The Situation of Transhumanism and Longevity in South Korea: YoungHoon Kim

In South Korea, above all, the domestic public does not pay attention to transhumanism and longevity movement. Thus, the advocates are far below. If there are those who are interested in transhumanism, they are mostly opponents against transhumanism.  However, ironically, public of South Korea have more than interest in AI technology and singularity in virtue... [lire la suite]

Publié le 31 août 2020, par

In South Korea, above all, the domestic public does not pay attention to transhumanism and longevity movement. Thus, the advocates are far below. If there are those who are interested in transhumanism, they are mostly opponents against transhumanism. 

However, ironically, public of South Korea have more than interest in AI technology and singularity in virtue of Nick Bostrom and Ray Kurzweil. Even though, they do not have knowledge it is in relation to transhumanism, basically because the books or media of South Korea have not introduced its relationship or even transhumanism itself. That is why the public has not realized, thus far, the advocate of AI technology is a part of transhumanism. 

In academia, it is the fact that academic articles with respect to transhumanism have gradually increased. However, most of them are from religious affiliations and opponents to transhumanism which defend their religious convictions and tenets. Because they consider transhumanism is a part of religious movement for immortality as eternal life. Therefore, conservative Christianity scholars, in South Korea, defend to distinguish the difference between religious eternal life and scientific immortality where they also consider transhumanists as a emerging opponent who desire to substitute religion to science like scientism of Richard Dawkins. 

For the solution, as most of public advocate AI technology and longevity because of the impact by Ray Kurzweil and Nick Bostrom, if influential intellectuals publish books of what is transhumanism, it is possible to have substantial advocates of transhumanism due to which South Korea people have not had any opportunity to learn or know of what is transhumanism and its relationship with technology. Apparently, the negative factors have been from conservative religious scholars, but presently, the public of South Korea does not support religion or religious affiliation thanks to the moral hazard of religious leaders such as pastors who, unfortunately, committed an amount of crime. 

Most importantly, as mentioned above, the public needs the chance learning of what is transhumanism from influential transhumanists or scientists in South Korea language. The notion of transhumanism and longevity themselves are currently far beyond the public recognition in South Korea. I assume it requires the active participation of intellectuals articulating their (transhumanism and longevity movements) relation to AI technology and singularity which is possibly acceptable.