Pleasure gives us a purposiveness to preserve that which we like.
This idea is Kantian. In linking pleasure with preservation, it also ties it to the will for permanence and removes it from pleasure as a hedonistic love of the ephemeral.
In this way, we find that there are two kinds of pleasure: the superficial (ephemeral) one and the deeper one that is tied up with this will for permanence.
Kant was investigating aesthetics when he brought this up, and in fact it is this double pronged idea of pleasure which explains the need for aesthetics as a need for understanding the pleasure that things can give us in order to understand the need to preserve them.
It there is a necessary purposiveness in preserving humanity, then perhaps this can be inculcated via the development of an aesthetics of humanity, a way of looking at ourselves that will foster the deeper pleasure instincts of the will for permanence.
By dwelling on the beauty that is humanity we encourage ourselves to strengthen the human and mould ourselves into good human-beings: a concept which can only be properly understood once we have learned to see the beautiful within what humanity is.
An aesthetics of the human would need to be disinterested in anything other than the authentically human. Any study of this aesthetic would therefore have to distance itself from the ugly humanity that we are, in order to find the beautiful humanity that we should be.
This concept should not be seen as Idealist, but rather as a kind of positivistic deconstructionism. The only way to know what we should be as authentic human beings, is to dismantle the errors that have shaped us into the monstrous form that humanity is today. Only by unveiling the ugliness of what we are now, can we see the beauty of what we should have become (and can become in the future). This unveiling demands a dismantling of all interests that divide humanity: all nationalisms; racial or religious divisions; as well as all economic interests and ideologies of class.
An aesthetics of humanity might not only be a way to ensure the permanence of the human race, it could also create an authentic design and composition for humanity or for human progress.
Technology, seen from the perspective of the aesthetics of humanity, is either an ornamentation that takes away from the genuine beauty of humanity, or it is an extension of the beautiful picture itself.
“Objective purposiveness is either external, i.e. the utility; or internal, i.e. the perfection of the object,” said Kant. But our line of thinking sees perfection coming through utility. Once we understand the utility of humanity in the cosmos, then we can begin to conceive where the road to perfection starts.
 See Immanuel Kant, CRITIQUE OF JUDGEMENT, Oxford Classics, OUP, p. 51
 Ibid, p.57