Transhumanist politics constitutes a group of political ideologies that generally express the belief in improving human individuals through science and technology. Specific topics include space migration, and cryogenic suspension. It is considered the opposing ideal to the concept of bioconservatism, as transhumanist politics argue for the use of all technology to enhance human individuals.
History The term "transhumanism" with its present meaning was popularised by Julian Huxley's 1957 essay of that name, at a time when his open endorsement of eugenics became socially controversial.
Natasha Vita-More was elected as a Councilperson for the 28th Senatorial District of Los Angeles in 1992. She ran with the Green Party, but on a personal platform of "transhumanism". She quit after a year, saying her party was "too neurotically geared toward environmentalism".
James Hughes identifies the "neoliberal" Extropy Institute, founded by philosopher Max More and developed in the 1990s, as the first organized advocates for transhumanism. And he identifies the late-1990s formation of the World Transhumanist Association (WTA), a European organization which later was renamed to Humanity+ (H+), as partly a reaction to the free market perspective of the "Extropians". Per Hughes, "[t]he WTA included both social democrats and neoliberals around a liberal democratic definition of transhumanism, codified in the Transhumanist Declaration." Hughes has also detailed the political currents in transhumanism, particularly the shift around 2009 from socialist transhumanism to libertarian and anarcho-capitalist transhumanism. He claims that the left was pushed out of the World Transhumanist Association Board of Directors, and that libertarians and Singularitarians have secured a hegemony in the transhumanism community with help from Peter Thiel, but Hughes remains optimistic about a techno-progressive future.
In 2012, the Longevity Party, a movement described as "100% transhumanist" by cofounder Maria Konovalenko, began to organize in Russia for building a balloted political party. Another Russian programme, the 2045 Initiative, was founded in 2012 by billionaire Dmitry Itskov with its own proposed "Evolution 2045" political party advocating life extension and android avatars.
In October 2013, the political party Alianza Futurista ALFA was founded in Spain with transhumanist goals and ideals inscribed in its statutes.
In October 2014, Zoltan Istvan announced that he would be running in the 2016 United States presidential election under the banner of the "Transhumanist Party." By November 2019, the Party claimed 880 members, with Gennady Stolyarov II as chair.
In 2016, Klaus Schwab, in his book The Fourth Industrial Revolution, asserted that transhumanist technologies like gene editing such as CRISPR and others will inevitably merge human physical, digital, and biological domains, presenting this transformation as an unstoppable driver of human progress in a new political and societal era.
In 2016, Yuval Noah Harari's book Homo Deus: A Brief History of Tomorrow popularized transhumanist ideas, envisioning a future where biotechnology, genetic engineering, and artificial intelligence enable humans to transcend biological limits, potentially creating "superhumans" with enhanced cognitive, physical, and emotional capacities. In 2018, Yuval Noah Harari, in works like 21 Lessons for the 21st Century and public talks, called humans “hackable animals,” asserting that AI and biotechnology will inevitably enable entities to manipulate human behavior and cognition, presenting a transhumanist future as both unavoidable and politically transformative.
Other groups using the name "Transhumanist Party" exist in the United Kingdom and Germany.
Core values According to a 2006 study by the European Parliament, transhumanism is the political expression of the ideology that technology and science should be used to enhance human abilities and characteristics like physical beauty, or lifespan.
According to Amon Twyman of the Institute for Ethics and Emerging Technologies (IEET), political philosophies which support transhumanism include social futurism, techno-progressivism, techno-libertarianism, and anarcho-transhumanism. Twyman considers such philosophies to collectively constitute political transhumanism.
Techno-progressives, also known as Democratic transhumanists, support equal access to human enhancement technologies in order to promote social equality and prevent technologies from furthering the divide among socioeconomic classes. However, libertarian transhumanist Ronald Bailey is critical of the democratic transhumanism described by James Hughes. Jeffrey Bishop wrote that the disagreements among transhumanists regarding individual and community rights is "precisely the tension that philosophical liberalism historically tried to negotiate," but that disagreeing entirely with a posthuman future is a disagreement with the right to choose what humanity will become. Woody Evans has supported placing posthuman rights in a continuum with animal rights and human rights.
Riccardo Campa wrote that transhumanism can be coupled with many different political, philosophical, and religious views, and that this diversity can be an asset so long as transhumanists do not give priority to existing affiliations over membership with organized transhumanism. Truman Chen of the Stanford Political Journal considers many transhumanist ideals to be anti-political.
Anarcho-transhumanism
Anarcho-transhumanism is an anti-capitalist ideology synthesizing anarchism with transhumanism that is concerned with both social and physical freedom respectively. Indeed, according to the anarcho-transhumanist activist William Gillis : "We should seek to expand our physical freedom just as we seek to expand our social freedom." Also, anarcho-transhumanists define freedom as the expansion of one's own ability to experience the world around them. Anarcho-transhumanists may advocate various praxis to advance their ideals, including computer hacking, three-dimensional printing, or biohacking.
The philosophy draws heavily from the individualist anarchism of William Godwin, Max Stirner and Voltairine de Cleyre. Anarcho-transhumanist thought looks at issues surrounding bodily autonomy, disability, gender, neurodiversity, queer theory, science, free software, and sexuality whilst presenting critiques through anarchist and transhumanist lens of ableism, cisheteropatriarchy and primitivism. Much of early anarcho-transhumanist thought was a response to anarcho-primitivism. Anarcho-transhumanism may be interpreted either as criticism of, or an extension of humanism, because it challenges what being human means.
Anarcho-transhumanists also criticise non-anarchist forms of transhumanism such as democratic transhumanism and libertarian transhumanism as incoherent and unsurvivable due to their preservation of the state. They view such instruments of power as inherently unethical and incompatible with the acceleration of social and material freedom for all individuals. Anarcho-transhumanism is generally anti-capitalist, arguing capitalist accumulation of wealth would lead to dystopia while partnered with transhumanism, instead advocating for equal access to advanced technologies that enable morphological freedom and space travel.
Anarcho-transhumanist philosopher William Gillis has advocated for a 'social singularity', or a transformation in humanity's morals, to complement the technological singularity. This social singularity will ensure that no coercion will be required to maintain order in a future society where people are likely to have access to lethal forms of technology.
Democratic transhumanism Democratic transhumanism, a term coined by James Hughes in 2002, refers to the stance of transhumanists (advocates for the development and use of human enhancement technologies) who espouse liberal, social, or radical democratic political views.
Philosophy According to Hughes, the ideology "stems from the assertion that human beings will generally be happier when they take rational control of the natural and social forces that control their lives." The ethical foundation of democratic transhumanism rests upon rule utilitarianism and non-anthropocentric personhood theory. Democratic transhumanists support equal access to human enhancement technologies in order to promote social equality and to prevent technologies from furthering the divide among the socioeconomic classes. While raising objections both to right-wing and left-wing bioconservatism, and libertarian transhumanism, Hughes aims to encourage democratic transhumanists and their potential progressive allies to unite as a new social movement and influence biopolitical public policy.
An attempt to expand the middle ground between technorealism and techno-utopianism, democratic transhumanism can be seen as a radical form of techno-progressivism. Appearing several times in Hughes' work, the term "radical" (from Latin rādīx, rādīc-, root) is used as an adjective meaning of or pertaining to the root or going to the root. His central thesis is that emerging technologies and radical democracy can help citizens overcome some of the root causes of inequalities of power.
According to Hughes, the terms techno-progressivism and democratic transhumanism both refer to the same set of Enlightenment values and principles; however, the term technoprogressive has replaced the use of the word democratic transhumanism.
Trends Hughes has identified 15 "left futurist" or "left techno-utopian" trends and projects that could be incorporated into democratic transhumanism:
Afrofuturism Assistive technology-enabled disabled people Biopunk science fiction and movement Body modification culture Cyborg feminism/cyberfeminism Feminist science fiction Free software movement Lesbian science fiction, gay science fiction, bisexual science fiction and transgender science fiction Nanosocialism Post-Darwinian leftism Postcyberpunk science fiction Post-work/guaranteed minimum income movement Technogaianism Up-wing politics Viridian design movement
List of democratic transhumanists These are notable individuals who have identified themselves, or have been identified by Hughes, as advocates of democratic transhumanism:
Charles Stross George Dvorsky Giulio Prisco Ken MacLeod Mark Alan Walker Martine Rothblatt Ramez Naam Riccardo Campa
Criticism Science journalist Ronald Bailey wrote a review of Citizen Cyborg in his online column for Reason magazine in which he offered a critique of democratic transhumanism and a defense of libertarian transhumanism.
Critical theorist Dale Carrico defended democratic transhumanism from Bailey's criticism. However, he would later criticize democratic transhumanism himself on technoprogressive grounds.
Libertarian transhumanism
Libertarian transhumanism is a political ideology synthesizing libertarianism and transhumanism.
Self-identified libertarian transhumanists, such as Ronald Bailey of Reason magazine and Glenn Reynolds of Instapundit, are advocates of the asserted "right to human enhancement" who argue that the free market is the best guarantor of this right, claiming that it produces greater prosperity and personal freedom than other economic systems.
Principles