Nietzsche’s Prophetic Insight: Will We Become Superhumans in the 21st Century?

In short, this relentless pursuit of excellence has become contemporary humans’ prevailing paradigm. Observing this rapid development spurs the emergence of intellectual movements such as transhumanism, envisioning closer future relations between humans and technology. Interestingly, such views of the individual constantly striving for development aren’t a recent phenomenon. They were first elaborated in the concept of the übermensch set forth by Friedrich Nietzsche (1844–1900), one of the most renowned modern philosophers, who is regarded as having anticipated this accelerated progress we witness today in diverse fields. Delving into the Nietzschean vision of humans is valuable because it seems the seed from which today’s transhumanist concepts took root. It is important to reflect on rapid developments we now witness because numerous questions arisewith accelerated progress, and clammor for answers. First and foremost, increasingly rapid progress presses for a concurrent demand for ethical reflection.

From the human to the overman

Nietzsche came first in recognizing this profound human need for growth and development. In his writings, the philosopher boldly advocates for the necessity of advancing from the stage of what is merely human and entering a new phase of development, namely the stage of the “overman” (the Übermensch, in German), or the superhuman. In writing that:

Man is a rope stretched between the animal and the overman

he states unambiguously that being human is but a transitional stage, just a path in evolution and progress towards a higher reality. By introducing the notion of‘the overman, among the crucial concepts in European culture, Nietzsche paves the way for a new understanding of humanism. The human task is to desire more and to set ever-expanding goals, to forge new paths of growth and avenues of self-improvement. Nietzsche, in writing that:

‘I teach you the overman. Man is something that shall be overcome. What have you done to overcome him?

simultaneously describes a new model of existence. The overman is surpassing the human within by shedding weaknesses, limitations, and imperfections. The overman is unafraid of challenges life presents, treating risk as an opportunity for personal development. He and she possess the “will to power”, the will to create anew, to dismantle what is outmoded and is no longer sufficient, and then construct it again in the name of new ideals. The overman is never satisfied with past achievements and does not rest contented on those laurels. Instead, guided by the dynamism of continual transformation, they persistently strive towards coming challenges and successes. The overman is undeterred by failure. It is seen as a means of strengthening to build future advances on those very mistakes. Clearly, as Zarathustra declares, the eponymous protagonist in Nietzsche’s magnum opus, ‘what does not kill me, makes me stronger,’ and this then serves as the clarion call of the overman. Only the weak surrender, dwelling on their errors unproductively analyzing their defeats. The overman strides forward, upward, always onward! This functional model serves in aptly reflecting contemporary humans, with our constant desire for advancement and for greater technological achievements.

Master-slave morality

Nietzsche distinguishes between the moralities of masters and slaves as the challenges to the overman are not ones that everyone wants or is capable of taking up. The Nietzschean concept of the overman ennobles the individual. Only a few among us possess the courage and determination to embark on the journey of radical transformation and shape the values of a new world. On such a path, exceptional individuals emerge. Truly strong personalities alone have the power to change the world and they drive development towards the future. When Nietzsche writes about the master-slave morality, however, he knows the majority of humanity is in the latter category. Slaves are passive in the face of fate, content with the current state of affairs, unwilling to strive for more. They lack desires and dreams and settle for principles and rules imposed on them by others. They accept the existing world’s values and resist change out of fear. Nietzsche, in stating:

There are days when I am haunted by a feeling that is blacker than the blackest melancholy. I have a contempt for humanity

is aware that but few among us can become overmen. Only they will find the strength and courage to blaze trails and shape surrounding reality according to principles they hold forth. It becomes necessary to ask, in looking at the contemporary individual: aren’t we all walking the path that Nietzsche has delineated?

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Pursuing excellence

n considering the purposes of human actions here and now, we may conclude that they aim towards the pursuit of what is generally regarded as excellence. In the twenty-first century, every facet of life from contemporary science, culture, and technology to medicine is relentlessly driven to optimize its capabilities. One can’t help but take this pursuit of perfection as our prevailing paradigm today. Aren’t we aspiring towards enhancing our physicality even further? Don’t scientists dream of eradicating diseases, extending the aging process, and augmenting the overall quality of life in every aspect? Doesn’t contemporary culture instill ever-greater emphasis on nurturing both physical well being and refinement of our intellects and psyches? Along with fitness centers and gyms we have an equally popular myriad of dietary regimens and nutritional systems, new meditation techniques, personal-development workshops, additional courses, training programs, and postgraduate studies. All these endeavors aim to create flawless individuals – in every aspect – in the belief that this pursuit both ensures the durations of our lives and, perhaps predominantly, their quality.

This pervasive pursuit of perfection, however, must raises pressing questions. One must ask: what’s the purpose spurring the tide of changes we see? Towards what ultimate goal are we heading? Do all these efforts bring us genuine happiness? Does the unremitting quest for flawlessness in fact provide any greater sense of lived fulfilment and satisfaction? Surprisingly, Nietzsche didn’t explore these questions, and there seems to be a contemporary lack of curiosity about them as well. Yet we must acknowledge how rapid progress in the sciences and technology transform our existences while also reshaping the world around us. The course of human progress and the condition of future humans (or potentially overmen?) depend on our present abilities and skills. Meanwhile, the transformative speed and successive alterations being rendered by human hands already surpass our wildest imagination. What the near future may hold remains uncertain.

These questions are particularly necessary to ask in the context of transhumanism and of artificial intelligence’s rapid development. Transhumanism, as an intellectual, scientific, and cultural movement, proposes the substitution of our species’ biological evolution with an evolution driven by scientific and technological means. Building on scientific achievements, transhumanists envision the creation of a new, perfected human of the future, liberated from diseases, ignorance, and suffering; that is, continuing the trend discerned by Nietzsche. Transhumanists firmly believe the development of the contemporary superhuman hinges on the idea of close partnering between humans and technology. They are convinced that in following this developmental path it will become possible to eliminate human imperfections and ultimately create a flawless individual, the future superhuman (or overman, as Nietzsche put it).

Transhumanism elaborates on ideas proposed by Nietzsche. It acknowledges the desires and shortcomings of humans today while also addressing their fears, worries, and necessities. Don’t the prospects it presents sound appealing? Don’t we all want to become healthier, wiser, more attractive, and better in every aspect? Ultimately, the aim is to achieve a better life. In this regard, transhumanism presents an enticing vision: a dream of longevity, enhanced cognitive abilities, improved health, emotional control, and the cessation of pain and suffering.

The utopia of excellence

However, one should ask: is this promise of excellence not inherently utopian? There are ample examples in culture and intellectual history that lead us to question the validity of such aspirations. Take the mythical tale of Icarus and Daedalus, vividly portraying someone who was determined to surpass his limitations at any cost. Daedalus, tempted by the idea of flight, which exceeded his natural abilities, pursued the impossible. We know how that story ended. Similarly, the biblical characters Adam and Eve chose to disobey God’s boundaries, paying a steep price for reaching what was forbidden to them. These and other examples in our culture illustrate how human curiosity and the pursuit of Nietzsche’s ‘will to power’ often prevailed over the instinct for self-preservation, human reason, and even fundamental rationality and humility towards the universe.

It is mandatory to ask if sufficient ethical reflection is taking place along with advances in nanotechnology, biotechnology, neuroscience, and artificial intelligence. Such reflection is greatly needed, especially when considering the potential historical impact of these new developments. Friedrich Nietzsche, while developing his concept of the overman, could not have predicted how it would then be misappropriated by the Nazi German regime during the Second World War for its ideological agenda. The idea of the overman was originally a metaphysical concept related to personal growth and development. Nietzsche advocated for mental and spiritual progress through introspection and overcoming weaknesses and limitations. When he discussed the master-slave morality, he was referring to the moralities of the strong and the weak, their internal predispositions, and limitations. Hitler, however, distorted Nietzsche’s concept to create an ideal of a biologically superior Germanic master race, an Aryan version of the übermensch, which lead to a discriminatory system based on racial purity and resulted in the genocide of millions of people. This serves as a stark reminder of how a seemingly innocent idea can spiral out of control and be exploited by individuals with malicious motives. Undertaking ethical reflection is a serious necessity in the context of any rapid changes and major endeavors. Once more, we must pose the questions: where are we headed, why, and to what end?

How should we envision the twenty-firstst-century overman? Contemporary man, driven by the desire for constant improvement in all aspects of life, bears a striking resemblance to the Nietzschean overman. It seems that the philosopher had a prescient understanding of our contemporary world. Today, the pursuit of excellence and the quest for constant advancement have become undeniable foundational principles for humans. At first glance, there is nothing inherently problematic about the notion of human advancement, the pursuit of greater achievements, and the exploration of science and technology. However, with the ever-accelerating pace of progress, it becomes imperative to also engage in adequate ethical reflection. Action should be always accompanied by reflection. Otherwise, we may discover that in the relentless pursuit of excellence and the elimination of what is human, we have sacrificed what is fundamental and essential. As a concluding remark, let’s remind ourselves of the words of Juvenal (60–130 AD), the Roman satirical poet: ‘You should pray for a healthy mind in a healthy body.’

Sources:

Friedrich Nietzsche, Thus Spoke Zarathustra (2004)

Friedrich Nietzsche, The Antichrist (2015)

Three Roman Satirists: Horace, Persius, Juvenal, edited by Lidia Winniczuk (1959)