons: An Ethics of the Transhuman (Oxford: Oxford University Press, 2016).