Authors

Augusta Ada King, Countess of Lovelace , was an English mathematician and writer who is widely regarded as the first computer programmer. Born Ada Gordon, the sole child of the poet Lord Byron and his mathematics-loving wife Annabella Milbanke, she was raised under a strict regimen of science and mathematics to counteract any inherited poetic temperament. Educated privately by William Frend, William King, and the noted scientific author Mary Somerville, Lovelace’s mathematical talents led her at age seventeen to a lifelong friendship and working relationship with Charles Babbage, inventor of the Difference Engine and Analytical Engine. In 1842, she translated an article about Babbage’s Analytical Engine by the Italian mathematician Luigi Menabrea, supplementing it with extensive notes that tripled its length. Lovelace’s notes contained what is recognized as the first algorithm intended for implementation on a machine—a method for calculating Bernoulli numbers—earning her the title of the world’s first computer programmer. More significantly, she was the first to recognize that the machine had applications beyond pure calculation. She envisioned encoding and manipulating information such as music, anticipating by more than a century the modern understanding of computers as general-purpose symbol processors. Though her contributions were largely forgotten after her death from uterine cancer at age 36, Lovelace’s legacy was rediscovered in the twentieth century. The programming language Ada was named in her honor, and the second Tuesday of October is now celebrated as Ada Lovelace Day, honoring women’s contributions to science, technology, engineering, and mathematics.

Alan Wilson Watts (1915–1973) was a British-born American philosopher, writer, and speaker best known for popularizing Eastern philosophy—particularly Zen Buddhism, Taoism, and Hinduism—for Western audiences. He remains one of the most influential interpreters of Asian religious thought in the twentieth century. Watts began his career in England, where he was involved with the Buddhist Lodge in London. He later moved to the United States, briefly serving as an Episcopal priest before leaving the ministry to pursue a broader philosophical vocation. He became a professor and dean at the American Academy of Asian Studies in San Francisco and authored over twenty-five books, including The Way of Zen (1957), Psychotherapy East and West (1961), and The Book: On the Taboo Against Knowing Who You Are (1966). His lectures, many of which survive as recordings, continue to reach millions worldwide. Watts’s central teaching—that the individual self and the universe are fundamentally one—resonates with Mormon Transhumanist themes of theosis and the expansive potential of consciousness. His insistence that human beings are not merely in the universe but of it, expressions of a deeper cosmic process, parallels the tradition’s interest in humanity’s divine trajectory. However, significant differences exist. Watts generally rejected the concept of a personal God, viewing divinity as an impersonal process rather than a being with whom one could have a relationship. He was skeptical of doctrines of sin and moral depravity, seeing guilt as a psychological obstacle rather than a theological reality. He also questioned the Western emphasis on individual free will, favoring a view of spontaneous action aligned with Taoist wu wei . Despite these divergences, his lifelong project of dissolving boundaries between the sacred and the secular, the human and the divine, offers rich material for dialogue with Mormon Transhumanist thought.

Allen Hansen was raised in northern Israel within the LDS faith, an experience that has profoundly shaped his academic and personal interests. His interdisciplinary scholarship spans a wide range of subjects, reflecting his diverse background and intellectual curiosity. Hansen’s research interests are particularly focused on the intersection of Mormonism, Judaism, and Biblical studies, with a keen interest in late antiquity. He also has scholarly interests in journalism, as well as Eastern European and Middle Eastern studies. This breadth allows him to explore unique connections between seemingly disparate fields. Hansen also brings a practical dimension to his scholarship through interests in business management and positive psychology, both of which he frames through the lens of Zion — exploring how organizational design and individual well-being might serve a larger communal vision. This thread of his work aligns naturally with the Mormon Transhumanist Association's broader project of bridging faith and posthumanism.

Bathsheba Wilson Bigler Smith (1822–1910) served as the fourth general president of the Relief Society from 1901 until her death. Born in what is now West Virginia, she was raised on her family’s 300-acre plantation before joining the Church in 1837 at age fifteen. She married George A. Smith, the youngest member of the Quorum of the Twelve, in 1841. At age nineteen, Bathsheba was the youngest woman present at the organization of the Relief Society in Nauvoo in 1842. She later served as matron of the Salt Lake Temple, a member of the Deseret Hospital board, and a leader in the western woman’s suffrage movement. In 1888, she became second counselor in the Relief Society general presidency. As Relief Society general president, Smith oversaw construction of the original Relief Society Building (completed 1909) and introduced classes on childrearing, industry, and marriage. Under her leadership, Relief Society wheat was shared with earthquake survivors in San Francisco and famine victims in China. She was the first woman granted a funeral service in the Salt Lake Tabernacle.

Charles Randall Paul is the founder and president of the Foundation for Religious Diplomacy, an organization based in New York and Utah dedicated to fostering trust between religious critics and rivals. Recognizing the need for constructive online dialogue, he co-founded The World Table, a software platform designed to facilitate respectful conversations on the internet. Paul’s academic background spans diverse fields. He holds a B.S. in Social Psychology from Brigham Young University, an MBA from Harvard University, and a Ph.D. from the University of Chicago Committee on Social Thought. This interdisciplinary approach informs his work on religious diplomacy and online discourse. Prior to his academic pursuits, Paul had a career as a commercial real estate developer. Influenced by thinkers such as William James, Jonathan Haidt, and Chantal Mouffe, Paul’s work explores themes of radical empiricism, personalism, and agonistic pluralism. His perspectives, rooted in Mormon theology and Joseph Smith’s notions of Zion, challenge conventional assumptions about knowledge and behavior, especially in the context of conflict and cooperation. He draws insight from the Mormon mythological example of the war in heaven, highlighting that knowledge doesn’t necessarily ensure moral behavior. Paul is married to Jan, and together they have five children and fifteen grandchildren.

Chris Benek is a pastor based in Miami, known for his engaging and sometimes controversial perspectives on religion and transhumanism. He is an active voice within the Mormon Transhumanist Association, advocating for a re-evaluation of the theological foundations guiding Christian transhumanist thought. Benek challenges the notion of a definitive, unchanging interpretation of the Bible, arguing that new information and evolving perspectives inevitably shape our understanding of scripture and our divine calling. He encourages a more nuanced approach to the relationship between faith, technology, and humanity’s potential for transformation. Acknowledging the limitations of language and the propensity for misinterpretation, Benek emphasizes the importance of open dialogue and personal engagement. He maintains an accessible online presence, inviting further discussion on these complex and evolving topics.

Dan Wotherspoon is a prominent voice in discussions surrounding Mormonism and intellectual inquiry. He currently hosts the Latter-day Faith podcast, where he explores a wide range of topics relevant to Mormon thought and culture. He is also the former editor of Sunstone Magazine , a publication known for its engagement with Mormon history, theology, and contemporary issues. Wotherspoon holds a PhD in religion from Claremont Graduate University. His doctoral dissertation focused on deep Mormon sensibilities concerning the intrinsic worth and interconnectedness of all existence and how these values might contribute to a sustainable and peaceful world. This research reflects his commitment to exploring the intersection of Mormonism with broader ethical and philosophical concerns. Wotherspoon’s work often involves facilitating dialogue and understanding between diverse perspectives, as evidenced by his involvement with the Mormon Transhumanist Association (MTA). He has spoken at MTA conferences and hosted discussions related to transhumanism on his podcast, demonstrating his interest in the potential for Mormon thought to engage with emerging technologies and ideas. He lives in Tooele, Utah with his wife Laurie. They are about to be empty nesters.

Dorothy Deasy is a Methodist theologian currently pursuing a Master’s of Applied Theology from Merrill Hurst University. Her spiritual journey began later in life with an awakening experience triggered by her study of the historical Jesus. Deasy’s work explores the intersection of spirituality and technology, particularly examining the nature of religious experience in the context of rapidly advancing biotechnologies. She questions whether electronically or pharmacologically induced religious experiences hold the same value and significance as traditional spiritual engagement, emphasizing that true spirituality involves the incorporation of insights from peak experiences into daily life—a call to action and interconnectedness. Deasy posits that neuroscience, with discoveries like mirror neurons, increasingly supports the idea that empathy and sociability are fundamental aspects of human development. She argues against the dualistic separation of science and religion, suggesting that understanding the biological mechanisms behind transcendent experiences does not negate their profound meaning. Her research bridges the gap between scientific understanding and spiritual experience, relevant in an age where humanity has the potential to alter the human body and influence the very triggers of life.

British actress Elicia Allely Grist lived from 1827 to 1898. She joined the Church of Jesus Christ of Latter-day Saints in May 1853, approximately five months following her husband, John Grist’s conversion. Her decision to join the church came at a significant personal cost, as her parents responded by disinheriting her. Throughout their lives together, the Grist family relocated frequently across England and Ireland, residing in Birmingham, Dublin, and Liverpool. The period in which Grist lived coincided with Britain’s Industrial Revolution, an era marked by sweeping economic, social, cultural, and political transformations. Among these changes was the invention of the steam printing press, which democratized access to printed materials and made them available to the expanding working class. This flourishing print culture provided a valuable public forum where individuals like Grist could articulate their values freely and document their religious experiences.

Emanuel Swedenborg (1688–1772) was a Swedish pluralistic scientist, philosopher, theologian, and mystic. His theological writings describe a detailed structure of the spiritual world and emphasize the importance of useful service. Born in Stockholm to a prominent family, Swedenborg was one of the most learned men of his age, making significant contributions to mining engineering, anatomy, and other sciences before turning to spiritual matters in his fifties. His theological works, including Heaven and Hell , describe the afterlife as a realm of continued activity, purpose, and progression. His emphasis on useful service and continued growth after death has influenced many religious movements, including some aspects of Latter-day Saint thought about the nature of heaven and eternal progression.