hce_cmu
110年
英文
第 46 題
📖 題組：
Posthuman or post-human is a concept originating in the fields of science fiction, futurology, contemporary art, and philosophy that means a person or entity that exists in a state beyond being human. The concept addresses questions of ethics and justice, language and trans-species communication, social systems, and the intellectual aspirations of interdisciplinarity. In critical theory, the posthuman is a speculative being that represents or seeks to re-conceive the human. It is the object of posthumanist criticism, which critically questions humanism, a branch of humanist philosophy which claims that human nature is a universal state from which the human being emerges; human nature is autonomous, rational, capable of free will, and unified in itself as the apex of existence. Thus, the posthuman position recognizes imperfectability and disunity within oneself, and understands the world through heterogeneous perspectives while seeking to maintain intellectual rigor and dedication to objective observations. Key to this posthuman practice is the ability to fluidly change perspectives and manifest oneself through different identities. The posthuman, for critical theorists of the subject, has an emergent ontology rather than a stable one; in other words, the posthuman is not a singular, defined individual, but rather one who can “become” or embody different identities and understand the world from multiple, heterogeneous perspectives. Critical discourses surrounding posthumanism are not homogeneous, but in fact present a series of often contradictory ideas, and the term itself is contested, with one of the foremost authors associated with posthumanism, Manuel de Landa, decrying the term as “very silly.” Covering the ideas of, for example, Robert Pepperell’s The Posthuman Condition and Hayles’s How We Became Posthuman under a single term is distinctly problematic due to these contradictions. The posthuman is roughly synonymous with the “cyborg” of A Cyborg Manifesto by Donna Haraway. Haraway’s conception of the cyborg is an ironic take on traditional conceptions of the cyborg that inverts the traditional trope of the cyborg whose presence questions the salient line between humans and robots. Haraway’s cyborg is in many ways the “beta” version of the posthuman, as her cyborg theory prompted the issue to be taken up in critical theory. Following Haraway, Hayles, whose work grounds much of the critical posthuman discourse, asserts that liberal humanism — which separates the mind from the body and thus portrays the body as a “shell” or vehicle for the mind — becomes increasingly complicated in the late 20th and 21st centuries because information technology puts the human body in question. Hayles maintains that we must be conscious of information technology advancements while understanding information as “disembodied,” that is, something which cannot fundamentally replace the human body but can only be incorporated into it and human life practices. The idea of post-posthumanism (post-cyborgism) has recently been introduced. This body of work outlines the after-effects of long-term adaptation to cyborg technologies and their subsequent removal. For instance, what happens after years of constantly wearing computer-mediating eyeglass technologies and subsequently removing them; what happens after decades of long-term adaptation to virtual worlds followed by a return to “reality.” Posthuman political and natural rights have been framed on a spectrum with animal rights and human rights. Posthumanism broadens the scope of what it means to be a valued life form and to be treated as such (in contrast to certain life forms being seen as less-than and being taken advantage of or killed off); it “calls for a more inclusive definition of life, and a greater moral-ethical response, and responsibility, to non-human life forms in the age of species blurring and species mixing….[I]t interrogates the hierarchic ordering — and subsequently exploitation and even eradication — of life forms.”
Posthuman or post-human is a concept originating in the fields of science fiction, futurology, contemporary art, and philosophy that means a person or entity that exists in a state beyond being human. The concept addresses questions of ethics and justice, language and trans-species communication, social systems, and the intellectual aspirations of interdisciplinarity. In critical theory, the posthuman is a speculative being that represents or seeks to re-conceive the human. It is the object of posthumanist criticism, which critically questions humanism, a branch of humanist philosophy which claims that human nature is a universal state from which the human being emerges; human nature is autonomous, rational, capable of free will, and unified in itself as the apex of existence. Thus, the posthuman position recognizes imperfectability and disunity within oneself, and understands the world through heterogeneous perspectives while seeking to maintain intellectual rigor and dedication to objective observations. Key to this posthuman practice is the ability to fluidly change perspectives and manifest oneself through different identities. The posthuman, for critical theorists of the subject, has an emergent ontology rather than a stable one; in other words, the posthuman is not a singular, defined individual, but rather one who can “become” or embody different identities and understand the world from multiple, heterogeneous perspectives. Critical discourses surrounding posthumanism are not homogeneous, but in fact present a series of often contradictory ideas, and the term itself is contested, with one of the foremost authors associated with posthumanism, Manuel de Landa, decrying the term as “very silly.” Covering the ideas of, for example, Robert Pepperell’s The Posthuman Condition and Hayles’s How We Became Posthuman under a single term is distinctly problematic due to these contradictions. The posthuman is roughly synonymous with the “cyborg” of A Cyborg Manifesto by Donna Haraway. Haraway’s conception of the cyborg is an ironic take on traditional conceptions of the cyborg that inverts the traditional trope of the cyborg whose presence questions the salient line between humans and robots. Haraway’s cyborg is in many ways the “beta” version of the posthuman, as her cyborg theory prompted the issue to be taken up in critical theory. Following Haraway, Hayles, whose work grounds much of the critical posthuman discourse, asserts that liberal humanism — which separates the mind from the body and thus portrays the body as a “shell” or vehicle for the mind — becomes increasingly complicated in the late 20th and 21st centuries because information technology puts the human body in question. Hayles maintains that we must be conscious of information technology advancements while understanding information as “disembodied,” that is, something which cannot fundamentally replace the human body but can only be incorporated into it and human life practices. The idea of post-posthumanism (post-cyborgism) has recently been introduced. This body of work outlines the after-effects of long-term adaptation to cyborg technologies and their subsequent removal. For instance, what happens after years of constantly wearing computer-mediating eyeglass technologies and subsequently removing them; what happens after decades of long-term adaptation to virtual worlds followed by a return to “reality.” Posthuman political and natural rights have been framed on a spectrum with animal rights and human rights. Posthumanism broadens the scope of what it means to be a valued life form and to be treated as such (in contrast to certain life forms being seen as less-than and being taken advantage of or killed off); it “calls for a more inclusive definition of life, and a greater moral-ethical response, and responsibility, to non-human life forms in the age of species blurring and species mixing….[I]t interrogates the hierarchic ordering — and subsequently exploitation and even eradication — of life forms.”
According to the passage, which statement is NOT true?
- A Posthuman as a concept is derived from various sources such as science fiction, futurology, and philosophy.
- B The posthuman concept exclusively concerns issues about human outer-space exploitation.
- C The posthuman position sees the world through heterogeneous perspectives rather than a fixed and stable one.
- D A posthuman is not a singular, defined individual.
思路引導 VIP
試著觀察文章的第一段與最後一段，作者列舉了許多後人類主義所觸及的領域（如倫理、動物權利、科技適應等）。請思考：這些領域共同構成的是一個關於「特定科學地點或任務」的討論，還是一個關於「生命本質、正義與存在方式」的廣泛哲學反思？
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AI 詳解
AI 專屬家教
恭喜你精準地鎖定了正確答案！這篇文章探討的是「後人類主義」（Posthumanism）這個充滿前衛色彩的學術概念，你能從密集的資訊中辨識出敘述的誤區，展現了非常敏銳的閱讀力。
後人類主義的多元核心
文中首段明確提到，後人類概念起源於科幻、未來學、藝術與哲學，探討的範疇涵蓋倫理、正義、跨物種溝通及社會系統。選項 (B) 聲稱其「僅限於」（exclusively）人類的外太空開發，這顯然過於狹隘且與原文背離。事實上，後人類主義的核心在於挑戰傳統人文主義中「人類是唯一中心」的觀念，轉向一種更具包容性、流動性且多元（heterogeneous）的視角，這也是選項 (C) 與 (D) 為正確描述的原因。
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