By William S. Haney II
Addressing a key factor regarding human nature, this e-book argues that the first-person adventure of natural realization may possibly quickly be below danger from posthuman biotechnology. In exploiting the mind's ability for instrumental habit, posthumanists search to increase human event through bodily projecting the brain outward during the continuity of notion and the cloth global, as via telepresence and other kinds of prosthetic enhancements.
Posthumanism envisions a biology/machine symbiosis that would advertise this extension, arguably on the price of the ordinary tendency of the brain to maneuver towards natural recognition. As each one bankruptcy of this e-book contends, by means of forcibly overextending and hence jeopardizing the neurophysiology of awareness, the posthuman situation may well within the long-term undermine human nature, outlined because the easy potential for transcending the mindвЂ™s conceptual content.
Presented the following for the 1st time, the basic argument of this ebook is greater than a caution; it supplies a path: much better to perform endurance and increase natural attention and evolve right into a better man or woman than to fall prey to the Faustian temptations of biotechnological energy. As argued in the course of the e-book, everybody needs to decide on for him or herself among the technological extension of actual event via brain, physique and international at the one hand, and the typical powers of human cognizance at the different as a way to achieve their final imaginative and prescient.
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Extra resources for Cyberculture, cyborgs and science fiction: consciousness and the posthuman
In the noematic/noetic fusion, the subjective side consists of a “primal artistic holon” (Wilber 1997) or “void in thought” (Antonin Artaud’s term as derived form the Maitri Upanishad) manifested through aesthetic form. The primal holon, however, does not enter our mind as a blank slate but rather instantly engages the multiple contexts of our existence, from the structures of the mind and culture to the global currents of the world at large. Paradoxically, as defined in Eastern thought and experienced panentheistically by many around the world, the transcendent primal whole, pure consciousness, subsumes and by entering becomes part of the tangible, expressed wholes of the mind’s cultural contexts.
These 24 Cyberculture, Cyborgs and Science Fiction practices became codified in the form of myth, ritual, and ceremony, providing for social solidarity and specialization. (2000: 97) Even though human thought and behavior owe as much to the environment as they do to biology, this symbiotic relationship as Pinker suggests takes aeons to evolve. For bionic technology to interfere with or attempt to accelerate this process would be to court unforeseen and, for all we know, undesirable consequences.
Cyberspace may 38 Cyberculture, Cyborgs and Science Fiction produce such a condition, provided the physical mind/body matrix does not suffer structural modification that would preclude access to a state of hypoarousal. Such an irrevocable loss to humanity would interfere with the hope that the scientific and technological endeavor of cyberspace can render tangible an invisible reality. One reason Hayles defines cyberspace in terms of pattern and randomness instead of presence and absence has to do with the claim that the movement of différance precludes the metaphysics of presence.