Posthumanism

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Posthumanism or post-humanism (meaning "after humanism" or "outside of humanism") is a term with at least seven definitions according to the philosopher Francesca Ferrando:

1. Antihumanism : any theory that is critical to traditional humanism and the traditional notion of humanity and human condition.
2. The culture of posthumanism : a branch of cultural theory critical to the basic assumptions of humanism and inheritance that examine and question the historical notion of "human" and "human nature", often challenges the distinctive idea of ​​subjectivity and human embodiment and seeks to moving beyond the ancient concepts of "human nature" to develop that constantly adapt to contemporary technoscientific knowledge.
3. Philosophy of posthumanism : the philosophical direction that refers to cultural posthumanism, philosophical strands examines the ethical implications of expanding a circle of moral concern and expanding subjectivity beyond the human species
4. Posthuman conditions : deconstruction of the human condition by critical theorists.
5. Transhumanism : an ideology and movement that seeks to develop and provide technologies that eliminate aging and greatly enhance the intellectual, physical, and psychological capacity of human beings, to achieve a "post-human future"./li>
6. the AI ​​takeover : A more pessimistic alternative to transhumanism where humans will not be improved, but ultimately replaced by artificial intelligence. Some philosophers, including Nick Land, promote the view that humans must accept and accept their deaths. This is related to the view of "cosmism" that supports the formation of a strong artificial intelligence even if it may involve the end of mankind as in their view it "would be a cosmic tragedy if humankind froze evolution at a weak human level"./li>
7. Voluntary Human Extinction , looking for "future posthuman" which in this case is the future without human .

Video Posthumanism

Filosofi posthumanisme

The philosopher Ted Schatzki points out there are two types of posthumanism of the philosophical type:

One of them, what he calls 'objectivism', tries to fight the subjective or intersubjective overemphasis surrounding humanism, and emphasizes the role of nonhuman agents, be they animals and plants, or computers or other things.

The second priority prioritises practice, especially social practice, against individuals (or individual subjects) who, they say, are individuals.

There may be a third kind of posthumanism, which was advanced by the philosopher Herman Dooyeweerd. Although he does not call it 'posthumanism', he makes deep and deep immanent criticisms of Humanism, and then builds philosophy that presupposes Humanist, or Scholastic, or Greek thought, but begins with a different religious fundamental motif. Dooyeweerd prioritizes the law and meaningfulness that enables mankind and all others to exist, behave, live, happen, etc. "Meaning is being of all that has been made ," Dooyeweerd aja, "and the nature of even our self." Both human and non-human functioning on the general 'legal side', which is diverse, composed of a number of different legal areas or aspects . Temporal beings, both human and non-human, are multi-faceted; for example, both plants and humans are bodies, functioning in the biotic aspect, and both computers and humans function in the formative and lingual aspects, but humans also function in the aesthetic, juridical, ethical and faith aspects. The Dooyeweerdian version is able to combine and integrate both objectivist versions and practice versions, as it enables non-human agents to function their own subject in various aspects and place emphasis on functional aspects.

Maps Posthumanism

The emergence of philosophical posthumanism

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

Humanism may end because humanism transforms itself into something that must be powerless to call posthumanism.

This view precedes most of the posthumanism flows that have developed over the end of the twentieth century in a rather diverse but complementary field of thought and practice. For example, Hassan is a well-known scholar whose theoretical writings explicitly address postmodernity in society. Beyond postmodernist studies, posthumanism has been developed and deployed by various cultural theorists, often in reaction to the inherently problematic assumptions in humanistic thought and enlightenment.

The complementary and contrasting theorists between Hassan include Michel Foucault, Judith Butler, cybernetician like Gregory Bateson, Warren McCullouch, Norbert Wiener, Bruno Latour, Cary Wolfe, Elaine Graham, N. Katherine Hayles, 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 has written about "post-human conditions," often replacing the term "posthumanism."

Posthumanism differs from classical humanism by returning humanity to one of many natural species, thus rejecting any claims based on anthropocentric dominance. According to this claim, man has no inherent right to destroy nature or to place oneself upon it in ethical considerations a priori . Human knowledge is also reduced to a less controlling position, previously seen as the decisive aspect of the world. Human rights exist on the spectrum with animal rights and human rights. The limitations and mistakes of human intelligence are recognized, although that does not mean abandoning the rational tradition of humanism.

The advocates of the posthuman discourse, suggesting that innovative advances and emerging technologies have transcended the traditional human model, as Descartes proposes among others those related to the philosophy of the Enlightenment period. Unlike humanism, the discourse of posthumanism seeks to redefine the boundaries surrounding the modern philosophical understanding of man. Posthumanism is an evolution of thought beyond the contemporary social boundaries and is based on the search for truth in a postmodern context. Thus, he rejected the earlier attempt to establish 'anthropological universalism' imbued with anthropocentric assumptions.

The philosopher Michel Foucault places posthumanism in a context that distinguishes humanism from enlightenment. According to Foucault, both are in a state of tension: when humanism seeks to establish norms while Enlightenment thought seeks to transcend all that material, including the boundaries constructed by humanistic thought. Describing the Enlightenment challenge at the bounds of humanism, posthumanism rejects various assumptions of human dogma (anthropological, political, scientific) and takes the next step by trying to change the nature of thinking about what it means to be human. This requires not only describing human beings in various discourse (evolutionary, ecological, technological) but also examining the discourse to reveal the humanistic, anthropocentric, normative inherent human and human notions.

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Contemporary posthuman discourse

The posthumanistic discourse aims to open space to examine what it means to be human and to critically question the concept of "human" in the context of the current cultural and historical context. In his book How We Becam Posthuman, N. Katherine Hayles, writes of the struggle between various versions of posthuman that continue to evolve along with intelligent machines. Such a coevolution, according to some passages of the posthuman discourse, enables one to extend their subjective understanding of the real experience beyond the boundaries of being embodied. According to Hayles's view of posthuman, often referred to as technological posthumanism, visual perception, and digital representation so paradoxically becomes increasingly prominent. Even when one seeks to expand knowledge by deconstructing perceived boundaries, it is the same boundaries that permit knowledge acquisition. The use of technology in contemporary society is thought to complicate this relationship.

Hayles discusses the translation of the human body into information (as suggested by Hans Moravec) to explain how the boundaries of reality contained within us have been compromised in our day and how the narrow definition of humanity no longer holds true. Because of this, according to Hayles, posthumanism is characterized by the loss of subjectivity based on body boundaries. This series of posthumanism, including the change of subjectivity and the disruption of the idea of ​​what it means to be human, is often associated with the cyborg concept of Donna Haraway. However, Haraway has distanced itself from posthumanistic discourse because of the use of other terms by theorists to promote a utopian view of technological innovation to expand the biological capacity of man (though this idea would more precisely fall into the world of transhumanism).

While posthumanism is a broad and complex ideology, it has relevant implications today and for the future. It tries to redefine social structures without inherently human or even biological origins, but rather in terms of the social and psychological systems in which consciousness and communication have the potential to exist as unique non-body entities. The question then arises with respect to the current and future use of technology in shaping human existence, as well as new concerns with language, symbolism, subjectivity, phenomenology, ethics, justice, and creativity.

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Relationship with transhumanism

Sociologist James Hughes commented that there was considerable confusion between the two terms. In their introductory book on post-and transhumanism, Robert Ranisch and Stefan Sorgner address this source of confusion, suggesting 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 anthropocentrism views. Pramod Nayar, author of Posthumanism, states that posthumanism has two main branches: ontological and critical. Ontological posthumanism is synonymous with transhumanism. This subject is regarded as "the intensification of humanism." Transhumanism maintains the focus of humanism on homo sapiens as the center of the world but also regards technology as an integral aid to human development. However, critical posthumanism defies these views. Critical posthumanism "rejects both human exceptions (the idea that man is a unique being) and human instrumentalism (that man has the right to control the natural world)." The contrasting view of human importance is the main difference 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 "pop posthumanism of cinema and pop culture."

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Criticism

Some critics argue that all forms of posthumanism, including transhumanism, have more in common than their respective counterparts realize. By linking these different approaches, Paul James states that "the main political problem is that, in essence, that position allows humans as a category to flow down the trail of history":

However, some posthumanists in the humanities and the arts are very critical of transhumanism (the greatest criticism of Paul James), in part, because they argue that it combines and extends much of the value of Enlightenment humanism and classical liberalism, that is, scientism, according to Shannon Bell's performance philosopher:

While many modern thought leaders accept the ideological traits described by posthumanism, some are more skeptical of the term. Donna Haraway, author of A Cyborg Manifesto, has publicly rejected the term, despite recognizing philosophical alignment with posthumanism. Haraway chose instead for the term companion species, referring to the nonhuman entity with which humans coexist.

Questions about race, some argue, are suspiciously circumvented in the "turn" to posthumanism. Noting that the terms "post" and "human" are riddled with racial meaning, critical theoretic Zakiyyah Iman Jackson argues that the impulse to move "beyond" humans in posthumanism too often ignores "humanitarian prejudices and criticism produced by blacks," including Frantz Fanon and Aime Cesaire to Hortense Spillers and Fred Moten. Interrogating the conceptual basis in which such "outside" modes become legible and feasible, Jackson argues that it is important to observe that "conditions of darkness and are a very inhumane interference and/or disturbance" that is posthumanist invitation. In other words, given that race in general and darkness is specifically a term used to distinguish man/non-human, for example in maintaining the legacy of scientific racism, a movement toward "outside" is actually "returning us to European transcendentalism" long challenged ".

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See also

• Metahuman
• Posthuman
• Posthumanization

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References

The work cited

• Jackson, Zakiyyah Faith (June 2015). "Outer Worlds: Race Persistence in Movement 'Beyond Humans ' ". Gay and Lesbian Quarter (GLQ) .

Source of the article : Wikipedia