In the year 2038, transhumanism has risen to become a dominant ideology, reshaping society in its wake, protected in DEI policy. Among the youth, it has become a fervent creed, promising liberation from the limitations of the flesh. Two distinct paths have emerged within this movement: individuals who identify as transspecies, referring to themselves as “otherkin” and “therianthropes,” and cyborgs, a synthesis of soft and hard machine.
Otherkin see themselves as nonhuman animals or other creatures. They undergo physical modifications to embody the characteristics of the creature with which they identify. This can involve surgically implanted features like whiskers, claws, scales, or other physical traits associated with their chosen animal identity. A person who identifies as a cat might undergo surgery to have cat-like ears and a tail implanted, while someone who identifies as a reptilian might have scale-like modifications to their skin. These modifications are a way for otherkin to express their identities and feel more aligned with their “true selves” within the framework of transhumanism.
Cyborgs are individuals who have integrated advanced technology with their bodies through neural implants and other technological enhancements. These enhancements can range from cybernetic limbs and organs to neural interfaces that allow direct communication with machines and networks. Like otherkins, cyborgs have embraced the principles of transhumanism, viewing technology to transcend the limitations of the human body and enhance their capabilities. They may undergo elective surgeries and procedures to integrate these technological enhancements seamlessly into their physiology, blurring the line between human and machine. Through their cybernetic enhancements, cyborgs may gain enhanced strength, speed, agility, and cognitive abilities. They may also have access to a vast array of information and communication tools, allowing them to interact with the digital world in ways that were previously unimaginable.
With a passion for sociology and a critical eye for societal shifts, Professor Adam Kessler was determined to unravel the complexities of this new era. He began, “Today, we apply foundational social theories to the phenomenon of youth, drawn to the allure of transformation, modifying their bodies to appear as other species or machines.” Kessler began with the historical materialism of Karl Marx, guiding his students through the concept of alienation. “In a world where connection seems elusive, where the individual feels estranged from their own body, it is no wonder they seek refuge in alteration,” he explained. Transitioning to the ideas of Max Weber, he elucidated the process of disenchantment, where the world loses its mystique and becomes mechanized. “In the pursuit of transcendence, the human spirit craves a release from the mundane, a departure from the banality of existence.” He then turned to Sigmund Freud. “In a civilization built upon consumption, where desires are manufactured and identities commodified, the individual grapples with a profound sense of disconnection.”
As the lecture unfolded, students found themselves drawn into the intricate web of theories. Beneath the academic analysis lay a dark truth, one that spoke to the insidious influence of profit and power. “The medical-industrial complex and tech conglomerates profit from the commodification of the body, perpetuating a cycle of modification fueled by consumerism.” Kessler finally came to it in the most concrete and immediate sense of the phenomenon: “The industry capitalize on the insecurities of youth, peddling promises of transcendence in exchange for a hefty price.”
In the aftermath of Professor Kessler’s lecture, a palpable tension lingered in the air. Among the students sat a group of transhuman individuals, their identities woven into the fabric of their being, their experiences colored by the very theories Kessler had dissected in the classroom. Gathering their resolve, they convened outside the dean’s office, their voices raised in solidarity against the injustice they had endured in Kessler’s class. With a collective determination, they invoked the school’s policy against misrepresenting transhumanism, demanding accountability for the harm inflicted upon their community.
Acknowledging the gravity of the situation, Dean Katherine Graves summoned Professor Kessler to her office. She informed him of the consequences of his actions, reminding him of the responsibility he bore as an educator entrusted with the minds and well-being of his students. “Professor Kessler, it has come to my attention that your recent lecture has violated our school’s commitment to inclusivity and respect for all identities. As such, you will be required to undergo professional development to ensure that such oversights do not occur in the future.”
Fearing for his reputation, Kessler acquiesced to the dean’s judgment. The students found solace in the acknowledgment of their grievances, their voices amplified by a system that, though imperfect (it had, after all, awarded tenure to a bigot like Kessler), remained committed to progress. And as they returned to their studies, a newfound sense of empowerment stirred within them. The transhumans had the state at their back.
freedom and reason 