Saba Mahmood (1962-2018) was a pioneering anthropologist of Islam and secularism, a feminist theorist of gender and religion, and a critic of liberal certainties. In academic discourse about the shift to the posthuman, it is likely to be influential for some time to come. College University of Cincinnati. "Erik Davis, Village Voice, "Could it be possible someday for your mind, including your memories and your consciousness, to be downloaded into a computer?In her important new bookHayles examines how it became possible in the late 20th Century to formulate a question such as the one above, and she makes a case for why it's the wrong question to ask.[She] traces the evolution over the last half-century of a radical reconception of what it means to be human and, indeed, even of what it means to be alive, a reconception unleashed by the interplay of humans and intelligent machines. Writing nearly four decades after Turing, Hans Moravec proposed that human identity is essentially an informational pattern rather than an embodied enaction. She has been recognized by many fellowships and awards, including two NEH Fellowships, a Guggenheim, a Rockefellar Residential Fellowship at Bellagio, and two University of California Presidential Research Fellowships. His conviction and the court-ordered hormone treatments for his homosexuality tragically demonstrated the importance of doing over saying in the coercive order of a homophobic society with the power to enforce its will upon the bodies of its citizens. N. Katherine Hayles is known for breaking new ground at the intersection of the sciences and the humanities. Her research focuses on the relations of literature, science and technology in the 20th and 21st centuries. On this view, orchids, thermostats, squirrels, and humans are all cognitive beings. N. Katherine Hayles's How We Became Posthuman: Virtual Bodies in Her scholarship primarily focuses on the "relations between science, literature, and technology. by. Solved According to N. Katherine Hayles, what is | Chegg.com Chicago: University of Chicago Press, 1991. The Cosmic Web: Scientific Field Models and Literary Strategies in the Twentieth Century. Hayles, N Katherine, and Jessica Pressman, eds. Nonconscious cognition, Hayles explains, is found in such varied sites as technical systems (e.g. Expert Answer 100% (2 ratings) The correct answe View the full answer Chicago: University of Chicago Press, 1999. An Interview with N. Katherine Hayles1 - JSTOR Chaos and Order: Complex Dynamics in Literature and Science. Rather than establishing structural analogies or historical filiations between religion and politics (terms he opens to question), Talal Asad urges attention to shifts in the grammar of concepts across different situations. What do gendered bodies have to do with the erasure of embodiment and the subsequent merging of machine and human intelligence in the figure of the cyborg? 1 Hayles' previous works include How We Became Posthuman: Virtual Bodies in Cybernetics, by N. Katherine Hayles. According to Hayles, most human cognition happens outside of consciousness/unconsciousness; cognition extends through the entire biological spectrum, including animals and plants; technical devices cognize, and in doing so profoundly influence human complex systems. Hayles posthuman model requires us to appreciate that the human exists only symbiotically. In his thoughtful and perceptive intellectual biography of Turing, Andrew Hodges suggests that Turing's predilection was always to deal with the world as if it were a formal puzzle.2 To a remarkable extent, Hodges says, Turing was blind to the distinction between saying and doing. In addition to illustrating what a comparative media perspective entails, Hayles explores the technogenesis spiral in its full complexity. Her affirmative posthumanism can help expose the latent theologies of any number of anthropocentric theories, but especially traditional liberal humanism and forms of capitalism. Cavareros feminist theory of nonviolence takes the biblical commandment of Thou Shall Not Kill as its starting point. May 21, 2008, Electronic Literature: Theorizing the New. Why does Turing include gender, and why does Hodges want to read this inclusion as indicating that, so far as gender is concerned, verbal performance cannot be equated with embodied reality? Interview with The Author(s) 2019 N. Katherine Hayles If you have the misfortune to live in an interesting era, run. 72 N. Katherine Hayles It is no accident that this story has a mythopoetic quality, for it is a mythology as much as a description. Although the cognitive capacity that exists beyond consciousness goes by various names, I call it nonconscious cognition."[20]. "[13] By tracing the emergence of such thinking, and by looking at the manner in which literary and scientific texts came to imagine, for example, the possibility of downloading human consciousness into a computer, Hayles attempts to trouble the information/material separation and in her words, "put back into the picture the flesh that continues to be erased in contemporary discussions about cybernetic subjects.[14] In this regard, the posthuman subject under the condition of virtuality is an "amalgam, a collection of heterogeneous components, a material-informational entity whose boundaries undergo continuous construction and reconstruction. The other entity wants to mislead you. Her books have won several prizes, including The Rene Wellek Award for the Best Book in Literary Theory for How We Became Posthuman: Virtual Bodies in Literature, Cybernetics and Informatics, and the Suzanne Langer Award for Writing Machines. Unthought draws together everything Hayles has dealt with and created before: neuroscience, cognitive biology, posthuman studies, speculative realism, robotics, AI, and the digital humanities. | Essays and Articles by NK Hayles - Duke University December 15, 2011, tenure review evaluator : Tenure Review, Cynthia Lawson. Motens prophecy bespeaks aesthetic registers in ordinary (Black) life, but he denies that the aesthetic is redemptive. Narrating Bits: Encounters between Humans and Intelligent Machines, This page was last edited on 16 April 2023, at 11:26. New Media Soc. For Hayles, the effects of our technogenetic relationships are neither necessarily oppressive or liberatory, but what they do require is that the humanities should and must be centrally involved in analysing, interpreting, and understanding the implications. It also sets the stage for the deeper exploration of extended cognition and distributed agency to come in the subsequent monograph Unthought (2017). Amelia Jones of University of Southern California describes Hayles' work as reacting to the misogynistic discourse of the field of cybernetics. Director of Graduate Studies in the Program in Literature, Scholarly, Clinical, & Service Activities. Full article: N. Katherine Hayles, Unthought: The power of the Rafael Vizcano offers a biographical introduction to the philosophical work of Enrique Dussel, a major figure of the decolonial turn. May 21, 2011, Artificial Nature: Rethinking the Natural. Anything less is a disservice to their missions and to the world (2017, 216). Unthought: The Power of the Cognitive Nonconscious, Comparative Textual Media: Transforming the Humanities in the Postprint Era, How We Think: Digital Media and Contemporary Technogenesis, Electronic Literature: New Horizons for the Literary, My Mother Was a Computer: Digital Subjects and Literary Texts, Nanoculture: Implications of the New Technoscience, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics, Chaos and Order: Complex Dynamics in Literature and Science, Chaos Bound: Orderly Disorder in Contemporary Literature and Science, The Cosmic Web: Scientific Field Models and Literary Strategies in the Twentieth Century, APPROXIMATING ALGORITHMS: FROM DISCRIMINATING DATA TO TALKING WITH AN AI, Creativity and Nonconscious Cognition: A Conversation with Mary Zournazi and N. Katherine Hayles, Microbiomimesis: Bacteria, our cognitive collaborators, Textual and real-life spaces: expanding theoretical frameworks. Writing Machines - MIT Press January 5, 2013, Hyper and Deep Attention: Implications and Consequences. Noting the alignment between these two perspectives, Hayles uses How We Became Posthuman to investigate the social and cultural processes and practices that led to the conceptualization of information as separate from the material that instantiates it. If you cannot tell the intelligent machine from the intelligent human, your failure proves, Turing argued, that machines can think. Andrew Hodges, Alan Turing: The Enigma of Intelligence (London: Unwin, 1985), pp. April 21, 2011, Rethinking the Humanities. This practical urgency is what impels Hayles to use speculative aesthetics not just to think about far futures but to play out the political implications of how we are organizing cognitive assemblages in the present; for instance, in the governance of technical systems like artificial intelligence, even or especially in frameworks that seek to put humans at the center of AI. Within the field of Posthuman Studies, Hayles' How We Became Posthuman is considered "the key text which brought posthumanism to broad international attention". New York: Columbia University Press, 2021. With a rift growing between digital scholarship and its print-based counterpart, Hayles argues for contemporary technogenesisthe belief that humans and technics are coevolvingand advocates for what she calls comparative media studies, a new approach to locating digital work within print traditions and vice versa. Studying objects in this way reveals ways that we can engage our nonconscious cognition aesthetically. Amazon.com: How We Became Posthuman: Virtual Bodies in Cybernetics Making the Cut: The Interplay of Narrative and System, or What - JSTOR December 15, 2009, Plenary: Digital Art and Culture and the Humanities: Challenges and Opportunities,. (Our About page explains how this works.) Susanne E. Langer Award for Outstanding Scholarship in the Ecology of Symbolic Form, awarded by the Media Ecology Association to Writing Machines, 2002. When the University of Chicago Press published my print book, How We Think: Digital Media and Contemporary Technogenesis in spring 2012, I had in hand certain digital assets that I had developed for the analyses of some of the chapters, yet whose scope far exceeded what could be included in the print book. If so, now we have two mysteries instead of one. It is as productive to think with as it is to think against Claude Lefort, a revolutionary-turned-philosopher who analyzed power and the political regimes to which it gives rise. Stanford: Stanford University Press, 2002. This realization, with all its exfoliating implications, is so broad in its effects and so deep in its consequences that it is transforming the liberal subject, regarded as the model of the human since the Enlightenment, into the posthuman. By Ada Jaarsma March 16, 2021 Isabelle Stengers [17][18] Hayles makes a distinction between thinking and cognition. In a fine insight, Hodges suggests that "the discrete state machine, communicating by teleprinter alone, was like an ideal for [Turing's] own life, in which he would be left alone in a room of his own, to deal with the outside world solely by rational argument. Paul Virilio, one of Frances foremost theorists of speed and technology, is a deep well for doing political theology in an apocalyptic time. N. Katherine Hayles - Wikipedia of Chicago Press, 2017) and How We Think: Digital Media and Contemporary Technogenesis (Univ. The ethical imperative of such a move is made apparent as Hayles mines speculative fiction such as The Silent History (Horowitz, Derby, Moffett 2014) for resources that value the human for its embodied cognitive capacities, and not just its supposedly definitive power to do thinking in symbolic language. How do we think? N. Katherine Hayles poses this question at the beginning of this bracing exploration of the idea that we think through, with, and alongside media. 2008. December 4, 2008, Spatializing Time: The Influence of Google Earth, Google Maps. 2017. We launched this series to make available theoretical resources that keep pace with the concerns raised by those working with political theology today, whose interests are increasingly tied not only to questions of genealogy, speculation, and political modernity, but also to questions of race, colonialism, gender, sexuality, disability, ecology, labor, finance capitalism, and economies of affect. N. Katherine Hayles A reflection on the political implications of N. Katherine Hayles' critical aesthetic inquiry into the ecological relationships between the human and the technological, thought and cognition, and information and materiality. 62 ratings8 reviews. PDF N. KATHERINE HAYLES Address - Duke University How We Think: Digital Media and Contemporary Technogenesis Chaos and Order: Complex Dynamics in Literature and Science by N Hayles contends that we must recognize all three types of reading and understand the limitations and possibilities of each. 1991. Narrative: Raw Shark Texts. So, reasoning about the posthuman condition is always already part of the religious, secular, and hybrid sense-making of the postsecular public sphere, especially as it grapples with technological change. 33 halftones Postprint: Books and Becoming Computational. Speculative Aesthetics and Object-Oriented Inquiry (OOI). Speculations: A Journal of Speculative Realism V: 158-179. 41860 [11035]Hayles,Katherine [1388]Invited Lectures Apophenia: Patterns (?) TLDR. In many ways, Blochs work inverts the classic dictum of political theology advanced by Carl Schmitt, that all significant concepts of the modern theory of the state are secularized theological concepts. For Bloch, theological concepts are intimations of the freedom of the secular and revolutionary socialist society. January 5, 2013, Constructing the Future: 'Speculation' Computer Game. How We Became Posthuman is essentially the story of informations divorce from materiality, as people have increasingly imagined the human mind as separable from the body and forgotten the material objects involved in producing information in its digital forms. To read Catherine Malabou is to embark upon an adventure of thought. November 19, 2008, How We Think: The Transforming Power of Digital Technologies. Los Angeles, CA 90095-1530 She is a member of the American Academy of Arts and Sciences. 9 quotes from N. Katherine Hayles: 'If my nightmare is a culture inhabited by posthumans who regard their bodies as fashion accessories rather than the ground of being, my dream is a version of the posthuman that embraces the possibilities of information technologies without being seduced by fantasies of unlimited power and disembodied immortality, that recognizes and celebrates finitude as a . Reactions to Hayles' writing style, general organization, and scope of the book have been mixed. As such, close reading justifies the discipline's con- Alan M. Turing, "Computing Machinery and Intelligence," Mind 54 (1950): 433-57. How We Think makes a strong case for the role of the humanities in the digital age. How We Think: Digital Media and Contemporary Technogenesis. The major concept in this book is technogenesis, meaning the co-evolution of humans and their technics. Chicago: University of Chicago Press. HOW W E BECAME POSTHUMAN - UC Berkeley School of Information How We Think: Digital Media and Contemporary Technogenesis, The Comparative Method of Language Acquisition Research, 1427 E. 60th Street Chicago, IL 60637 USA. theorist N. Katherine Hayles' oeuvre at the intersection of literature and computational science and technology. Stanford Humanities Center. In Unthought, she once again bridges disciplines by revealing how we think without thinkinghow we use cognitive processes that are inaccessible to consciousness yet necessary for it to function. December 15, 2009, Plenary: Critical Theory in the Digital Age. Hayles other notable works (Writing Machines [2002]; Electronic Literature [2008]) articulate and flesh out material processes of information movement and the neurobiological processes of human cognition. In 1999 How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics became the first book-length study defining posthumanism as a vision of the human where embodiment and subjectivity are co-articulated with technology. As you gaze at the flickering signifiers scrolling down the computer screens, no matter what identifications you assign to the embodied entities that you cannot see, you have already become posthuman. It reflects Hans rethinking of Benthams panopticon and Foucaults biopower as disciplinary society transitioned into a digital achievement society that defines our contemporary neoliberal globalized world. Meillassouxs thinking of post-Copernican cosmic immanence and cosmic delegitimation constitutes a challenge to political theology as still predominantly Ptolemaic in its assumptions and focus. Rachel Plotnick. [24] Craig Keating of Langara College on the contrary argues that the obscurity of some texts questions their ability to function as the conduit for scientific ideas. Writing Machines. In this way, Hayles speculative aesthetic inquiry joins projects like Jane Bennetts political ecology of vibrant matter and other secular metaphysics that hope to combat the anthropocentrism and narcissism for which the human species is notorious (2014, 177). Isabelle Stengers, continental philosopher of science, offers pragmatic resources for animating thinking with interest and passion, affirming heresy over conformity and undercutting the all-too-common binaries of religion/science and science/fiction.
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