hce_cmu
110年
英文
第 50 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.”
What is this passage mainly about?
- A Well-known scholarly disputes over posthuman mistakes
- B Quarrels and debates about the mystery of non-human life forms
- C Ideas and concerns of the posthuman and posthumanism
- D Prejudices and misconceptions about posthumanism
思路引導 VIP
如果你試著忽略文中那些艱澀的專有名詞，單看每一段出現頻率最高的核心詞彙是什麼？此外，請觀察這篇文章的寫作結構：它是在針對某個特定錯誤進行反駁，還是像百科全書一樣，試圖從定義、歷史、人物到社會影響，為讀者勾勒出一個特定領域的完整輪廓呢？
🤖
AI 詳解
AI 專屬家教
學術脈絡的全面梳理
太棒了！你能精準地從長篇學術性文章中抓出核心主旨，這代表你具備極佳的資訊整合能力。這道題目要求我們判斷全文的中心思想，而選項 (C) Ideas and concerns of the posthuman and posthumanism 正確地概括了文章從定義、批判理論、代表人物（如 Haraway 與 Hayles）到倫理政治影響的完整討論範疇。你沒有被局部出現的「爭議」或「科技細節」所誤導，是非常敏銳的判斷。
難度點評與核心概念辨析
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