Seth to Giulio: "[Y]our identity... includes all of it, the squishy, the science, the diarrhea, the philosophy, all of it."
Giulio to Seth: "[I]t also includes being poor, helpless, without education and health care. So in the name of a fixed God-given 'plenitude of identity,' should we conclude that BIG, social justice, education and health care for all are all bullshit? If not, what is the difference?"
Just to be clear, Giulio Prisco -- considered one of the leaders of "movement transhumanism," founder and officer of many of its conspicuous organizations, regular contributor to what passes for its official and "intellectual" discourse -- doesn't seem to be able to distinguish, on the one hand,
the political aspirations of democratically-minded progressives who would educate, agitate, and organize to
(i) increase access (ideally to planetary universality) to well-regulated safer ever-advancing consensual healthcare and to
(ii) increase welfare entitlements to the vulnerable (ideally consummating in the provision of a planetary universal basic income guarantee) to better ensure that nobody, not even those who are sick, hurt, lonely, unlucky, unemployed, uneducated, misunderstood, dissenting, atypical, nonconformist is never threatened with homelessness, starvation, isolation, impaired access to legal redress, durressed "consent" to risk, exploitation, or criminality
from, on the other hand,
the superlative aspirations of Robot Cultists who pine for technoscience, somehow, somewhen, to
(i) "exchange" their actually-existing mortal organismic bodies for incomparable imperishable digital or robot bodies, to
(ii) "exchange" their embodied intelligence for incomparable digital computer networks, and to
(iii) "exchange" the terms of political economy from those at hand in which a diversity of stakeholders collaborate and contend over ends in a shared and limited world for a post-political world in which materials science, plastics, robotics, nanoscale replication or what have you (a retreat from materiality altogether into a "superior" virtuality is sometimes pined for as an alternative but complementary proposal to the same purpose) overcomes the impasse of stakeholder plurality altogether.
I have put the word "exchange" in quotations in each of the examples of superlative technocentric aspiration because the mechanisms through which one would presumably find one's way from an embodied intelligence into an artificial superintelligence, from a mammalian mortality into digital or robotic superlongevity, or past the impasse of plurality in finitude into post-political superabundance is always at best a metaphorical conjuration, not just ill-specified as a technical matter (such a state of affairs would merely inspire calls to divert public resources from the solution of actual shared problems to the propping up of superlative wish-fulfillment fantasies), but such a departure from conventional usage in respect to the terms at hand, "intelligence," "person," "life," "politics" as to be, strictly speaking, incoherent.
This is nothing new, of course, but just a straightforward expression of the superlativity thesis in the first place. A reasonably short version of my critique of superlativity is available here.