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Philosophical Posthumanism and Its Others

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Philosophical Posthumanism and Its Others Ph.D. Dissertation The Posthuman: Philosophical Posthumanism and Its Others Ph.D. Candidate Francesca Ferrando Program Ph.D. in Philosophy and Theory of Human Sciences Università di Roma Tre 1 INDEX Introduction From Humans to Posthumans p. 11 1. Part 1 Philosophical Posthumanism and Its Others pp. 21-123 (What is Philosophical Posthumanism?) 1. Premises - the Politics of the “Post” p. 22 2. From Postmodern to Posthuman p. 25 3. Posthumanism and Its Others p. 30 4. Transhumanism and Techno-Reductionism p. 31 5. Posthuman Technologies p. 38 6. Antihumanism and The Übermensch 2 p. 44 7. Philosophical Posthumanism p. 49 (Of Which “Human” is the Posthuman a “Post”?) 8. The Semantics of the Post-Human p. 55 9. Humanizing p. 56 10. The Anthropological Machine p. 60 11. More or Less, Human p. 65 12. Technologies of the Self as Posthuman (Re)Sources p. 70 13. When and How did Humans become Human? p. 74 14. Humanitas p. 76 15. Homo sapiens 3 p. 79 (Have We Always Been Posthuman?) 16. Posthuman Life p. 84 a. Animate / Inanimate p. 84 b. Bios and Zoe p. 86 c. Artificial Life p. 88 17. Autopoiesis p. 91 18. Posthumanism is a Perspectivism p. 98 19. Evolving Species p. 19 20. Posthumanities p. 108 4 21. The Posthuman as New Materialisms p. 114 22. Vibrating Matter p. 120 23. The Posthuman Ontological Multiverse p. 124 2. Part 2 Philosophical Reflections on Empirical Data pp. 137-150 Is The Post-Human A Post-Woman? Robots, Cyborgs, Artificial Intelligence and the Futures of Gender: A Case Study 1. Premises p. 138 1.1. Kevin Warwick p. 140 1.2. Post-Man or Post-Woman? p. 144 2. Questionnaire “Artificial Intelligence and Gender” p. 147 2.1. Methodology p. 147 5 2.2. Cyborgs and Robots p. 149 2.3. Feminist Epistemology and AI p. 153 2.4. Futuristic Gender p. 159 2.5. Races and Ethnicities p. 164 3. Concluding Remarks p. 168 Figures pp. 170-179 Appendix 1 Towards A Posthumanist Methodology: A Statement pp. 180-187 1. Introduction p. 181 2. A Posthumanist Methodology p. 181 3. Theoretical and Methodological Risks 6 p. 182 3.1 Hegemonic Essentialism p. 183 3.2 Resistant Essentialism p. 185 3.3 Neither Resisting, nor Hegemonizing p. 186 4. Conclusions p. 187 Concluding Remarks Posthuman Agency p. 188 Bibliography p. 192 1. Posthumanism, Transhumanism & New Materialisms p. 193 (Primary Fields) 2. Continental Philosophy p. 199 7 3. Philosophy of Biology, Philosophy of Science and Philosophy of Technology p. 201 4. Postmodern Philosophy & Postmodernity p. 202 5. Feminist Critical Theory & Corporeal Feminism p. 205 6. Feminist Epistemology, Techno-Feminism & Cyberfeminism p. 207 7. Cyborg Studies, Robot Studies and Animal Studies p. 209 8. Critical Race Studies, Ethnic Studies & Intersectionality; Queer Studies and Disability Studies p. 211 9. Contemporary Philosophy p. 213 10. Science & Technology Studies (STS), and History of Science p. 214 (Natural and Artificial Sciences) 11. Paleontology, Geology and The Origin of Life p. 216 8 12. Biology, Autopoiesis & Evolutionary Studies p. 217 13. Science, Technology & Artificial Intelligence p. 220 14. Physics, String Theory & The Multiverse p. 222 (Related Fields) 15. Ancient Philosophy p. 226 16. Medieval Philosophy p. 226 17. Modern Philosophy p. 227 18. Humanitas & Humanism p. 228 19. Literature & Linguistics p. 229 20. History & Ethnography p. 232 9 21. Ethics and Ecology p. 234 22. Psychology & Spirituality p. 235 Acknowledgements pp. 237-238 10 INTRODUCTION 11 From Human to Posthuman Posthumanism is flourishing in an era which has been, and still is, generating a proliferation of “post-s” (from postmodern to postcolonial, from post-feminist to post- apocalyptic, just to mention a few), expressing an hermeneutical need which seems to escape each and every singular “post”. Within this scenario, “posthuman” has become a key concept in the contemporary academic debate, to cope with the urgency for an integral redefinition of the notion of the human, following the onto-epistemological, as well as scientific and bio-technological developments, of the 20th and 21st centuries. The philosophical landscape which has since developed includes several movements and schools of thought. The label “posthuman” is often evoked in a generic and all-inclusive way, to indicate any of these different perspectives, creating methodological and theoretical confusion between experts and non-experts alike. Specifically, “posthuman” has become an umbrella term to include: (Philosophical, Cultural and Critical) Posthumanism; Transhumanism (in its variants as: Extropianism, Liberal Transhumanism and Democratic Transhumanism, among other currents); New Materialisms (a specific feminist development within the posthuman frame); the heterogeneous landscape of Antihumanism; Posthumanities and Metahumanities. This thesis attempts, on one side, to highlight the similarities and differences between the various terms and schools of thought, tracing their genealogies, analogies, and overlaps. On the other, it wishes to offer an original contribution to Philosophical Posthumanism, developing its theoretical endeavors on ontological and epistemological grounds. In Part 2, I will present the results of the empirical study I conducted with Prof. Kevin Warwick on Gender and Artificial Intelligence. By engaging with the data recollected, I will reflect upon the risk of turning artificial intelligence into the new symbolic “other”, the reverse mirror through which the humanistic subject may attempt to reaffirm the “real” human, once the deconstruction of the human has irredeemably destabilized any possibility for essentialist claims on human nature. 12 Part 1 Historical / Theoretical The thesis is divided into two parts. The first part, which is more strictly historical- theoretical, is developed around three thematic nodes, identified in the questions: What is Philosophical Posthumanism? Of which “Human” is the Posthuman a “Post”? Have we always been Posthuman? The three questions do not constitute sharp thematic divisions, but they shall be regarded as suggestions which inform the development of the discourse, which is articulated through consequent sections. A historical recollection of Philosophical Posthumanism (sections 1, 2, 7) corresponds to the first question. Philosophical Posthumanism is presented as a recent development of Critical and Cultural Posthumanism, which arose within the field of Literary Criticism – from the coining of the term (Hassan 1987), until the Nineties and the publication of the key text “How We Became Posthuman” (1999) by Katherine Hayles. In respect to Critical and Cultural Posthumanism, Philosophical Posthumanism, which is still a philosophy in the making, has developed a more strictly philosophical approach, from the first decade of the 21st century until today. Its genealogy, traced from the “Letter on Humanism” (1947) by Martin Heidegger, passes through Postmodernism, the Studies of the Difference (including, among others: Gender Studies, Critical Race Studies, Queer Theory, Postcolonial Studies, Disability Studies) and Cyborg Theory. Philosophical Posthumanism is genealogically related to the radical deconstruction of the “human”, which began as a political cause in the Sixties, turned into an academic project in the Seventies and evolved into an epistemological approach in the Nineties, resulting in a multiplication of situated perspectives. While aware of its epistemic limitations (as theorized by and for humans), the non- 13 hierarchical perspective of the posthuman does not grant any primacy to the human, and articulates the conditions for an epistemology concerned with non-human experience as site of knowledge – from the non-human animal (Wolfe 2010), to artificial intelligence, robotics and even unknown forms of life (Badmington 2004). Such a comprehensive approach is rooted in the recognition that the difference is already constitutive of the human species, with all of its gendered, ethnic, social and individual varieties. In other words, the posthuman recognition of non-human alterities starts with the recognition of human alterities. Posthumanism can be considered a second generation of Postmodernism, leading the deconstruction of the human to its extreme consequences by bringing to its theoretical revision speciesism, that is, the privilege of some species over others. The onto-epistemological openness of Posthumanism is placed in a hybrid vision of humanity itself: through the cyborg, specifically located in the critical reflection of Donna Haraway (1985), Posthumanism has internalized the hybrid as the origin which has no origin. On the one hand, Posthumanism can be seen as a “post-humanism”, that is, a radical critique of humanism and anthropocentrism; on the other hand, in its significations as a “posthuman-ism”, it recognizes those aspects which are constitutively human, and nevertheless, beyond the constitutive limits of the human in the strict sense of the term. Posthumanism is a praxis, as well as a philosophy of mediation, which manifests post-dualistic, post-centralizing, inclusive and comprehensive types of approach. Posthumanism will then be compared with other currents of thought (section 3), starting with with the main distinction between Posthumanism and Transhumanism (section 4). Both movements arose more clearly in the Nineties, orientating their interests around similar topics, but they do not share the same roots nor perspectives. While Posthumanism generated out of Postmodernism, Transhumanism seeks its origins in the Enlightenment, and therefore does not expropriate humanism;
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