This book explains that while posthumanism rose in opposition to the biblical contention that ‘Man was created in the image of God’, transhumanism ascertained the complementary view that ‘Man has been assigned dominion over all creatures’, further exploring a path that had been opened up by the Enlightenment’s notion of human perfectibility. It explains also how posthumanism and transhumanism relate to deconstruction theory, and on a broader level to capitalism, libertarianism, and the fight against human extinction which may involve trespassing the boundary of the skin, achieving individual immortality or dematerialization of the Self and colonisation of distant planets and stars. Two authors debate about truth and reason in today’s world, the notion of personhood and the legacy of the Nietzschean Superhuman in the current varieties of anti-humanism.

Humanism and the Death of God is a critical exploration of secular humanism and its discontents. Through close readings of three exemplary nineteenth-century philosophical naturalists or materialists, who perhaps more than anyone set the stage for our contemporary quandaries when it comes to questions of human nature and moral obligation, Ronald E. Osborn argues that "the death of God" ultimately tends toward the death of liberal understandings of the human as well. Any fully persuasive defense of humanistic values—including the core humanistic concepts of inviolable dignity, rights, and equality attaching to each individual—requires an essentially religious vision of personhood. Osborn shows such a vision is found in an especially dramatic and historically consequential way in the scandalous particularity of the Christian narrative of God becoming a human. He does not attempt to provide logical proofs for the central claims of Christian humanism along the lines some philosophers might demand. Instead, this study demonstrates how philosophical naturalism or materialism, and secular humanisms and anti-humanisms, might be persuasively read from the perspective of a classically orthodox Christian faith.

People worry that computers, robots, interstellar aliens, or Satan himself – brilliant, stealthy, ruthless creatures – may seize control of our world and destroy what’s uniquely valuable about the human race. Cultural Evolution and its Discontents shows that our cultural systems – especially those whose last names are "ism" – are already doing that, and doing it so adeptly that we seldom even notice. Like other parasites, they’ve blindly evolved to exploit us for their own survival. Creative arts and humanistic scholarship are our best tools for diagnosis and cure. The assemblages of ideas that have survived, like the assemblages of biological cells that have survived, are the ones good at protecting and reproducing themselves. They aren’t necessarily the ones that guide us toward our most admirable selves or our healthiest future. Relying so heavily on culture to protect our uniquely open minds from cognitive overload makes us vulnerable to hijacking by the systems that co-evolve with us. Recognizing the selfish Darwinian functions of these systems makes sense of many aspects of history, politics, economics, and popular culture. What drove the Protestant Reformation? Why have the Beatles, The Hunger Games, and paranoid science-fiction thrived, and how was hip-hop co-opted? What alliances helped neoliberalism out-compete Communism, and what alliances might enable environmentalism to overcome consumerism? Why are multiculturalism and university-trained elites provoking working-class nationalist backlash? In a digital age, how can we use numbers without having them use us instead? Anyone who has wondered how our species can be so brilliant and so stupid at the same time may find an answer here: human mentalities are so complex that we crave the simplifications provided by our cultures, but the cultures that thrive are the ones that blind us to any interests that don’t correspond to their own.

This is a print on demand book and is therefore non- returnable. What is wrong with America? It has often called itself a Christian nation, yet its social and moral problems are legion. The increasing rates of crime, juvenile delinquency, teenage pregnancy, sexual promiscuity, and divorce are frequently linked to the declining importance of religious belief. But is there more than a presumed link between the strength of personal religiousness and moral behavior? Yes, says Guenter Lewy, and the large quantity of empirical data in existence which establishes that link ought to move people -- Christians and non-Christians alike -- to sit up and take note. In this trenchant analysis of the moral decline of modern America, Lewy describes the moral crisis caused by secular modernity and points to the role of religiousness -- especially Christian religiousness -- as a necessary bulwark against today's social ills. This work is all the more intriguing in that Lewy is an agnostic who has nonetheless concluded that a society that cuts itself off from the religious roots of its moral heritage is doomed to decline. Lewy traces the rise of secularism in Western society, focusing particularly on the cult of individualism, and describes the social consequences of the weakened role of religion. He demonstrates that the crisis of the family and the rise of the underclass in our inner cities are linked to the decline of traditional values and shows, on the basis of surveys and other empirical data, that genuine religiousness can ward off some of the corrosive effects of modernity. Lewy concludes by calling on Christians, adherents of other faiths, and true humanists to join forces in the struggle to reverse the current ethos of radical individualism that threatens the moral integrity of our society.

Evokes Thoreau in his ability...powerful stuff. --L.A. Daily News

The recognition that cyberspace is a fiction -- a narrative that creates a coherence it would like to imagine "really" exists -- is crucial to any theoretically sophisticated critique of the limitations of this consensual hallucination and the discontents it imperfectly masks. In this groundbreaking volume Robert Markley and his co-authors set out to discover why "cyberspace provokes often-rapturous rhetoric but resists critical analysis." Taking a variety of approaches, the authors explore the ways in which virtual realities conserve and incorporate rather than overthrow the assumptions and values of a traditional, logocentric humanism: the Platonist division of the world into the physical and metaphysical in which ideal forms are valued over material content. Cyberspace, David Porush suggests, represents not a break with our metaphysical past but an extension of its basic theistic postulates. Richard Grusin argues that the claims for new forms of electronic communication depend upon the very notions of authorship -- and subjectivity -- they claim to transcend. N. Katherine Hayles examines debates about cybernetics in the 1950s to demonstrate that the history of mind-body ideas in the age of computers and feedback loops is itself conflicted. David Brande analyzes cyberspace as an extension of the logic of late twentieth-century capitalism. And Robert Markley explores the entangled roots of cyberspace in the philosophy of mathematics. "One of the ironies of our culture's fascination with cyberspace is that our material and psychic investments in Virtual Reality suggest that the death of print culture -- or its disappearance into the matrix -- has been greatly exaggerated.... Cyberspace is unthinkable, literally inconceivable, without the print culture it claims to transcend. It is, in part, a by-product of a tradition of metaphysics that, boats against the current, bears us back relentlessly to our past." -- Robert Markley, from the introduction

What is a humanist? After an introduction to the earliest ideas of, and terms for, humanism in the ancient world, noted humanist Nicolas Walter explores the history of humanism and its evolving definitions from the time of the original appearance and first meanings of "humanist" in the Italian Renaissance, concluding with a manifesto of modern humanism. Drawing on personal experience and information from more than 400 sources, this is the first full-length treatment of the subject.