Dennis Weiss

Ever since TIME magazine's 1983 'Man of the Year' was the PC, we have been led to believe that our domestic spaces have been colonized by digital technology. Too little attention has been paid to the domestic spaces and inhabitants impacted by this, and critical posthumanism has been captured by a picture of humanity overly indebted to digital technologies and their largely male progenitors. By applying feminist theory to posthumanism, this work recovers the plethora of sophisticated human-technology mediations associated with the home and practiced primarily by women, the elderly, infants, the disabled and across cultures globally, challenging dominant, contemporary visions of a future humanity. Authors Dennis M. Weiss and Colbey Emmerson Reid look at various iterations of the posthuman and assert the need for alternative, feminist readings that emphasize different standpoints from which to assess people, places, and products. Chapters address the impact of posthumanism on design theory and look at familiar domestic objects, with different attributes from those typically affiliated with technology and the future, such as clothing, textiles, ceramics, furniture and wallpaper. They reveal their unhomely, extra-human qualities and offer a much-needed perspective on domestic spaces and practices, revivifying the home as a site of species transformation and pushing beyond traditional understandings of person, mothering, families and care-giving to highlight a range of critically-overlooked mediated materialisms and embodiments affiliated with domestic space. By focusing on the neglected intersection of the posthuman with the home and exploring domestic posthuman design, Designing the Domestic Posthuman offers a vision of a future humanity that retains identity, integrity and considers our relationship to others, to the world and things in it. This book widens the lens of critical focus in posthumanism, feminist philosophy and design and presents an alternative, inclusive design framework for the future.

Star Trek becomes an ideal vehicle for modern narratives exploring the nature of being human in a technological age. In its fifty years of robots, androids, cyborgs, and alien others on the small and big screens, Star Trek has played a function not unlike that of Greek myth. Whether dealing with Greek gods such as Apollo, salt‐craving beasts and Hortas, or hive minds and androids, Star Trek fashions moderns’ myths that provoke reflection on what it means to be human and transformations that either preserve or destroy one's humanity. It is seen that the feminist model in the long processes of development of the android Data, liberated Borg drone Seven of Nine, and Voyager's holographic Doctor, and their struggle to understand, if not finally attain, humanity. As children who were insufficiently socialized into their own families, these three characters face the difficult task of reconstituting families aboard Enterprise or Voyager.

Courses in the philosophy of law provide philosophy departments an opportunity to focus on timely and relevant questions affecting the lives of undergraduates as well as attract students interested in the legal profession to the study of philosophy. This review article examines four recent texts in philosophy of law, three anthologies and a single-authored introductory text, and discusses their suitability to the classroom. After an overview identifying key features of each text, several comparative points are made relevant to teaching philosophy of law. The diversity of issues, cases, and approaches to philosophy of law evinced by these textbooks suggests that the faculty member selecting texts should choose carefully.

Critical posthumanists have observed that technoscientific developments are in the process of rewriting human ontology, fundamentally changing what it means to be human. While they argue that the posthuman breaks with the Cartesian liberal subject and embraces a more decentered ontology, their analyses remain firmly situated in a Cartesian world that marginalizes if not completely ignores questions about natality. This essay examines two filmic texts, Blade Runner 2049 and the AMC television show Humans, that are situated firmly in a posthuman environment in which technoscience is seemingly rewriting the conditions of being human and blurring the boundary between human and machine, but which focus on natality and childhood and emphasize themes of parenting and growth and development. In doing so, they disclose shortcomings in critical posthumanism that can only be addressed when we give more serious attention to how natality shapes being human.

Naturalist views of persons, such as those of the philosophers Annette Baier and Marjorie Grene, emphasize that human persons are cultural animals: We are living, embodied, organic beings, embedded in nature, the product of Darwinian evolution, but dependent on culture. Such naturalist views of persons typically eschew science fiction and look askance at the philosophical fantasies and thought experiments that often populate philosophical treatments of personal identity. Marge Piercy’s dystopian, cyberpunk, science fiction novel He, She and It weaves a complex tale around the debate over the status of its central character Yod, a cyborg created in a lab but humanized through the efforts of two women, Malkah Shipman and her granddaughter Shira Shipman. Is Yod a person, despite having been engineered in a lab for a specific purpose? Piercy’s tale both challenges and ultimately supports a naturalist view of persons while simultaneously forewarning us of possible new styles of persons to come.

Within contemporary Western philosophy, the issues of human nature and our place in the cosmos have largely been ignored. In the resulting vacuum, the various subcultures that have grown up around the digital computer have been actively defining and shaping popular conceptions of what it means to be human and the place of humanity in the digital era. Here one finds an implicit view of human nature that includes recurrent themes such as: an emphasis on mind as information independent of the physical body, the obsolescence of the human body, the elimination of human particularity, the malleability of human nature, and the logic and orderliness of the computer as a metaphor for the cosmos. This view of human nature shares important characteristics with Cartesian and Christian views of human nature long rejected by philosophers. A renewal of the philosophical anthropology movement — devoted to the issues of human nature and humanity's place in the cosmos — permits us to see the inadequacy of the conception of human nature implicit in the digital culture.

This essay examines Don Ihde’s postphenomological philosophy of technology through the lens of philosophical anthropology, that sub-discipline of philosophy concerned with the nature and place of the human being. While Ihde’s philosophical corpus and its reception in Postphenomenology: A Critical Companion to Ihde indicate rich resources for thinking about human nature, several themes receive too little attention in both, including the nature of the human being, the emergence of the posthuman, and the place of the human being in our contemporary pluriculture.

Though the progress of technology continually pushes life toward virtual existence, the last decade has witnessed a renewed focus on materiality. Design, Mediation, and the Posthuman bears witness to the attention paid byliterary theorists, digital humanists, rhetoricians, philosophers, and designers to the crafted environment, the manner in which artifacts mediate human relations, and the constitution of a world in which the boundary between humans and things has seemingly imploded. The chapters reflect on questions about the extent to which we ought to view humans and nonhuman artifacts as having equal capacity for agency and life, and the ways in which technological mediation challenges the central tenets of humanism and anthropocentrism. Contemporary theories of human-object relations presage the arrival of the posthuman, which is no longer a futuristic or science-fictional concept but rather one descriptive of the present, and indeed, the past. Discussions of the posthuman already have a long history in fields like literary theory, rhetoric, and philosophy, and as advances in design and technology result in increasingly engaging artifacts that mediate more and more aspects of everyday life, it becomes necessary to engage in a systematic, interdisciplinary, critical examination of the intersection of the domains of design, technological mediation, and the posthuman. Thus, this collection brings diverse disciplines together to foster a dialogue on significant technological issues pertinent to philosophy, rhetoric, aesthetics, and science.

The proper goal of a philosophical anthropology is to provide a unified view of the whole human being. An analysis of the philosophical anthropology of Max Scheler, as set forth in his Man's Place In Nature, discloses both that an adequate philosophical anthropology must account for the human being's world openness while avoiding Scheler's dualistic metaphysical scheme. The framework of a philosophy of culture, as explicated in Ernst Cassiere's An Essay on Man, provides the best means for meeting the goal of a philosophical anthropology. Cassirer's account of the symbolic animal allows us to comprehend the human being's biological and cultural nature in a single synoptic vision. This account of the human being is then defended against two contemporary challenges. Daniel Dennett's mechanistic physicalism, elaborated in his Brainstorms and The Intentional Stance, treats the human being as a complex physical mechanism substantially similar to other mechanisms, such as thermostats. Dennett's account of the human being, though, is unable to account for the cultural, social, and intersubjective dimensions of human life and so, it is argued, fails. Michel Foucault's poststructuralism is then analyzed. Foucault's archaeology of the human sciences, The Order of Things, and his genealogy of disciplinary practices, Discipline and Punish, potentially undermine the project of a philosophical anthropology by radically historicizing human nature, arguing that the human being is the determined product of shifting structural forces. An analysis of these works, though, together with Foucault's work on technologies of the self, discloses that Foucault presupposes a substantive vision of human nature. This account of human nature is consistent in many respects with Cassirer's account of the symbolic animal. Dennett's and Foucault's common mistake is to offer an account of human nature that begins, not with an anthropological perspective, but from a position that objectifies the human being. We conclude that contemporary philosophy is insufficiently anthropologically informed and argue for a renewal of the anthropological question