Posthuman

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A Morlock carrying an Eloi, two fictional posthuman species in The Time Machine The Time Machine by Virgil Finlay 2.png
A Morlock carrying an Eloi, two fictional posthuman species in The Time Machine

Posthuman or post-human is a concept originating in the fields of science fiction, futurology, contemporary art, and philosophy that means a person or entity that exists in a state beyond being human. [1] The concept aims at addressing a variety of questions, including ethics and justice, language and trans-species communication, social systems, and the intellectual aspirations of interdisciplinarity.

Contents

Posthumanism is not to be confused with transhumanism (the biotechnological enhancement of human beings) and narrow definitions of the posthuman as the hoped-for transcendence of materiality. [2] The notion of the posthuman comes up both in posthumanism as well as transhumanism, but it has a special meaning in each tradition.

Posthumanism

In critical theory, the posthuman is a speculative being that represents or seeks to re-conceive the human. It is the object of posthumanist criticism, which critically questions humanism, a branch of humanist philosophy which claims that human nature is a universal state from which the human being emerges; human nature is autonomous, rational, capable of free will, and unified in itself as the apex of existence. Thus, the posthuman position recognizes imperfectability and disunity within oneself, and understands the world through heterogeneous perspectives while seeking to maintain intellectual rigor and dedication to objective observations. Key to this posthuman practice is the ability to fluidly change perspectives and manifest oneself through different identities. The posthuman, for critical theorists of the subject, has an emergent ontology rather than a stable one; in other words, the posthuman is not a singular, defined individual, but rather one who can "become" or embody different identities and understand the world from multiple, heterogeneous perspectives. [3]

Approaches to posthumanism are not homogeneous, and have often been very critical. The term itself is contested, with one of the foremost authors associated with posthumanism, Manuel DeLanda, decrying the term as "very silly." [4] Covering the ideas of, for example, Robert Pepperell's The Posthuman Condition, and Hayles's How We Became Posthuman under a single term is distinctly problematic due to these contradictions.

The posthuman is roughly synonymous with the "cyborg" of A Cyborg Manifesto by Donna Haraway. [5] [6] Haraway's conception of the cyborg is an ironic take on traditional conceptions of the cyborg that inverts the traditional trope of the cyborg whose presence questions the salient line between humans and robots. Haraway's cyborg is in many ways the "beta" version of the posthuman,[ citation needed ] as her cyborg theory prompted the issue to be taken up in critical theory. [7] Following Haraway, Hayles, whose work grounds much of the critical posthuman discourse, asserts that liberal humanism—which separates the mind from the body and thus portrays the body as a "shell" or vehicle for the mind—becomes increasingly complicated in the late 20th and 21st centuries because information technology puts the human body in question. Hayles maintains that we must be conscious of information technology advancements while understanding information as "disembodied," that is, something which cannot fundamentally replace the human body but can only be incorporated into it and human life practices. [8]

Post-posthumanism and post-cyborg ethics

The idea of post-posthumanism (post-cyborgism) has recently been introduced. [9] [10] [11] [12] [13] This body of work outlines the after-effects of long-term adaptation to cyborg technologies and their subsequent removal, e.g., what happens after 20 years of constantly wearing computer-mediating eyeglass technologies and subsequently removing them, and of long-term adaptation to virtual worlds followed by return to "reality." [14] [15] and the associated post-cyborg ethics (e.g. the ethics of forced removal of cyborg technologies by authorities, etc.). [16]

Posthuman political and natural rights have been framed on a spectrum with animal rights and human rights. [17] Posthumanism broadens the scope of what it means to be a valued life form and to be treated as such (in contrast to certain life forms being seen as less-than and being taken advantage of or killed off); it “calls for a more inclusive definition of life, and a greater moral-ethical response, and responsibility, to non-human life forms in the age of species blurring and species mixing. … [I]t interrogates the hierarchic ordering—and subsequently exploitation and even eradication—of life forms.” [18]

Hybrid Interfaces: Supersenses, Cyborg Systems, and Hybrid Bodies

Technology integrated into the human body changes how individuals interact with the external world. Sensory activity is mediated by technology, creating a new interface with the world. The introduction of nanotechnologies and hybrid computing into the organism alters the normal perception and cognition of things and the world. The fusion of the human body with technology within the organism lays the groundwork for the emergence of individuals endowed with new attributes and capabilities. Human beings and the modification of their psycho-physical characteristics become subjects of direct manipulation, necessitating a reevaluation of the concept of humanity from various humanistic, philosophical, and biological perspectives.

Human ability to incorporate inorganic elements of technological nature into oneself can radically alter both inner and outer appearance, transforming individuals into cyborgs. This new hybrid form replaces the humanistic view of humanity and raises a series of new philosophical questions concerning ethics and human nature. [19]

Especially for new generations, the combination of carnal body and virtual body can determine forms of identity hybridization and possible negative effects on identity formation. [20]

Transhumanism

Definition

According to transhumanist thinkers, a posthuman is a hypothetical future being "whose basic capacities so radically exceed those of present humans as to be no longer unambiguously human by our current standards." [21] Posthumans primarily focus on cybernetics, the posthuman consequent and the relationship to digital technology. Steve Nichols published the Posthuman Movement manifesto in 1988. His early evolutionary theory of mind (MVT) allows development of sentient E1 brains. The emphasis is on systems. Transhumanism does not focus on either of these. Instead, transhumanism focuses on the modification of the human species via any kind of emerging science, including genetic engineering, digital technology, and bioengineering. [22] Transhumanism is sometimes criticized for not adequately addressing the scope of posthumanism and its concerns for the evolution of humanism. [23]

Methods

Posthumans could be completely synthetic artificial intelligences, or a symbiosis of human and artificial intelligence, or uploaded consciousnesses, or the result of making many smaller but cumulatively profound technological augmentations to a biological human, i.e. a cyborg. Some examples of the latter are redesigning the human organism using advanced nanotechnology or radical enhancement using some combination of technologies such as genetic engineering, psychopharmacology, life extension therapies, neural interfaces, advanced information management tools, memory enhancing drugs, wearable or implanted computers, and cognitive techniques. [21]

Posthuman future

As used in this article, "posthuman" does not necessarily refer to a conjectured future where humans are extinct or otherwise absent from the Earth. [24] Kevin Warwick says that both humans and posthumans will continue to exist but the latter will predominate in society over the former because of their abilities. [25] Recently, scholars have begun to speculate that posthumanism provides an alternative analysis of apocalyptic cinema and fiction, [26] often casting vampires, werewolves, zombies and greys [27] [28] as potential evolutions of the human form and being. [29] With these potential evolutions of humans and posthumans, human centered designed ways of thinking needs to also be inclusive of these new posthumans. The new "post human resists binary categories and, instead, integrates the human and the nonhuman." Human centered thinking needs to be redone in a way to include posthumanism.

Many science fiction authors, such as Greg Egan, H. G. Wells, Isaac Asimov, Bruce Sterling, Frederik Pohl, Greg Bear, Charles Stross, Neal Asher, Ken MacLeod, Peter F. Hamilton, Ann Leckie, and authors of the Orion's Arm Universe, [30] have written works set in posthuman futures.

Posthuman God

A variation on the posthuman theme is the notion of a "posthuman god"; the idea that posthumans, being no longer confined to the parameters of human nature, might grow physically and mentally so powerful as to appear possibly god-like by present-day human standards. [21] This notion should not be interpreted as being related to the idea portrayed in some science fiction that a sufficiently advanced species may "ascend" to a higher plane of existence—rather, it merely means that some posthuman beings may become so exceedingly intelligent and technologically sophisticated that their behaviour would not possibly be comprehensible to modern humans, purely by reason of their limited intelligence and imagination. [31]

See also

In 2017, Penn State University Press in cooperation with Stefan Lorenz Sorgner and James Hughes established the Journal of Posthuman Studies, in which all aspects of the concept "posthuman" can be analysed. [32]

Related Research Articles

<span class="mw-page-title-main">Posthumanism</span> Class of philosophies

Posthumanism or post-humanism is an idea in continental philosophy and critical theory responding to the presence of anthropocentrism in 21st-century thought. Posthumanization comprises "those processes by which a society comes to include members other than 'natural' biological human beings who, in one way or another, contribute to the structures, dynamics, or meaning of the society."

Transhumanism is a philosophical and intellectual movement that advocates the enhancement of the human condition by developing and making widely available new and future technologies that can greatly enhance longevity, cognition, and well-being.

<span class="mw-page-title-main">Donna Haraway</span> Scholar in the field of science and technology studies

Donna J. Haraway is an American professor emerita in the history of consciousness and feminist studies departments at the University of California, Santa Cruz, and a prominent scholar in the field of science and technology studies. She has also contributed to the intersection of information technology and feminist theory, and is a leading scholar in contemporary ecofeminism. Her work criticizes anthropocentrism, emphasizes the self-organizing powers of nonhuman processes, and explores dissonant relations between those processes and cultural practices, rethinking sources of ethics.

The term superhuman refers to humans, humanoids or other beings with qualities and abilities that exceed those naturally found in humans. These qualities may be acquired through natural ability, self-actualization or technological aids. The related concept of a super race refers to an entire category of beings with the same or varying superhuman characteristics, created from present-day human beings by deploying various means such as eugenics, euthenics, genetic engineering, nanotechnology, and/or brain–computer interfacing to accelerate the process of human evolution.

<span class="mw-page-title-main">A Cyborg Manifesto</span> 1985 essay by Donna Haraway

"A Cyborg Manifesto" is an essay written by Donna Haraway and published in 1985 in the Socialist Review (US). In it, the concept of the cyborg represents a rejection of rigid boundaries, notably those separating "human" from "animal" and "human" from "machine." Haraway writes: "The cyborg does not dream of community on the model of the organic family, this time without the oedipal project. The cyborg would not recognize the Garden of Eden; it is not made of mud and cannot dream of returning to dust."

<span class="mw-page-title-main">James Hughes (sociologist)</span> American sociologist and bioethicist

James J. Hughes is an American sociologist and bioethicist. He is the Executive Director of the Institute for Ethics and Emerging Technologies and is the associate provost for institutional research, assessment, and planning at UMass Boston. He is the author of Citizen Cyborg: Why Democratic Societies Must Respond to the Redesigned Human of the Future and is currently writing a book about moral bioenhancement tentatively titled Cyborg Buddha: Using Neurotechnology to Become Better People.

The Institute for Ethics and Emerging Technologies (IEET) is a technoprogressive think tank that seeks to "promote ideas about how technological progress can increase freedom, happiness, and human flourishing in democratic societies." It was incorporated in the United States in 2004, as a non-profit 501(c)(3) organization, by philosopher Nick Bostrom and bioethicist James Hughes.

Techno-progressivism, or tech-progressivism, is a stance of active support for the convergence of technological change and social change. Techno-progressives argue that technological developments can be profoundly empowering and emancipatory when they are regulated by legitimate democratic and accountable authorities to ensure that their costs, risks and benefits are all fairly shared by the actual stakeholders to those developments. One of the first mentions of techno-progressivism appeared within extropian jargon in 1999 as the removal of "all political, cultural, biological, and psychological limits to self-actualization and self-realization".

<span class="mw-page-title-main">N. Katherine Hayles</span> American literary critic

Nancy Katherine Hayles is an American postmodern literary critic, most notable for her contribution to the fields of literature and science, electronic literature, and American literature. She is the James B. Duke Distinguished Professor Emerita of Literature, Literature, Trinity College of Arts & Sciences at Duke University.

Many of the tropes of science fiction can be viewed as similar to the goals of transhumanism. Science fiction literature contains many positive depictions of technologically enhanced human life, occasionally set in utopian societies. However, science fiction's depictions of technologically enhanced humans or other posthuman beings frequently come with a cautionary twist. The more pessimistic scenarios include many dystopian tales of human bioengineering gone wrong.

Human enhancement is the natural, artificial, or technological alteration of the human body in order to enhance physical or mental capabilities.

<span class="mw-page-title-main">Postgenderism</span> Social, political and cultural movement advocating for the elimination of gender in humans

Postgenderism is a social, political and cultural movement which arose from the eroding of the cultural, psychological, and social role of gender, and an argument for why the erosion of binary gender will be liberatory.

Body hacking is the application of the hacker ethic in pursuit of enhancement or change to the body's functions through technological means, such as do-it-yourself cybernetic devices or by introducing biochemicals.

Arthur Kroker is a Canadian author, editor, educator and researcher of political science, technology and culture.

<span class="mw-page-title-main">Cyborg</span> Being with both organic and biomechatronic body parts

A cyborg —a portmanteau of cybernetic and organism—is a being with both organic and biomechatronic body parts. The term was coined in 1960 by Manfred Clynes and Nathan S. Kline. In contrast to biorobots and androids, the term cyborg applies to a living organism that has restored function or enhanced abilities due to the integration of some artificial component or technology that relies on feedback.

<span class="mw-page-title-main">Stefan Lorenz Sorgner</span> German philosopher

Stefan Lorenz Sorgner is a German metahumanist philosopher, a Nietzsche scholar, a philosopher of music and an authority in the field of ethics of emerging technologies.

<span class="mw-page-title-main">Cyborg anthropology</span>

Cyborg anthropology is a discipline that studies the interaction between humanity and technology from an anthropological perspective. The discipline offers novel insights on new technological advances and their effect on culture and society.

Technoself studies, commonly referred to as TSS, is an emerging, interdisciplinary domain of scholarly research dealing with all aspects of human identity in a technological society focusing on the changing nature of relationships between the human and technology. As new and constantly changing experiences of human identity emerge due to constant technological change, technoself studies seeks to map and analyze these mutually influential developments with a focus on identity, rather than technical developments. Therefore, the self is a key concept of TSS. The term "technoself", advanced by Luppicini (2013), broadly denotes evolving human identity as a result of the adoption of new technology, while avoiding ideological or philosophical biases inherent in other related terms including cyborg, posthuman, transhuman, techno-human, beman, digital identity, avatar, and homotechnicus though Luppicini acknowledges that these categories "capture important aspects of human identity". Technoself is further elaborated and explored in Luppicini's "Handbook of Research on Technoself: Identity in a Technological Environment".

Transhumanist politics constitutes a group of political ideologies that generally express the belief in improving human individuals through science and technology. Specific topics include space migration, and cryogenic suspension. It is considered the opposing ideal to the concept of bioconservatism, as Transhumanist politics argue for the use of all technology to enhance human individuals.

"Press Enter", often stylized PRESS ENTER ■, is a science fiction novella by American writer John Varley originally published in the May 1984 issue of Isaac Asimov's Science Fiction Magazine. In 1985 it won the Locus Award for Best Novella, Hugo Award for Best Novella and Nebula Award for Best Novella.

References

  1. ↑ "posthumanism". Oxford Dictionary. Archived from the original on November 8, 2017. Retrieved 8 November 2017.
  2. ↑ Ferrando, Francesca "The Body" in Post- and Transhumanism: an Introduction. Peter Lang, Frankfurt: 2014.
  3. ↑ Haraway, Donna J, "Situated Knowledges" in Simians, Cyborgs, and Women. Routledge, New York: 1991
  4. ↑ "CTheory.net". www.ctheory.net. Archived from the original on 2015-09-23. Retrieved 2009-01-16.
  5. ↑ Mateos-Aparicio, Ángel (2007). "Trespassers of Body Boundaries: The Cyborg and the Construction of a Postgendered Posthuman Identity". Critical Approaches to Ethnic American Literature (2): 243–296, 298–299. doi:10.1163/9789401204774_014. ISBN   978-94-012-0477-4 . Retrieved 6 May 2024.
  6. ↑ Haraway, Donna (1985). "Manifesto for cyborgs: science, technology, and socialist feminism in the 1980s". Socialist Review: 65–108.
  7. ↑ Haraway, Donna J, Simians, Cyborgs, and Women. Routledge, New York: 1991. "A Cyborg Manifesto" originally appeared in Socialist Review in 1985.
  8. ↑ Hayles, N. Katherine (1999). How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics . University Of Chicago Press. ISBN   978-0-226-32146-2.
  9. ↑ Mann, Steve. "The post-cyborg path to deconism." CTheory (2003): 2-18.
  10. ↑ Bredenoord, Annelien L., Rieke van der Graaf, and Johannes JM van Delden. "Toward a "Post-Posthuman Dignity Area" in Evaluating Emerging Enhancement Technologies." The American Journal of Bioethics 10, no. 7 (2010): 55-57.
  11. ↑ Mann, Steve, James Fung, Mark Federman, and Gianluca Baccanico. "Panopdecon: deconstructing, decontaminating, and decontextualizing panopticism in the postcyborg era." Surveillance & Society 1, no. 3 (2002): 375-398.
  12. ↑ Campbell, Heidi A. "Postcyborg Ethics: A New Way to Speak of Technology." Explorations in Media Ecology 5, no. 4 (2006): 279-296.
  13. ↑ Spiller, Neil. "The Magical Architecture in Drawing Drawings." Journal of Architectural Education 67, no. 2 (2013): 264-269.
  14. ↑ Mann, Steve. "'WearCam'(The wearable camera): personal imaging systems for long-term use in wearable tetherless computer-mediated reality and personal photo/videographic memory prosthesis." In Wearable Computers, 1998. Digest of Papers. Second International Symposium on, pp. 124-131. IEEE, 1998.
  15. ↑ Azuma, Ronald, Yohan Baillot, Reinhold Behringer, Steven Feiner, Simon Julier, and Blair MacIntyre. "Recent advances in augmented reality [ dead link ]." IEEE computer graphics and applications 21, no. 6 (2001): 34-47.
  16. ↑ Muri, Allison. The Enlightenment cyborg: a history of communications and control in the human machine, 1660-1830. University of Toronto Press, 2007.
  17. ↑ Woody Evans, 2015. "Posthuman Rights: Dimensions of Transhuman Worlds". Revista Teknokultura 12(2).
  18. ↑ Nayar, Pramod K. (2014). Posthumanism. Cambridge: Polity. pp. 8–9. ISBN   978-0745662411.
  19. ↑ Eugenio Viola. Post Human: experiences and issues in art criticism.
  20. ↑ Digennaro, Simone (April 4, 2024). "The syndrome of multiple bodies: the transformative impact of the onlife existence on preadolescents". Frontiers in Education. 9. doi: 10.3389/feduc.2024.1362448 .
  21. 1 2 3 "Transhumanist FAQ". Humanity+ . Version 3.0. c. 2016 [Version 1.0 published c. 1998]. Archived (PDF) from the original on 2006-12-31. Retrieved 2018-08-13.
  22. ↑ LaGrandeur, Kevin (2014-07-28). "What is the difference between posthumanism and transhumanism?". Institute for Ethics and Transforming Technologies. Retrieved 8 November 2017.
  23. ↑ Evans, W. (June 2022). "Review of On Transhumanism". Prometheus: Critical Studies in Innovation. 38 (2): 271–74. doi: 10.13169/prometheus.38.2.0271 .
  24. ↑ Ferrando, Francesca "Space Migration Must Be Posthuman" in Critical Posthumanism and Planetary Futures, Springer 2016, pp. 243-256.
  25. ↑ Warwick, Kevin (2004). I, Cyborg. University of Illinois Press.
  26. ↑ Borg, Ruben (2019). Fantasies of Self-Mourning: Modernism, the Posthuman and the Finite. Leiden: Brill. ISBN   9789004390348.
  27. ↑ Masters, Michael Paul (March 15, 2019). Identified Flying Objects A Multidisciplinary Scientific Approach to the UFO Phenomenon. Masters Creative LLC. pp. 168–213. ISBN   9781733634007.
  28. ↑ Masters, Dr Michael Paul (June 2022). The Extratempestrial Model. Full Circle Press. pp. 273–286. ISBN   978-1733634045.
  29. ↑ Deborah Christie, Sarah Juliet Lauro, ed. (2011). Better Off Dead: The Evolution of the Zombie as Post-Human. Fordham Univ Press. p. 169. ISBN   0-8232-3447-9, 9780823234479
  30. ↑ "Archailects". Orion's Arm - Encyclopedia Galactica.
  31. ↑ Michael Shermer. Shermer's Last Law, Jan 2002, see also * Oliver Krüger: Virtual Immortality. God, Evolution, and the Singularity in Post- and Transhumanism., Bielefeld: transcript 2021
  32. ↑ "Journal of Posthuman Studies: Philosophy, Technology, Media".
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