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we might accidentally undermine capacities of equal value.

our specifies-specific form of intelligence may well be linked to species-specific form of desire.

Thus, if we start building upon and enhancing our capacity to protect and promote deeply held convictions and beliefs then due to the interconnectedness, it may well affect and remove our desire to perform such activities

In terms of risk, those radically enhanced to live longer may actually be the most risk adverse and fearful people to live. Taking the example of driving a car, a forty year-old senescing human being who gets into their car to drive to work and is involved in a fatal accident “stands to lose, at most, a few healthy, youthful years and a slightly larger number of years with reduced quality” (p.116). In stark contrast should a negligibly senescent being who drives a car and is involved in an accident resulting in their death, stands to lose on average one thousand, healthy, youthful years

with the end of ageing comes an increased sense of risk-aversion so the desire for risky activity such as driving will no longer be prevalent.

because we are living for longer we will not be in such a hurry to get to places! 

Bostrom and Ord argue that it boils down to a preference for the status quo; current human intellects and life spans are preferred and deemed best because they are what we have now and what we are familiar with

Agar discusses the fact that in his view, Bostrom falls into a focalism – focusing on and magnifying the positives whilst ignoring the negative implications. 

Agar goes onto develop and reiterate his earlier point that the sort of radical enhancements Bostrom et al enthusiastically support and promote take us beyond what is human so they are no longer human.

t therefore cannot be said to be human enhancement given the fact that the traits or capacities that such enhancement afford us would be in many respects superior to ours, but they would not be ours.

can foresee a situation where it would be very difficult for humans to ‘choose’ to remain human. 

The pressure to radically enhance would be considerable given the fact that the radically enhanced would no doubt be occupying the positions of power in society and would consider the moral obligation to utilise to the full enhancement techniques as being a moral imperative for the good of society.

the author proposes that we have two options: radical enhancement is either enforced across the board or banned outright.