Host
Hugh Kuhn
Podcast Content
It is an era in which digital technology and artificial intelligence are penetrating deeper and deeper into the biological realm of humans. Some biological body parts will be replaced by mechanical ones, and this could happen as early as 2100.
We see a future mix of biology and technology, with prosthetic limbs tied to a person's nervous system and computers wired to the brain. We are already human beings whose abilities and abilities transcend each other, both in the electrical and mechanical elements built into our bodies. Our social world will probably be reshaped, we might say, by a technologically improved, technologically advanced, and technologically intelligent human being, or, as one might say, a "cyborg."
Whether we use cyborg enhancements to regain functionality, push our boundaries, make new sensory experiences, or create entirely new ways of self-expression, the future of the human body will be ours.
While research and testing are still largely in their infancy, technology will increasingly permeate our lives, bodies and minds. In a highly personalized cyborg future, we will have more control over how we look and operate than ever before. The relationships we have with our soft bodies will change, as will our ideas of what we experience and what is beautiful.
The cyborg mind, or cognitive cyborg, does not exist in contrast to Hayles' physical cyborg, but as an extension of the physical cyborg.
An alternative method of cyborg creation suggests that it is not the physical hybrid status of the body that triggers the emergence of a cognitive cyborg, but rather how writing might expose the body to new ways of thinking. To return to the cyborg manifesto, Haraway argues that writing a cyborg is a way to get the tools to mark the world that marks him as Other as Other. Natural, in which cyborgs are born, suggests that cyborg could create a work of art that could allow people to express themselves and make their identity possible.
The time of war lost in the process of the two cyborg bodies discarding their former subjectivity in order to find a queer understanding of each other is an example of a new form of cyborg writing. By changing subjectivities, one can be filled with the capacity to be oneself, so that one can unfold and develop one's full potential as a human being in a pure human world that could never have been reached.
The time of war begins when the two cyborg bodies shed their former subjectivity, and so we lose ourselves in it.
We operate in a world where enhancement and implantation are not invasive, but natural. In doing so, we encourage ourselves to think about the existence of a whole and complete body.
In our imagination and in other practices we can be machines, but we are not machines in the traditional sense of the word, only in relation to our bodies.
To pose this question, Haraway provisionally defines cyborgs as "a group of people who use machines as a means of self - of expression, a form of social interaction, or as an extension of the human body. For me, "cyborg" has become a term for a kind of human-machine relationship in which the boundaries between man and machine become blurred. The law sees people who use machines not only as humans, but also as machines in themselves.
Where certain machines are physically incorporated into the body, restore it to its normal function, or improve it, they are believed to be no more part of a person than a mobile phone.
Commentators have captured what they see as an unprecedented fusion of man and machine, and have largely used it to express the way in which the body and brain are increasingly becoming places of control and commodification. The figure of the cyborg depends on a system - an understanding based on the understanding of an organism. For Marshall McLuhan, a "cyborg" in a broader sense represents the human being as a medium or technology that extends beyond his body.
For McLuhan, the brain functions as the body's central processing unit, which controls and directs the operation of its individual parts. But this system model has been withdrawn in favor of a more abstract, human-like understanding of man.
While there are certainly real embodiments of the cyborg character, theorists like Haraway and Hayles do not locate them in the subject position. The function of a human body can be altered by restoring, altering or improving the function of its parts such as the brain, muscles and organs. According to Sherry O'Hara, the human-machine interaction that articulates the new can be called a "cyborg" relationship based on human dependence on machine interfaces.