The term ‘posthumanism’ has been employed to describe a diverse array of phenomena ranging from academic disciplines and artistic movements to political advocacy campaigns and the development of commercial technologies. Such phenomena differ widely in their subject matter, purpose, and methodology, raising the question of whether it is possible to fashion a coherent definition of posthumanism that encompasses all phenomena thus labelled. In this text, we seek to bring greater clarity to this discussion by formulating a novel conceptual framework for (...) classifying existing and potential forms of posthumanism. The framework asserts that a given form of posthumanism can be classified: 1) either as an analytic posthumanism that understands ‘posthumanity’ as a sociotechnological reality that already exists in the contemporary world or as a synthetic posthumanism that understands ‘posthumanity’ as a collection of hypothetical future entities whose development can be intentionally realized or prevented; and 2) either as a theoretical posthumanism that primarily seeks to develop new knowledge or as a practical posthumanism that seeks to bring about some social, political, economic, or technological change. By arranging these two characteristics as orthogonal axes, we obtain a matrix that categorizes a form of posthumanism into one of four quadrants or as a hybrid posthumanism spanning all quadrants. It is suggested that the five resulting types can be understood roughly as posthumanisms of critique, imagination, conversion, control, and production. -/- We then employ this framework to classify a wide variety of posthumanisms, such as critical, cultural, philosophical, sociopolitical, and popular (or ‘commercial’) posthumanism; science fiction; techno-idealism; metahumanism; neohumanism; antihumanism; prehumanism; feminist new materialism; the posthumanities; biopolitical posthumanism, including bioconservatism and transhumanism (with specialized objective and instrumental typologies offered for classifying forms of transhumanism); and organizational posthumanism. Of particular interest for our research is the classification of organizational posthumanism as a hybrid posthumanism combining analytic, synthetic, theoretical, and practical aspects. We argue that the framework proposed in this text generates a typology that is flexible enough to encompass the full range of posthumanisms while being discriminating enough to order posthumanisms into types that reveal new insights about their nature and dynamics. (shrink)

New technologies facilitate the enhancement of a wide range of human dispositions, capacities, or abilities. While it is argued that we need to set limits to human enhancement, it is unclear where we should find resources to set such limits. Traditional routes for setting limits, such as referring to nature, the therapy-enhancement distinction, and the health-disease distinction, turn out to have some shortcomings. However, upon closer scrutiny the concept of enhancement is based on vague conceptions of what is to be (...) enhanced. Explaining why it is better to become older, stronger, and more intelligent presupposes a clear conception of goodness, which is seldom provided. In particular, the qualitative better is frequently confused with the quantitative more. We may therefore not need “external” measures for setting its limits – they are available in the concept of enhancement itself. While there may be shortcomings in traditional sources of limit setting to human enhancement, such as nature, therapy, and disease, such approaches may not be necessary. The specification-of-betterment problem inherent in the conception of human enhancement itself provides means to restrict its unwarranted proliferation. We only need to demand clear, sustainable, obtainable goals for enhancement that are based on evidence, and not on lofty speculations, hypes, analogies, or weak associations. Human enhancements that specify what will become better, and provide adequate evidence, are good and should be pursued. Others should not be accepted. (shrink)

Building on existing forms of critical, cultural, biopolitical, and sociopolitical posthumanism, in this text a new framework is developed for understanding and guiding the forces of technologization and posthumanization that are reshaping contemporary organizations. This ‘organizational posthumanism’ is an approach to analyzing, creating, and managing organizations that employs a post-dualistic and post-anthropocentric perspective and which recognizes that emerging technologies will increasingly transform the kinds of members, structures, systems, processes, physical and virtual spaces, and external ecosystems that are available for organizations (...) to utilize. It is argued that this posthumanizing technologization of organizations will especially be driven by developments in three areas: 1) technologies for human augmentation and enhancement, including many forms of neuroprosthetics and genetic engineering; 2) technologies for synthetic agency, including robotics, artificial intelligence, and artificial life; and 3) technologies for digital-physical ecosystems and networks that create the environments within which and infrastructure through which human and artificial agents will interact. -/- Drawing on a typology of contemporary posthumanism, organizational posthumanism is shown to be a hybrid form of posthumanism that combines both analytic, synthetic, theoretical, and practical elements. Like analytic forms of posthumanism, organizational posthumanism recognizes the extent to which posthumanization has already transformed businesses and other organizations; it thus occupies itself with understanding organizations as they exist today and developing strategies and best practices for responding to the forces of posthumanization. On the other hand, like synthetic forms of posthumanism, organizational posthumanism anticipates the fact that intensifying and accelerating processes of posthumanization will create future realities quite different from those seen today; it thus attempts to develop conceptual schemas to account for such potential developments, both as a means of expanding our theoretical knowledge of organizations and of enhancing the ability of contemporary organizational stakeholders to conduct strategic planning for a radically posthumanized long-term future. (shrink)

Background The significance of medical implants goes beyond technical functioning and reaches into everyday life, with consequences for individuals as well as society. Ethical aspects associated with the everyday use of implants are relevant for individuals’ lifeworlds and need to be considered in implant care and in the course of technical developments. Methods This scoping review aimed to provide a synthesis of the existing evidence regarding ethically relevant psychosocial and cultural aspects in cochlear, glaucoma and cardiovascular implants in patient-centered empirical (...) research. Systematic literature searches were conducted in EBSCOhost, Philpapers, PsycNET, Pubmed, Web of Science and BELIT databases. Eligible studies were articles in German or English language published since 2000 dealing with ethically relevant aspects of cochlear, glaucoma and passive cardiovascular implants based on empirical findings from the perspective of (prospective) implant-wearers and their significant others. Following a descriptive-analytical approach, a data extraction form was developed and relevant data were extracted accordingly. We combined a basic numerical analysis of study characteristics with a thematically organized narrative synthesis of the data. Results Sixty-nine studies were included in the present analysis. Fifty were in the field of cochlear implants, sixteen in the field of passive cardiovascular implants and three in the field of glaucoma implants. Implant-related aspects were mainly found in connection with autonomy, freedom, identity, participation and justice, whereas little to no data was found with regards to ethical principles of privacy, safety or sustainability. Conclusions Empirical research on ethical aspects of implant use in everyday life is highly relevant, but marked by ambiguity and unclarity in the operationalization of ethical terms and contextualization. A transparent orientation framework for the exploration and acknowledgment of ethical aspects in “lived experiences” may contribute to the improvement of individual care, healthcare programs and research quality in this area. Ethics-sensitive care requires creating awareness for cultural and identity-related issues, promoting health literacy to strengthen patient autonomy as well as adjusting healthcare programs accordingly. More consideration needs to be given to sustainability issues in implant development and care according to an approach of ethics-by-design. (shrink)

Riassunto: L’impianto cocleare è una neuroprotesi che consente un recupero parziale dell’udito nella persona sorda. Nonostante la sua generale efficacia nel contrastare alcuni dei problemi legati alla sordità, il suo utilizzo è stato fortemente osteggiato da quella parte della comunità sorda che vede nella sordità una forma di identità culturale e non una patologia. Questo articolo inquadra in una prospettiva neuroetica le preoccupazioni della comunità sorda – difficilmente comprensibili agli udenti – esaminando le analogie fra il rifiuto dell’IC e il (...) disagio che si osserva nella popolazione generale relativamente al Potenziamento Cognitivo. Nel PCog, individui sani insoddisfatti delle proprie prestazioni, o comunque desiderosi di migliorarle, ricorrono ad interventi artificiali per potenziare le proprie funzioni cognitive. L’analisi evidenzia come, nel rifiutare l’IC, la comunità sorda possa voler tutelare un insieme di valori non così diverso da quello che la comunità generale richiama spesso nelle sue preoccupazioni rispetto alla diffusione dei PCog. Parole chiave : Impianto cocleare; Potenziamento cognitivo; Sordità; Cultura sorda The cochlear implant as cognitive enhancement? A neuroethical perspective on some issues raised by the deaf community: The cochlear implant is a neuroprosthesis that allows for partial recovery of auditory function in individuals who are deaf. Despite its general efficacy, its use has been strongly opposed by a part of the deaf community that perceives deafness as a form of cultural identity, rather than a pathology. This article considers the concerns of the deaf community – which are often difficult for hearing people to understand – from a neuroethics perspective, proposing that such opposition to CI is analogous to the general population’s unease with regard to Cognitive Enhancement. CE allows healthy individuals who are unsatisfied with – or would like to improve – their performance to use artificial interventions that enhance cognitive functions. The analysis reveals that, when opposing CIs, the deaf community may be protecting a set of values similar to those that the general community often evokes when voicing concerns about CE diffusion. Keywords: Cochlear Implant; Cognitive Enhancement; Deafness; Deaf Culture. (shrink)

The paper focuses on processes of normalization through which dis/ability is simultaneously produced in specific collectives, networks, and socio-technological systems that enable the construction of such demarcations. Our point of departure is the cochlear implant, a neuroprosthetic device intended to replace and/or augment the function of the damaged inner ear. Unlike hearing aids, which amplify sounds, the CI does the work of damaged hair cells in the inner ear by providing sound signals to the brain. We examine the processes of (...) the CI’s genesis as well as its specific uses by and interrelations to the different and divergent actors that the CI assembles. We argue that the technological device and the implicated normalization process mobilize complex effects in varying socio-technical arrangements. The CI is conceived as a “boundary object” [89] or a “quasi-object” [49, 83], i.e., a metastabilized medium of translation that coordinates social, cultural, and technological action. Although intended to transform non-hearing or hard of hearing people into competent and “normal” hearing subjects, the CI system reproduces the asymmetrical structures of the disability discourse [14] through its function of “developing and maintaining coherence between intersecting social worlds” [89, 393]. Additionally, it initiates controversial discourses that have resulted in new forms of biosocial collectivities ranging from cochlear implantees with normal human hearing to human configurations who have passed through human enhancement. Our approach is thus situated at the intersection of disability and media studies and tackles the particular conditions technological media configurations impose upon the production of dis/ability. (shrink)

While new generations of implantable brain computer interface devices are being developed, evidence in the literature about their impact on the patient experience is lagging. In this article, we address this knowledge gap by analysing data from the first-in-human clinical trial to study patients with implanted BCI advisory devices. We explored perceptions of self-change across six patients who volunteered to be implanted with artificially intelligent BCI devices. We used qualitative methodological tools grounded in phenomenology to conduct in-depth, semi-structured interviews. Results (...) show that, on the one hand, BCIs can positively increase a sense of the self and control; on the other hand, they can induce radical distress, feelings of loss of control, and a rupture of patient identity. We conclude by offering suggestions for the proactive creation of preparedness protocols specific to intelligent—predictive and advisory—BCI technologies essential to prevent potential iatrogenic harms. (shrink)

Reservations concerning the ontologies of theism, transhumanism and posthumanism compel an explicatory discourse on their influences on Nursing and rehabilitation healthcare. Key journals in Nursing and health sciences have recently devoted themed issues on intelligent machine technologies such as humanoid healthcare robots and other highly technological healthcare devices and practice initiatives. While the technological advance witnessed has been a cause for celebration, questions still remain that are focused on the epistemological concerns. The purpose of this article is to discuss theistic (...) ontologies such as the Judeo‐Christian, Shinto‐Buddhist and Islamic religious belief systems on transhumanism and posthumanism in the assimilation of symbiotic technological beings in Nursing and rehabilitation healthcare practice. In view of the approaching technological singularity dominating arguments regarding the future of human beings, a treatise on Nursing and rehabilitation health care is positioned well within the realms of human care. Theism, transhumanism and posthumanism are directing discussions regarding human beings and healthcare processes. It is imperative that the beneficial effects of these discussions be acknowledged within the highly technological world of Nursing and rehabilitative healthcare. (shrink)