hce_cmu
110年
英文
第 49 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 Posthumanism conforms to the view that certain life forms are less valued and thus could be killed off for human benefits.
- B Posthumanism calls for a greater responsibility to non-human life forms.
- C Posthumanism broadens the scope of valued life forms to include non-human life forms.
- D Posthumanism fights for the natural rights of animals.
思路引導 VIP
請仔細閱讀文章最後一段中關於「生命排序與責任」的討論。當作者提到「將生命區分為高低等級，並據此進行剝削或殺害」的現象時，後人文主義的立場是去「接受與遵循」這種傳統做法，還是去「質疑與挑戰」它呢？你可以嘗試從文中找出對應的關鍵動詞來輔助你的判斷。
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AI 詳解
AI 專屬家教
很高興看到你準確地辨識出選項 (A) 的錯誤，這顯示你對文章最後一段關於倫理與生命價值的核心論述，有著非常敏銳且細緻的掌握。
後人文主義的生命觀點
這題的關鍵在於釐清後人文主義 (Posthumanism) 對於「生命價值」的立場。文章末段明確指出，後人文主義旨在擴大「受重視生命」的範疇，並積極質疑那些將特定生命視為次等、進而剝削或殺害的階級觀念。選項 (A) 卻宣稱後人文主義「符合 (conforms to)」這種剝奪生命的觀點，這與文中提到的「質疑階級排序 (interrogates the hierarchic ordering)」完全背道而馳，因此它是錯誤的陳述。
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