[Book Summary] Transhumanism and the Image of God by Jacob Shatzer

Shatzer, Jacob. Transhumanism and the Image of God: Today’s Technology and the Future of Christian Discipleship. Downers, IL: IVP Academic, 2019.

Author and Argument

Jacob Shatzer’s goal is to convince his readers to take notice of how technological advancement provides the way toward transhumanism and to engage critically to counter such challenges. Shatzer earned a Ph.D. from Marquette University, an MDiv from Southern Seminary, and a BA from Union University. He serves as an associate professor of theological studies and associate provost and dean of instruction at Union University in Tennessee. Shatzer’s writings span from theological studies, biotechnology, and ethics, up to Christian education. This work about transhumanism was written in the context of Christian discipleship.

Shatzer argues that today’s technology shapes humanity’s cultural reality and personhood. Critically, this modern technology is toward transhumanism and a stepping-stone for the next level of human evolution—posthumanism. Hence, his work offers a guide to engaging “creatively and critically in order to counter the ways of these technologies” (11). Throughout the book, Shatzer’s format in every chapter starts by defining the terminology, analyzing its implications and relation to transhumanism, and then providing criticisms.

The book is divided into three parts: chapters 1 and 2 talk about the introduction of technology, moral formation, and what transhumanism is; chapters 3 to 5 are the philosophies and technologies toward transhumanism—morphological freedom, augmented reality, and artificial intelligence; lastly, before concluding, chapters 6 to 9 focus on the theological and philosophical perspectives of humanity—metaphysics, existentialism, and the image of God. Chapter 10 is a conclusion and proposal based on chapters 6 to 9.

First Part (Chapters 1 to 2)

Shatzer notes, “Transhumanism is the process, posthumanism [is] the goal,” (16). He contends that today’s technologies contribute to this path toward transhumanism. In simple words, transhumanism’s goal is to solve human limitations and problems through science and technology. This goal tends to go beyond the current state of human evolution toward posthumanism. No matter how people are aware or unaware of this reality; these technologies are shaping humanity. But how do these devices and apps form humanity?

Social media, online games, virtual realities, artificial intelligence, and search engines are affecting the human mind and behavior. Shatzer supplies data about media addiction, behavior modification, and habits to have more information through digital technologies. From these habits, he relates them to James K. A. Smyth’s “What we love is what we worship” (26) and A. J. Conyers’ approach to listening to God’s call instead of desiring control. Human beings have the desire to control things and technologies usher this desire—which he called “liturgy of control.”

After presenting a biblical theological framework of human flourishment based on Genesis, Shatzer concludes with the need to notice how technologies form humanity and choose wisely on how to utilize such technologies. Without critically noticing and wisely choosing how to act, this decision leads to embracing and surrendering to the world of transhumanism.

What is transhumanism? It is a movement that paves the way for posthumanism. A philosophical and ethical principle toward the improvement of humanity holistically—physical, mental, longevity, and intelligence—through technological means. Transhumanism perceives human improvement or enhancement as something good and worthy of taking risks. Several principles are: 1) emphasis on perpetual progress, 2) self-transformation, and 3) practical optimism. Moreover, Shatzer gives other principles by clarifying misconceptions. Transhumanism seeks progress, not perfection; a commitment to a better future; expands human capabilities and embodiedness; and death is a technical glitch that ends the ability to improve.

Transhumanists ground these principles in human freedom and rights. By doing so, morphological freedom, escapist and utopian virtual realities, and dependence on artificial intelligence are all possible and morally ethical. Shatzer continues to the next part.

Second Part (Chapters 3 to 5)

Morphological freedom is among these human enhancement programs of transhumanism. It is the “ability to take advantage of whatever technology a person wants to in order to change their body in any way they desire” (56). Simply, “my body, my choice” slogan. This freedom is rooted in the right to life of a human person and the right to happiness.

With these rights, transhumanist’s call to modify one’s body becomes acceptable. Similar ideas of body piercing, tattoos, and customizing clothing fashion follow the logic of self-expression, self-creation, and self-definition. Furthermore, transhumanism calls for morphological freedom via their understanding of what it means to be human. To be human is “to transform and change and evolve” (61). Hence, there is the right to control self-definition, self-transformation, and self-creation.

More branches of the need for morphological freedom stem from the desire for life longevity, healing, or body fixing, and perceiving that technology can be the salvation from human limitations, sickness, and body impairment. Shatzer argues that these principles are all from the fear of coercion. The freedom of right to life and self-expression is at risk thus the need to be proactive in human enhancement.

For Shatzer, the claims of transhumanists for morphological freedom are inadequate reasonings to modify human nature. The claims are reductive and insufficient. It focuses on the physical body and neglects other aspects of humanity. Moreover, sin has been neglected for self-expression. Does this morphological freedom lead to self-actualization? Or does it just satisfy a little part of the eternal cravings for human progress? How much modification can be given until no humanity is left in a person?

Are these realities happening now? Shatzer confirms, “Yes.” In virtual reality (VR) worlds, anyone can be someone. A person can enter this VR world as another person through customization of avatar, gender, color of skin and hair, piercings, and even other forms of a species are permissible in this world. This principle is also true in social media. Anyone can project one’s ideal self, self-projection, and selective posting. All of these build an identity that is not necessarily true to the real self. Shatzer further includes the “cancel culture” as a moral decision, virtue signaling, and other forms of shallow ethical projections.

Connected to morphological freedom is the embrace of Augmented Reality and Virtual Reality (AR/VR). Shatzer uses the term Laura Beloff’s hybronaut. This term is a concept for the merging of the real self and the digital self—a hybrid or a cyborg. In contemporary, this idea is similar to those who use Quest 3, or other wearable tech for VR. Moreover, the philosophy behind such a hybronaut is not far from today’s reality. Handheld mobile phones or smartphones are already a part of oneself. It is an extension of human functionality, thinking, and communication. Thus, today’s humanity is already a partial cyborg.

Allowing these AR/VR technologies to form humanity paves the way for a digital utopia. An escapism reality from this limited finite world. Anyone can create their own world. Henceforth, AR/VR is a paradise for those who seek more. Shatzer ends this section with, “Transhumanism promotes the freedom to pursue hybrid existence, mixing the biological human with various technological enhancements” (88). These realities are not going to happen in the future; it is already happening today.

Bridging morphological freedom to augmented reality, Artificial Intelligence (AI) is the next technological advancement that is present in today’s digital culture. After explaining different kinds of AI, Shatzer proceeds how mind uploading, mind cloning, and mind transferring are parts of the goal of transhumanism. The same principles are the means for AI, freedom, autonomy of self-determination, longevity, and overcoming human limitations.

After Shatzer gives different samples and illustrations of how AI contributes to transhumanism’s goal, the criticizes this technological advancement for human progress. For brevity, his strong point is that AI transhumanism is reductionist. Transhumanists perceive the human mind simply as data information that can be transferred like sharing a document file from one computer to another. Moreover, human personhood is not limited to the mind. The soul-body dualism is rejected in this perception of mind uploading, mind cloning, and mind transferring.

Third Part (Chapters 5 to 10)

The last part of Shatzer’s book explores metaphysics, ontological queries, existentialism, geological placement, and the theological anthropological claims grounded in the Christian faith. He perceives that through Christian discipleship, one’s use of technology will be formed through Christian walk or sanctification and informed by the Scriptures. Overall, the Christian call for redemptive faith is a significant need of humanity and not human enhancement through technology.

By asking, “What is Real?” in chapter 6, VR avatars, social media accounts, and other forms of human presence in the digital space are partial Gnosticism. Shatzer emphasized the incarnation of God in Jesus Christ. With the rejection of the formation of VR technologies as escapism, he says, “Jesus did not become human so that humans could escape humanness; rather, he became human to save humans as humans, to promise us resurrection bodies” (120).

With his arguments, body-soul dualism is presented in this section. Moreover, being in VR is already a disembodied state of humanity; thus, it is a rejection of the divine design. He ends by stating that becoming a storyteller creates an avenue to be embodied human. Through storytelling, humanity is reminded about its limitations and dependence on divinity.

The next query is “Where is Real?” With the desire to be everywhere, AR/VR, social media, and digital applications allow humanity to be present in different locations in different time zones in the world. This power is indeed desirable to man. Another liturgy of control contributes to this desire as Shatzer argues.

The divine design is that “The embodied nature of human beings means that our placedness is always local and particular…” (135). Shatzer offers the following embodied practices to form human embodiedness: communication with the neighbors, gardening, and storytelling. Moreover, he rejects AR/VR as real. He says, “Virtual will never be the same as physical presence” (139). Humans are physical beings in physical proximity.

Next, the “Who is Real?” chapter offers an answer to whether virtual relationships, robotic relationships, and social media interactions are metaphysically and relationally possible. By stating how these pseudo-relationships cannot replace embodied relationships, he turned to offering the symbol and practical nature of the Lord’s Table.

Shatzer states that through the Lord’s Supper, Jesus invites everyone to be humanly present with one another. By being part of this communion, one can maximize their human embodiedness. He further explains, “To be formed by the practice of the Lord’s Supper and the culture of the table is to be formed to resist technology’s shaping power” (156).

Lastly, “Am I Real?” offers the need for self-reflection of human personhood in the context of Christian discipleship. Shatzer proceeds with the concept of being a storyteller but with the attitude of humility like how Christ called his disciples to be like children. Being a Christian and having a new identity is much more powerful than what transhumanists offer. He says, “This new self is much different from the new human of transhumanism and posthumanism” (168).

In Shatzer’s conclusion in the context of the culture of the table, he provides ideal steps in order to be critical in embracing and resisting the formative power of technology. It is through sharing prepared meals rather than ordering fast food. Being mindful of others who need to taste this delicious food prioritizes the interest of the other over self-interest. Lastly, during this shared meal, everyone has the chance to be the storytellers and the listeners.

Another practice is to rest or technological sabbath, find solitude and play. Finding joy in resting from this massive information from technology and forming of the fast-paced progress. Taking time to move slowly, finding solitude in reading and praying, and enjoying the life that has been given to humanity is what really matters. In his words, “Stop checking all the time, set time limits, and disconnect to reconnect with what is important” (176).

Shatzer closes his book with the same call to be critical of how technology can form us. These technologies are not neutral. It is forming us. Sadly, most of these technologies usher toward transhumanism and posthumanism. Humanity, specifically Christians, need to be concerned about these forming realities. The task given is to notice and choose wisely. He ends by saying, “What we need to do is reflect on our own lives to identify, cultivate, and preserve practices that bring meaning and grace” (177).

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