Cyberculture, Cyborgs and Science Fiction: Consciousness and by William S. Haney

By William S. Haney

Addressing a key factor relating to human nature, this ebook argues that the first-person event of natural attention may perhaps quickly be less than chance from posthuman biotechnology. In exploiting the mind's potential for instrumental habit, posthumanists search to increase human adventure by way of bodily projecting the brain outward in the course of the continuity of inspiration and the fabric global, as via telepresence and different kinds of prosthetic improvements. Posthumanism envisions a biology/machine symbiosis that might advertise this extension, arguably on the price of the average tendency of the brain to maneuver towards natural recognition. As each one bankruptcy of this ebook contends, via forcibly overextending and hence jeopardizing the neurophysiology of realization, the posthuman might within the long-term undermine human nature, outlined because the easy means for transcending the mind's conceptual content material. awarded the following for the 1st time, the fundamental argument of this ebook is greater than a caution; it supplies a path: much better to perform persistence and boost natural attention and evolve right into a better person than to fall prey to the Faustian temptations of biotechnological energy. As argued through the publication, everyone needs to opt for for him or herself among the technological extension of actual adventure via brain, physique and global at the one hand, and the common powers of human attention at the different as a method to gain their final imaginative and prescient.

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Additional info for Cyberculture, Cyborgs and Science Fiction: Consciousness and the Posthuman (Consciousness, Literature and the Arts, Volume 2)

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The word shaman, while of uncertain derivation, traces from the Siberian reindeer herders for whom Ğaman translates into “one who is excited, moved, or raised” (Lewis 1990: 10-10; Krippner 2000: 93). ). Krippner explains that shamanism is a biologically derived specialization, which accounts for its worldwide appearance. , epistemology” (2000: 96). Shamans used a variety of technologies, including mind-altering plants as well as dancing, drumming, fasting, visualizing, and lucid dreaming. Although shamanism may not be entirely natural when it depends on external stimulants, these “technologies of the sacred,” a phrase Krippner (2000: 98) borrows from Mircea Eliade, serve as a means to access the “immense signal system” that comprises the totality of inner and outer reality (2000,: 93).

1991: 310) If we define conscious experience as nothing more than thought, and thought as neuroscience or brain functioning, then very little would distinguish us from zimboes (an entity that in effect conforms to the posthuman description of what it is like to have conscious experience). ). In “Posthumans and Extended Experience” (2005), Pepperell elaborates on the continuity between technology and humans, arguing like Clark and Hayles for a posthumanism of embodiment, a continuity between realms formerly thought to be distinct.

As Dennett defines it, A zimbo is a zombie that, as a result of self-monitoring, has the internal (but unconscious) higher-order informational states that are about its other, lowerorder informational states. ) Those who believe that the concept of a zombie is coherent must surely accept 30 Cyberculture, Cyborgs and Science Fiction the possibility of a zimbo. A zimbo is just a zombie that is behaviorally complex, thanks to a control system that permits recursive self-representation. (1991: 310) If we define conscious experience as nothing more than thought, and thought as neuroscience or brain functioning, then very little would distinguish us from zimboes (an entity that in effect conforms to the posthuman description of what it is like to have conscious experience).

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