Last Year at Betty and Bob’s: An Adventure is the second in a series of three novellas emerging from a writing practice that taps the cusp of consciousness between dreaming and waking. A storyline, ...or genealogy, tinted a shade of RGB red, is fashioned by thinking through the felt unthought of this between space — a fabulation, an anarchive of what passes through. Lucid dreaming of this type is rife with allusions to conceptual and material goings-on, manifesting in awkward imaginaries. The dream personas are rendered as complex character amalgams with nomadic ages, sexes, genders, and phenotypes. Occurrences of lived “fact” elide with a hallucinatory real as speculation. In An Adventure, a feral feminist artist collective, The Bettys, inhabit a timeless Arcades Project. This is their experiment in wild hypo-consumerism. The event of Red Betty’s fall generates the advent of a turn. A cleaving. The intra-play of personal politics and activist artistic practices is surreally suffused with attention to color, to life and death, to lightness and heaviness.
A journey through transhumanism and personalism is made by
observing the concordances and differences between both and the possible
relationship between them. Likewise, Wojtyla's anthropological ...proposal
is analyzed, which clarifies the authentic meaning for the understanding of today&#
39;s man, as well as offers us a path to deepen and travel to offer the man
of the 21st century answers to his deepest questions, which cannot be ignored
or eliminated if you want to live a live in fullness and meaning.
Se realiza un recorrido por el transhumanismo y el personalismo
observando las concordancias y diferencias entre ambos y la posible relación
entre los mismos. Igualmente se analiza la propuesta antropológica de Wojtyla,
que esclarece el auténtico sentido para la comprensión del hombre de hoy, así
como nos ofrece un camino a profundizar y recorrer para ofrecer al hombre
del siglo XXI respuestas a sus más profundos interrogantes, que no pueden ser
obviados o eliminados si desea vivir una vida en plenitud y con sentido.
When reflecting on the human condition, vulnerability is a characteristic which is clearly evident, because anyone is exposed to the possibility of being wounded (and is, therefore, vulnerable, from ...the Latin word "vulnus", wound). In fact, human vulnerability, intended as a universal condition affecting finite and mortal human beings, is closely linked to embodiment, intended as the constitutive bond every human has with a physical body, subject to changes and to the passing of time. In today’s cultural context, permeated by emerging technologies, theories in favor of the so-called human enhancement through the use of the Genetics–Nanotechnology–Robotics (GNR) Revolution or NBIC Convergence technologies, in particular transhumanism, are emerging in the bioethical debate and seem to question the fundamentally vulnerable nature of human beings, by proposing not only abstract theories, but also concrete techno-scientific projects for its overcoming. Such a project, however, could turn out to be fallacious and inconsistent and could lead to ethically unacceptable consequences. Instead, a coherent (and ethical) way of responding to constitutive human vulnerability seems to be its understanding and acceptance.
Neyrat is a major younger voice in French philosophy and environmental humanities, who has recently moved form Paris to the States, where he is quickly developing a following.
Winner, French Voices ...Award for excellence in publication and translation.
The Anthropocene announces a post-natural planet that can be remade at will through the process of geoengineering. With it, a new kind of power, geopower, takes the entire Earth, in its social, biological, and geophysical dimensions, as an object of knowledge, intervention, and governmentality. This shift has been aided, wittingly or not, by theorists of the constructivist turn who have likewise called into question the divide between nature and culture and have thus found themselves helpless against the project to replace Earth with Earth 2.0.
Against both camps, this book confronts the unconstructable Earth, proposing an "ecology of separation" that acknowledges the wild, subtractive capacity of nature. Against technocratic delusion, but equally against a racially tinged organicism, Neyrat shows what it means to appreciate Earth as an unsubstitutable becoming that cannot be replicated in a laboratory and that always escapes the hubris of those who would remake and master it.
A critical analysis of the discourses of geoconstructivism, whereby we are said to be able to remedy ecological problems by simple technical means.Neyrat argues against both a neoliberal technocracy (in which the earth is an object to be remade) and a new-agey organicism marked by unacknowledged racism and sexism.
The United States (US), European Union (EU), and South Korea had different definitions and visions of technological convergence before interacting with each other from the late 2000s. The Korean ...government has used Western policies as a benchmark but produces a distinct concept of technological convergence due to a particular imaginary of technology as a vehicle for national economic growth. This sociotechnical imaginary of technological developmentalism influences Korea's translation of technological convergence from other jurisdictions. Because the sociotechnical imaginaries of different nations are difficult to communicate across national contexts, the translation of visions often changes the original meaning of things like technological convergence. Western sociotechnical imaginaries such as human enhancement and sustainable development do not translate well into South Korea due to the national imaginary of technological developmentalism. First, Korea's Lee administration predominantly envisioned converging technology (CT) as a new growth engine, in contrast to the US and EU which emphasize visions of trans-humanist or sustainable futures respectively. Second, the Park administration's CT vision imitates the Western societal challenge-driven rationale, but this vision was not enacted. As such, the democratic, sustainable imaginary of societal challenge-driven innovation is not easily translated into Korea's national imaginary or technology policy.
Bu makale, günümüzde oldukça popüler hale gelen ve bilimin imkânlarını kullanmak suretiyle insanın
hem fizyolojik hem de psikolojik dönüşümünü hedefleyen transhümanizm akımını ve onun temel
...öngörülerini ele almayı; aynı zamanda konu hakkında oluşturulmaya çalışılan farkındalığa katkı sunmayı
amaçlamaktadır. Çalışmanın ilk aşamasında transhümanizmin fikrî kökenini oluşturan hümanizm
teriminin ana unsurlularına ve hümanizmden transhümanizme geçişte yaşanan önemli dönüm
noktalarına işaret edilmiş ve transhümanizmin imkânı tartışılmaya çalışılmıştır. Ardından, gelişim ve
özgürleşme ideallerinden hareketle transhümanizmin temel hedefleri ele alınmış ve bunun sağlayacağı
muhtemel faydalara değinilmiştir. İkinci aşamada transhümanist ideallerin gerçekleşmesi halinde ortaya
çıkması muhtemel temel sorunlar üzerinde durulmuştur. Bu bağlamda transhümanizmin, insanın
ontolojik statüsünün değişimi dolayısıyla neden olacağı sorunlar, eleştirel bir şekilde irdelenmiştir. Ayrıca
transhümanizmin hedeflerinin neden olabileceği sosyolojik sorunlar ve onun geleneksel dinî ve ahlaki
düzenler bağlamındaki etkileri üzerine odaklanılmıştır. Çalışmanın bu aşamasında hem muhafazakâr
hem de dindar çevrelerin transhümanistlere yönelik eleştirileri esas alınmak suretiyle genel bir değerlendirme
yapılmıştır.
This study focuses on the role of bioethics in designing public healthcare policies towards elderly patients with cancer. The general overview of public administration and healthcare approach to ...treatment. Interpretation of how the EU public administration faces the challenges of an ageing population and extended human longevity. The significant emotional impact a genetic cancer test holds, both in the patients and their families, is to be explained. From the bioethics' perspective, artificial intelligence and transhumanism are dangerous concerning its absence of boundaries. As a result of daily contact with cancer, we acknowledge the immediate and relevant impact science produces in a patient's life. We converge these subjects to the improvement of public policies and governmental efforts in increasing society's positive results.
We are living in an age when ‘everything is coming apart at the seams’, as the poet and painter Erna Rosenstein put it. Given this, I analyse the concept of the débâcle formulated and used by the ...French phenomenologist François-David Sebbah to
explore the philosophy of Emmanuel Lévinas. The débâcle connotes catastrophe, fracture, failure, collapse and disintegration, but its semantic range also encompasses the breaking up of ice, escape and ruin. As Sebbah dissects this concept in the context of the philosophy
of Lévinas, it comes to tie in with ‘the anonymous rustling of the there is (il y a)’, the abyss of being. Besides discussing the débâcle in the context of Lévinas’s philosophy, I will explore how this concept is relevant to
the description of the present, in particular to artistic practices interpretable as revealing the unsteady rhythm of phenomena from which a fragile and unstable structure of meaning emerges. I will also ponder whether thus-conceived the débâcle is perhaps a paradigmatic
figure of the present day.
I examine the ways in which the theological and philosophical debate surrounding transhumanism might profit by a detailed engagement with contemporary biology, in particular with the mainline ...accounts of species and speciation. After a short introduction, I provide a very brief primer on species concepts and speciation in contemporary biological taxonomy. Then in a third section (titled “Implications for Technological Alteration of Species”) I draw out some implications for the prospects of our being able intentionally to intervene in human evolution for the production of new species out of Homo sapiens. In a fourth section (titled “How Does the Biological Conception of Homo sapiens Relate to a Philosophical (or Theological) Account of Human Nature? And Where Does This Leave Transhumanism?”) I bring in the debate over the proper relationship between biological and theological conceptions of human nature, laying out the major options available (in light of Ian Barbour's fourfold categorization schema) and considering their possible implications for our understanding of transhumanism. In a fifth section (titled “Potential Applications to Specific Subdisciplines of Theology”) several concrete examples are drawn out pertaining to particular subdisciplines within theology (hamartiology, soteriology, and eschatology). I conclude by briefly laying out some suggestions for future work, focusing on tasks that theologians specifically ought to pursue.
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