In this blog post, we take an in-depth look at how biotechnology and genetic engineering are redefining human limits and making the end of Homo sapiens a realistic possibility, as well as what these changes mean for the future of humanity.
Reading the text or title “The End of Homo sapiens” immediately gives the strong impression that the end of the world is imminent. The title of the final chapter in Yuval Noah Harari’s *Sapiens: A Brief History of Humankind* also uses this exact phrase, leading readers to expect a discussion about the literal end of humanity. However, in reality, it merely describes the process by which Homo sapiens transcends biologically determined limits—that is, an evolutionary transition that goes beyond the boundaries of the existing “species.” Harari recalls the basic concepts of Darwinism and uses the example of how the giraffe came to have a long neck. He emphasizes that Neanderthals—our very distant ancestors—demonstrated the ability to acquire consciousness and make plans through the evolutionary process, and explains how the “method of designing traits” emerged in humans through selective breeding and the accumulation of microevolution. Based on this, Harari explains that we have reached a turning point—an era in which biotechnology has replaced natural selection, allowing humans to create their own mutations, or what he calls “selection by biotechnology.” So where does the concept of “the end of Homo sapiens” come from? In the remainder of this chapter, Harari seeks to explain how Homo sapiens is “ending” itself—or how it is giving birth to the “next stage of the species”—through three distinct themes: biotechnology, bioengineering, and genetic programming.
Biotechnology refers to deliberate human intervention to modify the form, capabilities, desires, or impulses of living organisms in order to realize cultural values and needs. Two key aspects in this field are the ability to create something new and the ability to revive what once existed. Prominent examples of new creations using genetic engineering include experiments cultivating ear tissue on the backs of mice, medical innovations that have improved the cost and accessibility of diabetes treatment by using E. coli to produce insulin, and research that has enhanced plant cold tolerance by inserting genes from the Arctic spotted fox. On a more everyday level, manipulating specific genes could make it possible to design physical abilities that allow people to run faster, look more attractive, and maintain their weight even while eating less. These changes suggest that the narratives of superheroes in popular culture may not be entirely unrealistic fantasies.
Technologies for reviving life that has already gone extinct or disappeared due to aging are also becoming increasingly realistic. As shown in *Jurassic Park 2*, the idea of recreating extinct species for the purposes of “research and understanding” is no longer mere fantasy but is becoming a real scientific endeavor. Recently, a “de-extinction” project has been underway to partially replace the genome of the Asian elephant with genetic material from ancient mammoths, aiming to restore mammoth characteristics for the first time in about 5,000 years. As an extreme example, one could imagine cloning Hitler’s genes to attempt a psychological or historical resolution. Of course, this is a case that highlights ethical and moral issues in an extremely acute manner, but Harari explains that such extremes are precisely the key points that demonstrate what bioengineering makes possible and where its limits lie. He argues that if we alter our genes sufficiently, the values and characteristics that define us as Homo sapiens will eventually disappear, and the resulting being will mark a new beginning as “Homo sapiens novus.”
Biotechnology and cyborg engineering have already established a popular image through films such as *Robocop*, *Star Wars*, and *Star Trek*. Technologies like artificial arms and legs for people who have lost limbs, and cochlear implants for the deaf, are widely used in reality. As someone with very poor eyesight, even if I could regain normal vision through a bioengineered eye, I would not choose it simply for the sake of improved vision. However, if a bioengineered eye were connected to the internet, provided X-ray or infrared vision, and even had a camera function, the story might be different. Such technology would evolve beyond merely compensating for physical deficiencies to expanding the scope of human capabilities. If an era arrives where natural selection replaces and extends body parts—and even certain functions of the brain—this could pave the way toward a “new species” that transcends Homo sapiens.
The third topic Harari presents is genetic programming. Here, he discusses the possibility of uploading the essence of “me”—consciousness, memory, and thought patterns—to a network or computer. Imagine a being that no longer needs sleep or food, doesn’t even need to go to the bathroom, and has the ability to instantly access all information on the internet. If such technology already existed, figures like Albert Einstein, Michelangelo, Leonardo da Vinci, and Van Gogh could have continued to make far greater contributions to civilization than they have to date. Furthermore, this technology could provide new opportunities for “encounters” even for those who missed the chance to meet their grandparents, or even those who never met their parents. This possibility of humans integrating themselves into computers or networks is an example of Homo sapiens’ strong will to transcend physical limitations and constraints.
Today’s scientific and technological advancements are dazzling, and their potential is immeasurable. Yet we are still classified as “Homo sapiens,” and we need to clearly understand why. While we imagine becoming beings with superhuman abilities, we simultaneously feel concerns that such changes are excessively unnatural. Political, economic, ethical, and moral issues, as well as questions of practicality, can serve as obstacles to such developments, but at their core lie questions of values and choice. Harari believes that these changes are inevitable, and he emphasizes that the questions we must ask are not “Should we or shouldn’t we?” but rather “In which direction should we move?” and “What is it that we seek to achieve?” Today, we are considered one of the last generations of Homo sapiens, and the most important question is how we will participate in the origins of a new humanity. With infinite possibilities now open to us, the end of Homo sapiens may come not in the distant future but much sooner, and as we stand in the midst of this historic transition, we must choose our future with even greater caution and wisdom.
