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Additional resources for Evolution and the Future: Anthropology, Ethics, Religion (Beyond Humanism: Trans- and Posthumanism, Volume 5)
Humans can also fall prey to delusions of omnipotence. No other animal can desire to “be like Homo Sapiens, Animal Morabile 43 God”, and so human beings can be ironically defined as apes who occasionally desire to be God. It is also apparently only human beings who can, without any inhibition, cause harm to other members of their species, and even to themselves. The great apes are certainly not squeamish, for they will rip out their enemy’s fingernails, crush their testicles or tear their throat out.
A human being is not outright an animal morale, a moral being, but an animal morabile, and that in three respects: Human beings are capable of being moral, even called to be so, but must also become so. And so we can now provide a first answer to our third question: Because it requires effort, morality has the character of an ought – and in a more basic sense than usual. Morality does not only appear in the form of a reasoned ought, an imperative. The task of developing morality is itself subject to an imperative, a more basic imperative: Human beings, inasmuch as they are called to be moral, are summoned to grow from beings merely potentially capable of morality into beings actually so.
De (2005): Our Inner Ape. A Leading Primatologist Explains Why We Are Who We Are. Riverhead Books, New York. Wassmann, C. (2002): Die Macht der Emotionen. Wie Gefühle unser Denken und Handeln beeinflussen. Wissenschaftliche Buchgesellschaft, Darmstadt. Enhancement and Evolution1 Sarah Chan Humanity is constantly reinventing itself. From the earliest days of our species, when one of our ancestors picked up a burning stick and kindled it into a fire, to the present day; humans have been altering their environment and shaping the world around them.