From Wikipedia, the free encyclopedia
Posthumanism or
post-humanism (meaning "after
humanism" or "beyond 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."
It encompasses a wide variety of branches, including:
- Antihumanism: a branch of theory that is critical of traditional humanism and traditional ideas about the human condition, vitality and agency.
- Cultural posthumanism: A branch of cultural theory critical of the foundational assumptions of humanism and its legacy that examines and questions the historical notions of "human" and "human nature", often challenging typical notions of human subjectivity and embodiment and strives to move beyond "archaic" concepts of "human nature" to develop ones which constantly adapt to contemporary technoscientific knowledge.
- Philosophical posthumanism: A philosophical direction
that 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.
- Posthuman condition: The deconstruction of the human condition by critical theorists.
- Posthuman transhumanism: A transhuman
ideology and movement which, drawing from posthumanist philosophy,
seeks to develop and make available technologies that enable immortality
and greatly enhance human intellectual, physical, and psychological capacities in order to achieve a "posthuman future".
- AI takeover: A variant of transhumanism in which humans will not be enhanced, but rather eventually replaced by artificial intelligences. Some philosophers and theorists, including Nick Land, promote the view that humans should embrace and accept their eventual demise as a consequence of a technological singularity. 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".
- Voluntary human extinction: Seeks a "posthuman future" that in this case is a future without humans.
Philosophical posthumanism
Philosopher Theodore Schatzki suggests there are two varieties of posthumanism of the philosophical kind:
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,
because "Humans and nonhumans, it [objectivism] proclaims, codetermine
one another", and also claims "independence of (some) objects from human
activity and conceptualization".
A second posthumanist agenda is "the prioritization of practices
over individuals (or individual subjects)", which, they say, constitute
the individual.
There may be a third kind of posthumanism, propounded by the philosopher Herman Dooyeweerd. Though he did not label it "posthumanism", he made an 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.
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". 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.
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.
Emergence of philosophical posthumanism
Ihab Hassan, theorist in the academic study of literature,
once stated: "Humanism may be coming to an end as humanism transforms
itself into something one must helplessly call posthumanism."
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.
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.
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, Timothy Morton, 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.
Posthumanism differs from classical humanism by relegating humanity back to one of many natural species, thereby rejecting any claims founded on anthropocentric dominance. 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. The limitations and fallibility of human intelligence are confessed, even though it does not imply abandoning the rational tradition of humanism.
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. Posthumanistic views were also found in the works of Shakespeare.
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.
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, in Nietzsche, or in a modernist response to the crisis of historicity.
Although Nietzsche's philosophy has been characterized as posthumanist, 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.
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 and technological) but also
examining those discourses to uncover inherent humanistic,
anthropocentric, normative notions of humanness and the concept of the
human.
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. 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. 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.yles 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.
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. 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 (even though these notions would more correctly fall into the realm of transhumanism).
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, as do new concerns with regards to language, symbolism, subjectivity, phenomenology, ethics, justice and creativity.
Technological versus non-technological
Posthumanism can be divided into non-technological and technological forms.
Non-technological posthumanism
While
posthumanization has links with the scholarly methodologies of
posthumanism, it is a distinct phenomenon. The rise of explicit
posthumanism as a scholarly approach is relatively recent, occurring
since the late 1970s; however, some of the processes of posthumanization that it studies are ancient. For example, the dynamics of non-technological posthumanization have existed historically in all societies in which animals were incorporated into families as household pets or in which ghosts, monsters, angels, or semidivine heroes were considered to play some role in the world.
Such non-technological posthumanization has been manifested not
only in mythological and literary works but also in the construction of temples, cemeteries, zoos,
or other physical structures that were considered to be inhabited or
used by quasi- or para-human beings who were not natural, living,
biological human beings but who nevertheless played some role within a
given society, to the extent that, according to philosopher Francesca Ferrando: "the notion of spirituality
dramatically broadens our understanding of the posthuman, allowing us
to investigate not only technical technologies (robotics, cybernetics,
biotechnology, nanotechnology, among others), but also, technologies of
existence."
Technological posthumanism
Some
forms of technological posthumanization involve efforts to directly
alter the social, psychological, or physical structures and behaviors of
the human being through the development and application of technologies
relating to genetic engineering or neurocybernetic augmentation; such forms of posthumanization are studied, e.g., by cyborg theory. Other forms of technological posthumanization indirectly "posthumanize" human society through the deployment of social robots or attempts to develop artificial general intelligences, sentient networks, or other entities that can collaborate and interact with human beings as members of posthumanized societies.
The dynamics of technological posthumanization have long been an important element of science fiction; genres such as cyberpunk
take them as a central focus. In recent decades, technological
posthumanization has also become the subject of increasing attention by
scholars and policymakers. The expanding and accelerating forces of
technological posthumanization have generated diverse and conflicting
responses, with some researchers viewing the processes of
posthumanization as opening the door to a more meaningful and advanced transhumanist future for humanity, while other bioconservative
critiques warn that such processes may lead to a fragmentation of human
society, loss of meaning, and subjugation to the forces of technology.
Common features
Processes of technological and non-technological posthumanization both tend to result in a partial "de-anthropocentrization"
of human society, as its circle of membership is expanded to include
other types of entities and the position of human beings is decentered. A
common theme of posthumanist study is the way in which processes of
posthumanization challenge or blur simple binaries,
such as those of "human versus non-human", "natural versus artificial",
"alive versus non-alive", and "biological versus mechanical".
Relationship with transhumanism
Sociologist James Hughes comments that there is considerable confusion between the two terms. 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.
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. Ontological posthumanism is synonymous with transhumanism. The subject is regarded as "an intensification of humanism".
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. 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':
This is ontologically critical.
Unlike the naming of 'postmodernism' where the 'post' does not infer the
end of what it previously meant to be human (just the passing of the
dominance of the modern) the posthumanists are playing a serious game
where the human, in all its ontological variability, disappears in the
name of saving something unspecified about us as merely a motley
co-location of individuals and communities.
However, some posthumanists in the humanities and the arts
are critical of transhumanism (the brunt of 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:
Altruism, mutualism, humanism are
the soft and slimy virtues that underpin liberal capitalism. Humanism
has always been integrated into discourses of exploitation: colonialism,
imperialism, neoimperialism, democracy, and of course, American
democratization. One of the serious flaws in transhumanism is the
importation of liberal-human values to the biotechno enhancement of the
human. Posthumanism has a much stronger critical edge attempting to
develop through enactment new understandings of the self and others,
essence, consciousness, intelligence, reason, agency, intimacy, life,
embodiment, identity and the body.
While many modern leaders of thought are accepting of nature of
ideologies described by posthumanism, some are more skeptical of the
term. 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
constitute 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". Posthumanist scholarship, due to characteristic rhetorical techniques, is also frequently subject to the same critiques commonly made of postmodernist scholarship in the 1980s and 1990s.
Robonaut with zero-g leg
Robonaut attached to RMP
Robonaut attached to Centaur 1
R2 aboard ISS with Dan Burbank
R2 attached to Centaur 2
R2 with proposed terrestrial legs
R2 with its 'climbing legs'
