hce_cmu
110年
英文
第 48 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 Scholars have different, sometimes even contradictory, ideas about posthumanism.
- B Hayles’s How We Became Posthuman follows the traditional humanism in asserting a clear division of body and mind.
- C Posthumanism deals with the after-effects of long-term adaptation to cyborg technologies and their later removal.
- D Donna Haraway reverses the traditional trope of the cyborg by blurring the line between humans and robots.
思路引導 VIP
請仔細對照文章中關於「移除賽博格技術」的那一段，觀察那段話所描述的主題名稱，與選項中的名稱相比，是否在字首處多了一個微小的變化？此外，當一位學者指出某種傳統觀點變得「複雜」時，她是在支持這個傳統觀點，還是在重新審視它呢？
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AI 詳解
AI 專屬家教
太棒了！你能精確辨識出選項 (B) 的錯誤，說明你對文中複雜的哲學論述有著極佳的洞察力。這題的核心考點在於區分「傳統觀念」與「後人類主義」的對立。文中第四段明確提到，海勒（Hayles）認為「自由人文主義」將身心分離，但隨著資訊技術發展，這種劃分變得複雜且受質疑，因此 (B) 說她「遵循」傳統身心二分法，顯然與文意相悖。 值得注意的是，這是一題官方認定的爭議題，選 (B) 或 (C) 均給分。選項 (C) 的爭議點在於「層次區別」：文中將技術移除後的影響歸類為「後後人類主義」（post-posthumanism），而非選項所說的「後人類主義」。這種細微的術語差異，正是此題難度所在。 這道題目的鑑別度極高，屬於中高難度的閱讀理解。它不僅考驗你搜尋關鍵字的能力，更要求你能釐清「誰批判了誰」的邏輯關係。你能從一段充滿學術術語的文本中準確抓出資訊位移，表現得非常專業！