Search results

1

Medical approach of transhumanism

100%

Dymitr Kostrica D.

Humanum. Międzynarodowe Studia Społeczno-Humanistyczne

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2018

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issue 1(28)

67-74

EN

Tremendous human development in technology could result in “posthuman” modes of being. After offering some definitions and conceptual clarification, review the utilization in medicine of new technology. This quasi – religion, of continuous human body improvement refer to some posthuman modes of being would be very valuable. The general acceptance of medical usage of transhuman approach become more acceptable, if we use technological development to treat humane body diseases. Moreover, there is ample evidence that human aspiration to prolong life without diseases provide to greater acceptance of transhuman - “posthuman” concepts.

2

Some effect of the unbalanced development of human intelligence: from trans-monkeys to trans-humans

100%

Sztumski W.

Eunomia – Rozwój Zrównoważony – Sustainable Development

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2021

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issue 1(100)

159-170

EN

The article is devoted to the effects of the unsustainable development of human intelligence that began with the emergence of artificial intelligence do by the imbalance between the slow pace of development of natural (biological) intelligence and the accelerate pace of development of artificial (machine) intelligence. First, in a breakthrough phase of the anthropogenesis process, the development of natural intelligence transformed hominids, which had exceeded their natural abilities, into transhominids, that is, into humans. Now, the development of artificial intelligence transforms humans, which exceed their natural (innate) abilities into so-called transhumans. The progress of artificial intelligence is making a real revolution not only in the field of technology, but also in the economy, medicine, agriculture, transport, finance, insurance, trade, education, work, etc. Thanks to this, our world and we in it are changing at a dizzying pace. Artificial intelligence has become strategically the most important technology of the twenty-first century. The country with the most advanced artificial Therefore, the superpowers accelerate the development of artificial intelligence in competing for global domination. This implies a huge increase in financial outlays, which then are missing for the implementation of other important tasks, such, as for example, to fight poverty. Along with the development of artificial intelligence, its alienation progresses and this causes the dehumanization of people. The author presents a number of benefits and threats resulting from the use of artificial intelligence, which do not balance. Among the greatest threats, they are transhuman and artificial super-intelligence embodied in a super- robot. “The full development of artificial intelligence could spell the end of the human race. Man, who is limited by the slow evolution of biological intelligence, will not be able to compete with the transhuman, whose artificial intelligence is developing faster. He needs to be replaced by a transhuman”.1 Artificial intelligence is able to make man equal to God. It is not difficult to imagine what would happen if such a robot became the "god" who would rule the world and the cosmos, and on whose decisions or whims the fate of individuals, humanity, the world and the survival of our species would depend.

3

Posthumanity and the Prison-House of Gender in Douglas Coupland’s Microserfs

88%

Göç-Bilgin M.

Review of International American Studies

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2020

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vol. 13

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issue 1

197-213

EN

This article aims to analyze Douglas Coupland’s Microserfs with a deliberate emphasis on posthuman theory, body politics, and gender to construe the transformation of the human body, human-machine nexus, and captivity in inhumanity with a struggle to (re)humanize minds and their bodies. One of the arguments of the paper will be that posthumanism offers a new outlet for breaking the chains of captivity, that is, escaping into non-human to redefine humanity and to emancipate the human mind and human body to notch up a more liberated and more equitable definition of humanity. As gender and sex are further marked by the mechanical and mass-mediated reproduction of human experiences, history, and memory, space and time, postmodern gender theories present a perpetual in-betweenness, transgression and fluidity and the dissolution of grand narratives also resulted in a dissolution of the heteronormative and essentialist uniformity and solidity of the human body. Gender in a posthuman context is characterized by a parallel tendency for reclaiming the possession of the body and sexual identity with a desire to transform the body as a physical entity through plastic surgery, genetic cloning, in vitro fertilization, and computerization of human mind and memory. Therefore, the human body has lost its quality as gendered and sexed and has been imprisoned in an embodiment of infantile innocence and manipulability, a “ghost in the machine,” or a cyborg, a hybrid of machine and organism (Haraway). The human-machine symbiosis, then, is exteriorized and extended into a network of objects switching “natural human body” to an immaterialized, dehumanized, and prosthetic “data made flesh.” In this regard, Coupland’s Microserfs boldly explores the potential of posthuman culture to provide a deconstruction of human subjectivity through an analysis of human and machine interaction and to demonstrate how human beings transgress the captivity of humanity by technologizing their bodies and minds in an attempt to become more human than human.

4

Cyborg, Mutant, Androgyne: The Future Human Being—What Will It Be Like? (Issues of Philosophy of Education)

88%

Matusevych T., Bazaluk O.

Dialogue and Universalism

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2015

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issue 2

175-181

EN

We analyse some current trends of viewing transformational changes of humankind (transhumanism, theory of androgyny, etc.). We present the key role played by philoso-phy of education in shaping an image of the future human being. We also determine the main characteristics of the personality of the planetary-cosmic type and the system of his personal, local and global interactions.

5

“Harmony and Dissonance”: The Musical Perspective on Posthumanity

88%

Bugajska A.

Eidos. A Journal for Philosophy of Culture

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2019

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vol. 3

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issue 3(9)

14-28

EN

This paper explores the role of music as a communicative tool between the human and the posthuman. It utilizes the theories of embodiment and performativity of Karen Barad and Deniz Peters, as well as the perspectives of Continental Realism and contemporary phenomenology (Serres, Merleau-Ponty, Harman, and Morton). The examples are drawn from a range of pieces of speculative fiction: dystopia, biopunk and science-fiction. It is shown that the authors bring to attention the enharmonic quality of the relationship between the ALife and its creators and advocate eupsychian coexistence between these, portraying posthumanity as musica ficta: the sounds without notation that, although not recognized by musica recta (“true music”), make the invisible part of reality outside of currently described systems.

6

The Politicality of Choreography for Families from the Perspective of Performance as Research

88%

Bylka-Kanecka H., Jaskulski J.

Didaskalia. Gazeta Teatralna

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2022

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issue English Issue 2022

4-30

EN

The aim of the paper is to provide a reflection on the choreographic practice in the field of dance performance for families in the context of related fields of politicalness, from the perspective of performance as research. The author describes some important moments in the global and Polish cultural policy concerning dance for children and presents an understanding of politicalness after Ana Vujanović and Mark Franko. The text undertakes reflection on the usefulness of the language of posthumanism (Chikako Takeshita, Karen Barad and Donna Haraway) in research into choreography intended for families. The author gives an insight into the creative practice by analysing the dimensions of politicalness in three performances by the Holobiont collective which she co-founded.

7

Polityczność choreografii dla rodzin z perspektywy performance as research

88%

Bylka-Kanecka H.

Didaskalia. Gazeta Teatralna

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2022

|

issue 167

209-235

EN

The aim of the paper is to provide a reflection on the choreographic practice in the field of dance performance for families in the context of related fields of politicalness, from the perspective of performance as research. The author describes some important moments in the global and Polish cultural policy concerning dance for children and presents an understanding of politicalness after Ana Vujanović and Mark Franko. The text undertakes reflection on the usefulness of the language of posthumanism (Chikako Takeshita, Karen Barad and Donna Haraway) in research into choreography intended for families. The author gives an insight into the creative practice by analysing the dimensions of politicalness in three performances by the Holobiont collective which she co-founded.

8

Special Education in the Twenty-Second Century?

88%

Zaorska M.

Kultura i Edukacja

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2014

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issue 6(106)

218-239

EN

At present, not only the representatives of the world of science, but also ordinary inhabitants of the Earth follow evolutionary theories with interest. They ask themselves questions such as: Who are we in reality?, How have we developed in the history of humanity?, Have we indeed, as claimed by Charles Darwin, evolved from creatures who physically and intellectually were, colloquially speaking, no match for us?, Where are humanity and the human heading for and what will humans look like in the future?, What will the world be like in a few centuries? At a time when the dispute between the opponents and propagators of the theory of evolution is still hot, many scientists – assuming that evolution indeed takes place – wonder where this evolutionary process will lead us.

9

Spojrzenie na problematykę Boga i religii u transhumanistów

88%

Ciupka S.

Polonia Journal

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2020

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issue 11

151-169

EN

At the time of the arrival of the computer age, contemporary people have acquired a common virtual reality designed for a huge number of explorers at the same time. Virtual space and cyberspace gave man and his senses access to a new dimension of human functioning, new virtual worlds that one can navigate. In networked functioning, however, the human body loses its importance, becoming mainly a tool for computer service and a stimulus receiver. A big question arises: What will this new posthuman be? What will culture and its foundations be then? What meaning will faith in God have? How will great metaphysical questions be resolved?

10

Myśleć fantastyką. Przez science fiction do posthumanizmu

87%

Gajewska G.

Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

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2020

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vol. 28

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issue 37

5-19

EN

The author presents the thesis that fantastic literature and film, especially in the science fiction variant, is a privileged form of expression in posthumanist discourse. The themes, motifs and protagonists of science fiction are invoked in various contexts by Donna J. Haraway, Rosi Braidotti, Luciana Parisi, and Pramod K. Nayar. The author analyzes various areas of the involvement and usage of science fiction in posthumanist discourse: on the ontological, axiological and epistemological levels.

11

The very idea of academic culture: What academy? What culture?

75%

Barnett R.

Human Affairs

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2014

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vol. 24

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issue 1

7-19

EN

In what senses can the academy be said to be a site of culture? Does that very idea bear much weight today? Perhaps the negative proposition has more substance, namely that the academy is no longer (if indeed it ever was) a place of culture. After all, we live in dark times-of unbridled power, tyranny, domination and manipulation. Some say that we have entered an age of the posthuman or even the inhuman. It just may be, however, that in such a world, the academic community is needed more than ever for it offers a culture of justified revelation. It is a culture that reveals the world to us in new ways, but in ways that are attested and contested; its judgements emerge out of a critical and unworldly pedantry. With some hesitancy, we can legitimately therefore speak of not just a culture of the academic community but, indeed, the culture of the academic community.

12

“Let the race die out”: A Strange Case of Trans/ Post-humans in Mary Bradley Lane’s Feminist Utopia Mizora: A Prophecy

75%

Gruszewska-Blaim L.

|

2018

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vol. 66

|

issue 11: Anglica. Zeszyt specjalny

29-43

EN

The prevailing criticism of Mary Bradley Lane’s Mizora: A Prophecy, a 19th-century utopia that entered the feminist literary canon after it was reissued by Greg Press in 1975, relatively unanimously assumes that the asexual subterranean race of the Mizorans represents homo sapiens. Perceived by the narrator—a visitor from Tsarist Russia and a friend to Polish insurrectionists—as women representing an advanced civilization, and only sporadically as fairies, the race of “blonde beauties” is believed to be typical of feminist utopias. Undermining genderification present in the narratorial as well as critical discourse, the article will claim that the status of Mizorans, the race spawned by scientists thousands of years ago, wavers between transhuman and posthuman.

PL

Opracowania krytyczne dziewiętnastowiecznej utopii autorstwa Mary Bradley Lane, pt. Mizora: A Prophecy, która weszła do kanonu utopii feministycznych zaraz po jej wznowieniu w 1975, dość jednomyślnie zakładają, iż aseksualna podziemna rasa Mizoran należy do gatunku homo sapiens. „Blond piękności” postrzegane przez narratorkę—gościa z carskiej Rosji i przyjaciółkę polskich powstańców—jako kobiety reprezentujące wyższą cywilizację, i tylko sporadycznie jako istoty baśniowe, uznawane są przez krytyków za typowe postaci feministycznych utopii. Poddając w wątpliwość genderyfikację obecną zarówno w narratorskim jak i krytycznym dyskursie, artykuł stawia tezę, że status Mizoran poczętych w laboratoriach naukowych tysiące lat temu waha się między transhumanistycznym a poshumanistycznym.

13

Kontrowersje wokół ulepszania człowieka. Na podstawie książki "Ulepszanie człowieka. Perspektywa filozoficzna"

63%

Ferdynus M.

Colloquia Theologica Ottoniana

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2020

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vol. 36

351-368

EN

Niniejsza praca jest recenzją książki "Ulepszanie człowieka. Perspektywa filozoficzna" (pod. red. G. Hołuba i P. Duchlińskiego, Wydawnictwo Naukowe Akademii Ignatianum w Krakowie, Kraków 2018). Zasadniczym celem tekstu jest krytyczny przegląd wybranych problemów oraz poglądów zamieszczonych w tej publikacji. Artykuł zawiera dopowiedzenia, komentarze, polemiki, jak również uwagi o charakterze metodologicznym, opierające się na rodzimej oraz anglojęzycznej literaturze przedmiotu.

PL

This work is a review of the book "Human Enhancement. Philosophical Perspective" (edited by G. Hołub and P. Duchliński, Jesuit University Ignatianum Press in Krakow, Krakow 2018). The main purpose of the text is a critical review of selected problems and views that are included in this publication. The article contains additions, comments, and polemics, as well as methodological remarks based on the literature in Polish and English.

14

Transhumanistyczna koncepcja szczęścia postczłowieka – krytyczna analiza wybranych aspektów

63%

Wójtowicz M.

Teologia i Moralność

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2022

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vol. 17

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issue 1(31)

9-18

EN

Transhumanism offers a vision of the evolution of human nature through technological development, culminating in the posthuman. He or she is to achieve not only an unimaginably high intellectual level and the possibility of cyber-immortality, but also to be maximally happy. The aim of the presented research was an attempt to clarify the not entirely clear idea of the posthuman and to critically address the prospects of his or her happy existence.

PL

Transhumanizm przedstawia wizję ewolucji natury ludzkiej. Ewolucja ta dokona się za sprawą rozwoju technologicznego. Jej zwieńczeniem będzie postczłowiek, który ma osiągnąć nie tylko niewyobrażalnie wysoki poziom intelektualny i możliwość cybernieśmiertelności, ale także uzyskać maksymalne szczęście. Celem przedstawionych badań była próba sprecyzowania nie całkiem klarownej idei postczłowieka oraz krytyczne odniesienie się do perspektyw jego szczęśliwej egzystencji.

15

Simmel and the Posthuman: Money as the God of Bad Infinity

63%

Kuźniarz B.

|

2018

|

vol. 204

|

issue 4

447-462

EN

Contrary to a longstanding tradition of associating the attractive force of the modern economy with it sunbridled materialism, I claim in my paper that the power of capitalism lies in the transfer of human desire into the realm of the abstract. Our passionate attachment to the capitalist system stems from its money-mediated capabilityto organize the infinite: money is a special form of structuring infinity, which I term the “count to infinity.” Thepaper develops this concept, drawing on three in-depth analyses offered by Georg Simmel in his The Philosophy of Money: first, the infinite structure of value, or, money as bad infinity; second, money as the pure vehicle of life;and third, money as the “absolute means.” It is my main contention that by moving human desire into the realm ofthe abstract, money has provided life with a vessel to elevate itself to a higher plane of energy, thus transcending the bounds of the human species.

16

Transhumanist Dreams and/as Posthuman Nightmares in Black Mirror

63%

Maziarczyk G.

|

2018

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vol. 66

|

issue 11: Anglica. Zeszyt specjalny

125-136

EN

This paper analyses a TV series Black Mirror in relation to transhumanism, a philosophical movement that endorses (bio)technological augmentation as a means whereby mankind will transcend its current biological limitations and reach a new, posthuman stage in its evolution. Taking tendencies observable in contemporary Western societies as the starting point for its depiction of the near future, Black Mirror gives fictional representation to such transhumanist concepts as disembodied, transferable consciousness and enhanced cognition, and suggests that more often than not they may give rise to posthuman dystopia rather than utopia, envisioned by transhumanism.

PL

Niniejszy artykuł poddaje analizie serial telewizyjny Czarne zwierciadło jako swoistą polemikę z transhumanizmem, prądem filozoficznym propagującym (bio)technologiczne ulepszenie jako środek, który pozwoli ludzkości przekroczyć biologiczne ograniczenia i osiągnąć nowy, post-ludzki etap ewolucji. Wychodząc od tendencji dających się zaobserwować we współczesnym społeczeństwie, Czarne zwierciadło przedstawia w fikcyjnej formie takie koncepcje transhumanistyczne jak świadomość oddzielona od ciała, czy też wzmocnione poznanie i sugeruje, że w większości przypadków mogą się one przyczynić do rozwoju post-ludzkiej dystopii raczej niż utopii, zakładanej przez transhumanistów.

17

Ogrodnicy i demiurdzy. O dwóch rodzajach relacji ze światem

63%

Rutkowski J.

Paedagogia Christiana

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2021

|

vol. 2/48

11-23

EN

Artykuł zawiera analizę dwóch podstawowych rodzajów relacji między człowiekiem i światem. Porównano ze sobą nastawienie charakteryzujące ogrodnika i demiurga. Pokazano historyczne przykłady relacji ogrodniczych i demiurgicznych, ze szczególnym uwzględnieniem perspektywy filozofii polityki i wychowania. Zanalizowano wybrane implikacje przedstawionych typów relacji człowiek–świat.

18

Catastrophic aftermath: the loss of sight as a process of becoming posthuman in contemporary audiovisual culture

63%

Charvát M.

Filosofický časopis (Philosophical Journal)

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2023

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vol. 71

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issue Special_issue_1

141-155

EN

In contemporary audiovisual production (mainly the Apple TV series See), the theme of the loss of sight due to (environmental) catastrophe becomes a symptom for the analysis of the disintegration and revival of a world that has deterritorialized due to the exploitative demands of postmodern capitalism, thus de facto marking the end of the so-called Anthropocene era. If Western philosophy traditionally defines man as an animal possessing reason and at the same time an animal in which the different senses are in balance, the loss of sight and the respective post-apocalyptic environment in which survivors exist without the possibility of seeing, on the one hand, outlines a process that could seemingly be considered degenerative or decadent: without sight, man is not man and approaches the animal. On the other hand, however, the loss of this sense also articulates the hints of the renewal of a world that will be a posthuman world, in which the new norm and normative of life becomes life without sight as a new form of social, economic, habitual arrangement, in which sight is understood as something regressive, as something responsible for the almost complete destruction of humanity. This in itself brings about a transformation of the relationship between human and non-human actors, transformations in the flows of belief and desire, and ways of articulating life, which, following Deleuze, is actualized from virtual modulations and temporal variants of events. My perspective is therefore based on the philosophy of G. Deleuze and vitalism in general, and I intend to read the figure of the loss of sight as a kind of counter-actualization of the event: as an effort to negate the effects of catastrophe and at the same time to establish a new (life) form.

19

Transhumanizm: utopia czy ekstropia?

51%

Szymański K.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

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2015

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vol. 27

159-175

EN

This paper compares the concept of utopia and the concept of extropy – an important category associated with the transhumanist thought. Extropy is understood by transhumanists as a continuous progress, constantly retreating development. Such a definition of extropy, formulated by Max More, stands in opposition to the traditional understanding of utopia, but with closer inspection of transhumanizm, it turns out that we are probably dealing with a technological utopia. Therefore, first we must redefine the concept of utopia, and then confront it with the transhumanist concept of posthuman. I try to show that even though extropy stands in opposition to the traditional definition of utopia, we could see some common elements in both of them.

20

Dlaczego prawo naturalne neguje transhumanizm?

51%

Kożuchowski J.

Studia Elbląskie

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2019

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vol. 20

502-517

EN

At first, the article attempts to define what transhumanism is. To this end, two positions on this issue are recalled: one in its original meaning, defined by Julian Huxley in 1957, and the other articulated today by the most significant supporters of this doctrine (including Nick Bostrom). It is stressed that the latter is treated in today’s scientific and philosophical debates as a proper interpretation of transhumanism. This ideology has its own goal of creating the so-called posthuman, i.e. a new being so radically different from us that it will be difficult to perceive it as a human being (a representative of homo sapiens). It is emphasised whysuch a posthuman can be compared to Nietzsche’s Übermensch. Meanwhile, in its original version, transhumanism was concerned only with the improvement of human existence, i.e. quantitative change rather than breaking with human nature. On the other hand, his contemporary vision means the transformation of our nature and its rejection. Such a doctrine is based on the Platonic concept of man as a soul, for whom the attachment with the body is not essential. As further stressed, such a version of transhumanism faced strong criticism of prominent contemporary German thinkers: Jürgen Habermas, Robert Spaemann and Berthold Wald. In this regard, Wald‘s perspective in particular is presented in greater detail. It is also underscored, however, that quantitative transhumanism would also be subject to a negativemoral evaluation if the realisation of its projects brought about the violation of fundamental moral goods. Next, the article outlines the classical theory of natural law (Thomas Aquinas) as interpreted by R. Spaemann. Finally, it is indicated how dramatic – from the point of view of natural law – the consequences for human existence and society would be if the doctrine of transhumanism were attempted to be materialised. It was also noted that the realization of this ideology would call into question the perspective of preserving both our identity and the whole human race. On the one hand, the author refers to Spaemann’s classic vision of natural law in its elementary shape and tries to outline the content of the doctrine of transhumanism on hisown. On the other hand, he attempts to critically assess it from the perspective of natural law. Neither Spaemann nor the other two German thinkers, Habermas and Wald, developed this issue in this way.

PL

W artykule najpierw podjęto próbę określenia, czym jest transhumanizm. W związku z tym przywołano dwa stanowiska w tej kwestii: jedno w jego pierwotnym znaczeniu, określonym przez J. Huxleya w 1957 roku, i drugie wyartykułowane współcześnie przez najbardziej znaczących zwolenników tej doktryny (m.in. przez N. Bostroma). Podkreślono, iż to ostatnie w obecnych debatach naukowych i filozoficznych jest traktowane jako za właściwa wykładnia transhumanizmu. Ideologia ta jako swój właściwy cel stawia sobie stworzenie tzw. postczłowieka, czyli nową istotę tak radykalnie różniącą się od nas, że trudno będzie ją postrzegać jako człowieka (przedstawiciela homo sapiens). Zaakcentowano, dlaczego taki postczłowiek może być porównany do nadczłowieka Nietzschego. Tymczasem w swej pierwotnej wersji transhumanizm miał na uwadze tylko udoskonalenie bytu ludzkiego, czyli zmiany o charakterze ilościowym, ale nie zerwanie z naturą ludzką. Natomiast jego współczesna wizja oznacza transformację naszej natury i jej odrzucenie. Taka doktryna u swych podstaw ma platońską koncepcję człowieka jako duszy, dla której złączenie z ciałem nie jest niezbędne. Jak dalej zaakcentowano, tego typu wersja transhumanizmu spotkała się ze zdecydowaną krytyką wybitnych współczesnych myślicieli niemieckich: J. Habermasa, R. Spaemanna i B. Walda. W tej kwestii szerzej przedstawiono zwłaszcza spojrzenie B. Walda. Podkreślono jednak, iż również transhumanizm o charakterze ilościowym podlegałby negatywnej ocenie moralnej, gdyby urzeczywistnienie jego projektów powodowało naruszenie fundamentalnych dóbr moralnych. Następnie w artykule zaprezentowano zarys klasycznej teorii prawa naturalnego (św. Tomasz) w interpretacji R. Spaemanna. W końcowej partii tych rozważań wskazano, jak bardzo dramatyczne z punktu widzenia prawa naturalnego okazałyby się konsekwencje dla egzystencji ludzkiej i społeczeństw wszelkie usiłowania, które zmierzałyby do ucieleśnienia doktryny transhumanizmu. Zaznaczono także, iż urzeczywistnienie tej ideologii postawiłoby pod znakiem zapytania perspektywę zachowania zarówno naszej tożsamości, jak i całego rodzaju ludzkiego. Autor artykułu z jednej strony referuje klasyczną wizję prawa naturalnego R. Spaemanna w jej elementarnym brzmieniu oraz usiłuje samodzielnie zarysować treść doktryny transhumanizmu. Z drugiej zaś podejmuje próbę krytycznej jej oceny z punktu widzenia prawa naturalnego. Kwestii tej w takim jej ujęciu nie rozwijał ani R. Spaemann, ani dwaj inni przywołani w analizach niemieccy myśliciele: J. Habermas i B. Wald.

Refine search results

Medical approach of transhumanism

Some effect of the unbalanced development of human intelligence: from trans-monkeys to trans-humans

Posthumanity and the Prison-House of Gender in Douglas Coupland’s Microserfs

Cyborg, Mutant, Androgyne: The Future Human Being—What Will It Be Like? (Issues of Philosophy of Education)

“Harmony and Dissonance”: The Musical Perspective on Posthumanity

The Politicality of Choreography for Families from the Perspective of Performance as Research

Polityczność choreografii dla rodzin z perspektywy performance as research

Special Education in the Twenty-Second Century?

Spojrzenie na problematykę Boga i religii u transhumanistów

Myśleć fantastyką. Przez science fiction do posthumanizmu

The very idea of academic culture: What academy? What culture?

“Let the race die out”: A Strange Case of Trans/ Post-humans in Mary Bradley Lane’s Feminist Utopia Mizora: A Prophecy

Kontrowersje wokół ulepszania człowieka. Na podstawie książki "Ulepszanie człowieka. Perspektywa filozoficzna"

Transhumanistyczna koncepcja szczęścia postczłowieka – krytyczna analiza wybranych aspektów

Simmel and the Posthuman: Money as the God of Bad Infinity

Transhumanist Dreams and/as Posthuman Nightmares in Black Mirror

Ogrodnicy i demiurdzy. O dwóch rodzajach relacji ze światem

Catastrophic aftermath: the loss of sight as a process of becoming posthuman in contemporary audiovisual culture

Transhumanizm: utopia czy ekstropia?

Dlaczego prawo naturalne neguje transhumanizm?