Heidegger’s influence on posthumanism

Rae, Gavin

doi:10.1177/0952695113500973

Cited by 33 publications

(15 citation statements)

References 12 publications

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“…Accordingly, Heidegger offers terms I use for the description of phenomena like a communicating lake ("call"), the deep concern of the inhabitants ("care") or the depressed mood awakened by the lake-problem ("Stimmung"). Referring to Heidegger in my study on the posthuman is by no means arbitrary, since his theory is compatible with posthumanist approaches (Ferrando 2019;Rae 2014). With the destruction of metaphysics, Heidegger turns against binary oppositions and anthropocentrism -both aspects are central determinants of the posthuman -and avoids the Cartesian dualism by conceptualizing being as immersed in the world, what he expresses by the concept of being-in-the-world.…”

Section: The Posthuman As Call Care and Stimmungmentioning

confidence: 93%

Kashubian Lake Calling

Murawska

2020

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This study leads the reader to some remote Kashubian villages, located on the shores of Lake Słupino, Poland. The residents of these villages have witnessed uncanny transformations of their once familiar lake in recent years. Through changes in color, odor and matter, Słupino has obtruded itself to call out the problem of pollution. How does the lake express itself? How does it affect the everyday life of the inhabitants? To approach the specific interaction between the lake and the inhabitants (thus non-human and human), the author conducted sensory ethnography and conversed with residents affected by the problem. The categories call, care and Stimmung are used to analyze the gathered empirical material. These categories enable a variety of perspectives on the phenomenon and, thus, let us approximate what can be characterized as posthuman: First, the lake-problem is viewed from the activity of the calling lake, and then the argumentation is built up from the activity of the caring inhabitants. Finally, both perspectives are integrated with the category Stimmung, into which the lake and the inhabitants are immersed. The present study shows that the posthuman is not merely an artificial category but can be found in the research field by an (European) ethnologist, as intersecting with everydayness, memory and activity and, thus, be perceived from an emic perspective.

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Section: The Posthuman As Call Care and Stimmungmentioning

confidence: 93%

Kashubian Lake Calling

Murawska

2020

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“…Wolfe (2010) 14 describes the ultimate destination of the logic of this trajectory. This formless, posthuman being, in fact, continues the trajectory of multiple, fluid, and networked identities begun in Heidegger's reversal of anthropocentrism and being (Rae, 2014) and…”

Section: Techne Models Of Emotions Are Processual and Indiscriminatementioning

confidence: 94%

“…In affective neuroscience, however, constructivist modeling is acutely influenced by the technological evolution that accompanies neuroscientific conceptions, and that now underwrites an epistemological substitution of techne for episteme. Evidenced symptomatically in the influence of artificial intelligence (AI), affective artefacts, these constructivist models inform an ontological incursion of techne seen to coincide with posthumanist aspirations and anthropology (Rae, 2014;Onishi, 2011).…”

Section: Introductionmentioning

confidence: 99%

Techne in Affective Posthumanism and AI Artefacts: More (or Less) than Human?

Larrivee¹

2020

OJPP

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In affective neuroscience, constructivist models are acutely influenced by the modern technological evolution, which underwrites an ongoing epistemological substitution of techne for episteme. Evidenced symptomatically in the influence of artificial intelligence (AI), affective artefacts, these models inform an ontological incursion of techne seen to coincide with posthumanist aspirations and anthropology. It is from the perspective of this neuroscientific techne that posthumanism views the human being as increasingly ill adapted to the modern technological civilization, which, conversely, is understood to require a technical governance of the sort envisioned through AI. Among the projects thought necessary for implementing this framework is a recasting of the human emotional spectrum. Revealed through its techne recasting, however, are explanatory commitments to a metaphysic of extrinsic and contiguous causes, where malleability is ontologically constitutive. Aligned with posthumanist assertions malleability is invoked to argue for a rapid advance of the human form, normatively driven by enlightenment ideals. The ontological claim, however, dispenses with the stability of an a priori, intersubjective and interrelational metaphysical form that undergirds the emotions, leading to the collapse of a definitional anthropos. This paper will argue that techne models of the emotions selectively endorse philosophy of science commitments, thereby introducing a normative inversion that deconstructs the notion of anthropology pursued in posthumanist aspirations.

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“…The development of a techno-vigilant ethics of care would better prepare those of us in the field of health care to respond to, or at least reflect upon, issues emerging around HET. First, it would make it possible to question new regimes of truth related to HET by allowing us to dispose of both the instrumental vision of technology and the human/nonhuman binary interpretation derived from anthropocentrism (Rae, 2014). This would encourage the deconstruction of techno-scientific arguments claiming that human enhancement is simply a beneficial tool for humanity, despite the fact that it is currently very difficult to anticipate the consequences of these technologies on human existence.…”

Section: Towards a Criti C Al Phenomenology Of He Tmentioning

confidence: 99%

Understanding human enhancement technologies through critical phenomenology

2018

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Human enhancement technologies raise serious ethical questions about health practices no longer content simply to treat disease, but which now also propose to “optimize” human beings’ physical, cognitive and psychological abilities. These technologies call for a reassessment of our relationship to health, the human body and the body's organic, identity and social functions. In nursing, such considerations are in their infancy. In this paper, we argue for the relevance of critical phenomenology as a way to better understand the ethical issues related to human enhancement technologies (HET). In so doing, we seek to problematize HET and assess their influence on the future development of nursing science and practice. It is difficult to anticipate the concrete effects of HET, we suggest, because these practices reconfigure the meaning of normativity and disorient our conventional ethical landscape. In this context, we argue that the later work of Martin Heidegger and Michel Foucault invites a critical perspective into how techno‐scientific discourses modify our relationship to care, to health and to our own social and corporeal identities. Despite the traditional philosophical opposition between phenomenology and critical theory, we maintain that a hybrid critical phenomenological approach opens new ways to assess the integration of technology and practice. Our analysis understands HET as a process of “hybridization” between technological objects and human subjects. Critical phenomenology thus effectively questions anthropocentric definitions of technology, challenges the dichotomy between curative treatment and enhancement and, finally, prompts valuable reflection on the implications of HET for nursing theory and practice.

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Heidegger’s influence on posthumanism

Cited by 33 publications

References 12 publications

Kashubian Lake Calling

Kashubian Lake Calling

Techne in Affective Posthumanism and AI Artefacts: More (or Less) than Human?

Understanding human enhancement technologies through critical phenomenology

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