Posthumanism

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Posthumanism or post-humanism (meaning "after humanism" or "beyond humanism") is a term with at least seven definitions according to philosopher Francesca Ferrando: [1]

Humanism is a philosophical and ethical stance that emphasizes the value and agency of human beings, individually and collectively, and generally prefers critical thinking and evidence over acceptance of dogma or superstition. The meaning of the term humanism has fluctuated according to the successive intellectual movements which have identified with it. The term was coined by theologian Friedrich Niethammer at the beginning of the 19th century to refer to a system of education based on the study of classical literature. Generally, however, humanism refers to a perspective that affirms some notion of human freedom and progress. It views humans as solely responsible for the promotion and development of individuals and emphasizes a concern for man in relation to the world.

Contents

  1. Antihumanism : any theory that is critical of traditional humanism and traditional ideas about humanity and the human condition. [2]
  2. Cultural posthumanism: a branch of cultural theory critical of the foundational assumptions of humanism and its legacy [3] that examines and questions the historical notions of "human" and "human nature", often challenging typical notions of human subjectivity and embodiment [4] and strives to move beyond archaic concepts of "human nature" to develop ones which constantly adapt to contemporary technoscientific knowledge. [5]
  3. Philosophical posthumanism : a philosophical direction which draws on cultural posthumanism, the philosophical strand examines the ethical implications of expanding the circle of moral concern and extending subjectivities beyond the human species. [4]
  4. Posthuman condition : the deconstruction of the human condition by critical theorists. [6]
  5. Transhumanism : an ideology and movement which seeks to develop and make available technologies that eliminate aging and greatly enhance human intellectual, physical, and psychological capacities, in order to achieve a "posthuman future". [7]
  6. AI takeover : A more pessimistic alternative to transhumanism in which humans will not be enhanced, but rather eventually replaced by artificial intelligences. Some philosophers, including Nick Land, promote the view that humans should embrace and accept their eventual demise. [8] This is related to the view of "cosmism", which supports the building of strong artificial intelligence even if it may entail the end of humanity, as in their view it "would be a cosmic tragedy if humanity freezes evolution at the puny human level". [9] [10] [11]
  7. Voluntary Human Extinction , which seeks a "posthuman future" that in this case is a future without humans.

Philosophical posthumanism

Philosopher Ted Schatzki suggests there are two varieties of posthumanism of the philosophical kind: [12]

One, which he calls 'objectivism', tries to counter the overemphasis of the subjective or intersubjective that pervades humanism, and emphasises the role of the nonhuman agents, whether they be animals and plants, or computers or other things. [12]

A second prioritizes practices, especially social practices, over individuals (or individual subjects) which, they say, constitute the individual. [12]

There may be a third kind of posthumanism, propounded by the philosopher Herman Dooyeweerd. Though he did not label it as 'posthumanism', he made an extensive and penetrating immanent critique of Humanism, and then constructed a philosophy that presupposed neither Humanist, nor Scholastic, nor Greek thought but started with a different religious ground motive. [13] Dooyeweerd prioritized law and meaningfulness as that which enables humanity and all else to exist, behave, live, occur, etc. "Meaning is the being of all that has been created," Dooyeweerd wrote, "and the nature even of our selfhood." [14] Both human and nonhuman alike function subject to a common 'law-side', which is diverse, composed of a number of distinct law-spheres or aspects. [15] The temporal being of both human and non-human is multi-aspectual; for example, both plants and humans are bodies, functioning in the biotic aspect, and both computers and humans function in the formative and lingual aspect, but humans function in the aesthetic, juridical, ethical and faith aspects too. The Dooyeweerdian version is able to incorporate and integrate both the objectivist version and the practices version, because it allows nonhuman agents their own subject-functioning in various aspects and places emphasis on aspectual functioning. [16]

Herman Dooyeweerd Dutch philosopher

Herman Dooyeweerd was a professor of law and jurisprudence at the Vrije Universiteit, Amsterdam from 1926 to 1965. He was also a philosopher and principal founder of Reformational philosophy with Dirk Vollenhoven, a significant development within the Neocalvinist school of thought. Dooyeweerd made several contributions to philosophy and other academic disciplines concerning the nature of diversity and coherence in everyday experience, the transcendental conditions for theoretical thought, the relationship between religion, philosophy, and scientific theory, and an understanding of meaning, being, time and self. Dooyeweerd is most famous for his suite of fifteen aspects, which are distinct ways in which reality exists, has meaning, is experienced, and occurs. This suite of aspects is finding application in practical analysis, research and teaching in such diverse fields as built environment, sustainability, agriculture, business, information systems and development. Danie Strauss, the editor of Dooyeweerd's Collected Works, has provided a systematic look at Dooyeweerd's philosophy here.

A religious ground motive (RGM) is a concept in the reformational philosophy of Herman Dooyeweerd. In his book Roots of Western Culture Dooyeweerd identified four great frameworks or value-systems that have determined human interpretations of reality with formative power over Western culture. Three of these are dualistic and may be described in the terms of Hegelian dialectic as antitheses of opposite poles of reference that are eventually resolved by synthesis, only for the synthesis to draw out, inexorably, a new opposing pole and so a new antithesis.

Emergence of philosophical posthumanism

Ihab Hassan, theorist in the academic study of literature, once stated:

Ihab Habib Hassan was an Arab American literary theorist and writer born in Egypt.

Literary theory systematic study of the nature of literature

Literary theory in a strict sense is the systematic study of the nature of literature and of the methods for analyzing literature. However, literary scholarship since the 19th century often includes—in addition to, or even instead of literary theory in the strict sense—considerations of intellectual history, moral philosophy, social prophecy, and other interdisciplinary themes which are of relevance to the way humans interpret meaning. In the humanities in modern academia, the latter style of scholarship is an outgrowth of critical theory and is often called simply "theory". As a consequence, the word "theory" has become an umbrella term for a variety of scholarly approaches to reading texts. Many of these approaches are informed by various strands of Continental philosophy and of sociology.

Humanism may be coming to an end as humanism transforms itself into something one must helplessly call posthumanism. [17]

This view predates most currents of posthumanism which have developed over the late 20th century in somewhat diverse, but complementary, domains of thought and practice. For example, Hassan is a known scholar whose theoretical writings expressly address postmodernity in society.[ citation needed ] Beyond postmodernist studies, posthumanism has been developed and deployed by various cultural theorists, often in reaction to problematic inherent assumptions within humanistic and enlightenment thought. [4]

Theorists who both complement and contrast Hassan include Michel Foucault, Judith Butler, cyberneticists such as Gregory Bateson, Warren McCullouch, Norbert Wiener, Bruno Latour, Cary Wolfe, Elaine Graham, N. Katherine Hayles, Benjamin H. Bratton, Donna Haraway, Peter Sloterdijk, Stefan Lorenz Sorgner, Evan Thompson, Francisco Varela, Humberto Maturana and Douglas Kellner. Among the theorists are philosophers, such as Robert Pepperell, who have written about a "posthuman condition", which is often substituted for the term "posthumanism". [5] [6]

Posthumanism differs from classical humanism by relegating humanity back to one of many natural species, thereby rejecting any claims founded on anthropocentric dominance. [18] According to this claim, humans have no inherent rights to destroy nature or set themselves above it in ethical considerations a priori . Human knowledge is also reduced to a less controlling position, previously seen as the defining aspect of the world. Human rights exist on a spectrum with animal rights and posthuman rights. [19] The limitations and fallibility of human intelligence are confessed, even though it does not imply abandoning the rational tradition of humanism.[ citation needed ]

Proponents of a posthuman discourse, suggest that innovative advancements and emerging technologies have transcended the traditional model of the human, as proposed by Descartes among others associated with philosophy of the Enlightenment period. [20] In contrast to humanism, the discourse of posthumanism seeks to redefine the boundaries surrounding modern philosophical understanding of the human. Posthumanism represents an evolution of thought beyond that of the contemporary social boundaries and is predicated on the seeking of truth within a postmodern context. In so doing, it rejects previous attempts to establish 'anthropological universals' that are imbued with anthropocentric assumptions. [18] Recently, critics have sought to describe the emergence of posthumanism as a critical moment in modernity, arguing for the origins of key posthuman ideas in modern fiction, [21] in Nietzsche, [22] or in a modernist response to the crisis of historicity. [23]

The philosopher Michel Foucault placed posthumanism within a context that differentiated humanism from enlightenment thought. According to Foucault, the two existed in a state of tension: as humanism sought to establish norms while Enlightenment thought attempted to transcend all that is material, including the boundaries that are constructed by humanistic thought. [18] Drawing on the Enlightenment’s challenges to the boundaries of humanism, posthumanism rejects the various assumptions of human dogmas (anthropological, political, scientific) and takes the next step by attempting to change the nature of thought about what it means to be human. This requires not only decentering the human in multiple discourses (evolutionary, ecological, technological) but also examining those discourses to uncover inherent humanistic, anthropocentric, normative notions of humanness and the concept of the human. [4]

Contemporary posthuman discourse

Posthumanistic discourse aims to open up spaces to examine what it means to be human and critically question the concept of "the human" in light of current cultural and historical contexts [4] In her book How We Became Posthuman, N. Katherine Hayles, writes about the struggle between different versions of the posthuman as it continually co-evolves alongside intelligent machines. [24] Such coevolution, according to some strands of the posthuman discourse, allows one to extend their subjective understandings of real experiences beyond the boundaries of embodied existence. According to Hayles's view of posthuman, often referred to as technological posthumanism, visual perception and digital representations thus paradoxically become ever more salient. Even as one seeks to extend knowledge by deconstructing perceived boundaries, it is these same boundaries that make knowledge acquisition possible. The use of technology in a contemporary society is thought to complicate this relationship.

Hayles discusses the translation of human bodies into information (as suggested by Hans Moravec) in order to illuminate how the boundaries of our embodied reality have been compromised in the current age and how narrow definitions of humanness no longer apply. Because of this, according to Hayles, posthumanism is characterized by a loss of subjectivity based on bodily boundaries. [4] This strand of posthumanism, including the changing notion of subjectivity and the disruption of ideas concerning what it means to be human, is often associated with Donna Haraway’s concept of the cyborg. [4] However, Haraway has distanced herself from posthumanistic discourse due to other theorists’ use of the term to promote utopian views of technological innovation to extend the human biological capacity [25] (even though these notions would more correctly fall into the realm of transhumanism [4] ).

While posthumanism is a broad and complex ideology, it has relevant implications today and for the future. It attempts to redefine social structures without inherently humanly or even biological origins, but rather in terms of social and psychological systems where consciousness and communication could potentially exist as unique disembodied entities. Questions subsequently emerge with respect to the current use and the future of technology in shaping human existence, [18] as do new concerns with regards to language, symbolism, subjectivity, phenomenology, ethics, justice and creativity. [26]

Relationship with transhumanism

Sociologist James Hughes comments that there is considerable confusion between the two terms. [27] [28] In the introduction to their book on post- and transhumanism, Robert Ranisch and Stefan Sorgner address the source of this confusion, stating that posthumanism is often used as an umbrella term that includes both transhumanism and critical posthumanism. [27]

Although both subjects relate to the future of humanity, they differ in their view of anthropocentrism. Pramod Nayar, author of Posthumanism, states that posthumanism has two main branches: ontological and critical. [29] Ontological posthumanism is synonymous with transhumanism. The subject is regarded as “an intensification of humanism.” [30] Transhumanist thought suggests that humans are not post human yet, but that human enhancement, often through technological advancement and application, is the passage of becoming post human. [31] Transhumanism retains humanism’s focus on the homo sapien 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).” [29] 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." [29]

Criticism

Some critics have argued that all forms of posthumanism, including transhumanism, have more in common than their respective proponents realize. [32] 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: [34]

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. [25]

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", [35] including Frantz Fanon and Aime Cesaire to Hortense Spillers and Fred Moten. [35] 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. [35] In other words, given that race in general and blackness in particular constitutes the very terms through which human/nonhuman distinctions are made, for example in enduring legacies of scientific racism, a gesture toward a “beyond” actually “returns us to a Eurocentric transcendentalism long challenged”. [36]

See also

Related Research Articles

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References

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  15. 'law-side'
  16. his radical notion of subject-object relations
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Works cited