In response to my last post about transhumanist celebration of the self-harming behavior of one young woman, tlcraig comments:
I have to say, I am tempted by the view that Lepht Anonym is simply more clear-sighted and thorough-going in her rejection of 'the given', or, more sharply put, her hatred of the body, than her fellow transhumanists. Like the body-builder, or the cosmetic surgery patient, she at least recognizes the necessity of risking the good that goes with our presently limited bodies in order to get FOR HERSELF the thought-to-be-possible good of a deliberately remade body. Her fellow transhumanists are willing, even eager, to risk the goods available to presently limited bodies FOR FUTURE GENERATIONS. The fact that they are willing to risk nothing themselves must be somewhat telling, no? Indeed, from the vantage point of L.A., it looks a bit like cowardice masquerading as generosity.Of course, this is not to deny that there may be a confusion, even a kind of mental illness, behind her 'daring', and that the actions of the more 'timid' transhumanists in fact points to a prudence. But making that explicit would oblige thinking their way past ridiculous arguments like "searching on Google makes us all cyborgs already" and "aging is a disease no different than cancer"
Tlcraig is right, of course, that one could view Lepht Anonym’s behavior as simply following transhumanist principles without timidity. But now that we have an example of those principles in action, we can vividly see their shortcomings. From a theoretical standpoint, one could argue that we only consider her sort of self-modification to be caused in part by mental illness because of our outdated normative principles — or even that we’re all actually mentally ill for accepting our frail, decaying bodies. But then, as we’ve seen in this case, one becomes unable to distinguish between healthy and unhealthy states of mind — in particular, one loses the capacity to judge any self-modification behavior as unhealthy, or as motivated by unhealthy impulses.
Perhaps there is such a thing as a perfectly adjusted, psychologically balanced, and untroubled person simply deciding for philosophical reasons to cut up himself or herself. But it is striking that none of the transhumanist-friendly discussions I’ve seen about Lepht Anonym have mentioned even the possibility that her behavior might be motivated in part by disturbed psychological states, feelings of self-loathing, or suicidal ideation. Nor, of course, have they noted the easily available confirmation that her behavior actually is motivated by these things. Nor have they discussed whether this might bring into question the praising of self-modification — much less have they discussed whether it might be unethical to encourage it in this one individual.
All of this points to the conclusion that transhumanism has some profound shortcomings in its ability (and desire) to understand the human subject it claims to be so interested in bettering.