hce_cmu
110年
英文
第 47 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 of the following is considered as another term of “posthuman”?
- A entity
- B identity
- C beta
- D cybog
思路引導 VIP
請回頭閱讀文章的第四段，觀察作者在介紹「後人類」與特定科幻概念（如 Donna Haraway 所提到的那個角色）之間的關係時，使用了哪些表示「意義相同」或「版本演進」的詞彙？
🤖
AI 詳解
AI 專屬家教
太棒了！你能精準定位到文章首段提到的 entity 來作答，展現了非常敏銳的閱讀觀察力。這題的考點在於「同義詞替換」與「文本細節定位」，對於理解長篇學術論述來說，是相當重要的基礎技能。
關於後人類的多元定義與爭議
這題在實際測驗中是一道爭議題，官方公告選 A、B、C、D 皆為正確答案。之所以會產生這種情況，是因為文章中多處使用了不同的詞彙來描述或代稱「後人類（posthuman）」。除了你選的 entity（實體） 出現在定義首句外，文中也提到它是能體現不同 identity（身份） 的存在；第四段更明確指出其與 cyborg（半機器人，選項 D 應為誤植） 互為同義詞，並稱哈洛威的理論為其 beta（測試版）。
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