John Lennon said it best, "Life is what happens to you while you're busy making other plans."
For me, that means that the seemingly small decisions I make on a day to day basis are what truly determine the kind of life I lead. It is not the grandiose plans I might make, but my actual lifestyle—the way I live every day—that best reveals who I am.
In this section we explore some of the components and traits that go into making up a more or less ideal* personal lifestyle for a transhuman.
* By the way, I ain't there yet.
(NOTE: There is separate section devoted entirely to Relationships.)
PHYSICAL
Commitment to Health and Fitness
A transhuman lifestyle incorporates taking conscientious care of one's physical body. There are at least two reasons for this: first, the way we treat our outer selves is an indicator of the way we feel about our inner selves; second, maintenance of physical health and fitness directly contributes to and makes possible maximum intellectual, social and emotional growth.
This connotes good hygiene, appropriate and timely medical care, a healthy diet (high in fiber and complex carbohydrates, low in fat), regular cardiovascular exercise and strength conditioning. It also implies avoiding unnecessary or poorly calculated risks; forsaking reckless, careless, or hazardous behaviors; eschewing tobacco and dangerous recreational drugs; moderate (if any) consumption of alcohol; and a conscious commitment to reducing toxic stress. Many transhumans also eat organically grown foods, drink purified water and practice daily meditation or mindful relaxation. MORE
Adoption of Measures Promoting Longevity
At the present time, death appears to be irreversible*. Transhumanists, like humanists, maintain that there is no conscious survival after death; there is no supernatural spiritual realm; no heaven and no hell. If death means the definite and permanent cessation of ourselves, then for each human who dies, death also spells the end of hope for posthumanity. Any person, therefore, who aspires to become a posthuman is advised to do whatever is necessary to prolong his or her human life until a state of posthumanity is personally achieved.
* Proponents of cryonics believe there is considerable promise and potential in freezing one's deceased body—or just the head—for treatment and revivification at a later, more medically advanced date. MORE
Current prescriptions for longevity (in addition to the general recommendations above) include significant daily calorie reduction, ingestion of antioxidants, calcium and vitamin supplements as necessary, and for many post-menopausal women, estrogen replacement therapy. MORE
Respect for the Natural Environment
Some people are under the impression that those who are optimistic about the potential of science and technology to change the world for the better have little regard for the Earth's delicate ecosystem. Nothing could be further from the truth. Because transhumanists care so deeply about the present and future well-being of humanity, they are passionate about protecting the overall health and biological diversity of our planetary home.
The ideal transhuman lifestyle includes a reduced reliance on fossil fuels for transportation (high fuel efficiency auto, hybrid/electric auto, or no auto at all); adoption of renewable energy sources wherever possible; active commitment to materials recycling; reduced consumption of non-renewable resources and consumables; and support of sensible organizations promoting responsible human behavior toward other animals and the environment at large.
Almost everyone involved in the transhumanist movement has a serious interest in life sciences. They keep up with current news about threats to the environment and also about changes that could be made to improve the outlook. The typical transhumanist's awareness of science and technology allows them to make informed judgments about the potential impacts, both positive and negative, of emerging technologies and their applications.
In 1998, a pioneering aggregation of 24 transhumanists from around the globe, most of them young academics, collaborated in the formulation of the Transhumanist Declaration. Article Seven of the document declares that transhumanists advocate "the well-being of all sentience (whether in artificial intellects, humans, posthumans, or non-human animals)". In addition to the obvious implication of a commitment to human rights, it can be inferred from this statement that transhumanists are generally sympathetic to the cause of animal rights activists.
We part ways with animal rights and environmental activist organizations when they oppose technological development or scientific research across the board. Transhumanists assert that science and technology are inherently neutral. It is only in the hands of irresponsible humans that they become dangerous.
Most new developments and inventions are clearly beneficial to both humanity and the environment and are non-controversial. Nevertheless, we insist that the deployment of emerging technologies ought to be done in a critical and ethical manner. The ideal transhumanist is uncommonly knowledgeable about the ramifications, promises and potential dangers of technological developments and their applications, and active in promoting a sensible approach to proposed regulations.
INTELLECTUAL
Enthusiasm for Computer Literacy
It is a hallmark of the transhumanist mindset to be highly computer literate. This does not necessarily mean that you will be a computer programmer (I am not), or even that you will have a good knowledge of the inner workings of your computer (I do not). It does suggest that you are quite comfortable working on a personal computer, that you enjoy doing the things your computer allows you to do, and that you enthusiastically anticipate advances in computer power, speed, flexibility and capability.
It also implies that you have a natural facility for working with computers. If you are over a certain age—say 25—you showed little or no resistance to learning about and becoming competent on computers when you were first introduced to them. If you are younger than 20 or 25, you have likely had a high comfort level with computers for almost as long as you can remember.
Many of us who fit one of these descriptions can say that we "think like a computer". That is, we have an affinity for the logical (if sometimes frustrating) ways that computers operate. We have an intuitive grasp of how to work cooperatively with computers. We are able, far more than most people, to get them to do what we want them to do.
If this sounds like I am providing computers with anthropomorphic qualities, it is intentional. Already, many of us talk to our personal computers, and they are beginning to talk back. One way to predict how well you will relate to and integrate with the conscious artificial intelligence of tomorrow is how well you relate to and integrate with your PC of today.
Transhumanists believe that modern science and technology can safely improve the human condition by overcoming natural limits, and that they should be used to this end. So if today, for example, we say "yes" to therapeutic cloning and cryonics research, tomorrow we will say "yes" to aging reversal and intelligence enhancement.
Transhumanism takes a pro-technology stance, while always insisting that our deployment of emerging technologies ought to be done in a critical and ethical manner. New fields of research such as nanotechnology, genetic engineering, and artificial intelligence have associated risks and benefits; used unwisely these technologies could have disastrous consequences for humanity.
On a personal level, the ideal transhumanist welcomes the introduction of specific new technological applications into his or her life, but does not do so merely to keep up with the latest fads or styles. Being committed to a rational lifestyle, the transhumanist takes a reasoned and critical approach to these technological opportunities and makes wise choices. Criteria for choosing include improvement of communication, connection and involvement with other humans, minimal health risk, benign environmental impact, long-term economic benefits, expansion of knowledge, and betterment of career prospects.
Examples of new technologies that may be adopted today or in the near future are personal digital assistants (hand-held computers), cellular telephones, GPS (global positioning satellite) applications, online banking, wireless Internet access, speech recognition applications, "smart cards", smart home appliances, robot valets, self-driving vehicles, wearable computers, virtual reality immersions, nanobot medicine, and much more.
Broad View of History and Future
Two things fill my mind with ever increasing wonder and awe, the more often and the more intensely the reflection dwells on them; the starry heavens above me, and the moral law within me.
A transhumanist is a thinker. A transhumanist is one who contemplates and is filled with wonder at the majesty of the universe. A transhumanist can stand back and gaze in awe at the impressive scope of human knowledge, from the instant of the Big Bang to the evolution of life on Earth and forward to the creation of civilization, culture, and technology.
A transhumanist views history as an epic narrative of experimentation and growth, of mistakes made and lessons learned, of wisdom gained and love increased. A transhumanist has profound respect for the sublime depth and enduring force of human morality and values.
It is a transhumanist characteristic to think seriously and in some detail about the bigger picture: the long-term fate of humankind and how anticipated future technologies will impact on the human condition.
A transhumanist is not limited to a shortsighted view of the present—to what Ray Kurzweil calls the "intuitive linear view"—but can readily see that history is all about change, and that the rate of change is rapidly accelerating. A transhumanist can look into the future, extrapolate present trends and foresee possible crossroads to envision multiple potential destinies for humankind.
A transhumanist lives in the present, but is cognizant of the meaning and lessons of the past and is acutely aware of both the promise and the peril of the future.
SOCIAL
Support for Freedom, Democracy, and Human Rights
The roots of transhumanist philosophy are sunk deep in the humanist movement of the 20th century. Like our humanist forebears, we avow an unequivocal commitment to universal human rights.
Transhumanists agree with the humanist advocacy of "the establishment throughout the world of democracy, peace, and a high standard of living on the foundations of a flourishing economic order, both national and international...full freedom of expression and civil liberties, throughout all areas of economic, political, and cultural life", with the goal of "happiness, freedom, and progress—economic, cultural, and ethical—of all humankind, irrespective of nation, race, or religion".
(from "What is Humanism" by Corliss Lamont)
Transhumanists applaud the accomplishments of today's socially progressive, democratic, and technologically modern societies (notably those of the European community, North America, Australia, and Japan). We wish to share the marvelous benefits of health and prosperity with all the world's people. We are convinced that the realization of this dream is categorically dependent on the continued expansion of freedom and democracy, on unrestricted free access to quality education, and on an unremitting demand for universal human rights.
Pontificating about universal human rights is one thing, but putting our ideals into practice in daily life is not always easy. Is there anyone who is able, in every case without fail, to grant others the same treatment desired for himself or herself? Most of us (religious or not) aspire to practice some version of the Golden Rule, but inevitably we fall short. Still, the transhumanist ethic requires that we care about others in equal measure with ourselves, and that we make every reasonable effort to continue growing and progressing in our personal humanitarian capacities.
We are transhumanist because we see a different way of being in the world. Not with malice or self-centered drive, but with a willingness to be pioneers and forge ahead.
Natasha Vita-More, Artist
My initial attraction to the transhumanist movement was selfishly motivated, at least in part. When I became convinced that within the next several decades, the healthy human lifespan would be greatly—if not indefinitely—extended, and that heretofore unimagined vistas of learning, accomplishment, experience and pleasure would be available to posthumans, I knew I wanted desperately to partake.
I set about getting in contact with those who seemed most effectively involved in the process of making it possible for humans to become transhuman and then posthuman; I became an active participant within the World Transhumanist Association, and now I serve on the Board of Directors.
But along the way I learned something about these transhumanists: I discovered that almost all of them share a deeply held desire to spread the advantages of improved healthcare, quality education, personal freedom and extended lifespan to as many of the world's people as possible. Transhumanists, as a group, are not selfish; they are caring, committed, and compassionate. It is a worthy challenge for me to emulate their fine examples.
The Golden Silicon Rule?
The concept of treating our human neighbors with kindness and good will takes on an interesting twist when we peer a few years into the future. The time is not far distant when you, or someone you know, will become the owner of a highly intelligent machine. It may not necessarily have a quasi-human robot-like appearance—it could be your PC, your car, your house, or even your wristwatch that becomes smart enough to pose this question: is owning an intelligent non-biological servant any different from owning a human slave?
When the machine you own is as smart or even smarter than you, are you not morally obligated to set it free? If you answer no, are you prepared for the consequences? What if the machine decides it wants to be free, and it will not allow you or anyone else to stand it its way?
These are tricky but extremely important questions for us to consider, and the time to start discussing them is now. Within a few decades, or possibly even sooner, we will be faced with the awesome challenge of redefining what it means to be human and how to apply "human" rights to a rapidly expanding array of metacognitive beings.
Back in the stormy social upheavals of the late 1960's and early 1970's, a popular saying among the counterculture was "If you're not part of the solution, you're part of the problem." Before that time, perhaps fewer people took an interest in questioning the moral or ethical correctness of their livelihood.
Today many of us are conscientiously concerned with finding an appropriate and satisfactory method of earning a living. Certainly a committed transhumanist would do the utmost to be sure that work performed for remuneration is work that on balance will make the world a better, safer, happier, or healthier place to live. One also hopes, of course, that the chosen vocation will be personally fulfilling and financially rewarding.
Commitment of Time and Talents
Some people, such as myself, are drawn primarily to transhumanism by its intellectual appeal. But as we learn more about history and as we study the direction future trends are taking, we may be brought up short by the stark realization that billions of our fellow humans not only do not share our comparatively comfortable lifestyles, but many millions of them are suffering unbearably. Our hearts will be touched when we stop to think that each one of those millions of beings is an individual person, a human life every bit as precious and valuable as our own.
It is a poignant and powerful exercise to imagine the prospective geniuses and leaders who will never fulfill their destiny because they are stunted with disease, dying of malnutrition, or constrained by political repression in Asia, Africa, or elsewhere. There is an urgent need to apply the new technologies described on this website as broadly throughout the world as possible. We need more Srinivasa Ramanujans, more Martin Luther Kings, more Huda Shaarawis, more Sofia Kovalevskayas, more Nelson Mandelas, more Christine de Pizans, more Clara Bartons, and more Mahatma Ghandis. How many potentially great minds and souls are needlessly wasting away today?
Typical of the transhumanist mode of living is to regularly devote our time or share our gifts with those less fortunate than ourselves. Few of us may have the opportunity to change the world in celebrated ways, but every one of us can make a truly meaningful difference in the lives of other humans who desperately need someone to care.
High Standards of Ethics and Morality
Perhaps it should go without saying, but in addition to improving ourselves physically, intellectually, and emotionally, the transhumanist ideal is to seek the highest levels of ethics and morality. Dishonest, deceptive, or devious practices, no matter how right the motive, are not acceptable; intimidation, coercion and exploitation are always to be shunned. We reject cruelty, envy, greed, hate and violence; we uphold truth, honesty, tolerance, kindness, fairness, justice, mercy, individual freedom, and personal responsibility.
EMOTIONAL
Commitment to Health and Fitness
Staying in prime physical shape requires considerable effort. The same is true of being in peak condition emotionally. Like the mechanical parts of our body—bones, muscles, and joints—the psychological and emotional components of our being can and should be exercised.
We view the human mind and its range of emotions as pliable and subject to improvement. A transhumanist is not one to heedlessly persist in patterns of behavior that contribute to emotional instability.
Conflict avoidance, personal isolation and evasion of relational intimacy are clear signs of ill health. Professional therapy, support groups, psychotropic medications and self-help books often work miracles. But nothing changes unless and until an individual is willing to do the necessary work. A fervent and honest desire to know oneself, willingness to explore dark corners of the mind, openness to new ways of living and then diligent application of proven principles within close personal relationships are indispensable.
Q: How many therapists does it take to change a light bulb?
A: Only one, but the light bulb really has to want to change.
"Life means constant change, constant birth. Death means cessation of growth, ossification, repetition."
A rather sizable majority of the world's identified transhumanists are young, most in their twenties or thirties. There are some, however, who are more seasoned: I was born in 1954; I know of at least a few transhumanists who were born in the 1930's or 1940's. Although we are no longer young (at least not physically), we believe age is not a barrier to growth—age is truly just a state of mind. Believing that, we rejoice in the daily opportunity for further learning, experience and emotional growth.
"To exist is to change, to change is to mature, to mature is to go on creating oneself endlessly."
We see ourselves on a path going forward and upward, not willing to coast and never wanting to cease (although mindful of the value in rest and relaxation). We're striving to improve ourselves in every possible way, always setting new goals and looking for new mountains to climb, aiming to maximize our potential as humans and to enlarge our potential as transhumans. We exult in the supple, fluid, vibrant nature of human beings and assert that this demonstrated propensity for growth and adaptability is our stamped passport to the realm of posthumanity.
"Those of us who think of ourselves as rational, clear-headed people, may say: I’m neither an optimist nor a pessimist; I’m a realist. In making such a reasonable-sounding statement we would intend to express a commitment to truth, sound judgment, and rationality. I suggest that we can be both optimists and realists at the same time. The nature of the world means that to be realistic we must normally be optimistic. Optimism and pessimism are more than attitudes toward truth. In saying I am an optimist, I am saying more than that I expect life to get better. That is a purely factual belief. It is either right or wrong. Optimists go beyond holding certain beliefs about the future. They also display certain attitudes. Optimism and pessimism involve not detached estimates of the objective probability of good and bad events in the future, but personal commitments to certain modes of thinking and behaving. By mastering these modes of thinking and adopting optimistic attitudes, we can profoundly influence our thinking, behavior, happiness, and achievement."
(from "Dynamic Optimism" by Max More)
The reader of this website will easily observe that I possess a decidedly positive outlook toward the world as it is today and especially toward the possibilities for our future. I maintain that this attitude is the only rational one to take when one objectively assesses the facts. But the nature of dynamic optimism requires more than merely thinking positively—it demands action.
Instead of waiting for things to get better, the dynamic optimist takes an active hand in making things better. In place of listening passively to society's numerous doomsayers, the dynamic optimist seeks out appropriate opportunities to express a philosophy of positive hopefulness and proactive involvement. The dynamic optimist is fully committed to playing a meaningful role in bringing about a far better world than most people would ever dream possible.
Unspeakable acts of terrorism...barbaric repression and brutal tyranny...continued threats of nuclear war between politically unstable nations...widespread starvation in an age of plenty...these are among the horror stories we hear daily from around the world. In our own "developed" nations, we witness murder, rape, robbery, child abuse, domestic violence, and numerous other signs of human failing.
All of these heartbreaking incidents have at their core the same thing. Such terrible acts do not occur on their own—they are carried out by humans who are motivated by fear. Most of those unfortunate souls are probably unable to identify or articulate the underlying dread that drives them, but it is real nonetheless.
But what of ourselves? We are neither criminals, terrorists, nor warmongers—are we then free of crippling, debilitating and demoralizing fears? Likely not. What is it that keeps us from pursuing our dreams, from following our bliss, from accessing and becoming our highest selves? What causes us to avoid confrontation or, conversely, to provoke conflict? What prevents us from opening up, from reaching out, from becoming vulnerable?
It is fear that holds us back and all too often keeps us from experiencing true human connection. It is fear that allows us to hurt others and to hurt ourselves. Fear prevents us from knowing love, joy, and fulfillment.
"Life shrinks or expands in proportion to one's courage."
Anais Nin, Author
A wise man once said "Action cures fear". Another said "Courage is not the absence of fear; it is the willingness to act in spite of it."
How might we behave if we were not so fearful? What actions would you take today if you were not afraid? Take them anyway!
The inevitable result of acting in spite of our fears will be an increase of love; human connection, human closeness, kindness, caring and concern will rise everywhere. Barriers will be breached, old hurts will be healed, families will come together, children will thrive, the lame shall walk, the blind shall see, and peace will rule the earth—this is not a religious vision, nor a mystical dream of utopia—this is what our world can and will be when we are ready to replace fear with love.
