human enhancement, often through technological advancement and application, is the passage of becoming post human. Transhumanism retains humanism's focus on the Homo sapiens as the center of the world but also considers technology to be an integral aid to human progression. Critical posthumanism, however, is opposed to these views. Critical posthumanism “rejects both human exceptionalism (the idea that humans are unique creatures) and human instrumentalism (that humans have a right to control the natural world).” These contrasting views on the importance of human beings are the main distinctions between the two subjects. Transhumanism is also more ingrained in popular culture than critical posthumanism, especially in science fiction. The term is referred to by Pramod Nayar as "the pop posthumanism of cinema and pop culture." Criticism Some critics have argued that all forms of posthumanism, including transhumanism, have more in common than their respective proponents realize. Linking these different approaches, Paul James suggests that 'the key political problem is that, in effect, the position allows the human as a category of being to flow down the plughole of history': However, some posthumanists in the humanities and the arts are critical of transhumanism (the brunt of Paul James's criticism), in part, because they argue that it incorporates and extends many of the values of Enlightenment humanism and classical liberalism, namely scientism, according to performance philosopher Shannon Bell: While many modern leaders of thought are accepting of nature of ideologies described by posthumanism, some are more skeptical of the term. Donna Haraway, the author of A Cyborg Manifesto, has outspokenly rejected the term, though acknowledges a philosophical alignment with posthumanism. Haraway opts instead for the term of companion species, referring to nonhuman entities with which humans coexist. Questions of race, some argue, are suspiciously elided within the "turn" to posthumanism. Noting that the terms "post" and "human" are already loaded with racial meaning, critical theorist Zakiyyah Iman Jackson argues that the impulse to move "beyond" the human within posthumanism too often ignores "praxes of humanity and critiques produced by black people", including Frantz Fanon, Aime Cesaire, Hortense Spillers and Fred Moten. Interrogating the conceptual grounds in which such a mode of “beyond” is rendered legible and viable, Jackson argues that it is important to observe that "blackness conditions and constitutes the very nonhuman disruption and/or disruption" which posthumanists invite. In other words, given that race in general and blackness in particular constitutes the