The Morality of Human Enhancement and the Capability Approach

POSTHUMAN POLITICS - 6th Beyond Humanism Conference Conference Schedule

25-28.9.2014, Mytilini, Lesvos (GR)

Conference venue:University of the Aegean, Department of Cultural Technology and

Communication (D.C.T.C.), Geography Building – University Campus.

25th of September, Thursday

16.00 -17.00 Opening of the Conference. Welcoming speech by the Rector of the University of the Aegean Prof. S. Gritzalis and the Head of the D.C.T.C. Assoc. Prof. A. Bounia.

Room 1

Chair: Sorgner

17.00 -17.30 Tom Philbeck: The Business of Human Enhancement

17.30 -18.00 Sankyu Shin: Human Enhancement and the problem of Social Justice - How to frame the problem

18.00 -18.30 Michael Hauskel ler : Voltaire’s Ugly Little Brother: how the Marquis de Sade Invented Transhumanism

18.30 -19.00 Coffee Break

Chair: Hauskeller

19.00 -19.30 Johann Roduit: The Morality of Human Enhancement and the Capability Approach

19.30 - 20.00 Daryl Wennemann: What World Do We Want?

20.00 - 20.30 Anastasia Zanni: Between treatment and enhancement: ‘vertical’ and ‘horizontal’ bioethical issues

Chair: Sampanikou

17.00 -17.30 D e b i k a S a h a : Reinterpreting Citizenship in Posthumanist Era

17.30 -18.00 Roberto Marchesini: The metamorphosis of the human and the urgency of an ethics of empathy

18.00 -18.30 George Gantzias:Info-Communication Industry and G loba l i za t ion : Posthuman Challenges.

Chair: Philbeck

19.00 -19.30 Curtis Carbonell: Hyper-Embodiment in Science Fiction

19.30 -20.00 Kyung-Ran Lee: Fictional Speculations on the Posthuman Condition and Predicaments and the possibility of posthuman subjectivity in the 21th-century Anglophone Literature

20.00 -20.30 Clare Wall: Products of Technology: the Problem of Exploitation in the Works of Paolo Bacigalupi and Peter Watts

26th of September, Friday

10.00 -13.00 Guided Tour in Mytilini by the Archaeologist Yiannis Kourtzellis, PhD

Room 1

Chair: Sorgner

17.00 -17.30 Luciano Zubillaga: An alien cartography: international relations, a posthumanist perspective.

17.30 -18.00 Magda Vicini (Skype): The Art and the posthumanity - They sell childhoods

18.00 -18.30 Evi Sampanikou: Framing Posthuman Notions of Politics in Contemporary Greek Graphic Novels: Aϊ-βαλί (Ayvalik) by Soloup and Other Novels by Giorgos Tsiamantas and Apostolis Ioannou

Chair: Carbonell

19.00 -19.30 David Roden: On Reason and Spectral Machines: an anti-normativist response to Bounded Posthumanism

19.30 -20.00 Anthony Kolsouzoglou: Posthuman Space. A design methodology for Augmented Reality narrative spaces

20.00 -20.30 J a i m e d e l Va l : Metahumanism: movement, becoming and the politics of indeterminacy

Room 2

Chair: Del Val

17.00 -17.30 Emma Ingala: The Paradox of the Political: Anti-, Post- and Humanism for A Universal Political Subject in the 21st Century

17.30 -18.00 J a e - H e e K i m : Simondon’s Invention and Transindividuality: Techno-Politics for the Post-Humanism

18.00 -18.30 Angeliki Vasilopoulou (Skype): The Ethics of Bombing

18.30 -19.00 Break

Chair: Sampanikou

19.00 -19.30 Lucy Freedman: ‘Dances of Agency’: Commodification a n d Po s t h u m a n i s m Embodiment Martin Vaughn-James’ The Cage

19.30 -20.00 Anna Persson: Do not eat anything with a face! Do not kill your own Soul!”: Trans-corporeality and pollution in Margaret Atwood’s The Year of the Flood

20.00 -20.30 Elina Penttinen: Posthumanism m e e t s p o s t m o d e r n Buddhism: an inquiry into non-dualist knowing, being and research ethics

20.30 -21.00 E l i za b e t h Ko l ovo u : Transhumanist Politics, Radical and Green??

21.00 Welcoming Conference Dinner (Taverna Paramythi, Kountouriotou St, at the city center, seafront)

Room 1

Chair: Sampanikou

10.00 -10.30 Alina Sorgner: Towards an Entrepreneurial Economy: Russia and Germany in Comparison

10.30 -11.00 Mirona Klorek: Feline Kidney Transplants– USA and UK experience

11.00 -11.30 Marcin Woźniak: Do we need laws of robotics

Chair: Sorgner

12.00 -12.30 G e o r g i a Tz i r o u : Posthumanism and the work «Human Traces»

12.30 -13.00 Didier Coeurnelle: Political advantages and dangers of a world with or without life extension for (almost) everybody.

13.00 -13.30 M a r t i n e Ro t h b l a t t : Biopolitical Accommodation of Xenotransplantation And Other Transhumanist Life-Extension Technologies

Room 2

Chair: Carbonell

10.00 -10.30 Vasso Belia: Towards a Posthuman Feminist Politics of Citation

10.30 -11.00 Suan Lee: The Symptomatic Advent of Homo Sensus as the Embodiment of Posthuman in Korean Culturscape.

11.00 -11.30 Jan Stasienko: Politics of cruelty – “The Sims” as a posthuman camp

Chair: Del Val

12.00 -12.30 Maciej Czerniakowski: We have never been posthuman, or the recognition of difference in posthuman politics

12.30 -13.00 Seongwon Park: When a political person meets a posthuman

13.00 -13.30 Sofia Apostolidou: Weighing Posthumanism: Biopolitics, Ethics and the Prosthetic Metaphor

27th of September, Saturday

Chair: Hauskeller

17.00 -17.30 Gavin Rae: The Human in Posthumanism: Genealogy, Trace, Politics.

17.30 -18.00 Thomas S te inbuch : Nietzsche’s Epigenetic Relation to His Father and His Critique of Moral Equality in Ecce Homo

18.00 -18.30 Katie Guinnane: Subjectivity, post-humanism and the possibility of Bildung

Chair: Del Val

17.00 -17.30 Kostis Stafylakis: Experiments with Overidentification: an antihumanist attack on Greek social paternalism

17.30 -18.00 C a r m e l Va i s m a n : Posthumanism as a Sensibility: Veganism and Childfree Discourses on the Israeli Web

18.00 -18.30 Ae-Ryung Kim: Posthuman City Life and NatureTM : Discourse on Restoration of Ecological System in Seoul

21.00 Main Conference Dinner (Taverna ‘O Dimos’, Epano Skala, by the Castle of Mytilini)

28th of September Sunday

10.00 - 11.00 Room 1: Round Table: Immigration Politics and Posthumanism (speakers t.b.a.)

11.00 - 12.00 Room 1: Closing of the 6th Beyond Humanism Conference. Discussion, Future Planning, Next Year’s Programming.

13.00 - 14.00 Room 3: Documentaries/Students’ exhibition

Video Conference Room (Geography Building, second floor)

Chair: Sampanikou (Mytilini) - Farzad Mahootian (NYU)

19.00 -19.30 Yunus Tuncel (Skype): The Art of Politics in Posthumanism19.30 -20.00 Francesca Ferrando (Skype): Spiritual Politics of The Posthuman20.00 -20.30 Stefan Lorenz Sorgner: Education and Metahumanities

Also see detailed programme (page 5)

Parallel Events:

1. 25th of September Thursday. Opening of the Graphic Novels Exhibition: “Framing Posthuman Politics: Ayvalik, Helidonou and The Village.” (Geography Building, 25-28 September). Artists: Soloup, Giorgos Tsiamantas and Apostolis Ioannou.

2. 25th of September Thursday. Opening of the D,C.T.C. Students’ Multimedia Exhibition “Posthuman Identity” (Geography Building, 25-28 September)

3. AegeanDocs – Documentary Festival (Running from 20 to 28 September 2014) (Municipal Theatre) See: http://www.aegeandocs.gr/en/

4. 25th of September, 21.00: Jaime Del Val, Metaformance

5. 10th -28th Sept. “Posthuman Figures”, Painting Exhibition organised by Ph.O.M. (Philotechnikos Omilos Mytilinis) - Fine Arts Academy. Curators: Dim. Kalantzakis, Sophie Volioti.

6. Special Event “Posthumans” Saturday, September 27th 2014 19.00-21.00 (Greek time) / 12-2 pm (NY time) University of the Aegean, Mytilini (Greece) New York University (NYU), New York (US)

Presentation: On Saturday, September 27th the International Conference “Posthuman Politics”

will host the special event “Posthumans”. The last session of the day will be held simultaneously in Greece and in New York: two speakers will present from New York University (NYU), one from the University of the Aegean (Greece). The discussions will be held on Skype, engaging both audiences. The selected audience at NYU will be formed by Faculty and Students of the Program of Liberal Studies (NYU), as well as by members of the «NY Posthuman Research Group». Symbolically, this event stands as a practical example of the dissolution of the strict boundaries physical/virtual.

Academic Commitee (in alphabetic order): Peter Diamond, New York University Francesca Ferrando, New York University Farzad Mahootian, New York University Evi Sampanikou, University of the Aegean Stefan Lorenz Sorgner, University of Erfurt Yunus Tuncel, New York University

Program - Speakers

(19.00 -19.30 – Greek time) (12.00 -12.30 pm - NY time)

(19.30–20.00 - Greek time) (12.30-1 pm - NY time)

(20.00-20.30 – Greek time) (1-1.30 pm - NY time)

Celebration(21.00 – Greek time) simultaneously(2 pm – NY time)

Links1. NYU – Liberal Studies http://www.liberalstudies.nyu.edu/page/LShome2. The NY Posthuman Research Group http://www.posthumans.org/ny-posthuman.html3. Beyond Humanism Conference Series: http://posthuman.ct.aegean.gr/?page_id=1774. Cultural Heritage Management Laboratory, University of the Aegean: http://chmlab.ct.aegean.gr/

USEFUL INFORMATION:

1. The Student’s Union Restaurant is available for all participants for 2.80 euros per day (the price includes breakfast-lunch-dinner).

2. Swimming (if the weather permits it) is possible during breaks – the university stands over the seashore. You will definitely need swimming footware as there are very sharp stones as you get into the sea.

3. The Municipal Beach and Coffee Bar - Restaurant, between the Castle of Mytiini and the Port will also be still open by the end of September. Entrance: 1 euro.

4. Buses from the city to the campus and back come every half an hour, get tickets (1.10 euros at Sapphous Square – 1.50 in the bus) and timetable from the starting point at Sapphous Square – city centre)

Yunus Tuncel (NYU): The Art of Politics in Posthumanism

Francesca Ferrando (NYU): Spiritual Politics of The Posthuman

Stefan Lorenz Sorgner (University of Erfurt): Education and Metahumanities

Main Conference Dinner (University of the Aegean)

Main Conference Lunch (NYU)

CONFERENCE ORGANISERS

I. Academic Organizing Committee

1. Evi Sampanikou, University of the Aegean2. Stefan Lorenz Sorgner, University of Erfurt3. Francesca Ferrando, Columbia University4. Donal O’Mathuna, Dublin City University5. Jaime Del Val, Reverso Institute6. Domna Pastourmatzi, Aristotle University of Thessaloniki

II. D.C.T.C. Beyond Humanism Associates

1. Sofia Dascalopoulou, Professor Emeritus2. Nickolas Vernicos, Professor Emeritus3. George Gantzias, Professor4. Irini Stathi, Associate Professor

III. Conference Site Hosting

1. Gerasimos Pavlogeorgatos, Assistant Professor, Director of the Cultural Heritage Management Lab (CHMLab, D.C.T.C.)

http://chmlab.ct.aegean.gr/post_conf_2014/2. Alexandros Spathis, Audiovisual Management Staff, D.C.T.C. http://posthuman.ct.aegean.gr

IV. Technical, Audiovisual and Graphics Support

1. Panagiotis Kargas, Hardware Support, Technical Mangement Staff, D.C.T.C.2. Alexandros Spathis, Audio and Skype Support, Audiovisual Management

Staff, D.C.T.C.3. Marios Giakalaras, PhD Student and Technical Staff, D.C.T.C.4. Vlassis Kasapakis, PhD Student and Technical Staff, D.C.T.C.5. Amy Males, NYU6. Michael Bonanno, NYU

V. Poster and Graphic Design

Marios Giakalaras, PhD Student and Technical Staff, D.C.T.C.

VI. D.C.T.C. Students and Staff

a. General AdministrationEleutheria Paschalidou, Msc, PhD Student

b. Audiovisual and Multimedia Exhibition AdministrationVaso Lazaridou, Graduate, D.C.T.C.

c. Graphic Novels Exhibition Curating1. Evi Sampanikou, Associate Professor, D.C.T.C.2. Panos Kritikos, PhD Student, D.C.T.C., Graphic Novels Publisher3. Dimitris Kalantzakis, Painter, Director of The Fine Arts Academy of Mytilini4. Sophie Volioti, Undergraduate D.C.T.C.

d. Registrations Secretariat1. Maria Avramidou, Undergraduate D.C.T.C.2. Maritina Bakoula, Undergraduate D.C.T.C.3. Helen Georgakopoulou, MSc Student D.C.T.C.4. Penelope Katochianou-Servou, Undergraduate D.C.T.C. 5. Larissa Rudenko, Undergraduate D.C.T.C.6. Vasilis Samtidis, Undergraduate D.C.T.C.7. Daniela Sapouna, Undergraduate D.C.T.C.

e. Graphic Novels Exhibition Support1. Constantina Karavassili, Undergraduate D.C.T.C.2. Penelope Katochianou-Servou, Undergraduate D.C.T.C.3. Elisabeth Kolovou, External Partner4. Taxiarchoula Lipioti, Undergraduate D.C.T.C.5. Catherine Michou, Undergraduate D.C.T.C.6. Christophoros Mourougiannia, MSc, Undergraduate D.C.T.C.7. Paroula Mpatsiou, MSc, Undergraduate D.C.T.C.8. Anastasia Roumelioti, Undergraduate D.C.T.C.9. Daniela Sapouna, Undergraduate D.C.T.C.

f. Multimedia Exhibition1. Marios Giakalaras, PhD Student and Technical Staff, D.C.T.C.2. Chrysanti Chariskou, Artist, Undergraduate D.C.T.C.3. Elias Karagiozopoulos, Undergraduate D.C.T.C.4. Joanna Constantinidou, Undergraduate D.C.T.C.5. Nikos Moulas, Computer Artist, Undergraduate D.C.T.C.6. Anastasia Roumelioti, Undergraduate D.C.T.C.7. Vassilis Samatidis. Undergraduate D.C.T.C.

g. Printing and ArtworkAntonia Savva - Reprographics

Special thanks to Dora Tzekou - Public Relations Office,University of the Aegean

ABSTRACTSIn alphabetic order

Sofia ApostolidouUniversity of Amsterdame-mail: sophiapostolidou@gmail.com

Weighing Posthumanism: Biopolitics, Ethics and the Prosthetic Metaphorkeywords: biopolitics, bioethics, prosthesis, disability, fat politics

Using representations of fatness as its entry point, this paper has a two-fold aim: one, to unpack the negative connotations that fatness is imbued with, by framing them as a direct result of neoliberal bioethics morality and two, to trace those dangerous narratives into posthuman discourses centered around the prostheic metaphor.

For the purposes of the first part, I am going to analyse a series of US government funded websites, enlisted under the War Against Obesity initiative. Employing Foucauldian theories of biopower, I am going to demonstrate the way in which medical “regimes of truth” are created, to which the neoliberal homo economicus must adapt. Taking these points, I am going to turn to an online community dedicated to ridiculing fat people and explain their attitude as an expression of moral indignation towards the fat individual who has failed to rationally manage themselves according to the doctrines of science, and common sense. As demonstrated by Foucault, the neoliberal homo economicus must function as their own entrepreneur, their capital being the machine of their body. By neglecting this “machine”, fat individuals demonstrate their failure in optimally managing themselves.

Departing from this analysis, I am going to turn into posthumanism, and examine several texts by posthuman theorists Hayles, Halberstam, Jain, Sobchack, outlining the way in which the prosthetic trope enables dangerous bioethical narratives: where the homo economicus is expected to optimally manage themselves, the posthuman is now expected to optimally manipulate themselves, ad infitum, in such a way which, as Jain points out, renders all bodies disabled, when compared to the realm of a possible enhancement. Using Shildrick’s theory on disability, I will then expand on the problematics of an uncritical usage of the prosthetics trope, before I move on into a conceptualisation of fatness as a prosthesis: taking several definitions of what a prosthesis is, I will try to conceptualise fatness as such, only in a revesed, counter-productive manner. Where uncriticallly employed prosthetic narratives envision hyper-productive, enhanced superhumans, I will suggest that we instead apply the metaphor of the prosthesis to the deformed, the abnormal, the disabled, the fat. The purpose of this paper is a) to contribute to a growing body of work that aims to alert towards the bioethically dangerous connotations that exist within current posthuman discourses and b) to suggest a different, potentially transgressive re-conceptualisation of posthuman prosthetic narratives._______________________________________________________________________________________________

Vasso BeliaRMA student in Gender Studies, Utrecht University

Towards a Posthuman Feminist Politics of Citation

The proposed paper examines the trend in contemporary philosophy to contrast the new materialist turn with poststructuralism, and focuses in particular on the current debates around materiality and power in feminist theory. Arguably, in certain trends of feminist theory poststructuralism and new materialism are seen as incommensurable. The assumption underlying this opposition is that poststructuralism, with all its importance, remains within the tradition of humanism insofar as it describes the relationship between the ends of binaries such as human/non-human and culture/nature in terms that are representationalist or equivocal, that is, in terms that presuppose an ontological distinction between systems of signification and the real world those systems either represent or

produce. Striving to move beyond humanism towards a posthumanist philosophy which interrogates the givenness of categories like human and non-human, new feminist materialist philosophers, such as Karen Barad, Vicky Kirby and Claire Colebrook, explore the epistemological, ontological and ethical consequences of current advances in technology and the natural sciences and they embrace a philosophical tradition of immanence which does not separate culture from nature and mind from matter, in order to speak of agential matter and culture as always already nature. In this theoretical debate Judith Butler’s work on materiality is often invoked as the epitome of poststructuralism’s failure to pay sufficient attention to matter or acknowledge matter’s “real-life” pressing presence, because it prioritizes the realm of representations from which matter is locked out.

The paper engages in particular with how Butler’s theorization of materiality figures in the work of new feminist materialist Vicki Kirby. This question goes beyond the content of Kirby’s critique and into the ways major new feminist materialist philosophers engage with other philosophers’ work. According to feminist epistemologist Iris van der Tuin, new feminist materialists share a similar set of methodologies of relating and reading which consciously strive to avoid the pitfalls of dialecticist thought: the tendency to make classifications through sequential negation and progress narratives. The theoretical engagements of new materialism and its methodologies of relating are interconnected: the desire to avoid oppositions and follow a more cartographical approach is informed by the desire to shift away from the classificatory paradigm of a phallogocentric and anthropocentric humanist tradition. However, one can observe in the work of major new feminist materialists –Kirby not the least among them– the tendency to focus on Butler’s work on materiality –more specifically, her refusal to include matter as such in her account of materiality and her consequent failure in adequately capturing the relationship of language and matter– as that which makes their work necessary and relevant. Following Clare Hemmings’ example of looking into the grammar of feminist narratives, that is, of examining how telling stories about feminist theory’s recent past makes a difference in positioning contemporary feminist theory and politics within a wider context, the paper investigates whether the critique of Butler’s work serves a broader narrative function in positioning new feminist materialism and poststructuralism in relation to each other and also within contemporary academia, the human and natural sciences and society. Finally, it intends to be an experiment in “renarration” à la Hemmings: in the last part of the paper passages from Kirby’s work will be recited, will be assigned a different genealogy, with Butler in specific as an antecedent, in order to stress the links, rather than the disconnections, between poststructuralism and new feminist materialism. _______________________________________________________________________________________________

Curtis D. Carbonell, PhDAssistant Professor, Humanities and Social Sciencecurt.carbonell@kustar.ac.ae

“Hyper Embodiment in Science Fiction” at this year’s Posthuman Politics conference in Greece.

One can’t escape the science-fictionality of the trans-and-posthuman discourses. From Clynes and Kline’s original notion of a cybernetic organism as a spacefarer to Haraway’s de-centered cyborg subject, from Vinge’s notion of persons living in an all-encompassing techno-Singularity to Baudrillard’s inescapable postmodern simulacrum, the posthuman has been formulated with tropes and rhetoric lifted directly from science fiction. My paper views posthumanism emerging through three major trajectories: 1) a critical variant popularized by Haraway and Hayles that challenges the rational subject, as well as one articulated earlier via the philosophy of technology through Heidegger and later thinkers in technoscience 2) the less-theorized transhuman telos of current GRIN technologies often reflecting the conspicuous wish fulfillment of hopeful technologists or an equally vocal condemnation of bioconservatives and 3) through the broad, popular imaginings in science fiction literature, film, TV, video games, etc. in which the posthuman has been represented as the fully disembodied, the robotically augmented, the genetically enhanced, and even the transmogrified alien ‘other.’ While my paper is influenced by the critical perspective of the decentered rational subject and the notion of technoscience as a condition of contemporary life, it views Bruce Sterling’s seminal

cyberpunk novel Schismatrix presenting a helpful novum (posthumans as Mechanists and Shapers). It does so to conceptualize how the posthuman is currently being articulated in science fiction as hyper embodied. For Sterling, the Mechanists become posthuman via mechanical augmentations, while Shapers do so via genetic engineering. This paper begins with Sterling’s machine/body binary, moves through Hayle’s mind/body binary, and ends with the Cartesian split of res cogitans and res extensa collapsing as the result of SF’s most fantasist trope: nanotechnology. This paper contends that when mind and machine are viewed in opposition to the body, and when those unlikely pair can no longer be separated from conditions of embodiment, science fiction becomes a fruitful mode of investigation. Even more so, it becomes a critical mode in a world of hyper, networked, and realized bodies._______________________________________________________________________________________________

Didier Coeurnelle

Political advantages and dangers of a world with or without life extension for (almost) everybody. We understand our DNA, we can create life almost from scratch; cancers and cardiovascular diseases are losing numerous battles. After decades of hope and fears, life extension seems really closer than ever, even if it is not for tomorrow. Most politicians are not conscious of these evolutions. Some politically active people are enthusiast, some are afraid. Not everybody has an informed opinion, but everybody has gut feelings about it. This speech will first approach a world with possible largely delayed senescence with the following hypotheses - Life extension outlawed (everywhere or in some countries) - Life extension available only to a few (rich people) - Life extension largely available In these 3 utopian / dystopian perspectives, a few political questions will be examined - Environmental consequences: question of overpopulation, patterns of ecological behavior - Level of pacifism / propensity to violence in the society, existential risks - Level of resilience of a society - Economic consequences: healthcare systems, pensions - Other sociological consequences Taking in consideration these aspects, possible reactions will be examined for citizens concerned by the following «political boundaries» - Left wing / Progressive side - Right wing / Conservative side - Secular side - Religious side - Libertarian - Authoritarian - Luddites / Precautionary principle - Technoprogressists / Proactive principle The speech will also approach briefly a possible more radical life extension, a world with «virtual immortality» with the following hypotheses - Prohibition - Electronic immortality - Electronic immortality and possibility to «copy, paste and delete the copy / copies» The question of the moral necessity of research concerning life extension will be discussed as the last part of the speech. Can we consider scientific research as a moral or a legal obligation? Is prohibition of physical longevity an option because we would be at risk of losing ourselves if we can live longer? Is prohibition of virtual longevity an option because we could lose ourselves without our bodies?

Keywords: life extension - longevity - duty to enhance - technoprogressism - proactive principle Didier Coeurnelle is co-chair of Heales (Healthy Life Extension Society), which publishes a monthly

newsletter of information: “La mort de la mort” (The Death of the Death) and organizes international conferences. He is vice-president of the French association Technoprog, which aims to “spread the themes and questions related to technologies that could extend and enhance the lives of individuals and of humankind”. He is also an active member of the environmental movement. In January 2013, he published a book (in French): Et si on arrêtait de vieillir ! : Réalité, enjeux et perspectives d’une vie en bonne santé beaucoup plus longue (Amazon page - Dedicated website)._______________________________________________________________________________________________

Maciej Czerniakowski PhD Student at John Paul II Catholic University of Lublin

We have never been posthuman, or the recognition of difference in posthuman politics

Many visionaries have already attempted to approach the subject of a posthuman human from various perspectives and in this sense Splice (2009) by Vincenzo Natali may not be a particularly cutting-edge example. Still, it seems to be worth noticing if only for the sheer number of different aspects of posthumanism which Natali tries to put together into a coherent whole and which may turn out to be very thought provoking. The main problem of the film concentrates around the eponymous splice, an experiment which ultimately leads to the creation of a brand new being. Designed on the basis of a patchwork of animal and human DNA, the creature gets out of control and, in the end, it must be killed. What leads to this tragic end is a fascinating story of humans crossing virtually all the boundaries defining traditionally understood human community and so practically erasing well-established frames of motherhood, sex, gender and the division into species. If one were to summarize Splice in just a few words, one could say that it is a portrayal of eternal human need to go beyond the controlled parameter and erase the frames which constrain human cognition. In other words, to go beyond traditional frames of society and to see a posthuman face of a human race, one needs to recognize, accept and then redefine the difference. Posthuman politics seem to offer this possibility since posthumanism appears to be capable of redefining the whole concept of what difference is and annihilate its derogatory function in establishing the rules and regulations governing human society.

Posthumanism as a theory may be able to redefine the concept of difference but another, more important question remains to be answered, namely can human race incorporate posthuman mindset? The experiment in Splice theoretically proves successful, even though the cost is enormous. After all, one of the protagonists, Elsa seems to have gone through all the phases which seemed essential to reach the point where she could really create a posthuman human or, better say, a posthuman species. At the same time, she seems to have made considerable personal gains as she apparently freed herself from the oppressive normative heterosexual relationship, patriarchal society and gender roles. The truth is, however, that she fails to go beyond these paradigms since to achieve her goals she uses the very tools which are given to her within the limits of a patriarchal society. For instance, most often she behaves as a mad scientist, a role which in the history of the Western culture has been ascribed to men. Furthermore, it turns out that to create a posthuman species she has to be ultimately reduced to a sexual object which is again a stereotypical treatment of a woman within the frames of a patriarchal society. To conclude, even though she struggles fiercely to unchain herself and to create a posthuman species, her experiment fails since to truly conduct it she would have to go beyond the system into which she was introduced at birth, namely human society. This, in turn, at least in autopoietic terms is impossible since as autopoiesis claims one cannot go beyond the system in which one operates.

The main aim of the following presentation then is to present posthuman politics as a gripping vision of politics without difference as we understand it now. Furthermore, it is to discuss whether humans will ever be able to fully appreciate a new understanding of difference and disentangle themselves from a paradoxical situation where to create a posthuman human, at least for one moment, they will have to leave anything that is human and operate according to paradigms of thinking they might not even be able to verbalize.

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Francesca Ferrando Spiritual Politics of The Posthuman

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Lucy Freedman

‘Dances of Agency’: Commodification and Posthumanism Embodiment Martin Vaughn-James’ The Cage

In Marx’s Capital it would appear that the commodity is protagonist. On first glance, it is the bildungsroman of the inanimate object! However, in reality Marx’s subject is a human one. Capital is not about things in and of themselves, rather the phenomenon of their fetishization; the importance and meaning we ascribe to the inanimate object surely says more about ‘us’ than ‘them’.

The Cage is literally a post-human text, as it takes place in a setting where humans have left, the ‘characters’ or agents here are the commodities they have created. This paper reads the visual novel as a representation of the process in which commodity producing society simultaneously turns the labourer into a commodity, and imbues the product of their labour with agency or even ‘humanity’.

Critically engaging with New Materialist thought as a lens through which to closely analyse two moments of the text in which the human body is embodied through the inanimate objects it has created, I ask ‘are the dehumanising politics of late capitalist production posthuman?’ Indeed, In compartmentalising and attributing value to the human body, we move away from the holistic humanist concept of human essence, or the Marxist notion of ‘species being’, and towards a posthuman identity of value or utility. If the human body can be created and controlled by the commodity, can we really call it human? Though it has no mind, and lacks all autonomy it can move like a human, and thus produce like a human. In 1975, The Cage pre-empts an inverted version of today’s real moral problems around ‘Artificial Intelligence’, here the posthuman question is not so much ‘Can Thought Go On Without the Body’ (Lyotard) but more can the body go on without the mind?

However, despite its lack of human character or logical narrative, The Cage - populated with bodies comprised of the debris of industrialised society- serves to add flesh to the outline of the modern human form and I argue that its absence of the human is thus anachronistic of our present human condition, rather than a posthuman future. _______________________________________________________________________________________________

Katie GuinnaneSchool of Education, Trinity College Dublin, Ireland

Subjectivity, post-humanism and the possibility of Bildung.

The humanist view of education, stemming from the German theory of Bildung as the development of a culturally informed, knowledgeable responsible agent and critical thinker has suffered an almost fatal demise in the 20th century. There are many reasons for this rejection, which build mainly on the critiques of Adorno and Lyotard. Following an examination of these reasons and a discussion of some current ideas in philosophy, socio-cultural and political theory, an attempt is made to find the basis for a new post-humanist view of education that is nevertheless grounded in a notion of subjectivity. A discussion is proposed based upon developing a new understanding for education, learning and development based on this position. In particular, it is argued that, one such understanding can be developed from the work of scholars such as Braidotti and the New Materialist movement.

Reviewing the theories of Bildung and its development in the postmodern era, I argue that Braidotti’s posthumanist subject offers a new way of engaging with educational theory and practices. The new posthumanist models of being human, argued for by Braidotti, are significant particularly when we acknowledge the advancement of modern (bio) technology, which challenge the traditional Enlightenment and humanist ideas of self and identity. The role of education in our understanding of what it is to be and become more human is facing a deep challenge and the implications for educational constructs and curricula are significant. For this reason, the present work offers itself as a starting point for a new engagement with our contemporary human condition.

Keywords: Bildung, post-humanism, Deleuze, Braidotti. _______________________________________________________________________________________________

Michael Hauskeller

Voltaire’s Ugly Little Brother: how the Marquis de Sade Invented Transhumanism_______________________________________________________________________________________________

Emma IngalaUniversidad Complutense de Madrid (Spain)

The paradox of the political: anti-, post- and humanism for a universal political subject in the 21st century

What legitimates the exercise of representation in current democracies? What idea of citizenship, subjectivity, identity or humanity underpins universalist projects such as the Universal Declaration of Human Rights? The second half of the 20th Century bore witness to a series of discourses termed ‘antihumanist’ that sought to denounce the idea of a universal human nature as a pregiven essence. This denunciation intended to be potentially emancipatory, but resulted in a disturbing paradox: the rejection of identity or nature altogether and its substitution by a wholly historical human or rather posthuman individual, or put differently the rejection of universality and its substitution by singularities, particularities and differences, not only seemed to deny any fixed points of reference from which to criticise certain practices, explain what is in common to every citizen or provide a ground for political action, but also became the basis for a new form of subjugation where flexible, fluid and plastic subjects were left out of reach of any political norm and exploited under the demands of the impersonal so called markets. Anticipating this 21st Century situation, where human rights are left behind to the benefit of an inhuman system –as we can see in the dismantlement of the welfare state in countries like Spain, Portugal or Greece–, Althusser already raised the concern of uniting the theoretical or ontological anti-humanism with a commitment to a practical or political humanism. The aim of this paper is to analyse the debates on this matter in the current French (especially B. Ogilvie,

P. Macherey, E. Balibar) and English-speaking literature (in particular J. Butler, S. Žižek, E. Laclau, C. Mouffe) and determine whether in order to solve the paradox mentioned above and build a universal category of the citizen, (1) it is necessary to go back to an Enlightenment shaped idea of human nature, and (2) it is possible to modify it with the anti- and posthumanist conclusions._______________________________________________________________________________________________

Jae-Hee KIM (the Ewha Institute for the Humanities of Ewha Womans University in Korea)

Simondon’s Invention and Transindividuality: Techno-Politics for the Post-Humanism

On critical deconstruction of Humanism and Human Subject by Poststructuralism asking for a new subjectivity which shouldn’t return to the anthropo-individual-centered liberal humanism, Technoscience which has been leading the de-humanizing process is emerging as a condition of post-human subjectiviation. How can we convert the anti-humanism of Poststructuralism and the de-humanizing capability of technoscience into a possibility of new subjectivity which builds post-humanism? I would like to find a solution in Gilbert Simondon’s works on individuation and technology, especially by focusing on the relation between Invention and Transindividuality. The transindividuality which is beyond the opposition between individuals and society as well as confrontation between nature and technology, can be produced through the transductive operation of technological invention realizing the preindividual potential energy. The essence of invention which has been overshadowed by the framework of labour-capital consists in an ontological operation and a techno-political activity, that is, a searching for the common in order to make two incompatible and disparate things communicate. It is a synergic relation between human subject as inventor and technical objects invented that makes possible the dephasing and the quantum leap to higher level of metastable social system. Human-machine ensemble which is combined cooperatively in technological activity of invention can produce transindividual collective subjectivity overcoming limitations of anthropocentric and individualcentric humanism. I’m going to argue that only when human individuals who have been fragmented and alienated in accordance with the conditions of capital can recover their transindividual relations through the de-commercialized technological activity, and actualize their preindividual inner potentials, a new political subjectivity for the post-humanism can be produced.

Brief Biography Jae-Hee KIM is Research Professor at the Ewha Institute for the Humanities (EIH) of Ewha Womans

University in Seoul, Korea. She received a Ph.D in Philosophy from Seoul National University in Seoul. Her research interests are the 20th-century French philosophy, philosophy of technology, and Posthumanism. She translated Gilbert Simondon’s Du mode d’existence des objets techniques (2011) into Korean, and published the book titled Henri Bergson’s Conception of Virtual Unconscious (2010) in Korean. Her published articles include “The Creative Emotion and the Open Society in Bergson” (2012), “Deleuze’s Expressive Materialism” (2012), “Technology and Existence on Gilbert Simondon” (2013), and “Matter and Becoming in Gilbert Simondon’s Theory of Individuation” (2011), among others (in Korean). _______________________________________________________________________________________________

Kim, Ae-Ryung (Dr. Phil., HK Professor, Ewha Institute for the Humanities, Ewha Womans University, Seoul, Republic of Korea)Address: Ewha Institute for the Humanities, Ewha Womans University, 11-1 Daehyun-dong Seodaemun-gu, Seoul 120-750, Republic of KoreaE-Mail: aeryung@ewha.ac.kr

Posthuman City Life and NatureTM : Discourse on Restoration of Ecological System in Seoul

This thesis analyzes the discourse of “Restoration of Ecological System” on Cheonggyecheon, a restored stream in Seoul, with a critical post-humanist point of view. Cheonggyecheon’s restoration was completed in 2005, after being covered up for 47 years, and the process was either supported or criticized under the discursive framework of restoration of ecology. The controversy finds whether or not ‘nature’ can be restored through artificial technology in a big city scene, and the side-by-side comparison between its financial and cultural costs, and its effects, to be its major factors.This research bases its analysis of ecological restoration projects in urban settings on the theories of space (by Lefebvre, Grosz, etc.), and further delves into how the ecology of the restored stream/river can differ the city-life environment on the basis of Haraway’s ideas. “NatureTM” is a concept that is given to “nature” that is created when the border between nature and culture has been imploded, according to Haraway. This notion provides a clue to understand today’s global city as a cyborg and to grasp its inside life from the viewpoint of post-humanism._______________________________________________________________________________________________

Mirona KlorekAdam Mickiewicz University

Feline Kidney Transplants– USA and UK experience

Chronic renal failure is one of the most common cause of old cats’ deaths. Nowadays cats owners have two options: pharmacological treatment with special diet or transplant surgery ( 80% of the transplants are successful). The recipient life expectancy after operation is between 10 months to 2-3 years.

Feline Kidney Transplants was initiated at the University of California-Davis School of Veterinary Medicine in 1987. Each year in the US, nearly 2,000 cats are undergoing the surgery. From 2003 kidney transplants are approved in the UK. There is no convincing statistics on the amount of operations in the UK.

The goal of this paper is to present and compare the transplant procedure in the UK and the US. First, I will show similarities such as: qualification process, postoperative treatment and costs. Second, I will analyze differences: the origin and the future of donor. In the UK clinics need to provide donor and they are responsible for care after surgery; however in the US owners of the recipient are obligated to adopt the donor, the main source of donors there are shelters.

In the end I will discuss ethical considerations: (1.) quality of life after surgery – the postoperative complications and treatment; (2.) value of donor life which is exposed to renal failure in the future; (3.) where do the donor should come from – from a shelter, research facilities or household?; (3.) who should provide cat donor – clinics or owner? (4.) what should happen after surgery with the donor?; (5.) patient –owner –clinician relationship and (6.) informed consent.

I hope that, in the discussion we will be able to answer main question: whether we should prefer a single animal welfare over the welfare of another animal and who should decide what the welfare is?

Keywords: donor, animal welfare, informed consent, quality of life, veterinary medicine, kidney transplantation, patient – owner – clinician relation. _______________________________________________________________________________________________

Elisabeth Kolovou

Transhumanist Politics, Radical and Green? «lol»!

In this paper I attempt to show why I think that even the so called “progressive” expressions of transhumanism are strongly anthropocentric in their core, at least in a sense that gains its meaning from a framework of environmental philosophy and a radical viewpoint from within the environmental movement. I will suggest that the transhumanist rhetoric seeks to depoliticize the global anthropogenic environmental problems, making the proposed hi-tech fixes sound as their sole effective solution. I will oppose such an apolitical conception of environmental issues and I will draw the conclusion that transhumanism cannot be expected to open up new and meaningful fields of political ecology, at least if the last is defined in terms of the aforementioned context of the paper. Furthermore, I will support the claim that the transhumanist project of a deep and extensive artificialization of everything there is, signifies a new manifestation of capitalism, that masks its traditional “grow or die” imperative under novel technological forms, seeking to impose new imaginary needs.

*Elizabeth Kolovou has studied Environmental Science in the University of the Aegean. She holds aMSc in “Environmental Policy and Management” (University of the Aegean) and a MA in “Values and the Environment” (Lancaster University). She and Stavros Karageorgakis are the authors of the paper “Free from Nature or Free Nature? An Anarchist Critique of Transhumanism”, which was published in: Jun, Nathan and Wahl, Shane (eds.) (2009), New Perspectives on Anarchism, Rowman & Littlefield: Lexington, Maryland. She has recently translated in Greek the book: Bookchin, Murray (1982) The Ecology of Freedom: The emergence and dissolution of hierarchy, Palo Alto, Calif: Cheshire Books, which will be published by Antigone (in press).___________________________________________________________________________________

Anthony KolsouzoglouPhD candidate, National Technical University of Athens (NTUA), School of Architecture, Greecea_kols@yahoo.com

Posthuman Space. A design methodology for Augmented Reality narrative spaces

The paper deals with an approach for interactive narrative design methodology that may be applied to the design of Augmented Reality (AR) spaces as well as computer games. Interactive narrative (Cavazza et al, 2011) refers to the user interaction with the narrative content and structure, in the sense that the sequence of event can be affected. This type of interaction leads to a feeling of immersion into the AR space.

The objective of this research is to offer a design methodology for spatially integrating sub-areas into an AR space, so that the user’s staying within or passing through these areas constitutes a narrative means. The user’s presence, movements, decisions and actions within these areas (the cause) trigger predetermined narrative sequences (the effect). The initial effect, as a “cause” triggers further effects and so on. These sequential changes constitute the narrative unfolding. Physical and virtual spatial elements capture the user’s attention and encourage him/her to access certain areas of the physical space. In this sense, the architectural design of the narrative space constitutes the narrative design itself. Interactive installations such as the “audio walks” of Janet Cardiff (Schaub, 2005) refer to physical spaces where the user moves around so as to trigger the narration unfolding (Illustration 1).

Illustration 1. “Audio walks” interactive installation: the user actions interact with the narrative content (Janet Cardiff, 1995).

Determinism admits the existence of causality, i.e. the deterministic link of phenomena. A deterministic approach can be used for designing an interactive narrative space. In the frames of this approach, the “cause” corresponds to a contextual continuity, the “effect”. The “cause” is a predetermined user action into the space. The “effect” is a predetermined aftermath. The contextual continuity of the narrative constitutes its “causality”.

The deterministic design approach of traditional Video Gaming is apparent. The game narrative bases on the relation of “cause” and “effect”, in order to proceed from stage to stage. The initial gaming setting encourages the user for predetermined by the author actions, which lead to respective effects. These effects modify the gaming setting, offering a new environment in which the user finds oneself. Then the user decides a new action, which brings about a new effect. It is characteristic that with a view to ensuring this narrative unfolding, the storytelling of the game is most of the times structured in stages (chapters). This structure leads to a predetermined direction in the narrative space, not offering the user the possibility to escape from the linearity of the narration. This gives the game a fatalistic perspective.

With reference to the typology of digital narrative (Aarseth, 1997), the type of this AR space constitutes a combination of internally exploratory and internally ontologically interactive narrative (Ryan, 2001). Exploratory interaction refers to the regional freedom of the user to explore each stage. This gives the game a teleological aspect. Ontological interaction refers to the ability of the user to choose among predetermined sequence of events of the narrative plot. This gives the game a deterministic aspect (Illustration 2).

Illustration 2. Types of interaction in the Augmented Reality narrative space.

In the illustration above, each node represents a stage which the user can freely explore. The user is encouraged to reach a goal (telos). Throughout this exploration the narration unfolds. Each branch represents the possible options the user is encouraged to choose from, while he/she explores the respective stage. In this way the user interacts with the sequence of events of the story, as he/she

chooses the next stage. Finally, the narrative constitutes the combination of the stages accessed by the user and the plot structure.

Keywords: architectural design, determinism, interactive narrative, Augmented Reality, narrative space.

REFERENCES1. Aarseth, E.J., 1997, Cybertext: perspectives on ergodic literature, The Johns Hopkins University Press,

Copenhagen.2. Cavazza, M. O., Champagnat, R. and Leonardi, R. , 2009, The IRIS network of excellence: future directions in

interactive storytelling, 2nd International Conference on Interactive Digital Storytelling, ICIDS, Guimarães, Portugal, December 9 - 12, in Iurgel, I. A., Zagalo, N. and Petta, P. (eds) Interactive storytelling, Lecture notes in computer science. Heidelberg: Springer Berlin, pp.8-13.

3. Ryan, M., 2001, Beyond Myth and Metaphor - The Case of Narrative in Digital Media, Game Studies, The International Journal of Computer Game Research, Vol.1, issue 1.

4. Schaub M., 2005, Janet Cardiff: The Walk Book, Walther König, Köln

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Kyung-Ran Lee, Dr.HK Research Professor, The Ewha Institute for the Humanities, Ewha Womans University, Seoul, Koreakrlee@ewha.ac.kr, ducsilee@ewha.ac.kr

Fictional Speculations on the Posthuman Condition and Predicaments and the possibility of posthuman subjectivity in the 21th-century Anglophone Literature

The deep penetration of digital and bio-technologies into our daily lives forces us to recognize the posthuman condition and predicaments where the boundaries between humans and non-humans, mind and body, and singularity and collectivity are constantly being blurred and questioned. This study is an attempt to investigate the characteristic ways in which Anglophone literary works produced in the first decade of the 21th-century (like Pattern Recognition (2003), Oryx and Crake (2003), The Year of the Flood (2009), Never Let Me Go (2006), The Lifecycle of Software Objects (2010), etc.) participate in the current posthuman discourses and practices. More specifically, it aims to examine how current fictional imaginations respond to the posthuman condition where technologies are the integrated parts of humans and their society with both positive and negative effects and speculate on the ethical and desirable posthuman definitions on the Human and its relation to Others as well as the posthuman subjectivity which stresses radical relationality, that is non-unitary identities and multiple allegiances. I wish this process may map the points where current fictional posthuman perspectives overlap with or diverge from those of current philosophical, artistic, and scientific posthuman discourses and practices._______________________________________________________________________________________________

Suan LEE Associate Professor, Ewha Institute for the Humanities at Ewha Womans UniversityE-mail : suan@ewha.ac.kr, lee.suan1@gmail.com

The Symptomatic Advent of Homo Sensus as the Embodiment of Posthuman in Korean Culturscape.

This study aims to search and analyze the symptoms of emerging posthuman bodies in the present (”here and now”) cultural context of Korea with a sociological perspective, instead of prospecting for future on an abstract level regarding the main theses of posthumanism discussions such as the configuration of posthuman body, corporeality, the complexity of technology and human, and the posthuman subject, etc.

While “human” in the context of humanism indicates a subject with rationality and liberal will,

“posthuman” appears when this human, combining with numerous variables, goes through an implosion of meaning and becomes a morphologically as well as intrinsically distinctive embodiment. Many have argued that the erasure of embodiment is a feature common to both the liberal humanist subject and the cybernetic posthuman. It is more important, however, to note that the liberal subject was seen as possessing a body but was not usually represented as being a body as Catherine Hayles points out. On the contrary, techno-body and virtual body are marked by embodied characteristics such as technologically transfigured body, or sense-concentrated body as a prosthesis in using digital device by haptic and visual sense subject to the influence of stimulants such as <Red bull>, or designed images like avatars or game characters in virtual space.

Hayles explains that the posthuman point of view is characterized by four assumptions: preference of informational pattern over material instantiation, view on consciousness as an epiphenomenon, the body as the original prosthesis concerned with expansion and replacement of body with other prostheses, and the configuration of human being articulated with intelligent machines. According to Hayles’ classification, posthuman forms can be suggested as an assembled hybrid complex cross-textured with the mode of existence of the material body, body image, maximization and sharpening of sense and sensitive reaction.

This paper will analyze techno-body and virtual body—the two posthuman mode of existence of the external body figure in the given cultural context. Variables and the cultural background to be taken into account in the analysis are assumed as follows: the condition and expressed level of corporeality, body image, sense-concentrated techno-cultural demand, results-oriented society, body adjusted with consumer capitalism, gender dichotomy, and the suggestion of cyborg.

In the first half, this study focuses on the two types of techno-body. First type is the surgically altered body resulting from plastic (cosmetic) surgery craze in Korea, especially among the younger generation. This type of body reflects the socio-cultural aspects of Korea such as lookism which is related with male-oriented panoptic gaze and the relentless competition for survival in the job market of the neo-liberal society. Michel Foucault’s “docile body,” John Berger’s “way of seeing,” and Jean Baudriallard’s “simulation and simulacra” will provide a helpful theoretical context for analyzing the cultural background of the plastic surgery fever in Korea.

The second type of techno-body concerns multiple sense-using body in the digital media society with an emphasis on the haptic-centered use of digital media on the one hand, and sense-concentrated body with various stimulants on the other. In the context of media technology, the body using high-technology digital media can be called a techno-body. To borrow from McLuhan’s understanding of “media as an extension of man,” contemporary digital media devices like smart phones operating through a haptic interface can be seen as a digital device to which functions of human eye and hand are extended. Then, a human body combined with a device in this sense, is considered a techno-body. Korea enjoys a highly developed digital culture and thus many digital device users’ bodies in Korea are transforming into techno-bodies. Specific actualizations of cultural phenomenon concerning sense-concentrated body are easily found in the bodies of speedy text message and cacao-talk users, or computer game enthusiasts.

Meanwhile, stimulants like <Red Bull> bring human body to a fully hyper sensitive situation. Sometimes injections of anesthesia render a human body insensible—so much so that it is rid of rationality. As the socio-cultural cause which triggers such stimulant consumptions or anesthetic injections, the comminatory atmosphere of Korean society is frequently pointed out. The assumption carries the conviction that this environment was caused by the compressive economic development in the last few decades. For this hypothetic reason, students and other people confronted with important examinations become used to taking such stimulants.

Second half of this research analyzes the virtual body focusing on its two aspects. First aspect is marked only with image and sign while corporeality is entirely removed. This aspect of virtual body goes hand in hand with Donna Haraway’s understanding of cyborg which she suggested as a possible alternative that transcendences gender dichotomy. Representative examples of virtual bodies embodied through digital media are avatar and game character. Rosi Braidotti’s <riotgirrrls> series, suggested as a cyberfeminist interpretation of the nomadic subject falls in this category.

Second aspect of the virtual body is the distorted body image which is consumed by the public via the

popular cultural icons. In the scene of Korean popular culture, game characters like those from the game <Lineage> or <Tomb Raider> serves as an example. As these instances show, embodiment of virtual body not always brings about a positive effect. The category of this virtual body can also be extended to include the distorted erotic body images of the “ideal” female body shapes of popular idol group’s circulating in cyberspace through music-video or Youtube videos. The prototype of this body image can be found in the icons of popular culture, especially dancing singers and famous actresses.

These examples of actualized virtual body falling an easy prey to the capitalistic eroticism testifies that, contrary to the prospects of scholars ranging from Haraway, Braidotti, Hayles, to Anne Balsamo, etc., gender dichotomy is still maintained throughout although it remains at a level of “plastic sexuality” (concept of Anthony Giddens) with no real action involved. Thus, the “erasure of corporeality,” “cessation of unequal sexuality” becomes a rather hast and problematic conclusion. In the same respect, the concept of post-gender and post-genderism also need a serious reconsideration.

This study could contribute in extending and enriching the discussion of posthumanism by adding sociological and gender perspective in analyzing the formation and characteristics of various posthuman bodies which can be detected through symptomatic phenomenon not only in Korean cultural practice but also in other societies._______________________________________________________________________________________________

Roberto Marchesini

The metamorphosis of the human and the urgency of an ethics of empathy

In the traditional humanistic vision, each technological element was considered as an extension, capable of intervening only as a performative enhancer of inherent predicates and incapable of modifying the features of the human being. This vision, that we can define “ergonomic”, considers the techne as an external and appositional entity, which does not impair the body and does not modify the body’s predicates. The technopoietic acceleration of the Twentieth century and studies on the re-organizational processes of organic systems – from neurobiology to epigenetic – have modified this reading, so that the technological conjugation showed its hybrid nature, which is capable of not strengthening but of modifying the predicates. The eclipse of the ergonomic vision inaugurates a metamorphic interpretation of the human condition, putting in discussion the concept of universality of the human. The post-human philosophy needs to be confronted with the decadence of the concepts of universality of the human, overcoming the human conception of sympathy and Kant’s anthropocentric conception to arrive to an ethic of empathy. The ethic of empathy puts in a problematic relation two spheres, which traditionally are detached: science and ethic. This paper intends to show: 1) which interpretative transformation of the techne are linked to a transition from an ergonomic to an hybrid reading; 2) how the techno-poiesis can develop whilst being released from the ergonomic need; 3) which transformations and social problems can emerge during the metamorphosis of the human being and the breach of the universality; 4) on which coordinates the ethic of empathy can be based on; 5) which practical choices are contemplated by a non-anthropocentric ethic._______________________________________________________________________________________________

Seongwon Park, PhDScience and Technology Policy Institute, Seoul, KoreaEmail: spark@stepi.re.kr

When a political person meets a posthuman

This research aims to argue that practices of posthumanism could help individuals in South Korea increase political efficacy. By definition, political efficacy is the feeling that political and social change is possible, and that the individual citizen can play a part in bringing about the change. One of the most conventional indicators by which to assess political efficacy is the turnout of voters. Voting enhances political efficacy. In Korea, the turnouts in elections have continued to decrease

significantly. Authors point out that the domination of patriarchy, distrust in government, corruption of politicians, and lack of the public sphere for unconstrained exchanges of ideas are linked to the low level of political efficacy in Korea.

In addition, this research asserts that one of the important reasons for the low degree of political efficacy in Korea has to do with a prevailed thought that the future is predetermined. The society in which people believe the future is predetermined is one that people can pursue only one dominant vision, and other visions cannot be allowed to realize. Back to a Korean case, while the Korean government pursued economic growth as its dominant vision and thus expanded market competition and the market-driven logic of efficiency to a far-reaching extent, Korea has been divided into two extreme poles, the haves and have-nots. Students and civilians argue that a new Korea should seek alternatives to its dominant vision.

In this Korean context, posthumanism could be new room for people to imagine and practice alternative futures and visions in order to foster political efficacy. Furthermore, practices of posthumanism could expand boundaries of the uncertainty of the future, which in turn encourage people to think that the future is open. What I mean by practices of posthumanism is that people are given a future scenario that Korean society would be dramatically transformed into a posthuman society, where humans and AI (artificial intelligence) merge into posthumans and then, imagine and discuss with each other what new problems and opportunities could/should be in the future. For this purpose, several workshops on posthumanism were provided to individuals in Korea in recent two years. One of the most interesting findings is that the workshops can develop a political society, in which individuals can be redefined as being political whenever they pursue alternatives to the status quo. The word “political” can be reinterpreted as “actively involved in creating alternatives.” This research argues that a political society can be nurtured when individuals meet posthumans, and foresight activities can help individuals to improve political efficacy in terms of their ability to impact their futures._______________________________________________________________________________________________

Elina PenttinenUniversity Lecturer, Gender StudiesDepartment of Philosophy, History, Culture and Art StudiesFaculty of ArtsPoBox 59, 00014 University of Helsinki, FinlandElina.penttinen@helsinki.fi

Posthumanism meets postmodern Buddhism: an inquiry into non-dualist knowing, being and research ethics

In this paper I will discuss how understanding of knowing and being as agential realism developed by Karen Barad and postmodern Buddhist philosophy of ‘no selves’ can enable us to rethink and reconfigure the position of researcher in relationship with the world. Reopening this question is informed by feminist research ethics and postmodern qualitative approach which sees knowledge production as a relationship and calls for responsible scholarship. However, these approaches still reiterate the assumption that humans are the subjects of knowledge as well as singular entities in a (social) world. In this paper I begin by addressing how David Bohm conceptualizes non-fragmented world-view and use this as a key to inquire further the possibilities of non-dualist, non anthropocentric ways of knowing and being in social and political sciences. I combine posthumanism with the postmodern Buddhist ideas that deconstructs all grand narratives of the self and invites “a non-clinging openness to the many personal stories of truth” (Kwee 2011) and sees being as a matter of inter-being or intra-activity and not as a property of a person in an ontologically separate world. Therefore postmodern Buddhism, or posthumanist ethics is not for the faint hearted. It requires letting go of all established notions of truth, personal beliefs and stories of the self. We have a lot to gain by this move and that is the recognitions of the pluripotency of the world in its continuous becoming, rethinking political agency as well as the material concequences of research practices.

Elina Penttinen is a University lecturer in Gender Studies, Department of Philosophy, History, Culture and Art Studies, University of Helsinki. She is the author of Joy and International Relations: a new methodology (Routledge 2013) in which she develops new methodology especially for studying the experience of war. Penttinen her background in the field of International Relations and global political economy. Her earlier research has been on the links between globalization of the world-economy and sex-trafficking and published for example n Globalization, prostitution and sex-trafficking: a corporeal politics (Routledge 2008)._______________________________________________________________________________________________

Anna PerssonLiterary Studies Research Master Student University of Amsterdamannapersson4@gmail.com

“Do not eat anything with a face! Do not kill your own Soul!”: Trans-corporeality and pollution in Margaret Atwood’s The Year of the Flood

This paper centers on bodily perceptions of environmental issues in Margaret Atwood’s The Year of the Flood. In the 2009 post-apocalyptic narrative, the God’s Gardeners have created a living space for themselves in the form of a rooftop garden. The Edencliff Rooftop Garden is a space separated from the evil forces and debris of the destructive world enclosing them. The parallels to Genesis and the Garden of Eden permeate the novel, but it is significant that the created rooftop garden is not a piece of cultivated nature. Rather, they have created nature in a world where nature is itself overshadowed by the pollution and destruction of human activity.

In this paper, I focus on Atwood’s garden as a space appropriated through pollution. By using Michel Serres’ concepts soft and hard pollution and Stacy Alaimo’s definition of trans-corporeality, I argue that the Gardeners show ambivalence in their attempted move towards nature. This ambivalence lies in their simultaneous dichotomizing of the relationship between nature and culture. By juxtaposing the outside society to their garden while still being dependent on it, the novel highlights the connection between soft and hard pollution. Moreover, in the reading of the garden as a form of cultural or soft pollution (as opposed to hard pollution, which is for example gases and liquids released from industries), the trans-corporeal serves as a useful tool. Understanding the garden as an appropriated space highlights that until a conjoined consideration of pollution, both hard and soft, is carried out, the environmental crisis the Gardeners face cannot be overcome. The epistemological vision of the trans-corporeal emphasizes these intersections and stretches into a posthuman conception of the human as intertwined with the more than human within and without the act of pollution. _______________________________________________________________________________________________

Tom Philbeck

The Business of Human Enhancement Conferences and academic articles often focus on the philosophical, literary, or sociological

themes concerned with human enhancement. In addition, they often focus on the legitimacy and applicability of posthumanist and transhumanist prognostications. In this presentation, however, the entire goal is to address a multi-stakeholder perspective on Human Enhancement that concerns politics, civil society, academics, and business in the present day rather than «the future». Focusing on questions about the current state of affairs - Who is involved in enhancing humans? What are they doing? Who lends them support? What effect does it, or will it, have? What business models are in place? How will regulation play a role? – this presentation will highlight what companies are attempting to do and which of them is making successful inroads into the trans- and posthumanist landscape that academicians envision. By seeing what is being done in biological, technological, pharmaceutical, and moral enhancement, as well as who is actually doing it in the real world, the

presentation will discuss the likelihood of future scenarios with more informed foresight, based on areas not generally discussed in philosophical circles, such as barriers to entry, market penetration, political will, cost-benefit analysis, regulation, and return on investment, as well as other economic criteria that must be taken into account by those working to make headway. The business of Human Enhancement may make the future look very different from science fiction fantasy. _______________________________________________________________________________________________

Dr. Gavin RaeAmerican University in Cairo, Egypt.

The Human in Posthumanism: Genealogy, Trace, Politics.

While it has had a variety of meanings, posthumanism can be thought to entail an attempt to go beyond humanism, where humanism is defined by anthropocentric binary oppositions pitting a human against another. Overcoming this binary structure requires that posthumanism learn to think of the entwined nature of ‘opposites’. In the literature, this has taken the form of an attempt to re-think classic dichotomies including human-machine, human-animal, man-woman, human-world, subject-object, and essence-existence. The question that has arisen out of these endeavours is that of the relationship between ‘humanism’ and ‘posthumanism’; or, put differently, what the humanism in posthumanism entails. To start to engage with this issue, I will look at two options to show that the relationship can be thought of as entailing 1) rupture, where posthumanism entails a fundamentally new understanding of human being than a humanistic understanding; or, by taking its cue from a Heideggerian-Derridean heritage, 2) entwinement, to suggest that a trace of the human will necessarily continue to reside in the posthuman. The first option emanates from a temporal understanding of the relationship that sees posthumanism as coming after humanism, whereas the second option sees it as a stylistic way of thinking that will still be shaped by humanism to a limited degree, but which continuously struggles against this heritage. My suggestion will be that the first option fails to be sufficiently posthuman because by operating through a pure/impure dichotomy – the posthuman entails a pure break with the impure binary oppositions of humanism – and a humanist/posthuman dichotomy, it continues to think from and so perpetuate the binary oppositions it aims to overcome. As a consequence, I will suggest that the second option is more fruitful for overcoming the binary oppositions upon which humanism rests, but shows that the question of the posthuman must attend to the meaning of the ‘post’ and the ‘human’ if it is to be able to offer practically-orientated posthuman political solutions. The aim in outlining this is to show two different understandings of the humanism-posthumanism genealogy as a means to suggest that the question of the human in posthumanism is and must be the guiding one for any future conceptualization of posthumanism generally and a posthuman political specifically._______________________________________________________________________________________________

David RodenThe Open University UK

On Reason and Spectral Machines: an anti-normativist response to Bounded Posthumanism

In Posthuman Life I distinguish two speculative claims regarding technological successors to current humans: an anthropologically bounded posthumanism (ABP) and an anthropologically unbounded posthumanism. ABP holds:

1) There are transcendental constrains on cognition and agency that any entity qualifying as a posthuman successor under the Disconnection Thesis (Roden 2012, 2014) would have to obey.

2) These constraints are realized in the structure of human subjectivity and rationality. One version of ABP is implied by normativist theories of intentionality for which original or “first

class” intentionality is only possible for beings who can hold one another publicly to account by ascribing and adopting normative statuses (Brandom 1994). If Normativist ABP is correct, then

posthumans – were they to exist – would not be so different from us for they too would have to belong to discursive communities and subscribe to inter-subjective norms (See Wennemann 2013).

Normativist ABP thus imposes severe constraints on posthuman “weirdness” and limits the political implications of speculative claims about posthuman possibility such as those in my book. In this paper, I will argue that we should reject Normativist ABP because we should reject normativist theories of intentionality. For normativism to work, it must be shown that the objectivity and “bindingness” of social norms is independent of the beliefs or acts of endorsement of individuals. I will argue that the only way in which this can be achieved is by denying the dependence of normative statuses upon the particular dispositions and attitudes of individuals and thus undercutting the pragmatist and collectivist foundations of the theory.

In response, I will argue for an anthropologically unbounded posthumanism for which all constraints on posthuman possibility must be discovered empirically by making or becoming posthuman. This implies a similarly unbounded posthuman politics for which there is no universal or reason or transhistorical subjectivity.

BibliographyBakker, Scott. 2014. The Blind Mechanic II: Reza Negarestani and the Labor of Ghosts | Three Pound Brain. Retrieved

April 30, 2014, from https://rsbakker.wordpress.com/2014/04/13/the-blind-mechanic-ii-reza-negarestani-and-the-labour-of-ghosts/

Brandom, R. 1994. Making it Explicit: Reasoning, representing, and discursive commitment. Harvard university press.Brandom, R. 2001. Articulating Reasons: An Introduction to Inferentialism. Cambridge Mass.: Harvard University

Press.Brandom, R. 2002. Tales of the Mighty Dead: Historical Essays in the Metaphysics of Intentionality. Cambridge:

Cambridge University Press.Brandom, R. 2006. “Kantian Lessons about Mind, Meaning, and Rationality.” Southern Journal of Philosophy 44: 49–

71.Brandom, R. 2007. “Inferentialism and Some of Its Challenges.” Philosophy and Phenomenological Research 74 (3):

651–676.Brassier, R. 2011. “The View from Nowhere.” Identities: Journal for Politics, Gender and Culture (17): 7–23.Davidson, D. 1986. “A Nice Derangement of Epitaphs.” In Truth and Interpretation, E. LePore (ed), 433-46. Oxford:

Blackwell.Negarestani, Reza. 2014. The Labor of the Inhuman, Part I: Human | e-flux. Retrieved April 30, 2014, from http://www.e-

flux.com/journal/the-labor-of-the-inhuman-part-i-human/Negarestani, Reza. 2014. ‘The Labor of the Inhuman, Part II: The Inhuman’ | e-flux. Retrieved April 30, 2014, from http://

www.e-flux.com/journal/the-labor-of-the-inhuman-part-ii-the-inhuman/Roden, D. 2012. “The Disconnection Thesis.” The Singularity Hypothesis: A Scientific and Philosophical Assessment, A.

Eden, J. Søraker, J. Moor & E. Steinhart (eds), 281-298. London: Springer.Roden, David. 2014. Posthuman Life: Philosophy at the Edge of the Human. Acumen Publishing.Turner, S. P. 2010. Explaining the normative. Polity.Wennemann, D. J. 2013. Posthuman Personhood. New York: University Press of America.

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Johann Roduit johann.roduit@ethik.uzh.ch

The Morality of Human Enhancement and the Capability Approach

Whatever ethical stance one takes in the debate regarding the ethics of human enhancement, one or more reference points are required in order to assess the morality of human enhancement. Some have suggested looking at the bioethical notions of safety, justice, and/or autonomy to find such reference points. Others, arguing that those bioethical notions are limited when it comes to assess the morality of human enhancement have turned to human nature, human authenticity, or human dignity as reference points; therefore introducing some perfectionist assumptions in the debate.

In this paper, I ask which perfectionist assumptions should be used in this debate. After a critique of views that are problematic, I take a positive approach, suggesting some perfectionist elements that can lend guidance to the practice of human enhancement, based on the work of Martha Nussbaum’s Capability Approach (CA). I suggest here that the basic capabilities outlined in her work can be

used to define the human aspect of human enhancement and therefore allow a moral evaluation of enhancement interventions. More precisely, these basic capabilities can be maximized in order to postulate what would an ideal human look like.

After outlining different reasons to use the CA in the debate, I then look at four practical examples of human enhancement, illustrating how the CA can help assess the morality of specific human enhancement.

Ultimately, the aim of this paper is twofold. First, it seeks to make explicit the perfectionist assumptions found in this debate and get rid of those that are problematic. Second, the paper clarifies an element that is often neglected in the debate about human enhancement: what view of the ideal human should human enhancement strive toward. Here I outline how some central capabilities that once maximized are essential for an ideal human being to possess and can therefore serve as a reference point to guide human enhancement.

Bio: Johann A. R. Roduit is currently finishing a doctoral dissertation regarding the ethics of human enhancement at the Institute of Biomedical Ethics in Zurich. From October 2013 to June 2014, he will take part in the Academic Visitor Programme of the Oxford Uehiro Centre for Practical Ethics. _______________________________________________________________________________________________

Martine RothblattUnited Therapeutics Corporationmar@unither.com

Biopolitical Accommodation of Xenotransplantation And Other Transhumanist Life-Extension Technologies

Technologies are challenging natural human lifespan limitations at so great a speed that the demographically stable electorates of today are not likely to prevail for another generation. This situation creates a post-humanist bio-political conundrum of either continuing the past 200 years of voting franchise expansion, or reversing course into the pre-humanist domain of suffrage limitations based on class, race and gender, albeit updated to age, technicity and substrate.

This paper describes the incipient use of genetically modified pig organs, the near-term directed differentiation of stem cells into regenerated human organs and the upcoming mindcloning of people into cyberspace and android-space as projects that will dramatically alter electorate demographics. Bio-political responses to these developments will be required respect to the use of socio-economic resources, the geo-ethical impact upon human ecology and the meaning of identity, citizenship and equality.

Love of humanity in situ, and quests to complete the grossly unfinished project of implementing that solidarity across earth’s differentially satisfied billions, will pull the post-Renaissance humanist response in contradictory directions. A humanist utilitarian caucus will seek to prioritize the value of unextended human lives by strategies such as biopolitical direction of economic resources away from life extension technologies such as xenotransplantation and toward those that first satisfy fundamental human needs for the greatest number of people for the first several decades of their lives. Simultaneously, a humanist deontological caucus will seek to prioritize the value of extended human lives by allocating resources to xenotransplantation and regenerative medicine while also promoting the civil and political rights of virtual human extensions of those with dead or dying bodies, even though this entails a consequential loss of nurturance from the original forms of humanism’s reverence. The seeming clash of humanist perspectives transcends classic economic paradigms as state-managed capitalism via bio-politics has overwhelming power over resource allocation decisions, and exceptions from this via either pure capitalism or pure socialism as in small sovereignties are inconsequential to the big picture.

The transhumanist faith in humanity’s toolmaking nature holds the solution to this clash of humanisms, albeit this will occur across decades of both human suffering and life-extension flameouts. With the sun providing 10,000 times the electrical energy needs of the earth, and renewable energy

systems doubling in capability and halving in cost each year or two since the turn of the century, it is but a matter of decades until humanity develops the energy, nutritional and informational tools to ensure universal satisfaction of basic human needs without meaningful marginal costs, as is the case with telephony today. As particular societies achieve these basic human needs their bio-political priorities will turn toward the herculean efforts of xenotransplantation, regenerative medicine and mindcloning. The transhumanists who achieve this post-humanist synthesis will either, by the strength of their post-Renaissance humanist bearings promote the universalization of first health care, and then life-extension care, or, by virtue of state capitalist and/or urban anomic corruption of humanism, fall victim to a prolonged epoch of global impoverishment-induced insecurity and societal demise. The successful posthumanist bio-politic will be the one that exalts the human body and social mind that enabled the creation of tools to simultaneously achieve self-actualization for each and for every human being._______________________________________________________________________________________________

Debika SahaAssociate Professor, Department of PhilosophyUniversity of North BengalRaja Rammohunpur, Dist-Darjeeling.West BengalPin-734013, INDIA

Reinterpreting Citizenship in Post humanist Era

From Greek city-states, the word ‘citizen’ evolved. In those days only the male members who owned properties were citizens and women, children and the poor were not regarded as citizens and had few rights. So most of the theorists link the idea of citizenship to membership in a state but there are social scientists who uphold that due to the weakening of the state and the erosion of state legitimacy the process of citizenship will be hampered gradually. But whatever the case may be, there is no doubt that the idea of citizenship is changing, as the very ground of politics shifts through the globalization of human culture. There is a term like ‘cultural citizenship’ that expands individual’s rights and obligation to include economic and cultural dimensions as well as equality and freedom in the political process. Due to ever expanding techno science, the idea of citizenship is now reinterpreted in the light of cyborg society. The present paper will try to unveil the politics of the post human era._______________________________________________________________________________________________ Evi SampanikouAssociate Professor, Department of Cultural Technology and CommunicationUniversity of the Aegeane-mail: esampa@ct.aegean.gr

Framing Posthuman Notions of Politics in Contemporary Greek Graphic Novels: Aϊβαλί (Ayvalik) by Soloup and Other Novels (by Giorgos Tsiamantas and Apostolis Ioannou

The presentation refers to the reconsideration of the political notion of the ‘Other’ in contemporary Greek graphic novels. It is accompanied by the exhibition “Framing Posthuman Politics: Ayvalik, Helidonou and the Village” (University of the Aegean, Campus, Geography Building, 25-28 September 2014).

The work mainly discussed is ‘Αϊβαλί (Ayvalik)’, the recent (expected to be published by November 2014 – a preview is held in the related exhibition) enormous (470 pages) graphic novel by the well-known Greek artist Soloup (Antonis Nikolopoulos). The novel, inspired by the homonymous mid-20th century book (1962) of the Greek novelist and artist Photis Kontoglou and the narrative of a Turkish writer (Ahmet Yorulmaz) and many other Greek and Turkish writers as well, focuses on the Greco-Turkish relations and a history of conflict that has produced not only millions of Greek refugees but also thousands of displaced Turkish people. Soloup (biographical note of the artist in the exhibition) examines the impact of historical incidents, diplomacy and political planning, to the formation of a

Posthuman identity of a contemporary Greek. A second work included in this study is the graphic novel ‘Panaghia I Helidonou’ (=Our Lady of

the Swallows) (published: April 2014) that is actually an adaptation of the French novelist’s Margaritte Yoursenar’s work ‘Notre-Dame-des-Hirondelles’ (1938). Created by Yiorgos Tsiamantas (short cv in exhibition), the story explores a fictional tradition’s origins in the area of Attica / Athens during the early Christian period (4th- 5th cent. AD) when a zealot monk arrives in Attica to destroy the Ancient Greek religion. Posthumanist thought is a basic element of this story, bridging the gap between Antiquity and Byzantium and reconciliating the Ancient Gods with Virgin Mary.

The last graphic novel examined is “The Village” (expected in October 2014 – preview in the exhibition) by the much promising young artist Apostolis Ioannou . The story unfolds a contemporary scenario of a city family returning to the village of their origin, with an aim to share Nature’s sense of balance among all creatures on Earth, a view fully widespread in Posthumanism.

The three case studies reveal most of all and for once more in what ways personal stories express the common political feeling and ideology of contemporary people and how much a personal narrative is actually a political declaration. And also, how much Posthumanism, as a successor of Postmodernism, focuses on personal narratives or personal fiction._______________________________________________________________________________________________

Sangkyu Shin Ewha Womans Universityskshin@ewha.ac.kr

Human Enhancement and the problem of Social Justice - How to frame the problem.

Form the practical point of view, the problem of social justice or equality is one of the most important challenges we face with human enhancements. The common worry is that, if enhancements are expensive and therefore available only to the rich, existing inequalities will worsen. If we regard human enhancement as a matter of personal choice as some liberalists contend and confine the role of government or society only to regulating safety, then a class society such as the movie Gattaca vividly depicted will be very likely to appear..

To address this problem, I will first examine the argument from gift by Michael Sandel. Sandel argues that human enhancement is the impulse to perfection and mastery. I argue that if such impulse is a culpable vice, we should find what bring it about in our capitalist ways of life guided by neoliberalism politics, not in human enhancements. Human enhancement is just one consequence of such ways of life.

Considering this, I expects that human enhancements will become inevitable and there is no way to prevent them from happening. Then, the more relevant question we should ask is how to control the human enhancement technologies by democracy, not whether we will pursue human enhancements or not. I argue that the guiding principle to control the process of development and diffusion of enhancement technologies can be found by answering the question why humanity does matter. The principle thus found will dictate us to use enhancement technologies to promote the recognition of dignity of others and the solidarity of human community. _______________________________________________________________________________________________

Alina Sorgner

Towards an Entrepreneurial Economy: Russia and Germany in Comparison_______________________________________________________________________________________________

Stefan Lorenz Sorgner

Education and Metahumanities_______________________________________________________________________________________________

Kostis Stafylakis

Experiments with Overidentification: an antihumanist attack on Greek social paternalism.

What kind of conclusion can we draw from the recent emergence of public didactic performance since the summer of the Greek indignados (2011)? The artists’ team of aganaktismenoi organized workshops for children, produced banners and posters featuring sarcastic slogans, organized performances or facilitated a solidarity concert to entertain those resilient enough to camp in the square for days. The model of artistic activism that emerged was “activism in the service of the uprising.” Patriotic sentimentalism gave form to a trend of didactic cultural resistance: In an impromptu performance, a guitarist sings the existentialist words of the 1930s poet Yorgos Sarantaris. In a performance named “noose”, a black-dressed figure, representing the banks, pulls the strings attached to its puppets (white-dressed women). In another street-theatre play organized by the artists’ team, six persons fight to “death” for a piece of bread offered by a TV show host. In some late 2012 demonstrations, the union POE-OTA organized a happening during Angela Merkel’s visit to Athens. Union members were dressed up as Nazis to welcome Merkel.

What kind of artistic strategy or activism would take into account the moralist deadlock portrayed by these acts? Certainly, such a strategy would be clever enough to reflect on its own urge to intervene or participate in social excitation, and also thematize its role within dominant ideological enterprises. While humanist activism embraces theories of immanent change via “communization”, an anti-humanist approach has to question the repertoire of political spontaneism and problematize the self-explanatory references to “community.” Recent discussions on practices of ‘overidentification’ can offer the framework for such a shift. Meanwhile, several sub-scene expressions and activist pranks challenged the dominant binarisms of both power and resistance in Greek society. They did so by experimenting with ways of identifying with the “symptom” rather than occupying a pretentious oppositional stance._______________________________________________________________________________________________

Jan StasienkoUniversity of Lower Silesia, Wroclaw, Poland

Politics of cruelty – “The Sims” as a posthuman camp

Within the posthuman studies, Georgio Agamben’s thought is used in various contexts. The most common are references to his analysis of the relations between humans and animals from “The Open”, however, references to his idea of anthropological machine are likely to be found in the literature as well. Agamaben’s theory of politics, or rather bio-politics, communicated in “Remnants of Auschwitz” and in “Homo Sacer” seems to be equally attractive and fruitful for the analysis of posthuman phenomena.

In my presentation, I will use these bio-political concepts as a framework for the analysis of building specific, and in a way bizarre, protocols of intimacy between video games users and virtual characters manifested in the game “The Sims”. Among players, there is a common and a very popular practice of striking the developed game characters dead using sophisticated methods and tools. It seems that a huge group of players treat the game as a field for a cruel experiment. In this case the cruelty is becoming a gauge of humanity of players in one way, but also a form of discussion of a subjectivity of the Sims themselves.

In the paper I focus on selected players’ confessions taken from popular forums (http://forum.simy.bizserwer.pl,http://www.carls-sims-3-guide.com/forum/, http://forum.thesims.pl ,http://forum.thesims3.com) that gather “The Sims” fans. Their discussions show various approaches to killing the characters and opinions about particular methods. They expose different motivations and strategies of doing it. In the conclusion, the situation of Sims will be presented in the context of main Agamben’s terms, such as a camp, Muslim, state of exception, double exclusion etc._______________________________________________________________________________________________

Thomas SteinbuchHangzhou Foreign Languages School//Zhejiang, China

Nietzsche’s Epigenetic Relation to His Father and His Critique of Moral Equality in Ecce Homo

Nietzsche wrote: “whether power is in the many or the few, the feeling, decided either way, takes an oligarchic or autocratic form.” The feeling of power figures in his social/political philosophy and his account of evolution. In Nietzsche’s revalued “moral immoralism,” the feeling of power is permitted to act in exception to the moral law when it is in conflict with it. In his account of evolution, the feeling of power is the principle of our development as a species. How does our development as a species result from the rule of the feeling of power?

Nietzsche wrote Ecce Homo as “Foreword” to the values-revaluations project to establish “who he is,” as he says, to be in the foreground of leading that project. My thesis is that it was the abnormal epigene he inherited from his father – or rather, his overcoming of its consequences for him – that put him in this position. Ludwig Nietzsche died of brain disease. Autopsy revealed that one-quarter of his brain was missing, very probably due to tuberculosis of the brain, which could have onset in his early to mid-twenties. This probably meant that Ludwig Nietzsche’s DNA had been epigenetically coded as per his deteriorating condition at the time Nietzsche was conceived.

I argue that values-revaluations are summative of self-overcomings. In Nietzsche’s case, self-overcoming meant the mastery over the life weakening effect of the “affects of ressentment.” This mood disorder would have developed because of the overproduction of proteins associated with gene upregulation as per the epigenetic he inherited from his father. Proteins controlled the metabolic processes at the basis of his mood disorder. His self-overcoming meant the mastery of life-weakening affects of ressentiment and the strengthening of life in him. This mastery then meant a change in his inherited epigene, and those changes themselves were heritable. Because mastery of ressentiment is life creating, the exercise of will to power by which it is achieved cannot be held equal to the agency of every other will. Nietzsche’s social/political philosophy is based on the inequality of the will in its exercise of mastery over what weakens life in us, and epigenetics supports the reading that these exercises of mastery, such as we read of in Ecce Homo/Wise 4 and 5, moderated the epigene he inherited from his father, and in a way that could be passed on. Moral inequality of wills is thus necessary for mastery over trauma inherited epigenetically to remodel our own epigene. Nietzsche’s great discovery was that the fixation of the will on the past is the bottleneck to our development as a species (Zarathustra 2/ “On Redemption). This fixation has led to the Spirit of Revenge. Perhaps our fixation on the past is the result of inherited trauma passed along epigenetically. His demand to us in Ecce Homo is that we take on the role of self-overcoming the heritable trauma that has come to us from our own epigenetic past to bring forth the Over-Person, even though this means setting aside the doctrine of the moral equality of wills. _______________________________________________________________________________________________

Yunus Tuncel, Ph.D. New School University

The Art of Politics in Posthumanism

Politics has been understood in a narrow sense in the modern age, as its conception confined it to mega-politics, ruling of a state, holding a public office, etc. Such limitation, however, has its great dangers for the life of individuals, as power becomes concentrated and repressive structures emerges that dictate how people should live from top to bottom, regardless of who they are and what their authentic needs are. Politics, in the ancient Greek sense, means belonging to the polis, one’s immediate society and being active in it according to one’s own way, interests, and inclinations. Therefore, there is politics at the mega-level and there is politics at the micro-level; even ruling one’s own life can be considered to be political at this micro-level. Clearly, the connecting link is the question of power, more importantly, the forms of power that are at work in micro- or macro-levels. In this

paper, I want to argue that posthumanism, in contrast to humanism, emphasizes micro-level politics with the bigger picture in sight, as it questions, among many things, human relations, the status of animals, environmental problems, power relations, technology, questions of gender and sexuality. I will establish a theoretical framework based on Nietzsche’s idea of character-making, or giving style to one’s character and Foucault’s idea of the care of the self, in addition, their critique of culture and institutional practices and their conceptions of power. Here one key concept is ‘active force or power’ in Nietzsche, which will be decisive for post-structuralist conception of power; both Deleuze and Foucault use this concept and other ideas from Nietzsche’s philosophy of power to destroy, or overcome, our authoritarian paradigms of power. Within this theoretical framework, I will explore what it means to do post-anthropocentric micro-politics in the age of posthumanism. _______________________________________________________________________________________________

Georgia Tzirou

Posthumanism and the work of art «Human Traces»

The artist M. Spiliopoulos created in his work “Human Traces” a huge file using posthuman tools - all the new technology media than those of virtual reality. This file is not digital as transhumanists would suggest but is an intangible file of collective memory. The explorer - visitor of this file is characterized by three concepts - components of posthumanism by Hayles and Harraway: new sense of perception and / or new conception of subjectivity, a trip without the body (telepresence) and interaction. Spiliopoulos through his work invites us to become ecstatic supermen not through the prosthetic of nanotechnology but through the almost organic experience that was created by the memory traps he set up. _______________________________________________________________________________________________

Carmel L. Vaisman, PhD. Associate lecturer at the multidisciplinary program in the Humanities, Tel Aviv University.Carmell@post.tau.ac.il

Posthumanism as a Sensitivity: Veganism and Childfree Discourses on the Israeli Web

For the past four months I have been conducting ethnographic research as participant-observer of two Israeli Facebook-based communities that promote different lifestyle choices which subvert the anthropocentric approach to personal politics: veganism and childfree. The ethnography includes analysis of groups’ online discourse, participation in offline meetings, and personal interviews with participants. The research question I am driven by is: to what extent are veganism and childfree lifestyle choices pragmatic posthuman approaches to personal politics, with the potential to shift anthropocentric paradigms?

I shall present preliminary findings from the analysis of groups’ discussions, suggesting that only a small amount of the participants are exercising and promoting a clear post anthropocentric agenda, often perceived as “extreme” by their peers. The majority of participants in both groups justify their lifestyle choice through humanist critics or transhuman technology discourses framed well within anthropocentric boundaries. Furthermore, some of the discourse that seemed posthuman at first was actually antihuman, when combined with additional data from those participants.

As a result, I am developing a discourse analysis methodology that defines posthumanism as a sensitivity, more clearly distinguished from humanist, transhumanist and antihumanist discourses, analogous to Rosalind Gill’s (2006) “post feminism as a sensitivity” methodology designed to avoid a pre/post feminism fallacy. I shall demonstrate the methodology on the Israeli childfree and vegan communities’ discourse and reflect on the theoretical and pragmatic implications for post anthropocentric politics.

I will focus especially on transhumanism, one of the most recognized and popular tropes of

the posthuman condition, arguably constituting the evolutionary link to the pothuman (Esfandiary 1970), but at the same time is deeply anchored in humanism (Bostrom, 2005), thus producing anthropocentric political discourses and practices in my researched communities.

Carmel is an associate lecturer in the multidisciplinary program in the Humanities at Tel Aviv University, pursuing ethnographic research of digital cultures and has recently organized an international conference on the politics and aesthetics of pothumianism (http://oh-man-oh-machine.com/). She co-authored the book «Hebrew On-Line» and published in journals such as Language & Communication and the Journal of Children and Media as well as edited volumes such as Digital Discourse (Oxford University Press), Mediated Youth and International Blogging (Peter Lang). She earned her PhD from the Hebrew University in Jerusalem in 2010.

Bostrom, N. (2005). A history of Transhuman thought. Journal of Evolution and Technology, Vol.14, No. 1.Esfandiary, F. M. (1970), Optimism one; the emerging radicalism. New York: Norton.Gill, R. (2006). Gender and the media. Cambridge: Polity Press.

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Angeliki Vasilopoulou(Skype presentation)

‘The morality of bombing in Posthuman Politics’

A contentious dialectic on the issue of the responsibility of science and scientists to the people, and how the achievements of science are beneficial to humanity and progress, has failed so far to be successful. This is because scientific discoveries, as often as not, bring terror, loathing and long-lasting consequences in their wake. In considering the question of the morality of bombing a population, under the pretext of preserving peace and democracy, we understand the importance of the issue judging from the wars taking place around the world today. This paper will attempt to present both the philosophical and the political dimensions of the ethical problem of bombing, which lies at the very foundations of warfare. The creation of weapons of mass destruction, and their use either automatically or led by a human hand, undoubtedly triggers many questions, particularly when a population has previously tasted the painful outcomes of a war, and the efforts to recover from it. Political and military leaders, due to their cooperation with scientists, have generated strong awareness of the consequences of their actions, and debate about their responsibility for ordering the construction of missile systems and other weapons, whatever political and national needs they might serve. These questions need to be addressed. How moral is the morality of bombing and how can this be justified? What are the criteria by which to judge the consequences of such a morality and what examples do we have from the past? Is there a choice to avoid such tactics in posthuman politics, and if the answer is yes, then how should international terrorism be dealt with? What are the questions that should be answered in an effort to use the technological advances of warfare for the benefit of man?_______________________________________________________________________________________________

P.hd. Magda Salete Vicini*

Raising reflections: The Art and the posthumanity - They sell childhoods

As an artist, teacher and researcher, I have gotten in touch with the Posthuman philosophy a few months ago, considering that a great effervescence of proposals have been rising. In the same way, researches, articles, seminars and meetings have been developed, mainly, on the European continent. Gradually, I am reflecting and realizing that this proposal of a posthuman vision is pertinent to

* 1 Magda Salete Vicini, Prof. Dra. In Communicantion and Semiotic, Master in Education, Arts and Cultural history. Teacher at the Universidade do Oeste de Santa Catarina – Xanxerê.

geographical and political spaces which have the so-called basic rights met to the most part of their population. These rights, according to legal literature, aggregate the several dimensions which can currently be called rights of first, second, third dimensions and the «new» rights (WOLKMER 2012 ) . In this spirit, I propose in this paper a reflective art seeking for a posthumanity which is able to rethink this Latin American world where we live, raising the following discussion: how is it possible to think this moment without regarding to the state of need and vulnerability children in various parts of the world including Brazil?; which reflections could enable us to believe in human lives, human beings, beings and things, who are more sensitive to the Other ones (Hegel, 2008)?; how can the art help us to promote awareness to the Other? When making contact with this philosophy in Rome (September 2013), I got disturbed in relation to the fact that we have been talking about a posthumanity in spaces where, despite of their posthumanism condition, still have many problems to be resized or reviewed. Based on these challenges, the necessity of reviewing the fifteenth century humanism basis arose, trying to identify its premises compared to the recent posthumanism, since the Humanism was a period of social, political, moral, literary, artistic, scientific and religious changes and the possibilities of thinking about new philosophical thoughts weren’t restricted. For the teacher and researcher Lucia Santaella (2010), «It is a concept that has sought to face the dilemmas that the interfaces between human beings and intelligent machines are bringing to physiology, ontology and epistemology of the human.» On the other hand, for the German philosopher Stefan Lorenz Sorgner (2012), the concept is more objective, enlightening the concern about what he determines as «a cultural and philosophical movement, which antagonizes to the anthropocentrism that has been lived in most countries in the world nowadays. Furthermore, he rejects the transcendentalism in favor of immanentism» (SORGNER & GRIM 2012 , p.11 ) .

When discovering the depth and intellectual immanence, the ontological and philosophical relevance of this movement and posthuman philosophy, especially in Europe, I have seen the paradox which is faced in our country : yes, we have been living a posthuman moment, but we have absences of fundamental rights. I propose a reflection about the posthuman attitude, which is lead to directions that could promote the improvement of children in social vulnerability lifes. According to the title of my recent artistic production «They sell Childhoods», there is no way to buy or relive a childhood. There isn’t a measure of value which can promote a meaning, a definition, a replacement or the exchange of these childhoods, even though, for most part of these children and adolescents, this is a period of hard times, whether structurally or emotionally. I believe that if the Brazilian children had guarantees of their right to education, infrastructure and a protected childhood to live emotionally, physically and morally well (Heidegger, 2000), they would not have to go through moments of absolute deprivation, physical, sexual and psychological violence like they have been living in these posthuman times. The art, in this posthumanity, can be positioned in favor of life with better survival conditions in the Brazilian set, as well as in the other countries which face the same situation where the fundamental rights must be guaranted to children and adolescents. As a result, I believe myself to be building to the TALKING/LISTENING/IMAGE of the Other one, the Other awareness in this great period we have been living , called posthuman.

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Clare Wall

Products of Technology: the Problem of Exploitation in the Works of Paolo Bacigalupi and Peter Watts

Science fiction has presented many manifestations of posthumanity and has also been the site of many concerns and anxieties regarding embracing a posthuman politics. My paper will focus on examining Paolo Bacigalupi’s Windup Girl and Peter Watts’ Rifters preoccupation with the problem capitalist and humanist exploitative politics pose to a posthuman ethics. While both texts offer distinct biologically and technologically modified posthuman identities that present a non-anthropocentric subjectivity and ethics, they draw attention to the problem of those identities emerging as a product

of an exploitative capitalist economy. Both authors present a future where capitalist driven uses of technology and problematic humanist notions of mastery of the environment result not only in the production of posthuman entities for corporate benefit but also in global disasters. I argue that the unresolved problem in these texts appears to be how successful and revolutionary a politics of difference can be when the posthumans created are emerging from capitalist and anthropocentric societies that maintain and support a binary order of privileged “self” and objectified “other”.

I will also discuss how Bacigalupi’s “New People” and Watts’ “Rifters” both problematize possibilities for embracing embodied and open values when the modified and manufactured nature of posthuman bodies emerges out a culture that views the products of technology as objects to be controlled and modified as needed. Furthermore, while an embracing of openness adaptation is posited as a potential means for survival in the stressed future world environments, even such adaptability comes with unforeseen effects, especially to the global environment. I, therefore, argue that as examples of contemporary posthuman literature, both Windup Girl and the Rifters series illustrate that the primary problem that the social influences of humanist and capitalist politics pose for transitioning to an ethical posthumanist politics.is that they are likely to produce a posthuman vision that has lost sight of the fact that we live in an interconnected world, instead maintaining one burdened by past exploitative ethics regarding technology as an end-in-itself.

Clare Wall is a first year PhD student at York University in Toronto studying contemporary posthuman bodies. Clare graduated with an MA in English from McMaster University in 2012. Clare has previously presented papers at the Academic Conference for Canadian Science Fiction and Fantasy 2013 in Toronto, Current Research in Speculative Fiction at the University of Liverpool in 2012 and Weird Council: An International Conference on the Writing of China Miéville at the University of London. Her research interests include posthuman subjects, contemporary speculative fiction, and the portrayal of gender and otherness in science fiction and fantasy._______________________________________________________________________________________________

Daryl Wennemann Ph.D.

What World Do We Want?

Robert B. Louden’s work, The World We Want (Oxford University Press, 2007), may be seen as charting a course for reflecting on the problem of posthuman politics. Louden argues that enlightenment figures were not concerned with pursuing social engineering by applying science and technology to human societies. Rather, they saw their task, and perhaps ours, as shaping human life in terms of human social institutions and social practices, especially for the establishment of universal education, so as to bring about moral reform. “At bottom, their reform efforts were motivated by moral rather than scientific concerns: their goal was not an engineered society administered by a technocratic state, but increased freedom and equality for human beings.” (Louden, p. 4) This strikes at the heart of the issue of posthuman politics. For, the emerging scientific and technological developments on the horizon may be applied to the political realm to produce such an engineered society. But that would seem to not contribute to human or posthuman freedom. Will freedom and dignity be valued in a posthuman context? If so, can the moral and political developments of the anthropocene age be applied in a posthuman context?

After considering Louden’s account of Enlightment goals, I will take up Michael M. Fischer’s treatment of anthropology so as to situate contemporary science in relation to a posthuman context. Fischer’s treatment of anthropology can be seen as doing something similar to what Steve Fuller has done in the area of sociology. In his works, Emergent Forms of Life and the Anthropological Voice (Duke University Press, 2003) and Anthropological Futures (Duke University Press, 2009), Fischer reflects on the transformation of anthropology as a science under the influence of contemporary biology, (especially genetic engineering), computer science, robotics, and environmental studies. These influences require new conceptions of nature, the body, culture, and personhood. Fischer’s anthropology can be seen as a philosophical anthropology in the tradition of Kant. His concluding

chapter in Anthropologcal Futures on Cosmopolitanism, Cosmopolitics, and Anthropological Futures provides fertile ground for pursuing a critical reflection on the possibility of a posthuman politics. Fischer’s remaking of anthropology demonstrates that a science of anthropology having philosophical breadth is possible; one that does not result in the scientific engineering of society but that allows for a cosmopolitan posthuman politics._______________________________________________________________________________________________

Marcin Woźniak Do we need laws of robotics?

Emergence of self-learning artificial intelligence could be the single most important event in human history. Before we face being superior to our abilities, we should consider whether we are able to manage its development toward our benefit, rather than a threat to our existence. Popular solution proposed by Isaac Asimov, three laws of robotics are flawed even in science fiction. The consensus among researchers is that they’re an unsatisfactory basis for machine ethics. Other approaches on similar basis also are doomed to fail because they treat AI like slaves, or mere tools, rather than something more, perhaps like our descendants. We raise children with love and hope, that in the future they will take care of us when we are infirm, and we will not be able to force them to obey our rules. Therefore there is a need to program a friendly AI who will be able to see other AIs and humans as a moral agents. A bit like we just started. Only recently, in developed countries, we treat all people as equal before the law, and the rights of animals are just sprouting, even though it was never a moment in history when our species ceased to be an animal and became human. AI having better cognitive abilities, does not need to duplicate our ancestors’ behavior, and from the beginning, view themselves as part of the life process. Perhaps the first AI would be transhuman mind, because it may be easier to improve work of nature, than creating something new. In this case, the ethics will not be strange to us. There is no need to create a new moral system for AI. We need to create an environment in which morality will emerge as an evolutionary necessity._______________________________________________________________________________________________

Anastasia Zanni, Doctor of Philosophy in the field of Bioethicsanastasia@zanni.gr

Between treatment and enhancement: ‘vertical’ and ‘horizontal’ bioethical issues.

Gene therapy represents a new horizon of possible cures for a variety of grave illnesses and as such is a beacon of hope for patients the world over. Yet at the same time, gene therapy is a hornet’s nest of ethical and bioethical issues and dilemmas. Beyond issues of a more general nature, such as the potential of commercial exploitation that arises with every major scientific breakthrough, gene therapy also raises concerns at the more fundamental level of human nature itself. This is so because unlike other interventions, this type of therapy is rightly or wrongly regarded as an intervention at the level of human nature itself. For that reason, it attracts not only reservations about the unknown side effects of tampering with underlying natural mechanisms; it also raises serious ethical misgivings from certain quarters about the ‘hubris’ of doing so. I call this the ‘vertical’ axis of bioethical concern. Recently, however, gene therapy has also become part of a broader discourse on the distinction between treatment and enhancement. One of the crucial questions here is whether medical and scientific breakthroughs will eventually lead to new inequalities, which represents the subject matter of a ‘horizontal’ or social/political direction of bioethical analysis. _______________________________________________________________________________________________

Luciano Zubillaga

Away-from-here (1): international relations, a posthumanist perspective. The case of the South Atlantic and Antartica.

This paper explores the space of possibility, how are we to think the future, the current paucity of alternative narratives and what can we do about it.

It begins by investigating the current state-of-things within the specific field of international politics and the possible mutations of the intellectual spectres associated to Hegelian geopolitical imagination. From the anaemic discipline of the realist-idealist debate to dubious intellectual endeavours --security studies, and the idea of world government, international relations have been dominated by the paradigms of the dominant rationalistic and humanistic tradition.

The second part will present alternative intellectual traditions to rethink international politics. The new cartography will range from postcolonial studies and post-feminists critiques to posthumanist perspectives on bio-power and necro-politics. It will also cover from contemporary scifi narratives to more complex literature on dimensions, spiritual countercultures, expanded cinema and non-dualist logic.

Finally, I will present a visual taxonomy of alternative post-anthropocentric perspectives and future scenarios of the conflict between the governments of Argentina and the UK in the South Atlantic and Antartic. This paper will be part of my contribution to an artist project entitled Campaign, which will run during 2015 United Kingdom General Election.

BioLuciano Zubillaga is a research academic and artist living in London since 1992. Recently he

has shown work at the Ann Arbor Film Festival, Habana Film Festival, BAFICI, Armory Show, BFI Southbank and Whitechapel Art Gallery. In 2008, he received the London Artist Film and Video Awards (LAFVA). He is currently working on his first feature film about revolutionaries of the future, with Hanna Schygulla in the leading role. Luciano is a programmer of the Buenos Aires Bienal of Moving Image (BIM) and Senior Lecturer in Media at University of West London.

WebsitesArtist:http://www.lucianozubillaga.comhttp://bim.com.ar/secciones/invitados/?lang=enhttps://vimeo.com/user4639849http://flamin.filmlondon.org.uk/showcase/assets/showcase_items/music_for_a_missing_film

Academic:https://www.uwl.ac.uk/users/luciano-zubillaga

Contact:Skype. luctheboilerhouse

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The Morality of Human Enhancement and the Capability Approach

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