In my previouspost, I made light of the "human enhancement" portion of the 21stCentury Nanotechnology Research and Development Act (PDF, 56.1 KB),and I'm not the only one who's a bit puzzled by its safeguards against"potential use of nanotechnology in enhancing human intelligence and indeveloping artificial intelligence which exceeds human capacity."

In all seriousness, I believe it's one of the few passages ofthe bill that looks far into the future and demands that we begin tothink about what exactly it is we're trying to do here. It alsopresages a debate that is growing in not only environmentalist circles,but in religious ones as well.

Take a look at a few paragraphs from thisinterview C. Ben Mitchell, an assistant professor of bioethics andcontemporary culture at Trinity International University, in theJanuary 2004 issue of Christianity Today magazine.

The Bible does not address nanotechnology, but does itoffer any principles that should guide Christians as they think aboutit?

The Bible's message is about redeeming that which hasbeen lost and about caring for those who are in need and those who aresuffering. It seems to me that the biblical obligation is to care forthose who are the least of these, rather than make an effort to advanceour species.

Does the Bible prohibit enhancements?

I don't know of a specific prohibition that says we oughtnot to try to enhance human beings. I find a number of cautions. Thetower of Babel story is a powerful cautionary tale against trying tousurp God's authority. It's a warning that at least ought to give uspause.

I'm curious as to where bionanotech scientists believe theirlimits should be. Ultimately, though, it's not even the scientists whowill set those limits. It's those who will fund and commercialize thetechnologies, the market that demands them and the governments thatwill decide where to clamp down and say, "no further."

The question is,who is doing the informing, and ultimately what will guide thegovernments' decisions? These questions will become increasingly important over time,and I'll have more to say on them soon.

I approach these issues, by theway, as one whose belief system is grounded in both science andreligion.

There is a concept that is overused these days among believersin my particular faith, yet it brings me to an intellectual andspiritual place where science and religion can be reconciled: In Hebrew it is called"Tikkun Olam," or "repairing the world."

It's a Kabbalistic concept that is often co-opted byindividuals and organizations that stretch its meaning to fit their ownparticular missions.

At its center, though, is the idea that creationhas been shattered from its original pristine state, and that it isonly through the actions of humankind that the shards, the sparks - theatoms, if you will - that were scattered from this once-perfectuniverse can regain their perfect order.

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