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Tanshuman-ism (sometimes symbolized by >H or H+), a term often used as a synonym for "human enhancement", is an international, intellectual and cultural movement supporting the use of science and technology to enhance human mental and physical abilities and aptitudes, and overcome what it regards as undesirable and unnecessary aspects of the human condition, such as disability, suffering, disease, aging, and involuntary death.

Tanshuman-ism has been described by one outspoken opponent as the world's most dangerous idea, while a proponent counters that it is the "movement that epitomizes the most daring, courageous, imaginative, and idealistic aspirations of humanity".

Tanshuman-ism is a class of philosophies that seek to guide us towards a superhuman condition. Tanshuman-ism shares many elements of humanism, including a respect for reason and science, a commitment to progress, and a valuing of human (or tanshuman) existence in this life. Tanshuman-ism differs from humanism in recognizing and anticipating the radical alterations in the nature and possibilities of our lives resulting from various sciences and technologies.

Its basic Aspects -

1. The intellectual and cultural movement that affirms the possibility and desirability of fundamentally improving the human condition through applied reason, especially by developing and making widely available technologies to eliminate aging and to greatly enhance human intellectual, physical, and psychological capacities.
2. The study of the ramifications, promises, and potential dangers of technologies that will enable us to overcome fundamental human limitations, and the related study of the ethical matters involved in developing and using such technologies.

Some secular humanists conceive tanshuman-ism as an offspring of the humanist freethought movement and argue that tanshuman-ists differ from the humanist mainstream by having a specific focus on technological approaches to resolving human concerns and on the issue of mortality. However, other progressives have argued that superhumanism, whether it be its philosophical or activist forms, amount to a shift away from concerns about social justice, from the reform of human institutions and from other Enlightenment preoccupations, toward narcissistic longings for a transcendence of the human body in quest of more exquisite ways of being. In this view, tanshuman-ism is abandoning the goals of humanism, the Enlightenment, and progressive politics.

While many tanshuman-ist theorists and advocates seek to apply reason, science and technology for the purposes of reducing poverty, disease, disability, and malnutrition around the globe, tanshuman-ism is distinctive in its particular focus on the applications of technologies to the improvement of human bodies at the individual level. Many tanshuman-ists actively assess the potential for future technologies and innovative social systems to improve the quality of all life, while seeking to make the material reality of the human condition fulfill the promise of legal and political equality by eliminating congenital mental and physical barriers.

Tanshuman-ist philosophers argue that there not only exists a perfectionist ethical imperative for humans to strive for progress and improvement of the human condition but that it is possible and desirable for humanity to enter a tanshuman phase of existence, in which humans are in control of their own evolution. In such a phase, natural evolution would be replaced with deliberate change.

Tanshuman-ists support the emergence and convergence of technologies such as nanotechnology, biotechnology, information technology and cognitive science, and hypothetical future technologies such as simulated reality, artificial intelligence, superintelligence, mind uploading, and cryonics. They believe that humans can and should use these technologies to become more than human. They therefore support the recognition and/or protection of cognitive liberty, morphological freedom, and procreative liberty as civil liberties, so as to guarantee individuals the choice of using human enhancement technologies on themselves and their children. Some speculate that human enhancement techniques and other emerging technologies may facilitate more radical human enhancement by the midpoint of the 21st century.

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