There are transhumanists working hard and making progress. There are people who don't give a crap and won't even read. The latter have a limited soulful existence if transhumanists get their way. Here is some of what Bill Gates and Elon Musk should be worried about from Nik (he changed his name to Nick recently).
3. The core transhumanist value: exploring the posthuman realm
The conjecture that there are greater values than we can currently fathom does not imply that values are not defined in terms of our current dispositions. Take, for example, a dispositional theory of value such as the one described by David Lewis. According to Lewis’s theory, something is a value for you if and only if you would want to want it if you were perfectly acquainted with it and you were thinking and deliberating as clearly as possible about it. On this view, there may be values that we do not currently want, and that we do not even currently want to want, because we may not be perfectly acquainted with them or because we are not ideal deliberators. Some values pertaining to certain forms of posthuman existence may well be of this sort; they may be values for us now, and they may be so in virtue of our current dispositions, and yet we may not be able to fully appreciate them with our current limited deliberative capacities and our lack of the receptive faculties required for full acquaintance with them. This point is important because it shows that the transhumanist view that we ought to explore the realm of posthuman values does not entail that we should forego our current values. The posthuman values can be our current values, albeit ones that we have not yet clearly comprehended. Transhumanism does not require us to say that we should favor posthuman beings over human beings, but that the right way of favoring human beings is by enabling us to realize our ideals better and that some of our ideals may well be located outside the space of modes of being that are accessible to us with our current biological constitution.
We can overcome many of our biological limitations. It is possible that there are some limitations that are impossible for us to transcend, not only because of technological difficulties but on metaphysical grounds. Depending on what our views are about what constitutes personal identity, it could be that certain modes of being, while possible, are not possible for us, because any being of such a kind would be so different from us that they could not be us. Concerns of this kind are familiar from theological discussions of the afterlife. In Christian theology, some souls will be allowed by God to go to heaven after their time as corporal creatures is over. Before being admitted to heaven, the souls would undergo a purification process in which they would lose many of their previous bodily attributes. Skeptics may doubt that the resulting minds would be sufficiently similar to our current minds for it to be possible for them to be the same person. A similar predicament arises within transhumanism: if the mode of being of a posthuman being is radically different from that of a human being, then we may doubt whether a posthuman being could be the same person as a human being, even if the posthuman being originated from a human being.
We can, however, envision many enhancements that would not make it impossible for the post-transformation someone to be the same person as the pre-transformation person. A person could obtain quite a bit of increased life expectancy, intelligence, health, memory, and emotional sensitivity, without ceasing to exist in the process. A person’s intellectual life can be transformed radically by getting an education. A person’s life expectancy can be extended substantially by being unexpectedly cured from a lethal disease. Yet these developments are not viewed as spelling the end of the original person. In particular, it seems that modifications that add to a person’s capacities can be more substantial than modifications that subtract, such as brain damage. If most of someone currently is, including her most important memories, activities, and feelings, is preserved, then adding extra capacities on top of that would not easily cause the person to cease to exist.
Preservation of personal identity, especially if this notion is given a narrow construal, is not everything. We can value other things than ourselves, or we might regard it as satisfactory if some parts or aspects of ourselves survive and flourish, even if that entails giving up some parts of ourselves such that we no longer count as being the same person. Which parts of ourselves we might be willing to sacrifice may not become clear until we are more fully acquainted with the full meaning of the options. A careful, incremental exploration of the posthuman realm may be indispensable for acquiring such an understanding, although we may also be able to learn from each other’s experiences and from works of the imagination.
Additionally, we may favor future people being posthuman rather than human, if the posthumans would lead lives more worthwhile than the alternative humans would. Any reasons stemming from such considerations would not depend on the assumption that we ourselves could become posthuman beings.
Transhumanism promotes the quest to develop further so that we can explore hitherto inaccessible realms of value. Technological enhancement of human organisms is a means that we ought to pursue to this end. There are limits to how much can be achieved by low-tech means such as education, philosophical contemplation, moral self-scrutiny and other such methods proposed by classical philosophers with perfectionist leanings, including Plato, Aristotle, and Nietzsche, or by means of creating a fairer and better society, as envisioned by social reformists such as Marx or Martin Luther King. This is not to denigrate what we can do with the tools we have today. Yet ultimately, transhumanists hope to go further.
4. Basic conditions for realizing the transhumanist project
If this is the grand vision, what are the more particular objectives that it translates into when considered as a guide to policy?
What is needed for the realization of the transhumanist dream is that technological means necessary for venturing into the posthuman space are made available to those who wish to use them, and that society be organized in such a manner that such explorations can be undertaken without causing unacceptable damage to the social fabric and without imposing unacceptable existential risks.
Global security. While disasters and setbacks are inevitable in the implementation of the transhumanist project (just as they are if the transhumanist project is not pursued), there is one kind of catastrophe that must be avoided at any cost:
Existential risk – one where an adverse outcome would either annihilate Earth-originating intelligent life or permanently and drastically curtail its potential.
Several recent discussions have argued that the combined probability of the existential risks is very substantial. The relevance of the condition of existential safety to the transhumanist vision is obvious: if we go extinct or permanently destroy our potential to develop further, then the transhumanist core value will not be realized. Global security is the most fundamental and nonnegotiable requirement of the transhumanist project."
And for those interested in a Christian take we have Tom Horn and others beating the drum for a second coming.
Lord Martin Rees seems to be in the Hawking camp of humanity having to colonize space or becoming extinct. If religions aren't curbed in their extremism and headlong egotistical appeals to fear and Armageddon I agree. Extreme fundamentalist behaviour now can access weapons which include "green goo', viruses and more - to cause an end to animal life on earth.