Transhumanism is not simply something that will happen in the future; it is a general byproduct of modernity. Thinking of transhumanism narrowly, only as a future state, jeopardizes the development of desirable ethics and societal changes.
When asked if I am a transhumanist, my first reaction is, No. I describe my identity functionally: researcher, theologian; and relationally: wife, daughter, sister, friend. Equally true, but what I am less likely to consider, are the contextual aspects of my identity: female, American, Caucasian or westerner. These latter aspects of identity so shape my perceptions as to be almost invisible to me.
Transhumanism, too, is part of our context. It is all around us.
On the biological side, IVF and surrogacy are becoming mainstream ways of thinking about reproduction. Life extension through medications or transplants are expected aspects of healthcare. Laser surgery, cochlear ear implants, artificial limbs, brain-computer interfaces, artificial organs and humanized animals are also commonplace. We have supplements and drugs that are used to enhance our abilities. Plant genetic engineering is commonplace and we now have animal cloning and transgenic food animals.
On the computational side, the Internet is integrated with daily living. In gaming, the first thought-controlled peripherals are on the market now. Artificial intelligence runs a variety of systems, including order-fulfillment in warehouses, and drives the stock exchange. Robotics are in the home as toys or as cleaning devices. Some car companies have begun shifting from autos to robotics, and Google is developing a driverless-car.