Human Technological Enhancement and Theological Anthropology
Authors: Lorrimar Victoria 
Published: October 2023

HUMAN TECHNOLOGICAL ENHANCEMENT AND THEOLOGICAL ANTHROPOLOGY by Victoria Lorrimar. Cambridge, UK: Cambridge University Press, 2022. 300 pages, bibliography, index. Hardcover; $120.00. ISBN: 9781316515020. *In her introduction, Victoria Lorrimar states that "The goal of this book is to deepen our understanding of human creativity from a theological perspective, and to resource Christian theology (and more broadly the church) for reflecting on the possibilities for enhancing human capabilities through (plausible or far-fetched) technologies (p. 8)." *Given the contemporary relevance of this topic, and that she writes "within an (assumed) understanding of salvation as effected by God and not by us" (p. 6), her work will be of special interest to a number of readers of this journal. *Lorrimar addresses the movement known as transhumanism and major themes associated with it: radical life extension, hedonic recalibration (replacement of pain and suffering by an abundance of "good" feelings), moral enhancement by technological or pharmacological means, and mind uploading. She notes that there is considerable diversity of aims within the transhumanist movement, and that not all those that endorse some of these enhancements would identify as transhumanists. *So how should Christian theology respond to technological enhancement of human beings? Lorrimar argues that the key is an understanding of human creativity in the context of the doctrine of creation, under the metaphor of "co-creation." She rejects the view prevalent in many Christian circles that human technological enhancement constitutes "playing God" and should therefore be dismissed out of hand. Instead, she explores two broader models that might assist with developing an appropriate theological response. *The first model she discusses is the "created co-creator" model proposed by Philip Hefner. After explicating the model through citations from Hefner's works, she observes that "his particular model contributes enormously to contemporary accounts that explicitly address questions of human technological enhancement" (p. 133). Yet, while acknowledging the fruitfulness of Hefner's model, Lorrimar also notes a number of places where Hefner's model diverges from traditional Christian understandings regarding God and the nature of sin and evil. She also critiques his model for "an overemphasis on rationality and neglect of the imagination" (p. 134). *Lorrimar devotes a chapter to the importance of the imagination, and also refers to fiction works--especially science fiction--throughout her book. She contends that because "the imagination takes a central place in ... transhumanist visions of the future ... a theological response will require attending to the imagination also" (p. 135), and later states "the central question of the present work is to consider how a greater focus on imagination might equip and expand current theological responses to the challenges of human enhancement" (p. 169). *She then proceeds to discuss a second theological model by drawing on the writings of J. R. R. Tolkien, who created imaginative worlds within a framework which regarded each person as a "sub-creator." Lorrimar contends that this model provides a foundation for addressing questions that are rarely addressed in discussions of human enhancement such as "What is the good life?" and "What ought human flourishing to look like?" At the same time, the use of Tolkien's model is complicated by his overall negative view of humanity's preoccupation with technology, seeing it as tending to destroy virtue (exemplified, for example, by a character like Saruman in the Lord of the Rings trilogy). She cites with approval the assessment of Gregory Peterson: "To sub-create is to imitate or to work on what has already been thought out. It may imply initiative on the local level, but it reminds us that the master task always belongs to God. The implication of co-creator, however, is radically different, for it suggests that we are as much in control or responsible for creation as God is. It suggests that there is no blueprint for the future; the future is open, not determined (p. 201)." *In the last part of the book, Lorrimar develops a synthesis which draws on the strengths of both models as well as the work of others. "If a theology of humans as co-creators is to contribute to reflection on human enhancement technologies, it must be embedded within a context that attends to virtue" (p. 217). Lorrimar calls this synthesis "a vision of moral co-creation," which she develops in the form of ten commitments (stated in summary fashion on p. 297): "1. Humans are products of a creative "evolutionary" process. *2. Creativity is central to human agency and responsibility. *3. Human creativity is modeled on divine creativity. *4. Scientific insights should be respected and incorporated into an understanding and description of what it means to be human, without reducing theological and philosophical claims to scientific ones. *5. Technology is a legitimate exercise of human co-creativity. *6. Humans are storytellers and myth makers at their core, with narrative central to the way in which we understand the world. *7. The formation of the moral imagination requires our attention, including the diversity of stories which shape our moral imaginary. *8. Embodiment is crucial for imagination and understanding. *9. Technology must not instrumentalize non-human nature. *10. Elements of the vision of transcendence inherent in transhumanist thought can be reclaimed as central to a Christian imagination. *She then applies this synthesis to the various themes listed earlier that arise from human enhancement technologies. *This book grew out of the author's doctoral research under Alister McGrath at Oxford University, and that is arguably the source of a major weakness for the general reader. Of necessity, a doctoral dissertation must interact broadly with existing literature in the field; but for the reader who is not a specialist this can obscure the central ideas--at least that's what I found when reading the book, and one which I suspect other readers would be likely to experience as well. That having been said, the general question the book addresses is an important one, and Lorrimar's exploring of issues foundational to the development of a fruitful theological approach would likely be relevant to someone wishing to develop a theological response to some aspect of human enhancement. In my opinion, the Christian public would benefit more from a second book by this author that seeks to make the central ideas more accessible to the nonspecialist, perhaps drawing on emphases in her first and final two chapters. *Reviewed by Russell Bjork, Professor Emeritus of Computer Science, Gordon College, Wenham, MA 01984.