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Transhumanism has been said to be a form of “simplified ableism”, where a cult of the enhanced body is celebrated in demerit of those without it. Under this view, often drawing its strength from Foucault’s work on biopower and biopolitics, transhumanism ultimately aims at perpetuating the power of the affluent few over those who cannot afford such enhancements. Acknowledging that transhumanism will face challenges in what regards the distribution of such improvements (e.g. societies that will not afford them, communities that will refuse them, etc.), my aim is twofold. On the one hand, I intend to show that the proactionary imperative that logically flows from the transhumanist agenda finds metaphysical anchoring in the very nature of Modern Science—as devised by Francis Bacon. The modification of nature for the comfort of the human condition and improvement of the human experience are aims shared by both the Baconian dictum and the proactionary mandate. Thus, the improvement advocated by transhumanism would have as its locus the human species as a whole—against the ableist charge. Further, a precautionary stance, where human improvements are halted due to risk or a particular take on ethics may have pernicious consequences for humanity as a whole (e.g. after an ecological catastrophe). On the other hand, and departing from the previous premise, I will suggest that Science and Technology Studies (STS), instead of focusing on particular cases of science practice, will have to assume a dramatic role in policy shaping. This normative role can be instantiated in the collaboration towards the envisioning and implementation of legal frameworks of protection of the common citizen against attempts by for profit corporations of privatizing enhancing elements that may turn out to be necessary for sheer human survival. Ultimately, and against the ableist accusation, the whole society would benefit from a transhumanist approach—aided by STS’ return to its normative call.