Mark Coeckelbergh

Nussbaum’s version of the capability approach is not only a helpful approach to development problems but can also be employed as a general ethical-anthropological framework in ‘advanced’ societies. This paper explores its normative force for evaluating information technologies, with a particular focus on the issue of human enhancement. It suggests that the capability approach can be a useful way of to specify a workable and adequate level of analysis in human enhancement discussions, but argues that any interpretation of what these capabilities mean is itself dependent on (interpretations of) the techno-human practices under discussion. This challenges the capability approach’s means-end dualism concerning the relation between on the one hand technology and on the other hand humans and capabilities. It is argued that instead of facing a choice between development and enhancement, we better reflect on how we want to shape human-technological practices, for instance by using the language of capabilities. For this purpose, we have to engage in a cumbersome hermeneutics that interprets dynamic relations between unstable capabilities, technologies, practices, and values. This requires us to modify the capability approach by highlighting and interpreting its interpretative dimension.

In this paper, we engage in a philosophical investigation of how blockchain technologies such as cryptocurrencies can mediate our social world. Emerging blockchain-based decentralised applications have the potential to transform our financial system, our bureaucracies and models of governance. We construct an ontological framework of “narrative technologies” that allows us to show how these technologies, like texts, can configure our social reality. Drawing from the work of Ricoeur and responding to the works of Searle, in postphenomenology and STS, we show how blockchain technologies bring about a process of emplotment: an organisation of characters and events. First, we show how blockchain technologies actively configure plots such as financial transactions by rendering them increasingly rigid. Secondly, we show how they configure abstractions from the world of action, by replacing human interactions with automated code. Third, we investigate the role of people’s interpretative distances towards blockchain technologies: discussing the importance of greater public involvement with their application in different realms of social life.

Engineering can learn from ethics, but ethics can also learn from engineering. In this paper, I discuss what engineering metaphors can teach us about practical philosophy. Using metaphors such as calculation, performance, and open source, I articulate two opposing views of morality and politics: one that relies on images related to engineering as science and one that draws on images of engineering practice. I argue that the latter view and its metaphors provide a more adequate way to understand and guide the moral life. Responding to two problems of alienation and taking into account developments such as Fab Lab I then further explore the implications of this view for engineering and society.

Transhumanist visions appear to aim at invulnerability. We are invited to fight the dragon of death and disease, to shed our old, human bodies, and to live on as invulnerable minds or cyborgs. This paper argues that even if we managed to enhance humans in one of these ways, we would remain highly vulnerable entities given the fundamentally relational and dependent nature of posthuman existence. After discussing the need for minds to be embodied, the issue of disease and death in the infosphere, and problems of psychological, social and axiological vulnerability, I conclude that transhumanist human enhancement would not erase our current vulnerabilities, but instead transform them. Although the struggle against vulnerability is typically human and would probably continue to mark posthumans, we had better recognize that we can never win that fight and that the many dragons that threaten us are part of us. As vulnerable humans and posthumans, we are at once the hero and the dragon.