Talk:Feminism and transhumanism

From H+Pedia
Jump to navigation Jump to search

Author's notes

I went looking for some more points of view, but I didn't get much of a response Deku-shrub (talk) 12:38, 28 January 2018 (CST)

Artificial wombs

To be incorporated at some point:

"Cyberfeminists like Firestone used to think artificial wombs were the great gender equalizer that could bring women their true liberation. The technology would make both men and women equally responsible for bearing and raising the children, liberating women from “the tyranny of biology,” and making sex differences irrelevant." http://bigthink.com/articles/artificial-womb-technology-who-benefits [1] https://www.newstatesman.com/politics/feminism/2017/11/artificial-wombs-could-liberate-elite-women-expense-reproductive-classes ]

I will be back to work on this... Delton (talk) 17:14, 3 February 2018 (CST)

Definitely needs integrating. Frankly I'm not up to date with either cyberfemanism or the cyborg manifesto Deku-shrub (talk) 17:37, 3 February 2018 (CST)

Uterus transplants for transpeople

Uterus transplants for transpeople: [2]

Aspects of male pregnancy: [3]

Comments from a friend to integrate

"" ...the first overtly critical usage of the term ‘posthumanism’ was apparently made by cultural theorist Ihab Hassan in the 1977 essay ‘Prometheus as Performer: Toward a Posthumanist culture?’ where it is suggested:

‘We need first to understand that the human form […] may be changing radically, and thus must be re-visioned. We need to understand that five hundred years of humanism may be coming to an end, as humanism transforms itself into something that we must helplessly call posthumanism’ (Hassan, 1977: 212).

As Ploeger (2010) reflects, Hassan’s text challenged the conventional humanist, biological conception of the human as substantively different from animals and machines, in favour of a more fluid conceptual framework which approaches the human subject as an elementally dynamic and interactive entity, at least party defined by informational patterns. Yet it wasn’t until the mid-1980’s that Hassan’s provocation was taken up again and further developed by theorists such as Donna Haraway, Judith Halberstam and N. Katherine Hayles. In her more recent book ‘How we became posthuman’ Hayles argues that one becomes post human as soon as one enters a ‘cybernetic circuit that slices [one’s] will, desire and perception into a distributed cognitive system in which represented bodies are joined with enacted bodies through mutating and flexible machine interfaces’ (Hayles, 1999: 193). Quite fundamentally however, for Hayes these virtualised and immaterial perceptions of the body and the self remain nevertheless continually embedded within the variable material conditions which produce such ideologies: thus under the increasingly technologised culture of the late 20th century the post-human subject was imagined to be not solely determined by informational structures, but rather stands as ‘an amalgam, a collection of heterogeneous components, a material-informational entity whose boundaries undergo continuous construction and reconstruction’ (Hayles, 1999: 3).

To be sure, this imagining of the human as a conjoined material-informational being was first articulated by Haraway in the seminal ‘Cyborg Manifesto’ (1985) which posited that works of science-fiction together with techno-scientific medicine had given way to new understandings of the human as ‘theorised and fabricated hybrids of machine and organism’ (Haraway, 1985: 150). Harway’s cyborg figure then raised the possible emancipatory power for technology to breach conventional boundaries in categorisation and dismantle the strict dualisms or binaries - such as male/female, human/animal, living/nonliving, and nature/culture - which characterise traditional humanism: In this respect the cyborg critique conceded an inseparable interconnectedness between the human and the nonhuman, proposing that the so called autonomous human self is fact one that is inextricably linked to - and moreover remains continually dependent upon - otherness. Correspondingly, critical posthumanism explicitly positions itself in opposition to the pervasive modes of human exceptionalism and instrumentalism which have conventionally characterised the humanist agenda, with the condemnation of ‘speciesism’ - attitudes of human superiority taken to be analogous with sexism and racism - then an integral aspect of the critical posthumanist approach (Mc Neil, 2010).

Essentially then, critical posthumanism - taking cue from Haraway’s cyborg - considers technology as not as a mere prosthesis to human identity but rather as fundamentally integral to it, imagining the human, the organic body and other forms of organic life to be more or less seamlessly articulated, mutually dependent and continuously co-evolving. Furthermore, critical posthumanism rejects both the suggestion that humans are unique creatures or that they have the right to control the natural world, altogether abandoning humanism’s anthropocentrism in favour of a relational ontology. As Nayar suggests, the the critical posthuman is then: ‘an instantiation of a series of information exchanges, transfers of data and feedback mechanisms that cause the system to close itself off operationally in order to regulate itself as a response to the complexity of the environment’ (Neyar, 2014: 35). It is in this capacity that critical posthumanism problematizes the traditional humanist notion of the autonomous human, considering humanity subjectivity to be an assemblage constantly and inseparably enmeshed with both machines and other animals. Ultimately, for Nayar critical posthumanisms’ philosophical and political purchase comes from recognising the exclusionary principle which underlies all of traditional humanist thought, and instead moving to foster greater inclusivity, interconnections, co-evolution and mutualities."

Deku-shrub (talk) 13:22, 1 June 2018 (CDT)

Needs more pro sex robot content

From https://twitter.com/drkatedevlin Deku-shrub (talk) 16:49, 8 July 2018 (CDT)

Additions needed

  • Sadie Plant
  • Helen Hester

There is a lot of cyberfeminist stuff I almost know nothing about:

  • CYBERFEMINIST MANIFESTO FOR THE 21ST CENTURY
     http://www.sterneck.net/cyber/vns-matrix/index.php
  • 100 anti-theses cyberfeminism is not ...
      https://www.obn.org/cfundef/100antitheses.html
  • The Cybertwee Manifesto
       http://cybertwee.net/the_manifesto/

♡ ghilem the cybertwee manifesto --- There is also post human feminism: https://ieet.org/index.php/IEET2/more/scott20100924

https://www.tandfonline.com/doi/abs/10.1080/03085149400000092?journalCode=reso20 --- What is probably interesting as an anecdote is that there is a recuring theme of slime in both cyberfeminism and G/Acc (Gender accelerationism that Nyx Land pushes). The slime theme was as far as I know introduced by VNS Matrix a cyberfeminist art collective in the 1990s....

Deku-shrub (talk) 10:56, 29 July 2018 (CDT)

More to integrate

https://medium.com/@saraphinn/robotics-and-feminism-d6054b192ee1 Deku-shrub (talk) 15:11, 6 September 2018 (CDT)