So our final judgment on "what’s wrong" with Huxley’s brave .. Excerpted from OUR POSTHUMAN FUTURE by Francis Fukuyama. Francis Fukuyama’s Our Posthuman Future fears that biotechnology will make monsters of us. Steven Rose weighs the evidence. The power to genetically enhance future generations could be a boon for humanity – or it could lead to an era of violent rebellion against the.
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Sep 19, Bryan Kibbe rated it really liked it. This is the world of classical tyranny, technologically empowered but not so different from what we have tragically seen and known in human history.
Fukuyama sketches a brief history of man’s changing understanding of human nature: It could be one in which the median person is living well into his or her second century, sitting in a nursing home hoping for an unattainable death. Feb 15, Alan rated it it was ok. From the Industrial Revolution to the Globalization of Democracy. As dispassionate and thoughtful as Fukuyama’s work appears on the surface, his call to action would have us expand the yoke of State control at a time when his beloved model of Liberal Democracy is finally expanding across the globe, toppling barriers to the practical application of human intelligence everywhere.
Speaking of the superscript text-noted endnotes, this book has twenty-one pages of them. Views Read Edit View history. Even if you don’t agree with it, it’ll give you something to argue against. The political prescience of the other great dystopia, Brave New World, remains to be seen. If one accepts the premise that human nature is fixed in an eternal quest for freedom, self-development and dignity and is manifested in superior intelligence, then one would want to remove any artificial roadblocks to creating the maximum environment in which these attributes could flourish.
How else to explain the demise of almost all competing political models to Liberal Democracy? To be fair, even though this book is written from an entirely secular perspective, he also examined the logical conclusions that follow when one begins with a teleological perspective on life. I am also sure that he only picked this book because it was placed on the front self, looked cool and all.
The result is a well-written, carefully reasoned assessment of the perils and promise of biotechnology, and of the possible safeguards against its misuse. Social transformations are an inevitable corollary of the dramatic changes in the nature of work and communication generated by technology.
While this is probably the part of the book that will generate the biggest reaction, Fukuyama’s arguments about the impacts of legal drugs to alter human behaviour are not amiss either. True freedom means the freedom of political communities to protect the values they hold most dear, and it is that freedom that we need to exercise with regard to the biotechnology revolution today.
Fukuyama, like Tolstoy, for example, believes that underneath the layers of rationality is something fundamentally human that defies easy characterization. Customers who viewed this item also viewed. I was assigned this book for a class and enjoyed it immensely. Genetic engineering and other human technological augmentations have long been tropes of science fiction, but few stories look at the wholesale social and societal implications of changing the definition what what it means to be human.
If we read the human in the way that the humanist does, we will assume that technology is a mere tool, an extension of essentially human properties that are unchanging. Of these, first information technology and then biotechnology have come to be seen as presenting the greatest challenges.
But there’s a lot of thought-provoking stuff here.
It was not some futuristic speculation, but an argument that the collapse of Soviet communism and the triumph of US-style liberal democracy meant that, effectively, the world was now under stable management.
He provides several arguments to defend his human nature-based theory of rights:. In this book fromFukuyama focusses on the widespread critique on his earlier book stating that there can not be an end to history as long as there is no end to science and Fukuyama agrees. Legislation to ban so-called therapeutic cloning is currently before Congress, at the same time as the US withdraws from the Kyoto and Start treaties and weakens environmental protection.
It is because he has belatedly realised that so long as scientific and technological innovation proceeds at its current breakneck pace, social stasis – the end of history – is impossible. In Our Posthuman Futureone of our greatest francjs philosophers begins to describe the potential effects of genetic exploration on the foundation of liberal democracy: John Rawls argues in A Theory of Justice that the unequal distribution of natural fuhure is inherently posthumn.
This is a presupposition that is far from self-evident. Don’t have a Kindle? Posthuuman can normally find an idea or phrase or concept to think about even fkuuyama I disagree with it. He is a fierce enemy of transhumanism, an intellectual movement asserting that posthumanity is a highly desirable goal. He claims that science, particularly genome studies, offers radical changes, possibly more posthhman than anything since the development of language, in the way we think about human nature.
I knew the world was becoming post-human. Account Options Sign in.
He makes his case thoroughly and eloquently, rarely dipping into philosophical or critical jargon and consistently maintaining an informal tone. Open Preview See a Problem?
See all 42 reviews. Critics point out that human nature can be expressed only within the diverse and historically contingent societies that humans create, and therefore cannot be understood a priori. This page was last edited on 28 Decemberat Fukuyama accepts their claims to universalism in order to build his case that the naturalistic fallacy is itself fallacious.
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Our Posthuman Future: Consequences of the Biotechnology Revolution by Francis Fukuyama
Amazon Second Chance Pass it on, trade it in, give it a second life. Fukuyama argues that the ability to manipulate the DNA of all of one person’s descendants will have profound, gukuyama potentially terrible, consequences for our political order, even if undertaken with the best of intentions.
So what should we do about it? The pleasure we derive from reading a trashy pulp fiction novel is different from the pleasure of reading ‘War and Peace’ or ‘Madame Bovary’ with the benefit of life experience of the sort that these latter novels address.
It takes an array of ‘research’ into biology and biochemical interventions such as ritalin and then raises supposedly grand arguments about ethics and ‘human dignity. I don’t believe anyone would answer in the affirmative.