Kevin has provided a typically engaging gloss on the difference between posthumanism and transhumanism over at the IEET site. I don’t fundamentally disagree with his account of transhumanism (though I think he needs to emphasize its fundamentally normative character) but the account of posthumanism he gives here has some shortcomings:
Two significant differences between transhumanism and the posthuman is the posthuman’s focus on information and systems theories (cybernetics), and the posthuman’s consequent, primary relationship to digital technology; and also the posthuman’s emphasis on systems (such as humans) as distributed entities—that is, as systems comprised of, and entangled with, other systems. Transhumanism does not emphasize either of these things.
Posthumanism derives from the posthuman because the latter represents the death of the humanist subject: the qualities that make up that subject depend on a privileged position as a special, stand-alone entity that possesses unique characteristics that make it exceptional in the universe—characteristics such as unique and superior intellect to all other creatures, or a natural right to freedoms that do not accrue similarly to other animals. If the focus is on information as the essence of all intelligent systems, and materials and bodies are merely substrates that carry the all-important information of life, then there is no meaningful difference between humans and intelligent machines—or any other kind of intelligent system, such as animals.
Now, I realize we can spin definitions to different ends; but even allowing for our different research aims, this won’t do. Posthumanists may, but need not, claim that humans are becoming more intertwined with technology. They may, but need not, claim that functions, relations or systems are more ontologically basic than intrinsic properties. Many arch-humanists are functionalists, holists or relationists (I Kant, R Brandom, D Davidson, G Hegel . . .) and one can agree that human subjectivity is constitutively technological (A Clark) without denying its distinctive moral or epistemological status. Reducing stuff to relations can be a way of emphasizing the transcendentally constitutive status of the human subject, taking anthropocentrism to the max (see below). Emphasizing the externality or contingency of relations can be a way of arguing that things are fundamentally independent of that constitutive activity (as in Harman’s OOO or DeLanda’s assemblage ontology).
So I raise Kevin’s thumbnails with a few of my own.
- A philosopher is a humanist if she believes that humans are importantly distinct from non-humans and supports this distinctiveness claim with a philosophical anthropology: an account of the central features of human existence and their relations to similarly general aspects of nonhuman existence.
- A humanist philosophy is anthropocentric if it accords humans a superlative status that all or most nonhumans lack
- Transhumanists claims that technological enhancement of human capacities is a desirable aim (all other things being equal). So the normative content of transhumanism is largely humanist. Transhumanists just hope to add some new ways of cultivating human values to the old unreliables of education and politics.
- Posthumanists reject anthropocentrism. So philosophical realists, deconstructionists, new materialists, Cthulhu cultists and naturalists are posthumanists even if they are unlikely to crop up on one another’s Christmas lists.
I’ll be attending conferences at either end of our continent in September:
Posthuman Politics, 25th until the 28th of September 2014, University of the Aegean, Department of Cultural Technology and Communication, Geography Building – University Campus.
I’m presenting the same paper at both. Here’s the abstract, though the details of the argument remain to be filled in!
On Reason and Spectral Machines: an anti-normativist response to Bounded Posthumanism
David Roden, The Open University UK
In Posthuman Life I distinguish two speculative claims regarding technological successors to current humans: an anthropologically bounded posthumanism (ABP) and an anthropologically unbounded posthumanism. ABP holds:
1) There are transcendental constrains on cognition and agency that any entity qualifying as a posthuman successor under the Disconnection Thesis (Roden 2012, 2014) would have to obey.
2) These constraints are realized in the structure of human subjectivity and rationality.
One version of ABP is implied by normativist theories of intentionality for which original or “first class” intentionality is only possible for beings that can hold one another publicly to account by ascribing and adopting normative statuses (Brandom 1994). If Normativist ABP is correct, then posthumans – were they to exist – would not be so different from us for they would have to belong to discursive communities and subscribe to inter-subjective norms (See Wennemann 2013).
Normativist ABP thus imposes severe constraints on posthuman “weirdness” and limits the political implications of speculative claims about posthuman possibility such as those in my book. In this paper, I will argue that we should reject Normativist ABP because we should reject normativist theories of intentionality. For normativism to work, it must be shown that the objectivity and “bindingness” of social norms is independent of individual beliefs or endorsements. I will argue that the only way in which this can be achieved is by denying the dependence of normative statuses upon the particular dispositions, states and attitudes of individuals; thus violating plausible naturalistic constraints on normativism.
In response, I will argue for an anthropologically unbounded posthumanism for which all constraints on posthuman possibility must be discovered empirically by making posthumans or becoming posthuman. This implies a similarly unbounded posthuman politics for which there is no universal reason or transhistorical subjectivity.
Bakker, Scott. 2014. The Blind Mechanic II: Reza Negarestani and the Labor of Ghosts | Three Pound Brain. Retrieved April 30, 2014, from https://rsbakker.wordpress.com/2014/04/13/the-blind-mechanic-ii-reza-negarestani-and-the-labour-of-ghosts/
Brandom, R. 1994. Making it Explicit: Reasoning, representing, and discursive commitment. Harvard university press.
Brandom, R. 2001. Articulating Reasons: An Introduction to Inferentialism. Cambridge Mass.: Harvard University Press.
Brandom, R. 2002. Tales of the Mighty Dead: Historical Essays in the Metaphysics of Intentionality. Cambridge: Cambridge University Press.
Brandom, R. 2006. “Kantian Lessons about Mind, Meaning, and Rationality.” Southern Journal of Philosophy 44: 49–71.
Brandom, R. 2007. “Inferentialism and Some of Its Challenges.” Philosophy and Phenomenological Research 74 (3): 651–676.
Brassier, R. 2011. “The View from Nowhere.” Identities: Journal for Politics, Gender and Culture (17): 7–23.
Davidson, D. 1986. “A Nice Derangement of Epitaphs.” In Truth and Interpretation, E. LePore (ed), 433-46. Oxford: Blackwell.
Negarestani, Reza. 2014. The Labor of the Inhuman, Part I: Human | e-flux. Retrieved April 30, 2014, from http://www.e-flux.com/journal/the-labor-of-the-inhuman-part-i-human/
Negarestani, Reza. 2014. ‘The Labor of the Inhuman, Part II: The Inhuman’ | e-flux. Retrieved April 30, 2014, from http://www.e-flux.com/journal/the-labor-of-the-inhuman-part-ii-the-inhuman/
Roden, D. 2012. “The Disconnection Thesis.” The Singularity Hypothesis: A Scientific and Philosophical Assessment, A. Eden, J. Søraker, J. Moor & E. Steinhart (eds), 281-298. London: Springer.
Roden, David. 2014. Posthuman Life: Philosophy at the Edge of the Human. Routledge.
Turner, S. P. 2010. Explaining the normative. Polity.
Wennemann, D. J. 2013. Posthuman Personhood. New York: University Press of America.
Anita Mason has a contribution to the long running genre debate here at the Guardian entitled “Genre fiction radiates from a literary centre”. I think her attempt to constitute this supposed center self-deconstructs spectacularly, but in a manner that is instructive and worth teasing apart.
This metaphorical representation of the literary as the universal and indeterminate hub from which determinate “rule-governed” genres “radiate” does not cohere with her criteria of demarcation between the literary and the non-literary. On the one hand, the literary can be anything; is governed by no determinate rules. On the other, dense psychological characterization is necessary for the literary since, she argues, Brave New World, and Consider Phlebas fail the test of literariness due to their lack of this attribute.
Well, you can’t have it both ways. Despite Mason’s peremptory reading of The Drowned World, Ballard’s oeuvre is famously unconcerned with character and “plot”, such as it is, incidental to one of the most profoundly literary treatments of the condition of modernity in prose. Few modern novels present a more literary and unitary treatment of their subject than Crash, for example, where a brilliantly intricate chain of metaphors and symbols explore the contingency of desire in the face of technical change.
On these grounds we would also have to exclude postmodern fabulists and experimental writers such as Pynchon, Barthelme, Robb-Grillet and Christine Brooke-Rose. So Mason’s Ptolemaic rhetoric of centrality is just a blind for her anthropocentrism. The universe of literature, I hope, is post-Copernican and limitless.
Catherine Malabou has an intriguing piece on the vexed question of the relationship between the “humanities” and science in the journal Transeuropeennes here.
It is dominated by a clear and subtle reading of Kant, Foucault and Derrida’s discussion of the meaning of Enlightenment and modernity. Malabou argues that the latter thinkers attempt to escape Kantian assumptions about human invariance by identifying the humanities with “plasticity itself”. The Humanities need not style themselves in terms of some invariant essence of humanity. They can be understood as a site of transformation and “deconstruction” as such. Thus for Derrida in “University Without Condition”, the task of the humanities is:
the deconstruction of « what is proper to man » or to humanism. The transgression of the transcendental implies that the very notion of limit or frontier will proceed from a contingent, that is, historical, mutable, and changing deconstruction of the frontier of the « proper ».
Where, as for Foucault, the deconstruction of the human involves exhibiting its historical conditions of possibility and experimenting with these by, for example, thinking about “our ways of being, thinking, the relation to authority, relations between the sexes, the way in which we perceive insanity or illness “.
This analysis might suggest that the Humanities have little to fear from technological and scientific transformations of humans bodies or minds; they are just the setting in which the implications of these alterations are hammered out.
This line of thought reminds me of a revealingly bad argument produced by Andy Clark in his Natural Born Cyborgs:
The promise, or perhaps threatened, transition to a world of wired humans and semi-intelligent gadgets is just one more move in an ancient game . . . We are already masters at incorporating nonbiological stuff and structure deep into our physical and cognitive routines. To appreciate this is to cease to believe in any post-human future and to resist the temptation to define ourselves in brutal opposition to the very worlds in which so many of us now live, love and work (Clark 2003, 142).
This is obviously broken-backed: that earlier bootstrapping didn’t produce posthumans doesn’t entail that future ones won’t. Even if humans are essentially self-modifying it doesn’t follow that any prospective self-modifying entity is human.
The same problem afflicts Foucault and Derrida’s attempts to hollow out a reservation for humanities scholars by identifying them with the promulgation of transgression or deconstruction. Identifying the humanities with plasticity as such throws the portals of possibility so wide that it can only refer to an abstract possibility space whose contents and topology remains closed to us. If, with Malabou, we allow that some of these transgressions will operate on the material substrate of life, then we cannot assume that its future configurations will resemble human communities or human thinkers – thinkers concerned with topics like sex, work and death for example.
Malabou concludes with the suggestion that Foucault and Derrida fail to confront a quite different problem. They do not provide a historical explanation of the possibility of transformations of life and mind to which they refer:
They both speak of historical transformations of criticism without specifying them. I think that the event that made the plastic change of plasticity possible was for a major part the discovery of a still unheard of plasticity in the middle of the XXth century, and that has become visible and obvious only recently, i.e. the plasticity of the brain that worked in a way behind continental philosophy’s back. The transformation of the transcendental into a plastic material did not come from within the Humanities. It came precisely from the outside of the Humanities, with again, the notion of neural plasticity. I am not saying that the plasticity of the human as to be reduced to a series of neural patterns, nor that the future of the humanities consists in their becoming scientific, even if neuroscience tends to overpower the fields of human sciences (let’s think of neurolinguistics, neuropsychoanalysis, neuroaesthetics, or of neurophilosophy), I only say that the Humanities had not for the moment taken into account the fact that the brain is the only organ that grows, develops and maintains itself in changing itself, in transforming constantly its own structure and shape. We may evoke on that point a book by Norman Doidge, The Brain that changes itself. Doidge shows that this changing, self-fashioning organ is compelling us to elaborate new paradigms of transformation.
I’m happy to concede that the brain is a special case of biological plasticity, but, as Eileen Joy notes elsewhere, the suggestion that the humanities have been out of touch with scientific work on the brain is unmotivated. The engagement between the humanities (or philosophy, at least) and neuroscience already includes work as diverse as Paul and Patricia Churchland’s work on neurophilosophy and Derrida’s early writings on Freud’s Scientific Project.
I’m also puzzled by the suggestion that we need to preserve a place for transcendental thinking at all here. Our posthuman predicament consists in the realization that we are alterable configurations of matter and that our powers of self-alteration are changing in ways that put the future of human thought and communal life in doubt. This is not a transcendental claim. It’s a truistic generalisation which tells us little about the cosmic fate of an ill-assorted grab bag of academic disciplines.
Clark, A. 2003. Natural-born Cyborgs: Minds, Technologies, and the Future of Human Intelligence. New York: Oxford University Press.
CALL FOR PAPERS
The Society for European Philosophy and Forum for European Philosophy
Joint Annual Conference
Philosophy After Nature
3-5 September 2014
The Joint Annual Conference of The Society for European Philosophy and Forum for European Philosophy in 2014 will be hosted by the Centre for the Humanities, the Faculty of Humanities and the Descartes Institute, Utrecht University, the Netherlands.
Professor Michel Serres, Stanford University, Académie française
Information and Thinking/l’information et la pensée
respondent: Professor Françoise Balibar, Université Paris-Diderot
Professor Rahel Jaeggi, Humboldt-Universität zu Berlin
Critique of Forms of Life
Professor Mark B.N. Hansen, Duke University
Entangled in Media, Towards a Speculative Phenomenology of Microtemporal Operations
The SEP/FEP conference is the largest annual event in Europe that aims to bring together researchers, teachers and others, from different disciplines, interested in all areas of contemporary European philosophy. Submissions are therefore invited for individual papers and panel sessions in all areas of contemporary European philosophy. For 2014, submissions that address the conference’s plenary theme – Philosophy After Nature – are particularly encouraged. This would include papers and panels that are after nature in the sense of being in pursuit of nature’s consequences. We invite perspectives on critique, science, ecology, technology and subjectivity as bound up with conceptions of nature and experiment with various positions in contemporary thought.
Abstracts of 500 words for individual paper submissions and proposals for panels should be sent to Rick Dolphijn (firstname.lastname@example.org) by 17 May 2014. Proposals for panels should include a 500-word abstract for each paper within the panel. Proposals from academics, graduate students and independent scholars are welcome.
Conference committee: Rosi Braidotti, Bert van den Brink, Rick Dolphijn, Iris van der Tuin and Paul Ziche.
Enquiries: Rick Dolphijn (email@example.com)
Filippo Bertoni and Uli Beisel have written an interesting and intriguing essay on the ethical challenges posed by extending person-status to cetaceans: “More-than-human intelligence: of dolphins, Indian law and the multispecies turn” over at Society and Space. I only wish the terms in which their discussion is framed had been clearer. For example, they provide no working conception of personhood – though there are many philosophical candidates – and their passing allusion to sharing “somatic sensibilities” is similarly vague. This is a pity because the philosophical and ethical problem they raise is genuine. Should we regard human-style personhood as the tip of an cosmic moral hierarchy from which the only way is down? If not, then how do we negotiate relationships between beings with lives that are phenomenologically different but perhaps not less valuable than humans?
Accelerationism combines a transhumanist techno-optimism with a Marxist analysis of the dynamic between the relations and forces of production. Its proponents argue that under capitalism, modern technology is constrained by myopic and socially destructive goals. They argue that rather than abandoning technological modernity for illusory homeostatic Eden we should exploit and ramp up its incendiary potential in order to escape from the gravity well of market dominated resource-allocation. Like posthumanism, however, Accelerationism comes in several flavours. Benjamin Noys (who coined the term) first identified Accelerationism as a kind of overkill politics invested in freeing the machinic unconscious described in the libidinal postructuralisms of Lyotard and Deleuze from the domestication of liberal subjectivity and market mechanisms. This itinerary reaches its apogee in the work of Nick Land who lent the project a cyberpunk veneer borrowed from the writings of William Gibson and Bruce Sterling.
Land’s Accelerationism aims at the extirpation of humanity in favour of an “abstract planetary intelligence rapidly constructing itself from the bricolaged fragments of former civilisations” (Srnicek and Williams 2013).
However, this mirror-shaded beta version has been remodelled and given a new emancipatory focus by writers such as Ray Brassier, Nick Srnicek and Alex Williams (Williams 2013). This “promethean” phase Accelerationism argues that technology should be reinstrumentalized towards a project of “maximal collective self-mastery”.
Promethean Accelerationism certainly espouses the same tactic of exacerbating the disruptive effects of technology, but with the aim of cultivating a more autonomous collective subject. As Steven Shaviro points out in his excellent talk “An Introduction to Accelerationism”, this version replicates orthodox Marxism at the level of both strategy and intellectual justification. Its vision of a rationally-ordered collectivity mediated by advanced technology seems far closer to Marx’s ideas, say, than Adorno’s dismal negative dialectics or the reactionary identity politics that still animates multiculturalist thinking. If technological modernity is irreversible – short of a catastrophe that would render the whole programme moot – it may be the only prospectus that has a chance of working. As Shaviro points out, an incipient accelerationist logic is already at work among communities using free and open-source software like Pd, where R&D on code modules is distributed among skilled enthusiasts rather than professional software houses (Note, that a similar community flourishes around Pd’s fancier commercial cousin, MAX MSP – where supplementary external objects are written by users in C++, Java and Python).
This is a small but significant move away from manufacture dominated by market feedback. We are beginning see similar tendencies in the manufacture of durables and biotech. The era of downloadable things is upon us. In April 2013, a libertarian group calling themselves Defence Distributed announced that they would release the code for “the Liberator”, a gun that can be assembled from layers of plastic in a 3 D printer (currently priced at around $ 8000). The group’s spokesman, Cody Wilson, anticipates an era in which search engines will provide components “for everything from prosthetic limbs to drugs and birth-control devices”.
However, the alarm that the Liberator created in global law-enforcement agencies exemplifies the first of two potential pitfalls for the Promethean accelerationist itinerary. The democratization of technology – enabled by its easy iteration from context to context – does not seem liable to increase our capacity to control its flows and applications; quite the contrary, and this becomes significant when the iterated tech is not just an Max MSP external for randomizing arrays but an offensive weapon, an engineered virus or a powerful AI program.
I’ve argued elsewhere that technology has no essence and no itinerary. In its modern form at least, it is counter-final. It is not in control, but it is not in anyone’s control either, and the developments that appear to make a techno-insurgency conceivable are liable to ramp up its counter-finality. This, note, is a structural feature deriving from the increasing mobility of technique in modernity, not from market conditions. There is no reason to think that these issues would not be confronted by a more just world in which resources were better directed to identifiable social goods.
A second issue is also identified in Shaviro’s follow up discussion over at The Pinocchio Theory: the posthuman. Using a science fiction allegory from a story by Paul De Filippo, Shaviro suggests that the posthuman could be a figure for a decentred, vital mobilization against capitalism: a line of flight which uses the technologies of capitalist domination to develop new forms of association, embodiment and life.
I think this prospectus is inspiring, but it also has moral dangers that Darian Meacham identifies in a paper forthcoming in The Journal of Medicine and Philosophy entitled ‘Empathy and Alteration: The Ethical Relevance of the Phenomenological Species Concept’. Very briefly, Meacham argues that the development of technologically altered descendants of current humans might precipitate what I term a “disconnection” – the point at which some part of the human socio-technical system spins off to develop separately (Roden 2012). I’ve argued that disconnection is multiply realizable – or so far as we can tell. But Meacham suggests that a kind of disconnection could result if human descendants were to become sufficiently alien from us that “we” would no longer have a pre-reflective basis for empathy with them. We would no longer experience them as having our relation to the world or our intentions. Such a “phenomenological speciation” might fragment the notional universality of the human, leading to a multiverse of fissiparous and alienated clades like that envisaged in Bruce Sterling’s novel Schismatrix. A still more radical disconnection might result if super-intelligent AI’s went “feral”. At this point, the subject of history itself becomes fissionable. It is no longer just about “us”. Perhaps Land remains the most acute and intellectually consistent accelerationist after all.
Roden, David 2012. “The Disconnection Thesis.” The Singularity Hypothesis: A Scientific and Philosophical Assessment, Edited by Ammon Eden, Johnny Søraker, Jim Moor, and Eric Steinhart. Springer Frontiers Collection.
Srnicek, N.and Williams A (2013), #ACCELERATE MANIFESTO for an Accelerationist Politics, http://criticallegalthinking.com/2013/05/14/accelerate-manifesto-for-an-accelerationist-politics/
Sterling, Bruce. 1996. Schismatrix Plus. Ace Books.
Williams, Alex, 2013. “Escape Velocities.” E-flux (46). Accessed July 11. http://worker01.e-flux.com/pdf/article_8969785.pdf.
Critical Posthumanists argue that the idea of a universal human nature has lost its capacity to support our moral and epistemological commitments. The sources of this loss of foundational status are multiple according to writers like Donna Haraway, Katherine Hayles (1999), Neil Badmington (2003), Claire Colebrook and Rosi Braidotti. They include post-Darwinian naturalizations of life and mind that theoretically level differences between living and machinic systems and the more intimate ways of enmeshing living entities in systems of control and exploitation that flow from the new life and cognitive sciences. Latterly, writers such as Braidotti and Colebrook have argued that a politics oriented purely towards the rights and welfare of humans is incapable of addressing issues such as climate change or ecological depletion in the anthropocene era in which humans “have become a geological force capable of affecting all life on this planet” (Braidotti 2013: 66).
On the surface, this seems like a hyperbolic claim. If current global problems are a consequence of human regulation or mismanagement, then their solution will surely require human political and technological agency and institutions.
But let’s just assume that there is something to the critical posthumanist’s deconstruction of the human subject and that, in consequence, we can no longer assume that the welfare and agency of human subjects should be the exclusive goal of politics. If this is right, then critical posthumanism needs to do more than pick over the vanishing traces of the human in philosophy, literature and art. It requires an ethics that is capable of formulating the options open to some appropriately capacious political constituency in our supposedly post-anthropocentric age.
Braidotti’s recent work The Posthuman is an attempt to formulate such an ethics. Braidotti acknowledges and accepts the levelling of the status of human subjectivity implied by developments in cognitive science and biology and the “analytic posthumanism” that falls out of this new ontological vision. However, she is impatient with what she perceives as a disabling vacillation and neutrality that easily follows from junking of human subject as the arbiter of the right and the good. She argues that a posthuman ethics and politics need to retain the idea of political subjectivity; an agency capable of constructing new forms of ethical community and experimenting with new modes of being:
In my view, a focus on subjectivity is necessary because this notion enables us to string together issues that are currently scattered across a number of domains. For instance, issues such as norms and values, forms of community bonding and social belonging as well as questions of political governance both assume and require a notion of the subject.
However, according to Braidotti, this is no longer the classical self-legislating subject of Kantian humanism. It is vital, polyvalent connection-maker constituted “in and by multiplicity” – by “multiple belongings”:
The relational capacity of the posthuman subject is not confined within our species, but it includes all non-anthropocentric elements. Living matter – including the flesh – intelligent and self-organizing but it is precisely because it is not disconnected from the rest of organic life.
‘Life’, far from being codified as the exclusive property or unalienable right of one species, the human, over all others or of being sacralised as a pre-established given, is posited as process, interactive and open ended. This vitalist approach to living matter displaces the boundary between the portion of life – both organic and discursive – that has traditionally been reserved for anthropos, that is to say bios, and the wider scope of animal and nonhuman life also known as zoe (Braidotti 2012: 60).
Thus posthuman subjectivity, for Braidotti, is not human but a tendency inherent in human and nonhuman living systems alike to affiliate with other living systems to form new functional assemblages. Clearly, not everything has the capacity to perform every function. Nonetheless, living systems can be co-opted by other systems for functions “God” never intended and Mother Nature never designed them for. As Haraway put it: ‘No objects, spaces, or bodies are sacred in themselves; any component can be interfaced with any other if the proper standard, the proper code, can be constructed for processing signals in a common language’ (Haraway 1989: 187). There are no natural limits or functions for bodies or their parts, merely patterns of connection and operation that do not fall apart all at once.
Zoe . . . is the transversal force that cuts across and reconnects previously segregated species, categories and domains. Zoe-centered egalitarianism is, for me, the core of the post-anthropocentric turn: it is a materialist, secular, grounded and unsentimental response to the opportunistic trans-species commodification of Life that is the logic of advanced capitalism.
Of course, if anything can be co-opted for any function that its powers can sustain, one might ask how zoe can support a critique of advanced capitalism which, as Braidotti concedes, produces a form of the “posthuman” by radically disrupting the boundaries between humans, animals, species and technique. What could be greater expression of the zoe’s transversal potential than, say, Monsanto’s transgenic cotton Bollgard II? Bollgard II contains genes from the soil bacterium Bacillus thuringiensis that produce a toxin deadly to pests such as bollworm. Unless we believe that there is some Telos inherent to thuringiensis or to cotton that makes such transversal crossings aberrant – which Braidotti clearly does not – there appears to be no zoe-eyed perspective that could warrant her objection. Monsanto’s genetic engineers are just sensibly utilizing possibilities for connection that are already afforded by living systems but which cannot be realized without technological mediation (here via gene transfer technology). If the genes responsible for producing the toxin Bt in thuringiensis did not work in cotton and increase yields it would presumably not be the type used by the majority of farmers today (Ronald 2013).
Cognitive and biological capitalists like Google and Monsanto seem to incarnate the tendencies of zoe – conceived as a generalized possibility of connection – as much as the” not-for-profit” cyborg experimenters like Kevin Warwick or the publicly funded creators of HTML, Dolly the Sheep and Golden Rice. Doesn’t Google show us what a search engine can do?
We could object to Monsanto’s activities on the grounds that it has invidious social consequences or on the grounds that all technologies should be socially rather than corporately controlled. Neither of these arguments are obviously grounded in posthumanism or “zoe-centricism” – Marxist humanists would presumably agree with the latter claim, for example.
However, we can find the traces of a zoe-centered argument in Deleuzean ethics explored in the essay “The Ethics of Becoming Imperceptible” (Braidotti 2006). This argues for an ethics oriented towards enabling entities to actualize their powers to their fullest “sustainable” extent. A becoming or actualization of power is sustainable if the assemblage or agency exercising it can do so without “destroying” the systems that makes its exercise possible. Thus an affirmative posthuman ethics follows Nietzsche in making it possible for subjects to exercise their powers to the edge but not beyond, where that exercise falters or where the system exercising it falls apart.
To live intensely and be alive to the nth degree pushes us to the extreme edge of mortality. This has implications for the question of the limits, which are in-built in the very embodied and embedded structure of the subject. The limits are those of one’s endurance – in the double sense of lasting in time and bearing the pain of confronting ‘Life” as zoe. The ethical subject is one that can bear this confrontation, cracking up a bit but without having its physical or affective intensity destroyed by it. Ethics consists in re-working the pain into threshold of sustainability, when and if possible: cracking, but holding it, still.
So Capitalism can be criticized from the zoe-centric position if it constrains powers that could be more fully realized in a different system of social organization. For Braidotti, the capitalist posthuman is constrained by the demands of possessive individualism and accumulation.
The perversity of advanced capitalism, and its undeniable success, consists in reattaching the potential for experimentation with new subject formations back to an overinflated notion of possessive individualism . . ., tied to the profit principle. This is precisely the opposite direction from the non-profit experimentations with intensity, which I defend in my theory of posthuman subjectivity. The opportunistic political economy of bio-genetic capitalism turns Life/zoe – that is to say human and non-human intelligent matter – into a commodity for trade and profit (Braidotti 2013: 60-61).
Thus she supports “non-profit” experiments with contemporary subjectivity that show what “contemporary, biotechnologically mediated bodies are capable of doing” while resisting the neo-liberal appropriation of living entities as tradable commodities.
Whether the constraint claim is true depends on whether an independent non-capitalist posthuman (in Braidotti’s sense of the term) is possible or whether significant posthuman experimentation – particularly those involving sophisticated technologies like AI or Brain Computer Interfaces – will depend on the continued existence of a global capitalist technical system to support it. I admit to being agnostic about this. While modern technologies such as gene transfer do not seem essentially capitalist, there is little evidence to date that a noncapitalist system could develop them or their concomitant forms of hybridized “posthuman” more prolifically.
Nonetheless, there seems to be a significant ethical claim at issue here that can be used independently of its applicability to the critique of contemporary capitalism.
For example, I have recently argued for an overlap or convergence between critical posthumanism and Speculative Posthumanism: the claim that descendants of current humans could cease to be human by virtue of a history of technical augmentation (SP). Braidotti’s ethics of sustainability is pertinent here because SP in its strong form is also post-anthropocentric – it denies that posthuman possibility is structured a priori by human modes of thought or discourse – and because it defines the posthuman in terms of its power to escape from a socio-technical system organized around human-dependent ends (Roden 2012). The technological offspring described by SP will need to be functionally autonomous insofar as they will have to develop their own ends or modes of existence outside or beyond the human space of ends. Reaching “posthuman escape velocity” will require the cultivation and expression of powers in ways that are sustainable for such entities. This presupposes, of course, that we can have a conception of a subject or agent that is grounded in their embodied capacities or powers rather than general principles applicable to human agency. Understanding its ethical valence thus requires an affirmative conception of these powers that is not dependent on overhanging anthropocentric ideas such as moral autonomy. Braidotti’s ethics of sustainability thus suggests some potentially viable terms of reference for formulating an ethics of becoming posthuman in the speculative sense.
Badmington, N. (2003) ‘Theorizing Posthumanism’, Cultural Critique 53 (Winter): 10-27.
Braidotti, R (2006), ‘The Ethics of Becoming Imperceptible”, in Deleuze and Philosophy, ed. Constantin Boundas, Edinburgh University Press: Edinburgh, 2006, pp. 133-159.
Braidotti, R (2013), The Posthuman, Cambridge: Polity Press.
Colebrook, Claire 2012a.), “A Globe of One’s Own: In Praise of the Flat Earth.” Substance: A Review of Theory & Literary Criticism 41 (1): 30–39.
Colebrook, Claire (2012b.), “Not Symbiosis, Not Now: Why Anthropogenic Change Is Not Really Human.” Oxford Lit Review 34 (2): 185–209.
Haraway, Donna (1989), ‘A Manifesto for Cyborgs: Science, Technology, and Socialist Feminism in the 1980s’. Coming to Terms, Elizabeth Weed (ed.), London: Routledge, 173-204.
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In this excellent presentation Saxe claims that Transcranial Magnetic Simulation applied to the temporo-parietal junction (TPJ) – a region specialized for mentalizing in human adults – can improve the effectiveness of moral reasoning by improving our capacity to understand other human minds.
This suggests an interesting conundrum for moral philosophers working in the Kantian tradition, where recognizing the rationality and personhood of offenders is held to be a sine qua non for justifications of punishment. We can imagine a Philip K Dick style world in which miscreants are equipped with surgically implanted TMS devices which zap them where an automated surveillance system judges them to be in a morally tricky situation calling for rapid and reliable judgements about others’ mental states. Assuming that such devices would be effective, would this still constitute a violation of the offender’s personhood – treating the offender as a refractory animal who must be conditioned to behave in conformity with societal norms, like Alex in a Clockwork Orange ? Or would the enhancement give that status its due by helping the offender become a better deliberator ?
Assuming the TMS devices could achieve their aim of improving moral cognition, it seems odd to say that this would be a case of “tiger training” which bypasses the offender’s capacity for moral reasoning since it would presumably increase that very capacity. It is even conceivable that an effective moral enhancement could be co-opted by savvy Lex Luthor types to enhance the criminal capacities of their roughnecks, making them more effective at manipulating others and sizing up complex situations. At the same time, it would be quite different from punishment practices that appeal to the rational capacities of the offender. Having one’s TPJ zapped is not the same as being asked to understand the POV of your victim – though it might enhance your ability to do so.
So an effective moral enhancement that increases the capacity for moral reasoning in the cognitively challenged would neither be a violation of nor an appeal to to their reason. It would not be like education or a talking therapy, but neither would be like the cruder forms of chemical or psychological manipulation. It could enhance the moral capacities of people but it would do so by tying them into technical networks that, as we know, can be co-opted for ends that their creators never anticipated. It might enhance the capacity for moral agency while also increasing its dependence on the vagaries of wider technical systems. Some would no doubt see such a development as posthuman biopower at its most insidious. They would be right, I think, but technology is insidious precisely because our florid agency depends on a passivity before cultural and technical networks that extend it without expressing a self-present and original human subjectivity.