The Humanity of the Human Body

2012 ◽  
Vol 3 (2) ◽  
pp. 1-8
Author(s):  
José M. Galván ◽  
Rocci Luppicini

The importance of the human body within traditional bioethical debates is amplified within the field of technoethics as scholars attempt to grapple with conflicting views of what it means to be human and what attributes are core to human beings within the era of human enhancement technologies. A technoethical perspective of the human being is presented to highlight defining characteristics of humans within a technological society. Under this framework, symbolic capacity and technical ability are assumed to be grounded within the free and ethical nature of human beings. Ideas from Modernity and Postmodernity are used to demonstrate the need for a more encompassing view of humans which accommodates both its technical and ethical dimensions. The concepts of homotechnicus and cybersapien are introduced to help provide a more unitary vision of the human being and the priority of ethics over technics within this technological society.

Author(s):  
José M. Galván ◽  
Rocci Luppicini

What are the boundaries of humanity and the human body within our evolving technological society? Within the field of technoethics, inquiry into the origins of the species is both a biological and ethical question as scholars attempt to grapple with conflicting views of what it means to be human and what attributes are core to human beings within the era of human enhancement technologies. Based on a historical and conceptual analysis, this chapter uses a technoethical lens to discuss defining characteristics of the human species as homo technicus. Under this framework, both symbolic capacity and technical ability are assumed to be grounded within the free and ethical nature of human beings. Ideas derived from Modernity and Postmodernity are drawn upon to provide a more encompassing view of humans that accommodates both its technical and ethical dimensions as homo technicus.


2015 ◽  
pp. 2112-2121
Author(s):  
José M. Galván ◽  
Rocci Luppicini

What are the boundaries of humanity and the human body within our evolving technological society? Within the field of technoethics, inquiry into the origins of the species is both a biological and ethical question as scholars attempt to grapple with conflicting views of what it means to be human and what attributes are core to human beings within the era of human enhancement technologies. Based on a historical and conceptual analysis, this chapter uses a technoethical lens to discuss defining characteristics of the human species as homo technicus. Under this framework, both symbolic capacity and technical ability are assumed to be grounded within the free and ethical nature of human beings. Ideas derived from Modernity and Postmodernity are drawn upon to provide a more encompassing view of humans that accommodates both its technical and ethical dimensions as homo technicus.


Author(s):  
Marita Canina

A new discipline has been introduced into today’s multicultural scientific context — Biodesign. Behind the main philosophical concept of Biodesign is the human body; considered a psycho-biological unicum. Research activities aim at developing artificial devices which can be fully integrated into the human body, or rather into the prosthetic human being. During the last decade, the interest of design research and the study of solutions specifically focused on the human being gave rise to a number of disciplines characterized by the prefix “bio”, which comes from the Greek word for life. This prefix may refer to various thematic areas such as: engineering, medicine, architecture, physics and chemistry. These areas can be considered as already well-established disciplines. This means that these sectors have already reached certain solutions that led them to concentrate their efforts on an in-depth study of the human-being, in order to tackle what could be called the “bio” problem. Each discipline, therefore, performs research proposes new solutions, and discusses possible future scenarios in the light of its own particular philosophy. In design along with the other disciplines, a significant movement towards of renewal has been developing with human beings; with their bodies as the hub. The biodesigner, in an attempt to solve the medical-biological problems involved, makes use of industrial design methods, sharing their experience with interdisciplinary teams. Biodesign should not be considered merely design applied to medicine. It may indeed be more clearly defined as an entirely new discipline; whose use of an interdisciplinary approach and close cooperation with the medical-biological sciences are essential to its objective. Biodesign one of the most interesting fields of research currently under way, aimed at innovative application of biorobotic devices, that involves the design and use of new technology, such as MEMS and bioMEMS. This paper gives the research results that were developed in cooperation with two Faculties: Design and Engineering. The main research objective is to identify the intervention area and the role of industrial design in the micro (MEMS) and nanotechnology applications. In particular it’s fundamental in biorobotics to determine both the methodology and the right instruments needed. This paper is divided into two conceptual parts; the first is theoretical and the second is application driven. In the introductory analytical part, theoretical basis are put in order to show the importance of designer cooperation in the micro-technologies study and in their innovative applications. Designers can make cooperation amongst experts easier, co-ordinating design process’ among several research fields and skills. In the first part; problems, complexities, application fields and design methodologies connected to biorobotic devices are highlighted. The second part of the research is developed with the methodology defined by C. Fryling as “through (o by)”. This methodology is a research approach done throughout projects and lead by experience. One case history is used to demostrate such an approach.


1988 ◽  
Vol 41 (1) ◽  
pp. 93-116 ◽  
Author(s):  
A. Van Den Beld

When we raise the question of whether the pleasures of the human body are as valuable as those of the human mind — whether, for example, pushpin is as good as poetry — it is quite possible that people will disagree on their answers. But we would also expect most people to agree with the assertion that the death of a human being would generally be a bad thing; whilst his continuing to live would be a good thing. Furthermore, we would expect most people to concede immediately that the death of five human beings is a worse evil than the death of one single individual: all other things being equal, I hasten to add. It seems to follow now, on the basis of this commonly held view, that saving the lives of five people, who would be doomed to a certain death without an intervention on the part of another, would be morally right, if not praiseworthy, even if the action which is necessary to save those five lives would also entail the death of another person. To liven up the proceedings, if you will pardon the expression in this context, let me put to you this specific case:organs distributed. In that case, there would be one dead but five saved.’


Organization ◽  
2015 ◽  
Vol 22 (4) ◽  
pp. 552-569 ◽  
Author(s):  
Brian Bloomfield ◽  
Karen Dale

This article focuses on how the categories of ‘normal’ and ‘extreme’ in the context of work might be renegotiated through the development of human enhancement technologies which aim to enable the human body to be pushed beyond its biological limits. The ethical dimensions of human enhancement technologies have been widely considered, but there has been little debate about their role in the broader world of employment—nor, conversely, the recognition that prevailing employment relationships might shape the development and uptake of such technologies. Addressing the organisation of work within ‘advanced’ capitalist economies, this article considers the arguments for the potential use of cognitive enhancers, so-called ‘smart drugs’, in various domains of work such as surgery and transportation. We argue that the development of human enhancement technologies might foster the normalisation of ‘working extremely’—enabling longer working hours, greater effort or increased concentration—and yet at the same time promote the conditions of possibility under which workers are able to work on themselves so as to go beyond the norm, becoming ‘extreme workers’. Looking at human enhancement technologies not only enables us to see how they might facilitate ever greater possibilities for working extremely but also helps us to understand the conditions under which cultures of extreme work become the norm and how workers them/ourselves accept or even embrace such work.


Conatus ◽  
2017 ◽  
Vol 1 (1) ◽  
pp. 41
Author(s):  
Θάνος Κιοσόγλου (Thanos Kiosoglou)

In his seminal Discipline and Punish: The Birth of the Prison, Michel Foucault aims at outlining the historical course that led to the promulgation and consolidation of the institution of imprisonment as a means of punishment as well as narrating how the corresponding human type, i.e. the contemporary disciplined subject, has been shaped. Obviously, the disciplined subject gradually took the place of the tormented subject. Consequently, this study aims at describing the sequential mutations of the imposed punishment as it progressively shifted from the spectacular slaughtering of the body to the strictly scientific manipulation of the non-material dimension of the human being. The reformation of the punitive practices “constructs” a docile body. It must be noticed, however, that this body is not necessarily guilty, since the disciplinary schemes concern everybody, even the most innocent sides of the everyday life as for example the hospital, the school or the barracks. Additionally, discipline is imposed through the division of the space, what Foucault calls the “art of allocation”, so that every working person is easily seen and supervised by the eye of the authority, while the disciplined subject is being forged gradually through the sense of responsibility before the flowing time. Foucault highlights the “political technology of the body”, that is its usurpation by the authorities, who aim at imposing to it adictated activity that produces palpable results in a binding frame of time. Although selective and brief, the present account of the punitive concepts of the three last centuries clarifies the fact that the authoritarian strategies are indissolubly interwoven with the different connotations of the human body, through the use of which they subdue human beings.


Author(s):  
Ahmed Al-Boraie ◽  
Khaled Semeda ◽  
Mossad Abdul Salam ◽  
El-Tayeb Hassan El-Mahi Hussein

Decades ago, genetic engineering and human genome projects created a set of ethical, religious, and legal questions. Scientists have researched these issues and agreed on ethical values and regulations that must be applied to develop these research projects. Today, history is repeating itself due to the artificial intelligence techniques in human augmentation and the implantation of machines in the human body to enhance its biological capabilities and surpass human nature. The transhumanist movement promoted these technologies, designed supernatural humans, and achieved eternal immortality, so some freeze their bodies waiting for those technologies. The study focuses on the most important artificial intelligence technologies in human enhancement and capacity amplification. The study also focuses on transhumanist ideas towards these technologies and projects. In the end, the study clarifies the position of Islamic law regarding this project's ideas, the assertion that Islamic law supports therapeutic interventions that aim to restore the body to its natural state or close to it. At the same time, rejecting all interventions that aim to change the personality, the human identity, and the biological nature that God created human beings.


2021 ◽  
Vol 5 ◽  
pp. 103-126
Author(s):  
Janusz Golinowski

Technologie usprawniające działanie człowieka rodzą poważne pytania etyczne dotyczące praktyk zdrowotnych, które nie służą już tylko leczeniu chorób, ale proponują również „optymalizację” fizycznych, poznawczych i psychologicznych zdolności ludzi. W tym artykule dokonujemy koncepcyjnego wyjaśnienia pojęć biowładzy i biopolityki oraz argumentujemy za ich użytecznością we współczesnej analizie. Trzy dekady neoliberalnej polityki poważnie ograniczyły państwo opiekuńcze: prywatyzacje i cięcia w budżetach publicznych zmusiły agencje publiczne do ograniczenia swojej działalności, czasami tracąc uniwersalność, skuteczność i jakość usług. Pandemia dramatycznie pokazała cenę takiego neoliberalnego zwrotu. Globalizacja rynku stwarza zagrożenia dla zdrowia i nie jest w stanie reagować na sytuacje kryzysowe. Prywatna opieka zdrowotna okazuje się w dużej mierze nieistotna w walce z pandemią. Państwo opiekuńcze nie powinno być traktowane jako „koszt” dla prywatnego systemu gospodarczego. Byłoby błędem sądzić, że po ustąpieniu pandemii gospodarka mogłaby wrócić do „normalności”. Musimy ponownie przemyśleć produkcję i konsumpcję w świetle potrzeb zdrowotnych i środowiskowych. The Neoliberal Panopticon of Biopolitics – Between Expansion and Social Therapy Human enhancement technologies raise serious ethical questions about health practices no longer content simply to treat disease, but which now also propose to “optimize” human beings’ physical, cognitive and psychological abilities. In this article we undertake some conceptual clarification of the concepts of biopower and biopolitics and argue for their utility in contemporary analysis. Three decades of neoliberal policies have seriously reduced the welfare state: privatisations and cuts in public budgets have forced public agencies to downsize their activities, sometimes losing universality, effectiveness and quality of services. The pandemic has dramatically shown the price of such a neoliberal turn. Market globalisation creates health threats and is completely unable to respond to emergencies. Private health care is turning out to be largely irrelevant in facing the pandemic. The welfare state should not be considered a ‘cost’ for the private economic system. It would be a mistake to believe that, once the pandemic has passed, the economy could go back to ‘normal’. We need to rethink production and consumption considering health and environmental needs.


AJS Review ◽  
2005 ◽  
Vol 29 (1) ◽  
pp. 165-167
Author(s):  
Joshua Kulp

The central thesis of Lorberbaum's book is that according to the rabbis, the meaning of imago dei is that there is tangible divine presence within every human being. This concept impacted primarily upon two areas of halakhah: the death penalty and procreation. Since humans are physical representations of God, execution is equivalent in some ways to deicide. Conversely, procreation is strongly mandated because it increases God's physical manifestation in the world by creating more vehicles in which to embody God's presence. Importantly, as “images” of the divine, human beings function as icons in a manner similar to the way idols function in the pagan world; they draw God's presence into themselves, blurring the borders between representation and form. Finally, the drawing of God's presence into the human body dictates that human beings are embodied with significant theurgic powers.


2011 ◽  
Vol 13 (2) ◽  
pp. 56-85 ◽  
Author(s):  
Nora S. Eggen

In the Qur'an we find different concepts of trust situated within different ethical discourses. A rather unambiguous ethico-religious discourse of the trust relationship between the believer and God can be seen embodied in conceptions of tawakkul. God is the absolute wakīl, the guardian, trustee or protector. Consequently He is the only holder of an all-encompassing trusteeship, and the normative claim upon the human being is to trust God unconditionally. There are however other, more polyvalent, conceptions of trust. The main discussion in this article evolves around the conceptions of trust as expressed in the polysemic notion of amāna, involving both trust relationships between God and man and inter-human trust relationships. This concept of trust involves both trusting and being trusted, although the strongest and most explicit normative claim put forward is on being trustworthy in terms of social ethics as well as in ethico-religious discourse. However, ‘trusting’ when it comes to fellow human beings is, as we shall see, framed in the Qur'an in less absolute terms, and conditioned by circumstantial factors; the Qur'anic antithesis to social trust is primarily betrayal, ‘khiyāna’, rather than mistrust.


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