Prometheus unbound:

Transhumanist arguments
from (human) nature
Michael Hauskeller
University of Exeter
ETHICAL PERSPECTIVES 16, no. 1(2009): 3-20.
2009 by European Centre for Ethics, K.U.Leuven. All rights reserved. doi: 10.2143/EP.16.1.0000000
ABSTRACT. Transhumanists, and generally all those who advocate human
enhancement as a moral duty, tend to see themselves as representatives of rea-
son who carry the torch of enlightenment into the future. Accordingly, those
who find their arguments less persuasive and the idea of making better people
less appealing are frequently accused of being agents of mere religious faith and
old-fashioned taboos. Those bio-conservatives are scolded for drawing their
objections from a normative conception of human nature that is in no way
justified. Transhumanism (understood as a philosophy that urges us to support
and endorse unlimited human enhancement), however, rests on certain value
assumptions that are tied to a particular conception of human nature that is just
as normative as the one that transhumanists so eloquently attack. The object of
this paper is to show, firstly, how transhumanists, sometimes implicitly, some-
times explicitly, refer to what they think it means to be human in order to justify
normative claims about what we ought to do, and secondly, that this reference
to human nature is in fact unavoidable.
KEYWORDS. Transhumanism, human enhancement, argument from nature,
human nature, mythology.
S
ixty years ago, C.S. Lewis (1947) published a short book on the Abo-
lition of Man, in which he attacked those who thought that human-
kind had finally reached a stage at which the ancient dream of conquering
nature had come true to such an extent that even our own human nature
was open to control and could be changed at will. For a variety of reasons
that we do not need to discuss here, Lewis was opposed to the idea of
changing what we are, but he also thought that it was actually logically
impossible to gain complete control over nature and that the underlying
attitude of mastery was eventually self-defeating. What is usually called
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nature is in fact anything and everything that limits, or threatens to limit,
our freedom of choice. In other words, the term nature signifies the
absence of human autonomy.
1
Thus nature always begins where human
control ends. The word refers to something that we have not yet been able
to control and that, consequently, to a certain extent controls us. As Lewis
pointed out, however, the very moment we got rid of nature entirely and
thus became totally autonomous, there would be nothing left to guide us
in our decisions, so that everything we did from then on would no longer
be grounded in our particular being and thus be completely arbitrary. The
question Why should we choose this rather than that? would no longer
be answerable. For our decisions to be effectively our decisions, we need
to maintain an individual self that is not itself a product of our decisions.
In other words, it must be given, not chosen. Precisely because it exists
2

prior to all conscious decision-making, this individual self provides us with
a secure foundation for all our decisions and the actions that result from
them. Yet it can only do so if it consists of more than just a set of indi-
vidualising properties. Since it needs to give direction to our decisions and
actions, it must instead comprise a set of values. Those values define what
each of us is. Without such values, our decisions would be groundless and
the result of whatever impulse came over us at that particular moment.
Nature, untrammelled by values, rules the Conditioners and, through
them, all humanity. Mans conquest of Nature turns out, in the moment
of its consummation, to be Natures conquest of Man (Lewis 1947, 80).
The problem to which Lewis draws our attention here is that values, with-
out which there cannot be any rational, that is, non-arbitrary decision-
making, cannot be chosen. They have to be found, or rather, they have to
choose us. A value that we pick for ourselves, one that we are free to
endorse or not to endorse, would be no value at all. Values are uncontrol-
lable and to this extent they belong to the realm of nature. Hence, there
must always be something that we do not control, something we accept
as a given, in order for us to remain the authors of our own decisions and
actions. There is, in other words, no way to get rid of nature entirely.
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What interests me in this argument are its implications for todays
debate on human enhancement and the inherent normativity of human
nature (or some particular concept of it). The present debate may appear
to turn around two opposing camps, whose disagreement on whether or
not we should try to make better people is mainly due to differing
views on whether or not human nature, as it is, is in any way relevant to
the question of what we should do. In the first camp there are those who
are suspicious of the promises that are frequently made about the fabu-
lous opportunities that biotechnology will create for us, and of all the talk
about lives wonderful beyond imagination
3
that our descendents will
allegedly enjoy if we just go along with the tide of scientific progress
instead of clinging to the past and irrational taboos. Those bio-conser-
vatives, as they are derisively dubbed by their more adventurous oppo-
nents, apparently want to protect human nature and along with it the
status quo of what human life now is.
The other camp is formed by people who profess to think little of
human nature, who deny its moral relevance, urge us to remould it, and
dont seem to make any assumptions about it in their arguments. What
Lewiss argument suggests, though, is that, contrary to initial appearance,
both camps need in fact to presuppose certain values, which means to
assume certain things as natural or given, the only difference being that
they cant seem to agree on which values are to be left alone and unques-
tioned. So the disagreement is not really about whether or not we should,
or want to, leave nature alone, but rather, what nature. Nor does one side
believe that human nature has moral authority while the other does not.
Rather, they assign moral authority to different conceptions of human
nature and see different things as valuable. No matter how rational and
objective one claims to be, there are always some values in the equation,
on which the plausibility of ones position depends. As Lewis pointed out,
a great many of those who debunk traditional or (as they would say)
sentimental values have in the background values of their own which
they believe to be immune from the debunking process. They claim to be
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cutting away the parasitic growth of emotion, religious sanction, and
inherited taboos, in order that real or basic values may emerge (1947,
41-42). Of course, such values are not more real or basic than the values
they reject, they are just different. And just as this was true for the eugen-
icists that Lewis had in mind, it is also true for todays conditioners,
those who claim that we should use biotechnology in order to create bet-
ter humans and that we may even have a moral obligation to do so. Some
of these call themselves transhumanists, others resent the name but
nonetheless promote views that are very similar, and for the purpose of
this paper I will take the liberty of calling them transhumanists too.
A transhumanist is someone who believes, or professes to believe,
that we should do everything we can to leave the human condition behind
and to evolve into something better than human. Transhumanists are
convinced that what we are now, even when we are at our best, is not
good enough. We can do far better than that, become vastly more intel-
ligent, live much longer, perhaps indefinitely, and experience as yet
unimaginable pleasures (e.g. Bostrom 2007, Pearce 1995, More 1996).
Being a transhumanist in spirit, if not by name, John Harris makes a
strong case in his latest book for enhancing evolution and the making
of better people. He believes that it is our duty to make the world a
better place
4
and that for this reason we need to take control of evolu-
tion and our future development to the point, and indeed beyond the
point, where we humans will have changed, perhaps into a new and
certainly into a better species altogether (Harris 2007, 4). Those who are
less enthralled about the prospect of controlling evolution and human
enhancement, such as Leon Kass, Michael Sandel, or Francis Fukuyama,
are ridiculed as contemporary gurus who believe that there is some-
thing special about themselves and that their particular sort of being is
not only worth preserving in perpetuity, but that there is a duty not only
to ensure that preservation, but to make sure that neither natural selection
nor deliberate choice permit the development of any better sort of being
(2007, 16). Put like this, it sounds as if the critics in question are suffering
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from an overdose of self-love and vanity and clearly imagine there can be
nothing better than themselves. In reality, of course, it is not quite that
simple. Kass, Sandel and Fukuyama all seem to believe that human nature
on the whole is not that bad after all and there is much worth preserving.
Real or apparent deficiencies we tend to bemoan are often the flip-side
of things that make life valuable and precious to us, and the endeavour
to improve on human nature we might lead us to lose as much as, or even
more than, we are likely to gain.
The same critics, however, are not completely indiscriminate in their
acceptance and defence of the present human condition. Leon Kass, for
example, does not seek to preserve everything about us but rather, and
exclusively, those aspects of our given humanity that are rightly dear to
us (2003). Michael Sandel similarly seeks to protect the gifted dimen-
sion of human experience (2007, 89), which contrasts sharply with the
transhumanist attitude of mastery and the Promethean aspiration to
remake nature (2007, 26). But what exactly is human nature? Fukuyama
takes it to be the sum of the behaviour and characteristics that are typi-
cal of the human species, arising from genetic rather than environmental
factors (2002, 130). In other words, everything we are and do by virtue
of being human (as opposed to what we do by virtue of living under
conditions that are not the same for all humans) belongs to human nature,
such as (presumably) playing, having sex, sleeping, eating, digesting, laugh-
ing and crying, talking, arguing, fighting, and many other things. Some of
these activities we share with (other) animals, some are unique to us, but
all of them are part of human nature and define our being.
5

It is not immediately obvious why this should be of particular rele-
vance for making decisions on whether or not and in what way precisely
we should try to change what we are. Fukuyama maintains that we need
to protect the full range of our complex, evolved natures against attempts
at self-modification (2002, 172) in order to preserve the basis of human
dignity and rights. According to him, there is something unique about the
human race that entitles every member of the human species to a higher
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moral status than the rest of the natural world (2002, 166). While we
cannot exactly say what this something is, it must be something that we
all have in common by virtue of being human, something that serves as
the basis for our mutual respect. This factor X is the human essence,
the most basic meaning of what it is to be human (2002, 150). Fukuyama
insists, nevertheless, that this human essence cannot be found in any par-
ticular property like language, conceptual thinking, self-consciousness, or
the ability to act in accordance with moral principles. If it were, then we
could just hold on to this particular property, change the rest and still
preserve the human essence (always assuming that this is a priority for us).
But humans are what they are as complex wholes, that is, because of the
particular way the various properties and activities that define human exis-
tence work together. They form a unity, and it is that particular unity that
makes us special and deserving of being treated with respect and care.
This, of course, is a highly controversial claim. More importantly, it
is a claim that we have no means to verify or to refute. It is about what
it means to be human, but meanings can change and obviously being
human does not mean the same thing for everybody. You and I may
disagree about what makes humans particularly worthy of moral respect,
and some may even think that there is no such thing as human dignity,
at least not in re, so that it is futile to look for its foundation in human
nature. Moreover, there is no way we can decide the question once and
for all. It is ultimately a matter of how we want to define ourselves. In
addition, not even Fukuyama would want to claim that what is less appeal-
ing about our behaviour, such as our apparent fondness for torturing and
murdering other human beings, is a necessary condition of human dig-
nity. There is too much that is thoroughly unrespectable in human nature
(along with much that is admirable), for the mere fact that X is a part of
human nature to constitute any reason, even a prima facie reason, for
supposing that X is good (Bostrom 2007, 20). It would seem, therefore,
that we cannot really get around determining what is valuable about what
we are, since this is, as Jonathan Glover has pointed out, the only thing
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we have a good reason to preserve (2007, 83-87). Human nature as such,
whole or not, has no moral authority. It cannot tell us what to do. To
presume otherwise is to commit a naturalistic fallacy, as Fukuyama is
frequently accused of having done (e.g. Agar 2004, 90-97).
For the transhumanists, however, Fukuyamas alleged failure to avoid
the naturalistic fallacy is only a minor defect. As we will see, they are
perfectly willing to commit the same fallacy when it serves their purposes.
The real problem transhumanists have with Fukuyamas position, and
likewise that of Sandel and Kass, is the underlying belief or suggestion
that it might actually be a good thing that not everything is subject to our
will, that there are some things we cannot (yet) control, that some things
simply happen to us. This is what Sandel means when he talks about the
virtue of staying open to the unbidden. The so-called bio-conserva-
tives have respect for nature in the sense that they want to keep some
areas and facets of our lives free of human control. But from the tran-
shumanist point of view, control is always desirable, and that is why nature
needs to be fought and overcome wherever we encounter it. Conse-
quently, aging, death, and all the usual partial incompetences and inabili-
ties that characterise our existence, are all perceived as expressions of
nature. They are part of our natural human condition. Nature is associ-
ated with inevitable decline and failure. Thus Gregory Stock speaks
reproachfully of lifes natural ebb as something we need to counter.
Nature is what binds us, what sets limits to our aspirations. In short,
nature is clearly the enemy. Accordingly, the extropian transhumanist Max
More casts nature as entropy, i.e., a tendency to dissolve order and destroy
information and usable energy, and consequently those who try to protect
it from human intervention as entropy-promoting forces (More 1996).
Whereas the transhumanists defend reason and hence continue the tradi-
tion of European Enlightenment in Mores telling of the story, their
opponents rely on faith alone. This means that they are in the grip of
indefensible dogmatism and irrational beliefs, which of course we need
to shed as soon and as rigorously as possible: No more gods, no more
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faith, no more timid holding back. Let us blast out of our old forms, our
ignorance, our weakness, and our mortality. The future is ours. Nature,
for the transhumanists, is mostly a question of ignorance, weakness, and
mortality, and it is hard to imagine why we should cling to these proper-
ties if we do not have to.
Yet despite their professed contempt for nature, transhumanists often
seek support for their own goals in a particular understanding of human
nature. It is true that some transhumanists consistently deny that anything
follows from human nature regarding the desirability or undesirability of
human enhancement or becoming posthuman. Many, however, at least
implicitly assume that what we are is relevant for what we ought to do,
in the sense that it provides the justification for the transhumanist plan
of action and even contains an obligation to follow it. In other words,
they presuppose a normative conception of human nature. A good exam-
ple is Max More himself. He urges us to get rid of old conceptual struc-
tures and processes which act as a drag to progress, to discard all dog-
mas and all religion, which allegedly keep us on our knees and only allow
us to look up but not to walk forward. Radical self-transformation is what
we should strive for. But why? The answer is that this is our nature and
we ought to stay true to our nature: Humanity must not stagnate: to go
backwards to a primitive life, or to halt our burgeoning move forward,
upward, outward, would be a betrayal of the dynamic inherent in life and
consciousness. We must progress on to transhumanity and beyond into
a posthuman stage that we can barely glimpse (More 1996, 8). When
More says that we must not stagnate and we must progress on, it is
obvious that he does not mean to say that the latter will happen anyway,
that the process that will eventually turn us into posthumans is inevitable.
On the contrary, he is saying that the future lies in our hands and that it
is our duty not to stagnate or even go backwards. To do so, even to pas-
sively allow it, would be a betrayal of the dynamic inherent in life and
consciousness. What we would betray, according to More, is our own
human nature. But calling some course of action a betrayal is using a moral
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category. We must not betray is a self-evident moral imperative (because
this is part of the meaning of the word betrayal), so that if we did betray
by choosing not to progress we would be morally culpable. From this we
can infer that there is a value in progressing that we are not supposed to
question. It is what we are meant to do by virtue of what we are. This is
clearly an argument from nature, by which I mean an argument that pro-
ceeds from a claim about what some beings nature is to a conclusion that
tells us what this being ought to do (or, sometimes, how it ought to be
treated). It thus appears that nature, after it has been expelled from the
transhumanist paradise with a great show of indignation, is immediately
invited back in through the backdoor, just as Lewis thought it would.
Max More is certainly not exceptional in this respect. Other tran-
shumanists use similar arguments from nature when it suits them. Julian
Savulescu, another transhumanist in spirit though not by name, defends
the use of performance-enhancing drugs in sport as a perfect expression
of human nature and distinctiveness. Far from being against the spirit
of sport, biological manipulation embodies the human spirit the capac-
ity to improve ourselves on the basis of reason and judgment. When we
exercise our reason, we do what only humans do (Savulescu et al 2004,
667). So manipulating our bodies in order to improve ourselves is an
exercise of reason, which, as far as we know, we alone of all living crea-
tures are capable of. The ancient definition of the human animal as zoon
logon echon or animal rationale is being evoked here and given a peculiar twist
by putting the emphasis on practical reason or, more precisely, a reason
that is directed towards self-improvement. Thus it is suggested that what
makes us human is not the ability to reason as such and certainly not the
ability to think about and contemplate the world (Aristotles theoria). What
is supposed to make us human is rather a particular goal-oriented use of
reason: To choose to be better is to be human (2004, 670). This,
however, is clearly not intended to be a purely descriptive statement
(although it might be intended to look like one). The author does not
simply claim that choosing to be better is what humans typically do. Thus
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his claim belongs to a different category than similar sounding statements
such as to get together and chat about the weather or other trifles is to
be human. Neither is the statement apologetic as in to err is to be
human (errare humanum est), for example. It is not intended as an excuse,
rather it is an expression of pride. In the language of speech acts, we
could say that as an illocutionary act it is an encouragement (i.e. to encour-
age is its function), and what it encourages us to do (its intended perlocu-
tionary effect) is live up to our nature. We are invited to identify with this
particular description, and expected to accept the invitation by acting
accordingly. Savulescu is telling us that choosing to be better is what
being human is all about, is what it means to be human. We are being
asked to define ourselves in this particular way, to take it as an instruction
on how to become truly human. The message is that if we want to stay
true to ourselves we must approve of, defend, promote, and especially
use, not only performance-enhancing drugs in sport but all enhancement
techniques in general and in all areas of life.
My impression is that this message pervades a good deal of the tran-
shumanist literature. Occasionally, even mythical images are employed to
convey it. In his book Redesigning Humans, for instance, Gregory Stock
cites Prometheus in order to support his claim that we are not only about
to seize control of our evolutionary future (2003, 2), but that this is
going to happen whether we want it or not. We can have as many well-
founded objections as we like, Stock explains, but it wont change a thing
because Prometheus theft of fire from the Gods was too characteristi-
cally human. Prometheus is clearly being introduced here as the paradig-
matic human, as an embodiment of the human essence. What is being
said, on one level, is that biotechnological progress cannot be stopped
because, being human, we will always steal fire from the Gods, that is,
continue to find and take possession of new means to increase our power
and control. In theory, one could agree with such a diagnosis and still
deplore the fact: Alas, we are thieves by nature! But the image, as it is
being used here, does not really permit this option. We are not being told
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that we are like a common thief, rather that we are like Prometheus, a
mythical figure who was willing to sacrifice himself for the good of
humanity. It is the same Prometheus that Percy Shelley described in his
play Prometheus Unbound as an altruistic and peace-loving version of
Miltons Satan who, like Prometheus, is distinguished by his courage,
majesty, and firm and patient opposition to omnipotent force (Shelley
1924). We are also told that using biotechnology in order to redesign
ourselves is a primary instance, not of stealing, but of stealing fire from
the Gods. In other words, it is a noble, heroic act, an act of resistance
against tyrants who, for no good reason, like Shelleys Jupiter, withhold
from us what we urgently need for our survival. The Gods in Stocks
simile are close relatives of Mores entropic forces. They represent nature
as an obstacle to human freedom, as everything we have not yet con-
quered. So it is not only our nature to steal fire from the Gods (a descrip-
tive, though metaphorical statement), but it is in fact for that very reason
our holy mission (an implicitly prescriptive statement).
Not surprisingly, Prometheus is also cited as the paradigmatic human
by Giovanni Pico della Mirandola in his Oration on the Dignity of Man. Pico
declares him to be an apt symbol of humanity by reason of our nature
sloughing its skin and transforming itself (1985, 4). I say this is not sur-
prising because the first few pages of Picos Oration strike me as the locus
classicus of transhumanist thought. In a sense, Pico was the first tran-
shumanist, because he provided transhumanism with its paradoxical nor-
mative anthropology by describing man as an animal whose nature it is
not to have a nature. In an attempt to promote this anthropology, Pico
invents his own myth of origin, which is a variation of Platos anthropol-
ogy related in his Protagoras (Plato 1997). According to Plato, Prometheus
(again!) and his brother Epimetheus were given the task of assisting in
the creation of the mortal races by giving them their powers and abilities.
But Epimetheus persuaded his brother to let him do it on his own, which
turned out to be a mistake. Since, as his name already indicates, he was
not given to pronoia (foresight), he forgot to save some powers for us
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humans, who had the bad fortune to come last. Through Epimetheuss
fault we ended up with nothing and could only survive because Prometheus
and Zeus stepped into the breach, the one getting us fire and the wisdom
of how to use it (that is to say, technology), and the other giving us
political abilities and moral emotions that enabled us to live together and
support and help each other (Plato 1997, 756).
Picos version of the same tale is quite different. What Plato described
as an initial defect that makes us dependent on technology and on each
other, Pico describes as our greatest advantage and highest virtue. In his
account of the story, the short-sighted Epimetheus is replaced by God
himself who, being the best workman, although initially committing the
same blunder of giving out all the archetypes and having none left for us
humans, immediately knows how to turn the apparent failure into an
opportunity to create his masterpiece. For, he reasons, each animal that
has been given a particular nature is thereby also confined. The very fact
that it has a nature means that it is also bound by it. It cannot go beyond
what its given nature allows it to be. But humans, since they are of inde-
terminate form and have no nature of their own, can be anything they
want, anything they decide to be. Thus God addresses man with the
following words: In conformity with thy free judgment, in whose hands
I have placed thee, thou art confined by no bounds; and thou wilt fix
limits of nature for thyself (Pico 1985, 4). Human beings are being
defined here as unbound animals, as beings for whom no limits exist
except those they set for themselves. Our nature is that we do not have
a nature. We can have whatever we choose and be whatever we will.
Thou, like a judge appointed for being honourable, art the molder and
maker of thyself; thou mayest sculpt thyself into whatever shape thou
dost prefer (1985, 4). Again, however, this has not to be read as a mere
description of what we in fact are, but at the same time as a statement
about what we ought to be and do. Not all choices are equally fitting.
This becomes apparent when God continues: Thou canst grow down-
ward into the lower natures which are brutes. Thou canst again grow
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upward from thy souls reason into the higher natures which are divine
(1985, 4). Although we are free to choose between the higher and the
lower, it is clear that we would abuse our God-given freedom if we were
to choose the lower. For the likes of us, only the sky is the limit. We can
be brutes and stay within the bounds of nature (or what we have per-
suaded ourselves to accept as nature) or free ourselves from these bounds
6

and become like the angels or even God himself, not only potentially free
but actually free, and that is precisely what we are meant to do in virtue
of what we are: as Asaph the prophet says: Ye are all gods, and sons of
the most high, unless by abusing the very indulgent liberality of the
Father, we make the free choice, which he gave to us, harmful to our-
selves (). Let us spurn earthly things; let us struggle toward the heav-
enly (1985, 7).
7

There are echoes here of the biblical Genesis story that also, beneath
the pious surface reading with which we are all familiar, contains the idea
that rising above our present condition to a Godlike existence is our
birth-right. Unlike Picos God, the God of the Hebrew Bible is jealous
and determined to prevent us from becoming like him, which was appar-
ently within our reach. When Adam and Eve still lived in the Garden of
Eden, they were neither immortal nor did they know themselves. But the
tree of knowledge and the tree of life were always there, and with them
the possibility of wisdom and eternal life. And once they had eaten from
the tree of knowledge, it was only a matter of time before they would also
eat from the tree of life and become like God. In order to prevent this,
and for no better reason, God expelled them from the Garden. This story
can easily be given a transhumanist reading. God is the tyrant who unjustly
denied to us what was rightfully ours and drove us away from our home,
for which we have been looking ever since. Countless other myths about
the Golden Age that once was, about far off Kingdoms where there is
neither death nor sorrow nor toil, and where we truly belong, all convey
the same message: home is somewhere else and, as Dorothy was well
aware, theres no place like home. These fantasies of a lost home, i.e.
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a place where we truly belong and where we can live the life that we are,
by our very nature, meant to live, have haunted human imagination for
millennia and nourish the soil from which transhumanism grows. Hence
the conviction that we are all potential, even teleological immortals. That
we are in fact not immortal does not show that we are not meant to be
immortal, that immortality is not our destiny. We only have to overcome
some obstacles that Nature has put in our way. In the Genesis story,
Nature is represented by God who deliberately stands in the way of
human perfection. God, in other words, is acting like a true bioconserva-
tive. There is also a transhumanist in the story, namely the serpent, who
urges Eve to move on, to improve herself. The serpent promises knowl-
edge and, despite his reputation for being a compulsive liar, speaks noth-
ing but the truth. He is the real hero of the story and deserves his punish-
ment by God no more than Prometheus deserved his. Yet a serpent does
not make a good hero. It doesnt invite identification, which may explain
why it is conspicuously missing from the transhumanist literature.
My claim that transhumanism (as a philosophy that is essentially pre-
scriptive, arguing for and demanding a particular kind of practice) presup-
poses a normative conception of human nature, however, does not rest
on the sporadic occurrence within transhumanist literature of mythological
allusions or argumentative passages that seem to imply such a conception.
My claim is in fact more general, namely that all proponents of human
enhancement implicitly appeal to human nature. First of all, it is not true
that there are no aspects of humanity that, in Kasss favourite phrase, are
dear to them, but only that what is dear to them seems to be different
from what is dear to their opponents. Because if there were nothing that
was dear to them then they would no longer be able to state their case for
human enhancement (this is a version of C.S. Lewiss argument introduced
above). Enhancement is by definition good. An enhancement that leaves
us worse off than we were before is no enhancement. Hence, in order to
decide whether a proposed or already achieved change of our qualities or
abilities is, or is not, an enhancement, we need a standard by which to
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measure this change. The obvious standard is subjective well-being. If we
are happy then we are well. If we become even happier as a result of taking
a particular drug or undergoing a genetic intervention, then we are more
well than before, or indeed better than well (Kramer 1994, xv). But
subjective well-being is not independent of the creature whose well-being
it is. It is species-specific. What is constitutive for the well-being of a
human is different from what is constitutive for the well-being of a chicken.
So all proposals for specific enhancements need to take our human nature
into account. Only what increases our well-being as human beings can
qualify as an enhancement.
The connection between human well-being and human nature can
perhaps be acknowledged without assuming a normative conception of
human nature. Yet it is notoriously difficult to predict what will in fact
increase our well-being. For instance, high general intelligence is not obvi-
ously more conducive to our well-being than low intelligence, and neither
is enhanced memory or emotional capacities. We can easily imagine
circumstances in which all of these diminish subjective well-being. If sub-
jective well-being were all that counted, then high intelligence would not
necessarily be an advantage, and we would have no reason to promote it.
Low intelligence could be very helpful indeed for maximising the enjoy-
ment of the simple pleasures of life. I am quite positive that we would
enjoy many of the television programmes broadcast in Britain and else-
where more if our intellectual demands were lower. So perhaps when we
think about enhancing human traits with a view to well-being we should
attempt to make people less intelligent rather than more.
In an attempt to avoid this unwelcome conclusion, proponents of
human enhancement usually prefer to cut the link between subjective
happiness and objective good. They either understand the term well-
being in such a way that even when we feel well we could in fact be not
well that is, as objective well-being or use a different term entirely
that is more apt to convey the intended objective meaning, such as qual-
ity of life or human flourishing. In other words, they do not want to
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follow Bentham but rather John Stuart Mill. Poetry, they claim, is indeed
better than pushpin. Likewise, reading and being able to understand and
appreciate Proust is better than reading Tom Clancy. But why and in what
sense would it be better? In what sense would we have a higher quality
of life, or would we flourish more? If, as it is assumed, we wouldnt nec-
essarily enjoy ourselves more, would we then have a more refined kind of
enjoyment? What exactly would we have gained?
I dont mean to say that there is no gain. Like the transhumanists,
I would rather be a happy Socrates (and perhaps even a disgruntled
Socrates) than a happy pig, but the question is how this preference can
be justified. It seems to me that the only possible justification is an
appeal to some idea of what it means to be human. Human flourishing
(just as quality of life, or objective well-being) is a concept that can
hardly be understood without an assumption about what humans are
supposed to be like, that is, without some normative conception of
human nature. Most people do in fact prefer Tom Clancy to Proust, but
we like to think that they ought to like Proust better because that would
be more befitting to humans. Being content with books by authors like
Clancy or happily watching game shows on television is an insult to their
human nature, to their inherent possibilities. Humans are thinking beings
so they had better think in order to live up to what they are. Human
enhancement is thus proposed as a way of eventually turning us into
what we are meant to be. So despite the fact that whenever human
nature is invoked by bioconservatives like Fukuyama or Leon Kass,
proponents of human enhancement deny that there is such a nature or
that, if there is, it does not have any normative significance, they them-
selves constantly rely on some implicit understanding of human nature
to give sense to the idea of human flourishing and the claim that we have
a moral duty to promote it. It might be a different understanding of
human nature but it is as value-laden and normative as that of their
opponents.
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WORKS CITED
Agar, Nicholas. 2004. Liberal Eugenics. Oxford: Blackwell.
Bostrom, Nick. 2009. Why I want to be a Posthuman when I grow up. In Medical
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Heidelberg: Springer.
Fukuyama, Francis. 2002. Our Posthuman Future. New York: Farrar, Straus and Giroux.
Glover, Jonathan. 2007. Choosing Children. Oxford: Clarendon Press.
Harris, John. 2007. Enhancing Evolution. The Ethical Case for Making Better People. Princeton
and Oxford: Princeton University Press.
Kass, Leon. 2003. Ageless Bodies, Happy Souls: Biotechnology and the Pursuit of
Perfection. The New Atlantis 1: 9-28.
Kramer, Peter. 1994. Listening to Prozac. London: Fourth Estate.
Lewis, C.S. 1947. The Abolition of Man. New York: Macmillan.
More, Max. 1996. Transhumanism. Towards a Futurist Philosophy. www.maxmore.
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Publishing Co.
Sandel, Michael 2007. The Case against Perfection. Cambridge, MA/London: Belknap
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Savulescu, Julian, Bennet Foddy and Megan Clayton. 2004. Why we should allow per-
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NOTES
1. This is not to say that everything that restricts our individual autonomy is referred to as
nature. Other people are not normally perceived as agents of nature, even though they obviously
do restrict our autonomy. So when we speak of nature as a threat to autonomy we tend to regard
humanity as a unified whole whose agency is limited by non-human (or perhaps non-rational)
forces.
2. I do not mean to say that we are all born with a fully developed self. The self certainly
does develop over time, and how it develops may very well be influenced by the decisions we
make. However, we do not normally consciously decide to become a certain person, and when
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we do, we do so because we already are a certain person (in this case one who has a strong desire
to develop into a different person).
3. Nick Bostroms home page www.nickbostrom.com.
4. The declared transhumanist Nick Bostrom professes the same sentiment: I want to help
make the world a better place. (see his homepage www.nickbostrom.com).
5. This list of human activities is, of course, not exhaustive. There may be many more, and
perhaps some of those mentioned will not be considered human propria at all. It is also clear that
we can imagine a human being who never laughs and cries, or one who never has sex in their life
and never desires to. But we may still want to claim that it is typical for humans to laugh and cry
and have sex, and a human life from which these things are missing is deficient in that respect
and not a fully human life. In this sense these activities define our human existence. They give a
particular shape to it.
6. Analogous to Kants self-caused immaturity, which Bostrom cites.
7. It may well be that Pico had mainly the moral progress of mankind in mind. However,
his myth of origin still constructs an anthropology that lends itself to the transhumanist agenda
of unlimited self-creation.