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A Theological Embrace of Transhuman and Posthuman Beings Calvin Mercer Calvin Mercer

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A Theological Embrace of Transhuman and Posthuman Beings Calvin Mercer Calvin Mercer Article A Theological Embrace of Transhuman and Posthuman Beings Calvin Mercer Calvin Mercer Christianity exhibits theological flexibility, potentially allowing for inclusion of beings generated from enhancement and artificial intelligence (AI) technologies. Paul’s victory over the circumcision party allowed Gentiles to follow Jesus Christ without becoming Jewish. The Abrahamic covenant required a body, altered by circumcision, to be in right relationship with God. Paul’s gospel explicitly does not require an altered body. For Jews and Gentiles, justification requires only acceptance of God’s grace. Transhuman and posthuman beings, resulting from enhancement and AI technologies, may be able to do this as God’s creations. Granted, further work may determine if these beings will meet other theological criteria for salvation. ranshuman/posthuman possibilities increasing number of ethicists and pub­ are urgent matters for Christians to lic intellectuals.6 The long philosophical Taddress.1 This article discusses the and theological discussion about human challenge presented by salvation for trans­ nature and what, in the biblical tradition, human/posthuman beings and then gives is called the imago Dei, is going to take on an important biblical example, showing new intensity and significance in a world that Christianity is theologically flexible where “cyborg” and “spiritual machine” enough. These beings will be created by are no longer merely the stuff of science God. Further theological work is needed, fiction. We are now seeing scholars of with attention to biblical and theological religion reflecting on transhuman and assessments of the anthropology, soteri­ posthuman possibilities in sustained and ology, eschatology, and other aspects of thoughtful ways.7 These questions will these new beings. Are they fallen, and do not yield quick and easy resolution, nor they have free will, are just two of many should they. questions requiring theological inquiry. There are other possibilities, but a brief review of cyborgs, artificial superintel­ The Nature of Transhuman ligence, and whole brain emulation is and Posthuman Beings sufficient to raise the question about the The human species stands at an important status of future technologically produced moment in its evolution, one in which it is beings or radically enhanced human developing the tools to take active control beings from a Christian theological per­ of the future of humanity as we enter an spective. These three examples paint a era of “radical evolution.”2 The biotech­ picture strongly suggesting that the new nology revolution is yielding scientific world aborning will require theological discoveries and technologies that will assessment of transhuman and, possibly, transform what it means to be human in posthuman beings. physical, cognitive, affective, and even in Calvin Mercer, PhD (Florida State University), is Professor of Religion at 3 4 moral and spiritual domains. Questions East Carolina University. He is the coeditor of the series Palgrave Studies are being raised about what it means to in the Future of Humanity and Its Successors, academic advisor to the have personhood and sentience.5 These Christian Transhumanist Association, and coauthor of the forthcoming Live developments are fiercely debated by an 500 Years—Salvation by Tech? An Introduction and Study Guide. Volume 72, Number 2, June 2020 83 Article A Theological Embrace of Transhuman and Posthuman Beings 1. Cyborgs an atypical one, coming from Scottish AI expert Part human/part machine “cyborgs” are not rais­ David Levy several years ago. ing theological concerns at the level of pace makers We are in sight of the technologies that will and artificial knees. Although much harder to endow robots with consciousness, making them manipulate, the brain and nervous system, radically as deserving of human­like rights as we are; robots enhanced, would raise theological issues. Advanced who will be governed by ethical constraints and cyberization could use tissue engineering, biomech­ laws, just as we are; robots who live, and who atronics, nanomachines, and neuroscience break­ welcome being loved, and who make love, just throughs to modify our senses, personality, memory, as we do; and robots who can reproduce. This is and other cognitive functions. FDA­approved neural not fantasy—it is how the world will be, as the implants are placed directly into the brain of some possibilities of Artificial Intelligence are revealed patients to counteract symptoms of Parkinson’s dis­ to be almost without limit.10 ease and other neurological disorders. Increasingly, Videos of robots on the internet provide a sense of computers will be embedded in our bodies. At what it might be like to experience intelligent robots some point, modification may change our per­ occurring as persons and with consciousness.11 As son, our very nature. For years, philosophers have development of intelligent robots continues, whether debated whether a machine can have consciousness. robots are persons, and are actually conscious, will Regardless of how that debate turns out, at a prac­ be a part of the ongoing debate. Engineers in Japan tical level, the merging of machines and biological entities will raise acute theological and philosophical are particularly skilled at creating human­like robots. questions about the nature of human beings. Human­like robots playing roles in our every­ day lives will increasingly raise questions about treatment of robots, robot rights, the definition of 2. Artificial Superintelligence personhood, and a host of religious questions, such Artificial intelligence (AI) is, appropriately, now get­ as the ones raised in this article. ting much attention regarding its impact on jobs and the economy. AI has traversed through several boom and bust periods. Now, it seems positioned for a 3. Whole Brain Emulation period of significant advancement. Battlefield robot­ Our third example, whole brain emulation, often ics, self­driving cars, and smart home devices are referred to as “mind uploading,” refers to copying just a few ways in which AI is increasingly becom­ the information in the brain, such as memory and ing a part of our daily lives in what is called “weak” personality, into a digital substrate. Although major or “narrow” AI. This kind of AI push by countries technical barriers must be overcome, thoughtful crit­ and companies lays the groundwork for the develop­ ics argue that mind uploading of some sort will be ment of what is sometimes called “strong AI,” that feasible at some point. Bostrom addresses the tech­ is, machines that mimic general human intelligence. nical aspects of whole brain emulation in his book, Machines with intelligence at the general human Superintelligence. Mind uploading raises questions level may never be developed. That said, strong AI is about personal identity and the role of embodiment 12 enough of a possibility to merit our exploration, even in personhood. Until now, we have placed neural if now only as a thought experiment. implants into the human brain. Whole brain emu­ lation changes the direction, potentially moving Superintelligence refers to machine intelligence that the “mind” into a computer—uncharted territory. surpasses general human intelligence. Nick Bostrom, Regardless of how this “enhancement” might unfold, director of the Future of Humanity Institute at the it reflects a new “creature” in at least some sense of University of Oxford, provides the most current that word. and thorough assessment of the possibility of a superintelligent machine in an important book, Superintelligence: Paths, Dangers, Strategies.8 Apart Christianity Is Nimble—Paul’s Victory from the considerable dangers detailed by Bostrom over the Circumcision Party and others,9 complicated theological questions would as an Example be raised by superintelligence that is autonomous, Thus far in its history, Christianity has proven flex­ potentially self­aware, and able to act in the world ible and adaptable, while maintaining allegiance via robotics. Consider the following statement, not to the Bible and historic creeds such as the Nicene 84 Perspectives on Science and Christian Faith Calvin Mercer Creed and the Apostles’ Creed. Paul’s first-century to be flexible going forward. Although she was, in victory over the circumcision party agitators13 is an this quotation, referring to Paul’s view of the body, important biblical example of Christianity’s early Pauline scholar Lee Johnson’s framing is helpful. ability to embrace a new category of believer. It strikes me that Paul’s thought reveals a great deal of imaginative mythmaking that happened The circumcision controversy refers to the theologi­ in light of his Damascus Road experience … cal disagreement between Paul and his opponents14 [Paul’s] creative theological reconfiguration … regarding how one is justified before God—through [is a] paradigm for the church in the twenty-first grace and faith or through keeping the law. The century as it faces the theological challenge of particulars of this pivotal first-century dispute are transhumanism.17 debated by scholars. However, the basic thrust of the controversy and its outcome is clear, and that out­ Christianity arguably began as a sect of Judaism. come is sufficient for the purposes of this article. In Jesus and most of the early disciples were Jews. The opposition to the circumcision party, which required new faith, however, was nimble enough to reach Gentiles to be circumcised and fulfill some other out and
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