(original text in Portuguese / english text after the portuguese originaly)

FRANKENSTEIN'S MONSTER AND THE DANGERS OF MODERN TRANSHUMANISM

The ethical implications of Frankenstein and modern transhumanism are profound. In Frankenstein, the creation of artificial life raises questions about the responsibility of the creator and the rights of creatures. In the same way, transhumanism challenges traditional concepts of identity, dignity and intrinsic value of human life.

- Pastoral reflections -

Author
Eneas de Camargo Beast

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PDF print format article – PDF article print format

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The work Frankenstein d Mary Shelley, published in 1818, tells the story of a scientist who challenges natural limits by creating life artificially, giving life to a monster that becomes a threat to both him and society.

In the contemporary world, transhumanism emerges as a movement that seeks to overcome human limitations through technology.

Transhumanism is a philosophical and scientific movement that proposes the use of technology to transform the human condition, improving their physical abilities, intellectual and psychological. The promises of transhumanism include the defeat of disease, increasing longevity, the expansion of intelligence and the improvement of sensory and motor skills.

The dangers of transhumanism are equally significant. The main concerns concern the loss of human identity, social inequality aggravated by unequal access to technologies, the safety risks associated with new biotechnology and the ethical implications of genetically modifying humans. Moreover, there is fear of the emergence of a new form of eugenics and the creation of an even larger gap between rich and poor.

Mary Shelley, in Frankenstein, raises questions about the unpredictable consequences of manipulating life. Victor Frankenstein, creating the monster, he challenges natural limits and suffers the consequences of his scientific arrogance. The monster, abandoned and misunderstood, it becomes a destructive force, reflection of the moral and ethical responsibility that accompanies the artificial creation of life.

Shelley's worries they are similar to the dangers of modern transhumanism, where the pursuit of overcoming human limitations can have unintended and harmful consequences. Both contexts highlight the danger of science without ethical boundaries and the need to consider the long-term implications of our technological innovations.

The ethical implications of Frankenstein and modern transhumanism are profound. In Frankenstein, the creation of artificial life raises questions about the responsibility of the creator and the rights of creatures. In the same way, transhumanism challenges traditional concepts of identity, dignity and intrinsic value of human life.

From a theological point of view, both narratives question the position of the human being as a co-creator together with God. The Catholic vision holds that human life is sacred and that there are ethical limits to technological intervention on human nature. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp the role of God, putting human dignity and the established moral order at risk.

Human beings are created in the image and likeness of God (cf.. GN 1,27), which gives each person an intrinsic dignity. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp the role of God, jeopardizing the dignity of God and the moral order established by Him. Moreover, Psalm 139:13-14 underlines the intimate and divine participation of God in the creation of human life:

«You created my kidneys, you wove me in my mother's womb. I will celebrate you, because I was beautifully made, marvelous; wonderful are your works!».

These biblical texts support the thesis according to which human intervention in creation must respect the limits established by God, preserving the sacredness and integrity of life.

The Catholic vision can make a significant contribution to the debate on the limits of technology and human dignity, underlining the sacredness of life and the importance of an ethics based on human dignity. The Catholic Church supports a prudent and ethical approach to science and technology, respecting the natural limits and integrity of the human person. The Vatican document Dignity of the Person reinforces this position by stating that «human beings must be respected and treated as persons from conception” (cf.. n. 4) and that «science and technology must be ordered to the good of the human person and his integrity» (cf.. n. 3). This document emphasizes that any scientific progress must be evaluated in light of respect for human dignity, avoiding practices that disrespect life or that may lead to excessive manipulation of the human condition.

The Catholic perspective can offer a necessary balance between innovation and responsibility, promoting the use of technology for the common good and the integral development of human beings, without compromising dignity or creating inequalities. Defending the intrinsic dignity of every person, the Church can help guide technological development in ways that benefit all humanity, especially the most vulnerable.

The Catholic vision offers valuable ethical guidance, emphasizing human dignity and the limits necessary to ensure that technological progress serves the common good without compromising the essence of the human condition, the image of God.

Jundiaì, 31 August 2025

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FRANKENSTEIN’S MONSTER AND THE DANGERS OF MODERN TRANSHUMANISM

The ethical implications of Frankenstein and modern transhumanism are profound. In Frankenstein, the creation of artificial life raises questions about the creator’s responsibility and the rights of creatures. Likewise, transhumanism challenges traditional concepts of identity, dignity, and the intrinsic value of human life.

— pastoral reflections —

Author
Eneas de Camargo Beast

.

Mary Shelley’s “Frankenstein”, published in 1818, tells the story of a scientist who challenges natural limits by creating life artificially; creating a monster that becomes a threat to both himself and society.

In the contemporary world, transhumanism emerges as a movement that seeks to overcome human limitations through technology.

Transhumanism is a philosophical and scientific movement that proposes the use of technology to transform the human condition by enhancing physical, intellectual, and psychological capabilities. The promises of transhumanism include the eradication of disease, increased longevity, increased intelligence, and improved sensory and motor skills.

The dangers of transhumanism are equally significant. The main concerns include the loss of human identity, social inequality exacerbated by unequal access to technology, the security risks associated with new biotechnologies, and the ethical implications of genetic modification of humans. Furthermore, there are fears of the emergence of a new form of eugenics and the creation of an even greater gap between rich and poor.

Mary Shelley, in Frankenstein, raises questions about the unpredictable consequences of the manipulation of life. Victor Frankenstein, in creating the monster, challenges natural limits and suffers the consequences of his scientific arrogance. The monster, abandoned and misunderstood, becomes a destructive force, reflecting the moral and ethical responsibility that accompanies the artificial creation of life.

Shelley’s concerns are similar to the dangers of modern transhumanism, in which the pursuit of transcending human limitations can have unintended and harmful consequences. Both contexts highlight the danger of a science without ethical boundaries and the need to consider the long-term implications of our technological innovations.

The ethical implications of Frankenstein and modern transhumanism are profound. In Frankenstein, the creation of artificial life raises questions about the creator’s responsibility and the rights of creatures. Likewise, transhumanism challenges traditional concepts of identity, dignity, and the intrinsic value of human life.

Theologically, both narratives question the position of the human being as a co-creator with God. The Catholic view holds that human life is sacred and that there are ethical limits to technological intervention in human nature. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp God’s role, jeopardizing human dignity and the established moral order.

Humans are created in the image and likeness of God (cf. Gen 1:27), which gives each person an intrinsic dignity. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp God’s role, jeopardizing God’s dignity and the moral order He established. Furthermore, Psalm 139:13-14 emphasizes God’s intimate and divine participation in the creation of human life:

«For it was you who formed my inward parts; you knit me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; that I know very well».

These biblical texts support the thesis that human intervention in creation must respect the limits established by God, preserving the sacredness and integrity of life.

The catholic vision can make a significant contribution to the debate on the limits of technology and human dignity by emphasizing the sacredness of life and the importance of an ethic based on human dignity. The Catholic Church advocates a prudent and ethical approach to science and technology, respecting natural limits and the integrity of the human person. The Vatican document Dignity of the Person reinforces this position by stating that «the human being must be respected and treated as a person from conception» (no. 4) and that «science and technology must be ordered to the good of the human person and to his or her integrity» (no. 3). This document emphasizes that any scientific progress must be evaluated in light of respect for human dignity, avoiding practices that disrespect life or that could lead to excessive manipulation of the human condition.

The catholic perspective can offer a necessary balance between innovation and responsibility, promoting the use of technology for the common good and integral human development, without compromising dignity or creating inequalities. By defending the intrinsic dignity of every person, the Church can help guide technological development in ways that benefit all humanity, especially the most vulnerable. The catholic vision offers valuable ethical guidance, emphasizing human dignity and the necessary limits to ensure that technological progress serves the common good without compromising the essence of the human condition, the image of God.

Jundiaì, 31 August 2025

_________________________________________

FRANKENSTEIN'S MONSTER AND THE DANGERS OF MODERN TRANSHUMANISM

The ethical implications of Frankenstein and modern transhumanism are profound. Em “Frankenstein”, the creation of artificial life raises questions about creator responsibility and creature rights. Similarly, transhumanism challenges traditional concepts of identity, dignity and intrinsic value of human life.

—Pastoral reflections —

Author
Eneas de Camargo Beast

.

To work “Frankenstein” de Mary Shelley, published in 1818, tells the story of a scientist who defies natural limits by creating life artificially, resulting in a monster who becomes a threat to both himself and society.

In the contemporary world, transhumanism emerges as a movement that seeks to overcome human limitations through technology.

transhumanism is a philosophical and scientific movement that proposes the use of technology to transform the human condition, improving physical capabilities, intellectual and psychological. The promises of transhumanism include overcoming disease, increased longevity, the expansion of intelligence and the improvement of sensory and motor capabilities.

However, the dangers of transhumanism are equally significant. Major concerns include loss of human identity, social inequality exacerbated by unequal access to technologies, the security risks associated with new biotechnologies, and the ethical implications of genetically modifying human beings. Furthermore, There are fears about the emergence of a new form of eugenics and the creation of an even greater divide between rich and poor.

Mary Shelley, em Frankenstein, raises questions about the unpredictable consequences of manipulating life. Victor Frankenstein, when creating the monster, defies natural limits and suffers the consequences of his scientific arrogance. The monster, abandoned and misunderstood, becomes a destructive force, reflecting the moral and ethical responsibility that accompanies the artificial creation of life.

Shelley's concerns resemble the dangers of modern transhumanism, where the quest to overcome human limitations can result in unintended and harmful consequences. Both contexts highlight the danger of science without ethical boundaries and the need to consider the long-term implications of our technological innovations..

The ethical implications of Frankenstein and modern transhumanism are profound. Em “Frankenstein”, the creation of artificial life raises questions about creator responsibility and creature rights. Similarly, transhumanism challenges traditional concepts of identity, dignity and intrinsic value of human life.

From a theological point of view, Both narratives question the position of humans as co-creators with God. The Catholic view holds that human life is sacred and that there are ethical limits to technological intervention in human nature. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp the role of God, putting human dignity and the established moral order at risk.

The Bible states that human beings are created in the image and likeness of God (cf. GN 1,27), conferring an intrinsic dignity on each person. Genetically modifying humans or creating artificial life can be seen as an attempt to usurp the role of God, putting at risk this dignity and the moral order established by Him. Furthermore, the Psalm 139,13-14 highlights God's intimate and divine participation in the creation of human life:

“You created my inmost being and knit me together in my mother’s womb. I praise you because you made me in a special and wonderful way; your works are wonderful!».

These biblical texts underlie the view that human intervention in creation must respect the limits established by God, preserving the sacredness and integrity of life.

The Catholic vision can contribute significantly to the discussion about the limits of technology and human dignity by emphasizing the sacredness of life and the importance of ethics based on human dignity. The Catholic Church advocates a prudent and ethical approach to science and technology, respecting the natural limits and integrity of the human person. The document Dignity of the Person (Dignity of the Person) of the Vatican reinforces this position by stating that “the human being must be respected and treated as a person from the moment of conception.” (n. 4) and that “science and technology must be ordered for the good of the human person and its integrality” (n. 3). This document highlights that any scientific advance must be evaluated in light of respect for human dignity, avoiding practices that disrespect life or that could lead to excessive manipulation of the human condition.

The Catholic perspective can offer a necessary balanceO between innovation and responsibility, promoting the use of technology for the common good and the integral development of human beings, without compromising dignity or creating inequalities. By defending the intrinsic dignity of each person, the Church can help guide technological development in ways that benefit all humanity, especially the most vulnerable.

The Catholic vision offers valuable ethical guidance, emphasizing human dignity and the limits necessary to ensure that technological progress serves the common good without compromising the essence of the human condition, image of God.

Jundiaì, 31 August 2025

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