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Friday, December 12, 2025

Speculative evolution

From Wikipedia, the free encyclopedia
A mock taxidermy of a rhinograde, using its nasorium to catch fish. Rhinogrades, created by Gerolf Steiner in 1957, are one of the earliest concrete examples of speculative zoology.

Speculative evolution is a subgenre of science fiction and an artistic movement focused on hypothetical scenarios in the evolution of life, and a significant form of fictional biology. It is also known as speculative biology and it is referred to as speculative zoology in regards to hypothetical animals. Works incorporating speculative evolution may have entirely conceptual species that evolve on a planet other than Earth, or they may be an alternate history focused on an alternate evolution of terrestrial life. Speculative evolution is often considered hard science fiction because of its strong connection to and basis in science, particularly biology.

Speculative evolution is a long-standing trope within science fiction, often recognized as beginning as such with H. G. Wells's 1895 novel The Time Machine, which featured several imaginary future creatures. Although small-scale speculative faunas were a hallmark of science fiction throughout the 20th century, ideas were only rarely well-developed, with some exceptions such as Stanley Weinbaum's Planetary series, Edgar Rice Burroughs's Barsoom, a fictional rendition of Mars and its ecosystem published through novels from 1912 to 1948, and Amtor, a fictional rendition of Venus and its ecosystem published through novels from 1934 to 1964, and Gerolf Steiner's Rhinogradentia, a fictional order of mammals created in 1957.

The modern speculative evolution movement is generally agreed to have begun with the publication of Dougal Dixon's 1981 book After Man, which explored a fully realized future Earth with a complete ecosystem of over a hundred hypothetical animals. The success of After Man spawned several "sequels" by Dixon, focusing on different alternate and future scenarios. Dixon's work, like most similar works that came after them, were created with real biological principles in mind and were aimed at exploring real life processes, such as evolution and climate change, through the use of fictional examples.

Speculative evolution's possible use as an educational and scientific tool has been noted and discussed through the decades following the publication of After Man. Speculative evolution can be useful in exploring and showcasing patterns present in the present and in the past. By extrapolating past trends into the future, scientists can research and predict the most likely scenarios of how certain organisms and lineages could respond to ecological changes. In some cases, attributes and creatures first imagined within speculative evolution have since been discovered. A filter feeder radiodont was illustrated by artist John Meszaros in the 2013 book All Your Yesterdays by John Conway, C. M. Kosemen and Darren Naish. In the year following publication, a taxonomic study proved the existence of the filter feeding radiodont Tamisiocaris.

History

Early works

The Time Machine (1895) by H. G. Wells is seen by some as an early instance of speculative evolution and has been cited as an inspiration by later creators within the field.

Explorations of hypothetical worlds featuring future, alternate or alien lifeforms is a long-standing trope in science fiction. One of the earliest works usually recognized as representing one of speculative evolution is H. G. Wells's science fiction novel The Time Machine, published in 1895. The Time Machine, set over eight hundred thousand years in the future, features post-human descendants in the form of the beautiful but weak Eloi and the brutish Morlocks. Further into the future, the protagonist of the book finds large crab-monsters and huge butterflies. Science fiction authors who wrote after Wells often used fictional creatures in the same vein, but most such imaginary faunas were small and not very developed.

A four-armed "Green Martian" riding a "thoat" from Edgar Rice Burroughs's Barsoom, a fictional version of the planet Mars. Illustration by James Allen St. John (1920).

Edgar Rice Burroughs, who wrote in the early 20th century, can like Wells be considered an early speculative evolution author. Although his fictional ecosystems were still relatively small in scope, they were the settings of many of his novels and as such quite well-developed. In particular, Burroughs's Barsoom, a fictional version of the planet Mars which appeared in ten novels published from 1912 to 1948, featured a Martian ecosystem with a variety of alien creatures and several distinct Martian cultures and ethnic groups, as well as Amtor, a fictional version of the planet Venus which appeared in five novels published from 1934 to 1964, also featured a Venusian ecosystem with a variety of alien creatures and several distinct Venusian cultures and ethnic groupsStanley Weinbaum's Planetary series also includes significantly conceptualized and developed alien life. Frederik Pohl wrote that before Weinbaum, science fiction's aliens "might be catmen, lizard-men, antmen, plantmen or rockmen; but they were, always and incurably, men. Weinbaum changed that. ... it was the difference in orientation – in drives, goals and thought processes – that made the Weinbaum-type alien so fresh and rewarding in science fiction in the mid-thirties."

In 1930, Olaf Stapledon published a "future history", Last and First Men: A Story of the Near and Far Future, describing the history of humanity from the present onwards, across two billion years and eighteen human species, of which Homo sapiens is the first. Besides conventional environment-driven evolution -during which offshoots of humanity experienced both elevated and the total loss of sentience - the book anticipates the science of genetic engineering, and is an early instance of the fictional group mind idea. Published in 1957, German zoologist Gerolf Steiner's book Bau und Leben der Rhinogradentia (translated into English as The Snouters: The Form and Life of the Rhinogrades) described the fictional evolution, biology and behavior of an imaginary order of mammals, the Rhinogradentia or "rhinogrades". The Rhinogrades are characterized by a nose-like feature called a "nasorium", the form and function of which vary significantly between species, akin to Darwin's finches and their beak specialization. This diverse group of fictional animals inhabits a series of islands in which they have gradually evolved, radiating into most ecological niches. Satirical papers have been published continuing Steiner's imagined world. Although the work does feature an entire speculative ecosystem, its impact is dwarfed by the later works due to its limited scope, only exploring the life of an island archipelago.

In 1976, the Italian author and illustrator Leo Lionni published Parallel Botany, a "field guide to imaginary plants", presented with academic-style mentions of genuine people and places. Parallel Botany has been compared to the 1972 book Invisible Cities by Italo Calvino, in which Marco Polo in a dialogue with Kublai Khan describes 55 cities, which, like Lionni's "parallel" plants, are "only as real as the mind's ability to conceptualize them".

Movement

Author Dougal Dixon with a model of a "Strida", one of the creatures featured in his 2010 book Greenworld.

One of the significant "founding" works of speculative evolution is After Man by Dougal Dixon, published in 1981. To this day, After Man is recognized as the first truly large-scale speculative evolution project involving a whole world and a vast array of species. Furthering its significance is the fact that the book was made very accessible by being published by mainstream publishers and being fully illustrated with color images. As such, After Man is often seen as having firmly established the idea of creating entire speculative worlds. Through the decades following After Man's publication, Dixon remained one of the sole authors of speculative evolution, publishing two more books in the same vein as After Man; The New Dinosaurs in 1988 and Man After Man in 1990. Dixon cited The Time Machine as his primary inspiration, being unaware of Steiner's work, and devised After Man as a popular-level book on the processes of evolution that instead of using the past to tell the story projected the processes into the future. A central idea of After Man, besides a wave of extinction following humans, is convergent evolution as new species bear a close resemblance to their unrelated predecessors.

When designing the various animals of the book, Dixon looked at the different types of biomes on the planet and what adaptations animals living there have, designing new animals descended from modern day ones with the same set of adaptations. The success of After Man inspired Dixon to continue writing books that explained factual scientific processes through fictional examples. The New Dinosaurs was in essence a book about zoogeography, something the general public would be unfamiliar with, using a world in which the non-avian dinosaurs had not gone extinct. Man After Man, explored climate change over the course of the next few million years by showcasing its effects through the eyes of future human descendants.

Today, many artists and writers work on speculative evolution projects online, often in the same vein as Dixon's works. Speculative evolution continues to endure a somewhat mainstream presence through films and TV shows featuring hypothetical and imaginary creatures, such as The Future is Wild (2002), Primeval (2007–2011), Avatar (2009), Terra Nova (2011), and Alien Worlds (2020). The modern explosion of speculative evolution has been termed by British paleontologist Darren Naish as the "Speculative Zoology Movement".

As an educational and scientific tool

Reconstruction of frontal appendage of Tamisiocaris, a radiodont from the Cambrian which was discovered to have been a filter-feeder in 2014. A hypothetical filter-feeding radiodont was featured in the book All Your Yesterdays (2013).

Although primarily characterized as entertainment, speculative evolution can be used as educational tool to explain and illustrate real natural processes through using fictional and imaginary examples. The worlds created are often built on ecological and biological principles inferred from the real evolutionary history of life on Earth and readers can learn from them as such. For example, all of Dixon's speculative works are aimed at exploring real processes, with After Man exploring evolution, The New Dinosaurs zoogeography and both Man After Man and Greenworld (2010) exploring climate change, offering an environmental message.

In some cases, speculative evolution artists have successfully predicted the existence of organisms that were later discovered to resemble something real. Many of the animals featured in Dixon's After Man are still considered plausible ideas, with some of them (such as specialized rodents and semi-aquatic primates) being reinforced with recent biology studies. A creature dubbed "Ceticaris", conceived by artist John Meszaros as a filter-feeding radiodont, was published in the 2013 book All Your Yesterdays, and in 2014, the actual Cambrian radiodont Tamisiocaris was discovered to have been a filter-feeder. In honor of Meszaros's prediction, Tamisiocaris was included in a new clade named the Cetiocaridae.

Dougal Dixon's The New Dinosaurs was heavily influenced by paleontological ideas developing during its time, such as the ongoing dinosaur renaissance, and as such many of the dinosaurs in the book are energetic and active creatures rather than sluggish and lumbering. Dixon extrapolated on the ideas of paleontologists such as Robert Bakker and Gregory S. Paul when creating his creatures and also used patterns seen in the actual evolutionary history of the dinosaurs and pushing them to an extreme. Perhaps because of this, many of the animals in the book are similar to actual Mesozoic animals that were later discovered. Many of the dinosaurs in it are feathered, something not widely accepted at the time of its publication but seen as likely today. Similarly, After Man in 1981 represents a sort of time capsule of geological thought before global warming was fully discerned, but Dixon also portrays a sixth mass extinction or Anthropocene before it was commonplace to do so.

Hypothetical restoration of Dromaeosauroides bornholmensis, which is known from two teeth. Its appearance is inferred from related genera.
Speculative reconstruction of Sinopliosaurus fusuiensis with generalized spinosaurid morphology, and unique coloration pattern.

Speculative evolution can be useful in exploring and showcasing patterns present in the present and in the past, and there is a useful aspect to hypothesizing on the form of future and alien life. By extrapolating past trends into the future, scientists could research and predict the most likely scenarios of how certain organisms and lineages could respond to ecological changes. As such, speculative evolution facilitates authors and artists to develop realistic hypotheses of the future. In some scientific fields, speculation is essential in understanding what is being studied. Paleontologists apply their own understanding of natural processes and biology to understand the appearances and lifestyles of extinct organisms that are discovered, varying in how far their speculation goes. For instance, All Yesterdays and its sequel All Your Yesterdays (2017) explores highly speculative renditions of real (and in some cases hypothetical) prehistoric animals that do not explicitly contradict any of the recovered fossil material. The speculation undertaken for All Yesterdays and its sequel has been compared to that of Dixon's speculative evolution works, though its objective was to challenge modern conservative perceptions and ideas of how dinosaurs and other prehistoric creatures lived, rather than designing whole new ecosystems. The books have inspired a modern artistic movement of artists going beyond conventional paleoart tropes, expanding into increasingly speculative renditions of prehistoric life.

Additionally, the evolutionary history of fictional organisms has been used as a tool in biology education. Caminalcules, named after Joseph H. Camin, are a group of animal-like lifeforms, consisting of 77 purported extant and fossil species that were invented as a tool for understanding phylogenetics. The classification of Caminalcules, as well as other fictional creatures such as dragons and aliens, have been used as analogies to teach concepts in evolution and systematics.

Speculative evolution is sometimes presented in museum exhibitions. For instance, both After Man and The Future is Wild has been presented in exhibition form, educating museum visitors on the principles of biology and evolution through using their own fictional future creatures.

Subsets

Extraterrestrial life

A popular subset of speculative evolution is the exploration of possible realistic extraterrestrial life and ecosystems. Speculative evolution writings focusing on extraterrestrial life, like the blog Furahan Biology, use realistic scientific principles to describe the biomechanics of hypothetical alien life. Although commonly identified with terms such as "astrobiology", "xenobiology" or "exobiology", these terms designate actual scientific fields. Though 20th century work in exobiology sometimes formulated "audacious" ideas about extraterrestrial forms of life. Astrophysicists Carl Sagan and Edwin Salpeter speculated that a "hunters, floaters and sinkers" ecosystem could populate the atmospheres of gas giant planets like Jupiter, and scientifically described it in a 1976 paper.

In extraterrestrial-focused speculative biology, lifeforms are often designed with the intention to populate planets wildly different from Earth, and in such cases concerns like chemistry, astronomy and the laws of physics become just as important to consider as the usual biological principles. Very exotic environments of physical extremes may be explored in such scenarios. For example, Robert Forward's 1980 Dragon's Egg develops a tale of life on a neutron star, and the resulting high-gravity, high-energy environment with an atmosphere of iron vapor and mountains 5-100 millimeters high. Once the star cools down and stable chemistry develops, life evolves extremely quickly, and Forward imagines a civilization of "cheela" that lives a million times faster than humans.

In some cases, artists and writers exploring possible alien life conjure similar ideas independent of each other, often attributed to studying the same biological processes and ideas. Such occasions can be called "convergent speculation", similar to the scientific idea of convergent evolution.

Tytge Sea Leviathan (the creature in the center), from the sci-fi franchise Infinity Horizon.

Perhaps the most famous speculative work on a hypothetical alien ecosystem is Wayne Barlowe's 1990 book Expedition, which explores the fictional exoplanet Darwin IV. Expedition was written as a report of a 24th-century expedition that had been led to the planet by a team composed of both humans and intelligent aliens and used paintings and descriptive texts to create and describe a fully realized extraterrestrial ecosystem. Barlowe later served as an executive producer of a TV adaptation of the book, Alien Planet (2005) where exploration of Darwin IV is instead carried out by robotic probes and the segments detailing the ecosystems of the planet are intercut with interviews with scientists, such as Michio Kaku, Jack Horner and James B. Garvin.

Other examples of speculative evolution focused on extraterrestrial life include Dougal Dixon's 2010 book Greenworld, TV programmes such as 1997 the BBC2/Discovery Channel special Natural History of an Alien and the 2005 Channel 4/National Geographic programme Extraterrestrial as well as a variety of personal web-based artistic projects, such as C. M. Kosemen's "Snaiad" and Gert van Dijk's "Furaha", envisioning the biosphere of entire alien worlds.

Through science fiction, the speculative biology of extraterrestrial organisms has a strong presence in popular culture. The eponymous monster of Alien (1979), particularly its life cycle from egg to parasitoid larva to 'Xenomorph', is thought to be based on the real habits of parasitoid wasps in biology. Further, H. R. Giger's design of the Alien incorporated the features of insects, echinoderms and fossil crinoids, while concept artist John Cobb suggested acid blood as a biological defense mechanism. James Cameron's 2009 film Avatar constructed a fictional biosphere full of original, speculative alien species; a team of experts ensured that the lifeforms were scientifically plausible. The creatures of the movie took inspiration from Earth species as diverse as pterosaurs, microraptors, great white sharks, wolves, coyotes, and panthers, and combined their traits to create an alien world. Darren Naish praised the creature design of 2022's Avatar: The Way of Water as well, admitting suspension of disbelief on the humanoid Na'vi protagonists. He notes the other creatures, aliens and their anatomies and lifestyles are inspired by evolution and ecology to a significant degree, with probable inspirations such as mycorrhizal fungi, marine reptiles, and simian evolution. According to Naish, "the series will be a mainstay in discussions about creature design and speculative biology for some time yet."

Alternative evolution

Speculative zoology can examine sometimes overlooked prehistoric animals in an evolutionary context. The Speculative Dinosaur Project focused as much on mammals, squamates, and crocodylomorphs as on dinosaurs. Pictured are metatherian marsupials that have converged on our universes' mustelids.

Similar to alternate history, alternative evolution is the exploration of possible alternate scenarios that could have played out in the Earth's past to give rise to alternate lifeforms and ecosystems, popularly the survival of non-avian dinosaurs to the present day. As humanity is often not a part of the worlds envisioned through alternative evolution, it has sometimes been characterized as non-anthropocentric.

Although dinosaurs surviving to the age of humans has been adapted as a plot point in numerous science fiction stories since at least 1912, beginning with Arthur Conan Doyle's The Lost World, the idea of exploring the fully fledged alternate ecosystems that would develop in such a scenario truly began with the publication of Dixon's The New Dinosaurs in 1988, in which dinosaurs were not some lone stragglers of known species that had survived more or less unchanged for the last 66 million years, but diverse animals that had continued to evolve beyond the Cretaceous. In the vein of Dixon's The New Dinosaurs imagination, a now largely defunct, but creatively significant collaborative online project the Speculative Dinosaur Project followed in the same zoological worldbuilding tradition.

Since 1988, alternative evolution has sometimes been applied in popular culture. The creatures in the 2005 film King Kong were fictitious descendants of real animals, with Skull Island being inhabited by dinosaurs and other prehistoric fauna. Inspired by Dougal Dixon's works, the designers imagined what 65 million years or more of isolated evolution might have done to dinosaurs. Concept art for the film was published in the book The World of Kong: A Natural History of Skull Island (2005), which explored the world of the film from a biological perspective, envisioning Skull Island as a surviving fragment of ancient Gondwana. Prehistoric creatures on a declining, eroding island had evolved into "a menagerie of nightmares".

A hypothetical natural history of dragons is a popular subject of speculative zoology, being explored in works such as Peter Dickinson's The Flight of Dragons (1979), the 2004 mockumentary The Last Dragon and the Dragonology series of books.

Future evolution

The evolution of organisms in the Earth's future is a popular subset of speculative evolution. A relatively common theme in future evolution is civilizational collapse and/or humans becoming extinct due to an anthropogenic extinction event caused by environmental degradation. After such a mass extinction event, the remaining fauna and flora evolve into a variety of new forms. Although the foundations of this subset were laid by Wells's The Time Machine already in 1895, it is generally agreed that it was definitively established by Dixon's After Man in 1981, which explored a fully realized future ecosystem set 50 million years from the present. Dixon's third work on speculative evolution, Man After Man (1990) is also an example of future evolution, this time exploring an imagined future evolutionary path of humanity.

Peter Ward's Future Evolution (2001) makes a scientifically accurate approach to the prediction of patterns of evolution in the future. Ward compares his predictions with those of Dixon and Wells. He tries to understand the mechanism of mass extinctions and the principles of recovery of ecosystems. A key point is that "champion supertaxa" who diversify and speciate at a greater rate, will inherit the world after mass extinctions Ward quotes the paleontologist Simon Conway Morris, who points out that the fantastical or even whimsical creatures devised by Dougal Dixon, echo nature's tendency to converge on the same body plans. While Ward calls Dixon's visions "semi-whimsical" and compares them to Wells's initial visions in The Time Machine, he nonetheless continues the use of analogous evolution, which is a larger trend in speculative zoology.

Future evolution has also been explored on TV, with the mockumentary series The Future is Wild in 2002, for which Dixon was a consultant (and author of the companion book), and the series Primeval (2007–2011), a drama series in which imagined future animals occasionally appeared. Ideas of future evolution are also frequently explored in science fiction novels, such as in Kurt Vonnegut's 1985 science fiction novel Galápagos, which imagines the evolution of a small surviving group of humans into a sea lion-like species. Stephen Baxter's 2002 science fiction novel Evolution follows 565 million years of human evolution, from shrewlike mammals 65 million years in the past to the ultimate fate of humanity (and its descendants, both biological and non-biological) 500 million years in the future. C. M. Kosemen's 2008 All Tomorrows similarly explores the future evolution of humanity. Speculative biology and the future evolution of the human species are significant in bio art.

Seed worlds

Seed worlds, or seeded worlds, are another popular subset of the genre. It involves a terraformed planet or a habitable, yet uninhabited planet being "seeded" by already existing species of animals, plants and fungi, which will speciate in order to fill the different niches by adaptive radiation. The focus can be on one or multiple species, but usually more taxa are present on the project's planet, that won't be covered in as much detail.

One of the most well-known works in this category is Serina: A Natural History of the World of Birds by Dylan Bajda, in which the focal species is the domestic canary, Serinus canaria domestica, who is the progenitor of all other bird species that come later. A minor species that later becomes more relevant is the guppy (Poecilia), whose descendants become terrestrial tripods and compete against the birds after a severe mass extinction which killed 99% of all species on the moon.

Posthuman

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Posthuman
A Morlock carrying an Eloi, two fictional posthuman species in The Time Machine

Posthuman or post-human is a concept originating in the fields of science fiction, futurology, contemporary art, and philosophy that means a person or entity that exists in a state beyond being human. The concept aims at addressing a variety of questions, including ethics and justice, language and trans-species communication, social systems, and the intellectual aspirations of interdisciplinarity.

Posthumanism is not to be confused with transhumanism (the biotechnological enhancement of human beings) and narrow definitions of the posthuman as the hoped-for transcendence of materiality. The notion of the posthuman comes up both in posthumanism as well as transhumanism, but it has a special meaning in each tradition.

Posthumanism

In critical theory, the posthuman is a speculative being that represents or seeks to re-conceive the human. It is the object of posthumanist criticism, which critically questions humanism, a branch of humanist philosophy which claims that human nature is a universal state from which the human being emerges; human nature is autonomous, rational, capable of free will, and unified in itself as the apex of existence. Thus, the posthuman position recognizes imperfectability and disunity within oneself, and understands the world through heterogeneous perspectives while seeking to maintain intellectual rigor and dedication to objective observations. Key to this posthuman practice is the ability to fluidly change perspectives and manifest oneself through different identities. The posthuman, for critical theorists of the subject, has an emergent ontology rather than a stable one; in other words, the posthuman is not a singular, defined individual, but rather one who can "become" or embody different identities and understand the world from multiple, heterogeneous perspectives.

Approaches to posthumanism are not homogeneous, and have often been very critical. The term itself is contested, with one of the foremost authors associated with posthumanism, Manuel DeLanda, decrying the term as "very silly." Covering the ideas of, for example, Robert Pepperell's The Posthuman Condition, and Hayles's How We Became Posthuman under a single term is distinctly problematic due to these contradictions.

The posthuman is roughly synonymous with the "cyborg" of A Cyborg Manifesto by Donna Haraway.  Haraway's conception of the cyborg is an ironic take on traditional conceptions of the cyborg that inverts the traditional trope of the cyborg whose presence questions the salient line between humans and robots. Haraway's cyborg is in many ways the "beta" version of the posthuman, as her cyborg theory prompted the issue to be taken up in critical theory. Following Haraway, Hayles, whose work grounds much of the critical posthuman discourse, asserts that liberal humanism—which separates the mind from the body and thus portrays the body as a "shell" or vehicle for the mind—becomes increasingly complicated in the late 20th and 21st centuries because information technology puts the human body in question. Hayles maintains that we must be conscious of information technology advancements while understanding information as "disembodied," that is, something which cannot fundamentally replace the human body but can only be incorporated into it and human life practices.

Post-posthumanism and post-cyborg ethics

The idea of post-posthumanism (post-cyborgism) has recently been introduced. This body of work outlines the after-effects of long-term adaptation to cyborg technologies and their subsequent removal, e.g., what happens after 20 years of constantly wearing computer-mediating eyeglass technologies and subsequently removing them, and of long-term adaptation to virtual worlds followed by return to "reality." and the associated post-cyborg ethics (e.g. the ethics of forced removal of cyborg technologies by authorities, etc.).

Posthuman political and natural rights have been framed on a spectrum with animal rights and human rights. Posthumanism broadens the scope of what it means to be a valued life form and to be treated as such (in contrast to certain life forms being seen as less-than and being taken advantage of or killed off); it “calls for a more inclusive definition of life, and a greater moral-ethical response, and responsibility, to non-human life forms in the age of species blurring and species mixing. … [I]t interrogates the hierarchic ordering—and subsequently exploitation and even eradication—of life forms.”

Hybrid Interfaces: Supersenses, Cyborg Systems, and Hybrid Bodies

Technology integrated into the human body changes how individuals interact with the external world. Sensory activity is mediated by technology, creating a new interface with the world. The introduction of nanotechnologies and hybrid computing into the organism alters the normal perception and cognition of things and the world. The fusion of the human body with technology within the organism lays the groundwork for the emergence of individuals endowed with new attributes and capabilities. Human beings and the modification of their psycho-physical characteristics become subjects of direct manipulation, necessitating a reevaluation of the concept of humanity from various humanistic, philosophical, and biological perspectives.

Human ability to incorporate inorganic elements of technological nature into oneself can radically alter both inner and outer appearance, transforming individuals into cyborgs. This new hybrid form replaces the humanistic view of humanity and raises a series of new philosophical questions concerning ethics and human nature.

Especially for new generations, the combination of carnal body and virtual body can determine forms of identity hybridization and possible negative effects on identity formation.

Transhumanism

Definition

According to transhumanist thinkers, a posthuman is a hypothetical future being "whose basic capacities so radically exceed those of present humans as to be no longer, unambiguously, human by our current standards." Posthumans primarily focus on cybernetics, the posthuman consequent and the relationship to digital technology. Steve Nichols published the Posthuman Movement manifesto in 1988. His early evolutionary theory of mind (MVT) allows development of sentient E1 brains. The emphasis is on systems. Transhumanism does not focus on either of these. Instead, transhumanism focuses on the modification of the human species via any kind of emerging science, including genetic engineering, digital technology, and bioengineering. Transhumanism is sometimes criticized for not adequately addressing the scope of posthumanism and its concerns for the evolution of humanism.

Methods

Posthumans could be completely synthetic artificial intelligences, or a symbiosis of human and artificial intelligence, or uploaded consciousnesses, or the result of making many smaller but cumulatively profound technological augmentations to a biological human, i.e. a cyborg. Some examples of the latter are redesigning the human organism using advanced nanotechnology or radical enhancement using some combination of technologies such as genetic engineering, psychopharmacology, life extension therapies, neural interfaces, advanced information management tools, memory enhancing drugs, wearable or implanted computers, and cognitive techniques.

Posthuman future

As used in this article, "posthuman" does not necessarily refer to a conjectured future where humans are extinct or otherwise absent from the EarthKevin Warwick says that both humans and posthumans will continue to exist but the latter will predominate in society over the former because of their abilities. Recently, scholars have begun to speculate that posthumanism provides an alternative analysis of apocalyptic cinema and fiction, often casting vampires, werewolves, zombies and greys as potential evolutions of the human form and being. With these potential evolutions of humans and posthumans, human centered designed ways of thinking needs to also be inclusive of these new posthumans. The new "post human resists binary categories and, instead, integrates the human and the nonhuman." Human centered thinking needs to be redone in a way to include posthumanism.

Many science fiction authors, such as Greg Egan, H. G. Wells, Isaac Asimov, Bruce Sterling, Frederik Pohl, Greg Bear, Charles Stross, Neal Asher, Ken MacLeod, Peter F. Hamilton, Ann Leckie, and authors of the Orion's Arm Universe, have written works set in posthuman futures.

Posthuman god

A variation on the posthuman theme is the notion of a "posthuman god"; the idea that posthumans, being no longer confined to the parameters of human nature, might grow physically and mentally so powerful as to appear possibly god-like by present-day human standards. This notion should not be interpreted as being related to the idea portrayed in some science fiction that a sufficiently advanced species may "ascend" to a higher plane of existence—rather, it merely means that some posthuman beings may become so exceedingly intelligent and technologically sophisticated that their behaviour would not possibly be comprehensible to modern humans, purely by reason of their limited intelligence and imagination.

Human extinction

From Wikipedia, the free encyclopedia
Nuclear war is an often-predicted cause of the extinction of humankind.

Human extinction or omnicide is the end of the human species, either by population decline due to extraneous natural causes, such as an asteroid impact or large-scale volcanism, or via anthropogenic destruction (self-extinction).

Some of the many possible contributors to anthropogenic hazards are climate change, global nuclear annihilation, biological warfare, weapons of mass destruction, and ecological collapse. Other scenarios center on emerging technologies, such as advanced artificial intelligence, biotechnology, or self-replicating nanobots.

The scientific consensus is that there is a relatively low risk of near-term human extinction due to natural causes. The likelihood of human extinction through humankind's own activities, however, is a current area of research and debate.

History of thought

Early history

Before the 18th and 19th centuries, the possibility that humans or other organisms could become extinct was viewed with scepticism. It contradicted the principle of plenitude, a doctrine that all possible things exist. The principle traces back to Aristotle and was an important tenet of Christian theology. Ancient philosophers such as Plato, Aristotle, and Lucretius wrote of the end of humankind only as part of a cycle of renewal. Marcion of Sinope was a proto-Protestant who advocated for antinatalism that could lead to human extinction. Later philosophers such as Al-Ghazali, William of Ockham, and Gerolamo Cardano expanded the study of logic and probability and began wondering if abstract worlds existed, including a world without humans. Physicist Edmond Halley stated that the extinction of the human race may be beneficial to the future of the world.

The notion that species can become extinct gained scientific acceptance during the Age of Enlightenment in the 17th and 18th centuries, and by 1800 Georges Cuvier had identified 23 extinct prehistoric species. The doctrine was further gradually bolstered by evidence from the natural sciences, particularly the discovery of fossil evidence of species that appeared to no longer exist and the development of theories of evolution. In On the Origin of Species, Charles Darwin discussed the extinction of species as a natural process and a core component of natural selection. Notably, Darwin was skeptical of the possibility of sudden extinction, viewing it as a gradual process. He held that the abrupt disappearances of species from the fossil record were not evidence of catastrophic extinctions but rather represented unrecognized gaps in the record.

As the possibility of extinction became more widely established in the sciences, so did the prospect of human extinction. In the 19th century, human extinction became a popular topic in science (e.g., Thomas Robert Malthus's An Essay on the Principle of Population) and fiction (e.g., Jean-Baptiste Cousin de Grainville's The Last Man). In 1863, a few years after Darwin published On the Origin of Species, William King proposed that Neanderthals were an extinct species of the genus Homo. The Romantic authors and poets were particularly interested in the topic. Lord Byron wrote about the extinction of life on Earth in his 1816 poem "Darkness," and in 1824 envisaged humanity being threatened by a comet impact and employing a missile system to defend against it. Mary Shelley's 1826 novel The Last Man is set in a world where humanity has been nearly destroyed by a mysterious plague. At the turn of the 20th century, Russian cosmism, a precursor to modern transhumanism, advocated avoiding humanity's extinction by colonizing space.

Atomic era

Castle Romeo nuclear test on Bikini Atoll

The invention of the atomic bomb prompted a wave of discussion among scientists, intellectuals, and the public at large about the risk of human extinction. In a 1945 essay, Bertrand Russell wrote:

The prospect for the human race is sombre beyond all precedent. Mankind are faced with a clear-cut alternative: either we shall all perish, or we shall have to acquire some slight degree of common sense.

In 1950, Leo Szilard suggested it was technologically feasible to build a cobalt bomb that could render the planet unlivable. A 1950 Gallup poll found that 19% of Americans believed that another world war would mean "an end to mankind". Rachel Carson's 1962 book Silent Spring raised awareness of environmental catastrophe. In 1983, Brandon Carter proposed the Doomsday argument, which used Bayesian probability to predict the total number of humans that will ever exist.

The discovery of "nuclear winter" in the early 1980s, a specific mechanism by which nuclear war could result in human extinction, again raised the issue to prominence. Writing about these findings in 1983, Carl Sagan argued that measuring the severity of extinction solely in terms of those who die "conceals its full impact," and that nuclear war "imperils all of our descendants, for as long as there will be humans."

Post-Cold War

John Leslie's 1996 book The End of the World was an academic treatment of the science and ethics of human extinction. In it, Leslie considered a range of threats to humanity and what they have in common. In 2003, British Astronomer Royal Sir Martin Rees published Our Final Hour, in which he argues that advances in certain technologies create new threats to the survival of humankind and that the 21st century may be a critical moment in history when humanity's fate is decided. Edited by Nick Bostrom and Milan M. Ćirković, Global Catastrophic Risks, published in 2008, is a collection of essays from 26 academics on various global catastrophic and existential risks. Nicholas P. Money's 2019 book The Selfish Ape delves into the environmental consequences of overexploitationToby Ord's 2020 book The Precipice argues that preventing existential risks is one of the most important moral issues of our time. The book discusses, quantifies, and compares different existential risks, concluding that the greatest risks are presented by unaligned artificial intelligence and biotechnology. Lyle Lewis' 2024 book Racing to Extinction explores the roots of human extinction from an evolutionary biology perspective. Lewis argues that humanity treats unused natural resources as waste and is driving ecological destruction through overexploitation, habitat loss, and denial of environmental limits. He uses vivid examples, like the extinction of the passenger pigeon and the environmental cost of rice production, to show how interconnected and fragile ecosystems are.

Causes

Potential anthropogenic causes of human extinction include global thermonuclear war, deployment of a highly effective biological weapon, ecological collapse, runaway artificial intelligence, runaway nanotechnology (such as a grey goo scenario), overpopulation and increased consumption causing resource depletion and a concomitant population crash, population decline by choosing to have fewer children, and displacement of naturally evolved humans by a new species produced by genetic engineering or technological augmentation. Natural and external extinction risks include high-fatality-rate pandemic, supervolcanic eruption, asteroid impact, nearby supernova or gamma-ray burst, or extreme solar flare.

Humans (e.g., Homo sapiens sapiens) as a species may also be considered to have "gone extinct" simply by being replaced with distant descendants whose continued evolution may produce new species or subspecies of Homo or of hominids.

Without intervention from unforeseen forces, the stellar evolution of the Sun is expected to render Earth uninhabitable and ultimately lead to its destruction. The entire universe may eventually become uninhabitable, depending on its ultimate fate and the processes that govern it.

Probability

Natural vs. anthropogenic

Experts generally agree that anthropogenic existential risks are (much) more likely than natural risks. A key difference between these risk types is that empirical evidence can place an upper bound on the level of natural risk. Humanity has existed for at least 200,000 years, over which it has been subject to a roughly constant level of natural risk. If the natural risk were high enough, humanity wouldn't have survived this long. Based on a formalization of this argument, researchers have concluded that we can be confident that natural risk is lower than 1 in 14,000 per year (equivalent to 1 in 140 per century, on average).

Another empirical method to study the likelihood of certain natural risks is to investigate the geological record. For example, a comet or asteroid impact event sufficient in scale to cause an impact winter that would cause human extinction before the year 2100 has been estimated at one in a million. Moreover, large supervolcano eruptions may cause a volcanic winter that could endanger the survival of humanity. The geological record suggests that supervolcanic eruptions are estimated to occur on average about once every 50,000 years, though most such eruptions would not reach the scale required to cause human extinction. Famously, the supervolcano Mt. Toba may have almost wiped out humanity at the time of its last eruption (though this is contentious).

Since anthropogenic risk is a relatively recent phenomenon, humanity's track record of survival cannot provide similar assurances. Humanity has only existed for 80 years since the creation of nuclear weapons, and there is no historical track record for future technologies. This has led thinkers like Carl Sagan to conclude that humanity is currently in a "time of perils," a uniquely dangerous period in human history, where it is subject to unprecedented levels of risk, beginning from when humans first started posing risk to themselves through their actions. Paleobiologist Olev Vinn has suggested that humans presumably have a number of inherited behavior patterns (IBPs) that are not fine-tuned for conditions prevailing in technological civilization. Some IBPs may be highly incompatible with such conditions and have a high potential to induce self-destruction. These patterns may include responses of individuals seeking power over conspecifics in relation to harvesting and consuming energy. Nonetheless, there are ways to address the issue of inherited behavior patterns.

Risk estimates

Given the limitations of ordinary observation and modeling, expert elicitation is frequently used instead to obtain probability estimates.

  • Humanity has a 95% probability of being extinct in 8,000,000 years, according to J. Richard Gott's formulation of the controversial doomsday argument, which argues that we have probably already lived through half the duration of human history.
  • In 1996, John A. Leslie estimated a 30% risk over the next five centuries (equivalent to around 6% per century, on average).
  • The Global Challenges Foundation's 2016 annual report estimates an annual probability of human extinction of at least 0.05% per year (equivalent to 5% per century, on average).
  • As of July 29, 2025, Metaculus users estimate a 1% probability of human extinction by 2100.
  • A 2020 study published in ⁣⁣Scientific Reports⁣⁣ warns that if deforestation and resource consumption continue at current rates, these factors could lead to a "catastrophic collapse in human population" and possibly "an irreversible collapse of our civilization" in the next 20 to 40 years. According to the most optimistic scenario provided by the study, the chances that human civilization survives are smaller than 10%. To avoid this collapse, the study says, humanity should pass from a civilization dominated by the economy to a "cultural society" that "privileges the interest of the ecosystem above the individual interest of its components, but eventually in accordance with the overall communal interest."
  • Nick Bostrom, a philosopher at the University of Oxford known for his work on existential risk, argues
    • that it would be "misguided" to assume that the probability of near-term extinction is less than 25%, and
    • that it will be "a tall order" for the human race to "get our precautions sufficiently right the first time," given that an existential risk provides no opportunity to learn from failure.
  • Philosopher John A. Leslie assigns a 70% chance of humanity surviving the next five centuries, based partly on the controversial philosophical doomsday argument that Leslie champions. Leslie's argument is somewhat frequentist, based on the observation that human extinction has never been observed but requires subjective anthropic arguments. Leslie also discusses the anthropic survivorship bias (which he calls an "observational selection" effect) and states that the a priori certainty of observing an "undisastrous past" could make it difficult to argue that we must be safe because nothing terrible has yet occurred. He quotes Holger Bech Nielsen's formulation: "We do not even know if there should exist some extremely dangerous decay of, say, the proton, which caused the eradication of the earth, because if it happens we would no longer be there to observe it, and if it does not happen there is nothing to observe."
  • Jean-Marc Salotti calculated the probability of human extinction caused by a giant asteroid impact. If no planets are colonized, it will be 0.03 to 0.3 for the next billion years. According to that study, the most frightening object is a giant long-period comet with a warning time of only a few years and, therefore, no time for any intervention in space or settlement on the Moon or Mars. The probability of a giant comet impact in the next hundred years is 2.2×10−12.
  • As the United Nations Office for Disaster Risk Reduction estimated in 2023, there is a 2 to 14% (median: 8%) chance of an extinction-level event by 2100, but there was a 14 to 98% (median: 56%) chance of an extinction-level event by 2700.
  • Bill Gates told The Wall Street Journal on January 27, 2025, that he believes there is a 10–15% (median - 12.5%) chance of a natural pandemic hitting in the next four years, but he estimated that there was also a 65–97.5% (median - 81.25%) chance of a natural pandemic hitting in the next 26 years.
  • On March 19, 2025, Henry Gee said that humanity will be extinct in the next 10,000 years. To avoid it happening, he wanted all humanity to establish space colonies in the next 200-300 years.
  • On September 11, 2025, Warp News estimated a 20% chance of global catastrophe and a 6% chance of human extinction by 2100. They also estimated a 100% chance of global catastrophe and a 30% chance of human extinction by 2500.

From nuclear weapons

On November 13, 2024, the American Enterprise Institute estimated a probability of nuclear war during the 21st century between 0% and 80% (median average—40%).  A 2023 article of The Economist estimated an 8% chance of nuclear war causing global catastrophe and a 0.5625% chance of nuclear war causing human extinction.

From supervolcanic eruption

On November 13, 2024, the American Enterprise Institute estimated an annual probability of supervolcanic eruption around 0.0067% (0.67% per century on average).

From artificial intelligence

  • A 2008 survey by the Future of Humanity Institute estimated a 5% probability of extinction by superintelligence by 2100.
  • A 2016 survey of AI experts found a median estimate of 5% that human-level AI would cause an outcome that was "extremely bad (e.g., human extinction)". In 2019, the risk was lowered to 2%, but in 2022, it was increased back to 5%. In 2023, the risk doubled to 10%. In 2024, the risk increased to 15%.
  • In 2020, Toby Ord estimates existential risk in the next century at "1 in 6" in his book The Precipice. He also estimated a "1 in 10" risk of extinction by unaligned AI within the next century.
  • According to a July 10, 2023 article of The Economist, scientists estimated a 12% chance of AI-caused catastrophe and a 3% chance of AI-caused extinction by 2100. They also estimated a 100% chance of AI-caused catastrophe and a 25% chance of AI-caused extinction by 2833.
  • On December 27, 2024, Geoffrey Hinton estimated a 10-20% (median average—15%) probability of AI-caused extinction in the next 30 years. He also estimated a 50-100% (median average - 75%) probability of AI-caused extinction in the next 150 years.
  • On May 6, 2025, Scientific American estimated a 0-10% (median average - 5%) probability of an AI-caused extinction by 2100.
  • On August 1, 2025, Holly Elmore estimated a 15-20% (median average - 17.5%) probability of an AI-caused extinction in the next 1-10 years (median average - 5.5 years). She also estimated a 75-100% (median average-87.5%) probability of an AI-caused extinction in the next 5-50 years (median average-27.5 years).
  • On November 10, 2025, Elon Musk estimated the probability of AI-driven human extinction at 20%, while others—including Bengio’s colleagues—placed the risk anywhere between 10% and 90% (median average—50%). In other words, Elon Musk and Yoshua Bengio's colleagues estimated a 20-50% (median average—35%) probability of an AI-caused extinction.

From climate change

Placard against omnicide, at Extinction Rebellion (2018)

In a 2010 interview with The Australian, the late Australian scientist Frank Fenner predicted the extinction of the human race within a century, primarily as the result of human overpopulation, environmental degradation, and climate change. There are several economists who have discussed the importance of global catastrophic risks. For example, Martin Weitzman argues that most of the expected economic damage from climate change may come from the small chance that warming greatly exceeds the mid-range expectations, resulting in catastrophic damage. Richard Posner has argued that humanity is doing far too little, in general, about small, hard-to-estimate risks of large-scale catastrophes.

Individual vs. species risks

Although existential risks are less manageable by individuals than, for example, health risks, according to Ken Olum, Joshua Knobe, and Alexander Vilenkin, the possibility of human extinction does have practical implications. For instance, if the "universal" doomsday argument is accepted, it changes the most likely source of disasters and hence the most efficient means of preventing them.

Difficulty

Some scholars argue that certain scenarios, including global thermonuclear war, would struggle to eradicate every last settlement on Earth. Physicist Willard Wells points out that any credible extinction scenario would have to reach into a diverse set of areas, including the underground subways of major cities, the mountains of Tibet, the remotest islands of the South Pacific, and even McMurdo Station in Antarctica, which has contingency plans and supplies for long isolation. In addition, elaborate bunkers exist for government leaders to occupy during a nuclear war. The existence of nuclear submarines, capable of remaining hundreds of meters deep in the ocean for potentially years, should also be taken into account. Any number of events could lead to a massive loss of human life, but if the last few (see minimum viable population) most resilient humans are unlikely to also die off, then that particular human extinction scenario may not seem credible.

Ethics

Value of human life

"Existential risks" are risks that threaten the entire future of humanity, whether by causing human extinction or by otherwise permanently crippling human progress. Multiple scholars have argued, based on the size of the "cosmic endowment," that because of the inconceivably large number of potential future lives that are at stake, even small reductions of existential risk have enormous value.

In one of the earliest discussions of the ethics of human extinction, Derek Parfit offers the following thought experiment:

I believe that if we destroy mankind, as we now can, this outcome will be much worse than most people think. Compare three outcomes:

(1) Peace.
(2) A nuclear war that kills 99% of the world's existing population.
(3) A nuclear war that kills 100%.

(2) would be worse than (1), and (3) would be worse than (2). Which is the greater of these two differences? Most people believe that the greater difference is between (1) and (2). I believe that the difference between (2) and (3) is very much greater.

— Derek Parfit

The scale of what is lost in an existential catastrophe is determined by humanity's long-term potential—what humanity could expect to achieve if it survived. From a utilitarian perspective, the value of protecting humanity is the product of its duration (how long humanity survives), its size (how many humans there are over time), and its quality (on average, how good is life for future people). On average, species survive for around a million years before going extinct. Parfit points out that the Earth will remain habitable for around a billion years. And these might be lower bounds on our potential: if humanity is able to expand beyond Earth, it could greatly increase the human population and survive for trillions of years. The size of the foregone potential that would be lost were humanity to become extinct is very large. Therefore, reducing existential risk by even a small amount would have a very significant moral value.

Carl Sagan wrote in 1983:

If we are required to calibrate extinction in numerical terms, I would be sure to include the number of people in future generations who would not be born.... (By one calculation), the stakes are one million times greater for extinction than for the more modest nuclear wars that kill "only" hundreds of millions of people. There are many other possible measures of the potential loss – including culture and science, the evolutionary history of the planet, and the significance of the lives of all of our ancestors who contributed to the future of their descendants. Extinction is the undoing of the human enterprise.

Philosopher Robert Adams in 1989 rejected Parfit's "impersonal" views but spoke instead of a moral imperative for loyalty and commitment to "the future of humanity as a vast project... The aspiration for a better society—more just, more rewarding, and more peaceful... our interest in the lives of our children and grandchildren, and the hopes that they will be able, in turn, to have the lives of their children and grandchildren as projects."

Philosopher Nick Bostrom argues in 2013 that preference-satisfactionist, democratic, custodial, and intuitionist arguments all converge on the common-sense view that preventing existential risk is a high moral priority, even if the exact "degree of badness" of human extinction varies between these philosophies.

Parfit argues that the size of the "cosmic endowment" can be calculated from the following argument: If Earth remains habitable for a billion more years and can sustainably support a population of more than a billion humans, then there is a potential for 1016 (or 10,000,000,000,000,000) human lives of normal duration. Bostrom goes further, stating that if the universe is empty, then the accessible universe can support at least 1034 biological human life-years and, if some humans were uploaded onto computers, could even support the equivalent of 1054 cybernetic human life-years.

Some economists and philosophers have defended views, including exponential discounting and person-affecting views of population ethics, on which future people do not matter (or matter much less), morally speaking. While these views are controversial, they would agree that an existential catastrophe would be among the worst things imaginable. It would cut short the lives of eight billion presently existing people, destroying all of what makes their lives valuable, and most likely subjecting many of them to profound suffering. So even setting aside the value of future generations, there may be strong reasons to reduce existential risk, grounded in concern for presently existing people.

Beyond utilitarianism, other moral perspectives lend support to the importance of reducing existential risk. An existential catastrophe would destroy more than just humanity—it would destroy all cultural artifacts, languages, and traditions, and many of the things we value. So moral viewpoints on which we have duties to protect and cherish things of value would see this as a huge loss that should be avoided. One can also consider reasons grounded in duties to past generations. For instance, Edmund Burke writes of a "partnership...between those who are living, those who are dead, and those who are to be born". If one takes seriously the debt humanity owes to past generations, Ord argues the best way of repaying it might be to "pay it forward" and ensure that humanity's inheritance is passed down to future generations.

Voluntary extinction

Voluntary Human Extinction Movement

Some philosophers adopt the antinatalist position that human extinction would be a beneficial thing. David Benatar argues that coming into existence is always serious harm, and therefore it is better that people do not come into existence in the future. Further, Benatar, animal rights activist Steven Best, and anarchist Todd May posit that human extinction would be a positive thing for the other organisms on the planet and the planet itself, citing, for example, the omnicidal nature of human civilization. The environmental view in favor of human extinction is shared by the members of the Voluntary Human Extinction Movement and the Church of Euthanasia, who call for refraining from reproduction and allowing the human species to go peacefully extinct, thus stopping further environmental degradation.

In fiction

Jean-Baptiste Cousin de Grainville's 1805 science fantasy novel Le dernier homme (The Last Man), which depicts human extinction due to infertility, is considered the first modern apocalyptic novel and credited with launching the genre. Other notable early works include Mary Shelley's 1826 The Last Man, depicting human extinction caused by a pandemic, and Olaf Stapledon's 1937 Star Maker, "a comparative study of omnicide."

Some 21st-century pop-science works, including The World Without Us by Alan Weisman and the television specials Life After People and Aftermath: Population Zero, pose a thought experiment: what would happen to the rest of the planet if humans suddenly disappeared? A threat of human extinction, such as through a technological singularity (also called an intelligence explosion), drives the plot of innumerable science fiction stories; an influential early example is the 1951 film adaptation of When Worlds Collide. Usually the extinction threat is narrowly avoided, but some exceptions exist, such as R.U.R. and Steven Spielberg's A.I.

Class struggle

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