With the onset of the COVID-19 pandemic, as people around the world adapted to living online, several concepts related to digital technology gained popularity. Among these, transhumanism, posthumanism, blockchain, Web 3.0, cryptocurrency, the metaverse, and second life stand out. Each of these terms corresponds to a key context within international literature. It is clear that a distinct body of literature has emerged around each of these concepts, with numerous books, articles, and thesis studies dedicated to them.
Transhumanism is the movement centered on the idea of enhancing, empowering, and improving humanity. This concept promises that biological and physiological characteristics, such as illness, disability, aging, and death, can be alleviated through advancement in biotechnology and nanotechnology. As a result, it envisions a future where humans could potentially live indefinitely in youthful, healthy, and fit bodies. There are two primary fields of expertise that advocate for and explore this idea: the first is engineering, and the second includes philosophy, which encompasses theology and the social sciences. Ray Kurzweil is considered a leading figure in the former, while Max More is regarded as a pioneer in the latter. Kurzweil and other engineers take a broader approach to humanity’s challenges, primarily focusing on issues such as shelter, food, and health. They argue that only new technologies can address problems like food and housing shortages, and that eliminating illness, disability, aging, and death would lead to eternal peace, making technology support essential. In contrast, more and other social scientists focus primarily on the problem of death, considering illness, disability, and aging in relation to it. Philosophers who focus on transhumanism primarily concentrate on the concept of human consciousness. They argue that if death can be eradicated, human consciousness would be freed from the burden of fear and confusion, leading to greater liberation. Among these philosophers are critics with theological backgrounds, such as Ted Peters. Peters acknowledges the significance of transhumanism but contends that the quest for eternal life alone cannot answer the deeper question of the meaning of life. He suggests that the transhumanist movement should adopt a more receptive approach towards religions. According to Peters, transhumanism could evolve further if it becomes more open to religious beliefs and teachings.
Posthumanism is a philosophical movement that rejects anthropocentric views of the universe and life, advocating for the equality of all beings. This philosophy suggests that through advancements in biotechnology and nanotechnology, biological and physiological conditions such as disease, disability, aging, and death can be improved, leading to a transformation in humanity. This transformation entails a critique and rejection of the self-centered universe and life designs created by humans. The human-centric view of the universe, in which human beings see themselves at the centre, can often lead to conflict among individuals. According to posthumanist thought, societal divisions of labor and hierarchies are not inherently necessary. While division of labor and communication may be natural or necessary, hierarchies and status are not. The existence of status and hierarchy stems from human selfishness. The path to overcoming this selfishness begins with fostering peace with other living beings, both within and beyond humanity. This requires recognizing the equality between humans and animals. Once humans accept this equality, they can free themselves from divisions based on language, religion, ethnicity, color, race, gender, and social status.
Blockchain and Web 3.0 can be introduced together as complementary technologies. Blockchain refers to a decentralized network technology that enables the sharing of information and media without the need for a central authority. Web 3.0 is the communication network that underpins this technology. Cryptocurrency, designed to replace traditional currency, is a symbolic digital currency used for production, calculation, transfer, and storage, ensuring clarity regarding its value in real-world applications. In essence, there is no significant difference between digital and traditional currency in terms of symbolic meaning and function. The primary aim of blockchain and Web 3.0 is to protect individuals’ privacy, keep the identities of people conducting transactions confidential, and through cryptocurrency, eliminate costs associated with banks, paper, logistics, and ATMs, as well as reduce the risks of theft.
The metaverse is a virtual, simultaneous living environment used by people from different geographical locations around the world, who have varying biological and physiological capabilities, to communicate, meet, receive education and information, exchange ideas and values, make investments, advertise, and come together for entertainment. The “Second Life” literature falls under the same scope as the metaverse and represents an earlier technology designed for a similar purpose. The metaverse promises to operate using its own database, powered by Web 3.0 and blockchain technology. Within this virtual environment, people will be able to move around freely using avatars, replicas or representative models of themselves. The Second Life literature also offers a shared virtual living experience, where existing social media accounts can be enhanced and transformed into 3D formats. The goal of both the metaverse and Second Life is to provide an environment where people can enjoy themselves freely without being tracked, monitored, or punished.
Transhumanism envisions the transformation of individual humans, posthumanism focuses on socialization, and the metaverse foresees the transformation of the environment (ecology) and living spaces (ecosystems). A key detail in all three frameworks is that these transformations require energy, technological infrastructure, and economic capacity. Currently, much of the world lacks the necessary energy, technological infrastructure, and economic resources to support such changes. Additionally, the metaverse requires an abundance of free time, something that, in the context of the global economic crisis following two years of low productivity, seems unimaginable for some societies. According to transhumanists, the year 2030 will be a pivotal moment; for posthumanists, the uncertain cyborg future date is yet to be determined; and for metaverse experts, the year 2045 is critical. In these years, humanity is expected to undergo a major revolution, which is seen as both the result and reward of historical progress and development.
From the perspective of the Muslim subject, it is necessary to evaluate these concepts and related literature regarding technology. However, it is still premature for such an assessment, as we are currently in a phase of recognition and understanding. Additionally, some expectations from transhumanists, particularly the belief that religious beliefs and practices will become unnecessary, echo certain claims made by Enlightenment thinkers, making them unacceptable from an Islamic standpoint. It can be added that transhumanists may not fully understand humanity and could be somewhat indifferent to its spiritual needs. As they come to know humanity better over time, their views might change. On the other hand, the ideas of posthumanists seem more favorable and sympathetic to the Muslim subject, as their approaches are more egalitarian. Moreover, a worldview where one person cannot speak of their truth to another gives the impression of being overly rigid. While it is true that no one should interfere in another’s life, wishing for each other’s well-being does not always lead to negative outcomes. Furthermore, both transhumanism and posthumanism create the perception that they seek to strip humans of their emotions. Humans cannot live without emotions and it is expected that psychologists would be the first to object to this notion. As posthumanists learn more about humanity and religions, they may come to realize that their ideas need updating. The views of metaverse advocates, much like those of transhumanists, also appear somewhat fantastical. However, the metaverse can be beneficial in business, advertising, education, marketing, meetings, and conversations. Just as today’s social media platforms can achieve positive results when used for good purposes, a similar outcome might be possible for the metaverse, which is a more advanced version. However, there is a crucial detail: the metaverse is an investment, and if Muslim subjects engage with it solely as consumers, it could lead to the concentration of wealth in a single entity. Furthermore, it is impossible for places of worship to exist in the virtual world of the metaverse, nor can worship take place there. This is because worship is commanded for individuals, not for their avatars. Nevertheless, the metaverse could provide a valuable life experience for education and teaching.
The purpose of technology is to simplify life while generating profits for those who invest in it. Therefore, it is important to maintain a balanced relationship with technology. For the Muslim subject, there is nothing to fear once they gain a proper understanding of the world and learn to engage with technology responsibly. The Muslim subject should understand technology, learn to benefit from it while also managing its impact, and remain mindful of its potential side effects. In fact, this approach for the Muslim subject is equally applicable to all individuals and societies.
