It might seem unusual to discuss transhumanism at the National Conservatism Conference. What connection does this fringe group of scientists, aiming to transcend humanity, have with topics like national security or fiscal responsibility?
However, as Rachel Bobbard, a prominent conservative policy advocate, pointed out, the greatest threat to conservatism may not stem from unverified immigrants or foreign adversaries. While these issues are certainly real, they often act as symptoms of more profound concerns. The more significant danger lies in philosophy—a metaphysical struggle, already taking shape.
Transhumanism lures those on the right with the allure of personal freedom and human enhancement. But make no mistake: it’s not liberation. It leads to the edge of a metaphysical cliff.
This loosely defined movement employs technology to push beyond human limitations. Essentially, it’s a global agenda of scientists, engineers, and philosophers who promise to accelerate humanity’s evolution into a posthuman epoch. By leveraging artificial intelligence, brain-computer interfaces, gene editing, and artificial wombs, proponents seek to transcend biology itself.
Bobbard aptly identifies transhumanism as a direct assault on conservative metaphysics. Conservatives hold a belief in metaphysical realism—they assert that truth, goodness, and beauty exist independently of us. We view human nature as a constant and valuable reality. In a nutshell, our bodies are not accidents; they are gifts.
Transhumanism, on the other hand, espouses an anti-realist and essentially Marxist perspective. Concepts like truth and beauty become mere constructs. “In a world detached from truth,” Bobbard warned, “these concepts can be rewritten.”
At its essence, transhumanism is more than a harmless idea floating around university campuses. It represents an attempt to redefine liberation and empowerment.
From Transgenderism to Transhumanism
The ideology surrounding transgenderism acts as a starting point for this profound transformation. If society accepts that male and female—our most basic biological identities—are flexible, then fundamental metaphysical boundaries cease to matter. As Bobbard noted, “If they can do that, they can do anything.”
Transgenderism paves the way for transhumanism; both ideologies reject the body as a given, treating it instead as something to manipulate. They proclaim to stand for “liberation,” but in reality, they lead to a profound disconnect from reality.
The ultimate aim? To sever people from reality itself.
Yet, transhumanism extends beyond the threats posed by transgenderism, reaching into the core of reality. The human body is now seen as something that can be modified; the human mind, programmed. Concepts such as death lose their meaning, while metaphysical boundaries are disregarded.
This unprecedented “liberation” demands pregnancies in artificial pods, genetically designed embryos, and human minds treated like blank slates of artificial intelligence.
Max Moore, a key figure in transhumanism, bluntly stated that “The body is not sacred.” If we view it simply as a “random accident,” then humans and our surroundings become mere materials for those in power to reshape.
Reclaiming Reality
Bobbard emphasizes that conservatives shouldn’t confine their discussions to financial or foreign policy issues. Sure, those are significant, but they merely reflect the broader crisis: the palpable loss of reality.
Our urgent task isn’t to enhance superficial appearances. It’s about returning to reality—the essence, our metaphysics, culture, and politics.
Restoring reality necessitates reconnecting with its source: a belief in God.
“Without God, truth, beauty, and goodness dissolve into mere possibility. There’s no ‘is.’ Only power remains.”
This is why we often invoke “Judeo-Christian values,” yet even this appeal has grown inadequate. Treating values as mere political instruments risks alienating the very God who imbues them with significance. The challenge lies not in co-opting God for cultural ends, but in submitting ourselves and our culture to Him.
Simply appealing to these values will not withstand the tests of time.
Embodying An Alternative Vision
Bobbard sees our “culture war” as fundamentally a metaphysical and spiritual conflict. “Fighting a spiritual battle over tax policy isn’t effective,” she asserts. We need to clearly express and uphold the core tenets of conservatism.
René Girard pointed out how humans are creatures of imitation. We desire what we see reflected in others, through images and stories. Unfortunately, the Marxist, anti-realist paradigm has long dominated our cultural landscape, distorting perceptions and alienating the most vulnerable.
To counter this, we must embody an alternate image. If we want future generations to embrace virtue, we must live as exemplars of it. If we aim for people to value human nature, we must first cherish our own humanity. If we want to affirm reality, we must genuinely appreciate it.
This involves embodying truth, goodness, and beauty in our daily lives. It requires us to affirm reality with respect—not merely through arguments. And this means a politics rooted in metaphysics, not just messaging.
Transhumanism is on the rise, enticing those within libertarian circles with promises of freedom, productivity, and enhancements. But let’s be clear: it isn’t liberation but a perilous leap into the unknown. If we fail to articulate our position on this matter, we risk not only opposing it but aligning ourselves with strange and potentially dangerous allies.
Conservatism must strive to be more than a club for fiscal conservatives and advocates of free speech. It should actively commit to upholding human nature, the moral order, and the God who presides over them.
