Technology has developed to the point where a clear distinction between nature and culture seems to be dissolving. Against this background, a broad aspect of social research has emerged that considers an interdependence between the social and the material. So far, the contemporary innovative process is realistic and pragmatic by definition. Throughout history, the human body and mind have inspired artists, engineers, and scientists. The field of humanoid robotics focuses on the creation of robots that are directly inspired by human capabilities. These robots usually share similar kinematics to humans, as well as similar sensing and behavior. The motivations that have driven the development of humanoid robots vary widely.
For example, humanoid robots have been developed as general-purpose mechanical workers, as entertainers, and as test-beds for theories from neuroscience and experimental psychology. The emulation of human-level abilities in a humanlike robot serves as a grand challenge for robotics, with significant cultural ramifications. The motivations for humanoid robotics are as deep as they are diverse. From the earliest cave drawings, humanity has sought to represent itself. Robotics is one of the most recent mediums for this ongoing fascination. Besides this deep societal motivation, humanoid robots offer unique opportunities for human–robot interaction, and integration into human-centric settings.
Given the special properties of humanoid robots, they seem likely to at least fill a niche in the world of the future. Whether or not humanoids become a dominant form for robots may depend on the extent to which they can compete against specialized robots that are better suited to particular tasks, and human labor,which in someways already meets the ultimate goals of humanoid robotics.
What about human enhancement? The area of intelligent technologies seldom makes philosophical statements about changing the human nature and about a future golden age. Can we imagine posthumans as humans made superhumanly intelligent or resilient by future advances in nanotechnology, biotechnology, information technology and cognitive science. Many argue that these enhanced people might live better lives; others fear that tinkering with our nature will undermine our sense of our own humanity. Whoever is right, it is assumed that our technological successor will be an upgraded or degraded version of us: Human 2.0.
Priority seems to develop intelligent technologies that improve health, comfort, and security. More tailored to meet individuated demands and market requirements. In this perspective the premises and the main concepts of transhumanism can be easily identified: human nature is the subject of innovation and transformations. Promoting a certain pragmatism concerning exponential technologies linked to solving stringent human problems. On the other hand, it maintains the transhumanist view on innovation when it emphasizes human enhancement. This becomes visible in the idea of human enhancement and in the artificial intelligence research.
Technology is seen as a continuation of human evolution. By way of consequence, a deep symbiosis between human and machine up to the emergence of post-human entities will occur. The distinction between human enhancement and technological innovation will fade and lead to a modification of the paradigm of hybridization technological innovation.
In any case the proliferation of intelligent artifacts, systems, and devices that are context-aware and self-adjusting creates a paradigm change. A change in different directions like for example in our new imaginary about the world, a new consciousness, a new worldview.
Is it good, is it wrong? I do not know.