The Four Moodalities Of Post-humanism And Vitalist Posthumanistics

Robotics can be virtual and/or mechanical objects that we use in everyday activities. Even though robots have been around since 1960’s. In the healthcare field we have become more dependent upon them since the 1980 's. Robots have been used to assist people in varies everyday task in laboratories and operating rooms. Some examples their usage are intervention with giving medication, assisting kids with autism, transferring and lifting patients. Although robots have made some of the healthcare fields task easier there can be questions with such technology which can impact ethical policy and non-human touch.

Throughout time an individual’s role in which he fits into society has changed. One of the most noticeable changes in an individual’s role in society occurred during the Italian Renaissance during the 14th and 15th centuries with the introduction of Humanism. Humanism gave birth to the concept of individuality a notion which is still alive today. It said that humans mattered and that now mattered, that one should not be part of a whole but rather someone that is unique. Before Humanism people only thought of the after life, of whether they were going to heaven or hell, but with the introduction of Humanism people became more involved in the present, rather then just thinking of what happened after you died. Humanism transformed

At some point in time we have all wondered what it means to human, and what we are supposed to do with our lives. Throughout the centuries, there have been gradual changes in what it means to be human. Through Pico della Mirandola we will how man became the measure and took the place of God, through Charles Darwin we will see how nature and science began to take the place of man, and through the art of Friedrich we can visually see all of these changes.

Both Orwell’s ‘1984’ and Huxley’s ‘Brave New World’ certainly deny humanness to the characters in their novels. Kelman defines humanness as having two key attributes, identity and community. Dehumanisation occurs when these are removed from society. It is true that individuality is denied to citizens and although the community remains, it is subverted in order to fit the government ideal. It can therefore be said that dehumanisation occurs as people are denied and identity and the true

The notion of humanity is a picture intricately painted using the ideals and morals that define us as human beings in contextual society. The audience is influenced by the morals and values present through techniques in texts to paint their own image of humanity. Our ideals and morals that differ in texts through context, scrupulously shape our image of humanity

To clarify, the “human condition” is an ambiguous term used to describe the foundational aspects of humanity, both the instinctive traits, which all animals have, and the further-evolved or uniquely-human traits, which set us apart from the rest of the animal kingdom. To illustrate my purpose, I will focus on the both aspects, since both prevent us from thinking logically and acting objectively.

The demand for success encourages us to develop paths that matches our human identities. As technology continues to advance, there is a greater emphasis regarding the power of attachment. Humans are slowly becoming more attached and dependent on technology. Individuals lose their values among technology because it affects every aspect of their lives. For instance, our reliance on the Global Positioning System to find a particular destination or even a simple Google search for defining a vocabulary word illustrates that technology will always be there for us. However, the advancement of technology brings on many unethical and moral issues throughout the world. The intake of drugs and many surgical operations all proceed with one mindset: to save patients and better improve their well-being. Today, surgeons and psychiatrists have taken account to embrace radical changes with the merging of technology. The aspect of our humanness comes to an extent whether it addresses death or mental illness. In Lauren Slater’s essay, “Who Holds the Clicker?” the advancement of medical technologies helps a patient, Mario Della Grotta to overcome obsessive-compulsive disorder better known as OCD. Mario is one of the first American psychiatric patients to undergo psychosurgery. In Sherry Turkle’s essay “Alone Together,” there is an intimate connection between humans and robots through technology. Our authenticity to stand by embracing these so-called humanity changes can be controversial and

Millions suffer from preventable causes, yet billions of dollars go towards enhancing technologies for consumers of the developed world. It is unfair to continue to let the poor and disadvantaged suffer while working toward further increasing the quality of life of relatively wealthy consumers. Furthermore, the point is made in the documentary that technologies used to bring people up to par with the rest of society are used to bring people above what is normal. This is to say that a technology such as a robotic limb developed to help someone walk, will, by virtue of humanity, be further developed to make someone run faster or jump higher than the rest of society. After medical necessity is met, the alteration becomes a luxury. In observing the nature of how humans handle medical advancements and biotechnology, the argument for justice not being met by the trans-humanist perspective is coherent. Thus, the trans-humanist perspective cannot be said to be ethical by principilist

She bases her argument on the concept of the cyborg, a "cybernetic organism, a hybrid of machine and organism, a creature of social reality as well as a creature of fiction" (Haraway 291). In other words, cyborgs occupy the liminal space between traditional binaries and blur them. For example, Haraway argues there is no longer a strict division between machines and organisms; indeed, we see this with the implantation of pacemakers and microchips into human tissue. Haraway continues by applying her cyborg argument to other socially constructed binaries. She writes, for example, on the cyborg's implications for categorical sex and

The third component, however, is somewhat difficult to grasp and harder for some to accept; but it is also the most crucial when adopting the attitude of respect. If one fails to accept Taylor’s third element then one cannot adopt the attitude of respect. This is where Taylor is mistaken. Taylor fails, or at least neglects, to consider the importance of his third element. Instead, he places most of the emphasis on moving to deny human superiority and then concludes that by doing so only then can one respect nature. Yet, in order to allow Taylor’s fourth element, one must first concede that all Teleological Centers of Life have equal inherent worth. Therefore, when one accepts and believes the third component of the biocentric outlook only then can they adopt the attitude of respect. Subsequently, I plan to show that the third element and not the fourth is fundamental in adopting the attitude of respect.

4, pp. 69 ff.), "Humanism recognizes the value and dignity of man and makes him the measure of all things or somehow takes human nature, its limits, or its interests as its theme."

At the turn of the 16th century, the Italian Peninsula was marred in brutal conflicts. Nations across Europe, such as France, Spain and the Holy Roman Empire constantly raged wars to keep each other out of the numerous territories around Italy. During this tumultuous time period, a man named Niccolo Machiavelli studied in Florence and witnessed firsthand the issues that rulers often faced while attempting to conquer these Italian cities. His experiences prompted him to write a literary work on his opinion of the ruling class, and his philosophy on how rulers should rule over their subjects. However, his novel The Prince, is an interesting outlier of the time, as parts of it contradict the popular social view of Humanism, which focused on the

Cartesian dualism and transhumanism are both controversial theories within their time contexts. Leahey (2004) describes Descartes dualism as the separation of the body and the soul. The soul is immaterial and is the location for thought, consciousness, and the Cartesian Theatre, and controls the actions of the material body. Transhumanism theorises that technology will enhance and supersede human evolution (Elkins 2011,) as technology will become an extension of ourselves, or already is. I will explore the arguments for the strengths and weaknesses of these theories, and explore their contribution to modern psychology.

Encarta Dictionary says that Humanism is a system of thought that centers on human beings and their values, capacities and worth. Encarta also goes on the say that, in philosophy, humanism is an attitude that emphasizes the dignity and worth of an individual. A basic premise of humanism is that people are rational beings who possess within themselves the capacity for truth and goodness. I see myself as a being a humanist through everyday life. I always try to see the good in a person when he/she makes me angry or sad, and say I to myself that maybe that person has had a bad day and living life is difficult at the moment. Socrates was even an early humanist of sorts. He can be quoted as saying, "to know the good is to do the

Taking a glance look at the wording of posthumanism portray a sense of an aftermath of humanism. The wording of posthumanism, notwithstanding, Lorimer (2009) states that posthumanism as a term is characterized by ambiguities and the fate of uncertainties that befall postmodernism is the same fate that bedeviled posthumanism. Lorimer defines posthumanism as “populist diagnosis of a new era, a new mode of critical inquiry that defines itself in relation to humanism, and a working through of the latter’s critical tradition’ (p.344). This definition by Lorimer is insufficient because it does not entail so much than merely defining posthumanism in a relative relationship to humanism. A more useful and practical explanation on posthumanism is the idea that it’s out of place to suggest that humans’ position is privileged and unique among other beings, including non-humans. Challenging this centrality of humans’ position has been the focus of the posthumanist agenda in human geography; inspired and advocated by scholars, including Bruno Latour and Donna Haraway (Latour, 2004 cited in Anderson, 2014). As succinctly echoed by Anderson, the critical goal of posthumanism is to challenge the deep-seated discourse of humanism that “separate and elevates the humans from the natural world” (Anderson, 2014, p.4). Castree and Nash cited in Anderson (2014) note that the term posthumanism has been used in two different ways: for historical analysis and for a theoretical framing in geography.