When reflecting on the human condition, vulnerability is a characteristic which is clearly evident, because anyone is exposed to the possibility of being wounded (and is, therefore, vulnerable, from the Latin word "vulnus", wound). In fact, human vulnerability, intended as a universal condition affecting finite and mortal human beings, is closely linked to embodiment, intended as the constitutive bond every human has with a physical body, subject to changes and to the passing of time. In today’s cultural context, permeated by emerging technologies, theories in favor of the so-called human enhancement through the use of the Genetics–Nanotechnology–Robotics (GNR) Revolution or NBIC Convergence technologies, in particular transhumanism, are emerging in the bioethical debate and seem to question the fundamentally vulnerable nature of human beings, by proposing not only abstract theories, but also concrete techno-scientific projects for its overcoming. Such a project, however, could turn out to be fallacious and inconsistent and could lead to ethically unacceptable consequences. Instead, a coherent (and ethical) way of responding to constitutive human vulnerability seems to be its understanding and acceptance.

中文翻译：

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漏洞、体现和新兴技术：一个仍然悬而未决的问题

当反思人类状况时，脆弱性是一个显而易见的特征，因为任何人都有可能受伤（因此，脆弱，来自拉丁语“vulnus”，伤口）。事实上，人类的脆弱性是影响有限而终有一死的人类的普遍状况，它与具体化密切相关，具体化是每个人与肉体之间的本质联系，会受到变化和时间的流逝。在当今的文化背景下，在新兴技术的渗透下，支持通过使用遗传学-纳米技术-机器人（GNR）革命或NBIC融合技术来增强人类能力的理论，特别是超人类主义，正在生物伦理学辩论和似乎质疑人类从根本上脆弱的本性，不仅提出了抽象的理论，而且还提出了克服人类脆弱性的具体技术科学项目。然而，这样的项目可能会被证明是错误的和不一致的，并可能导致道德上不可接受的后果。相反，应对人类本质脆弱性的一种连贯的（和道德的）方式似乎是对其的理解和接受。