  Already in 1969, Sinsheimer foresaw the promise of molecular biology to remake human nature: “For the first time in all time, a living creature understands its origin and can undertake to design its future” (in Kevles 1992, p. 18). Remaking human nature is likely to begin with genetic modifications that convey the possibility of resistance to a serious disease, like HIV/AIDS, or minimize the effects of aging to extend lifespan, but transhumanists who view human nature as “a work-in-progress, a half-baked beginning that we can learn to remold in desirable ways” welcome improvements in memory, intelligence, and emotional capacities as well (Bostrom 2003, p. 493). Widespread inheritable GM could lead to a “radical rupture” with evolutionary processes as we understand them today—undermining the distinction between acquired and inheritable traits, challenging our abilities to reconstruct genetic genealogies, and even creating a new hominid species (Baylis and Robert 2006). Words chosen for titles of recent books—for example, “the future of human nature” (Habermas 2003), “our posthuman future” (Fukuyama 2002), and “redesigning humans” (Stock 2003)—reveal that a serious debate is underway about the prospect of a genetically engineered human nature and what this means for all of us. Some are practically giddy about this “journey to destinations of new imagination” (Stock 2003, p. 1); others warn that it will undo the “intimate connection between human nature and human notions of rights, justice, and morality” (Fukuyama 2002, p. 101).