David I. Dubrovsky和Merab Mamardashvili:亚当的第二次堕落和网络利维坦的到来

Q4 Arts and Humanities Forum Philosophicum Pub Date : 2019-12-20 DOI:10.35765/forphil.2019.2402.14
I. Yanes-Fernandez
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引用次数: 0

摘要

格鲁吉亚哲学家Merab Mamardashvili在他的演讲《欧洲的责任》(The European Responsibility)中总结了他的乌托邦,他把人类实现的乌托邦描述为两种主要传统的融合:希腊-罗马和犹太-基督教。相比之下,David Dubrovsky为现在和未来的人类进化提出了一个新的视角:网络超人,即人类思维和数字大脑的完美融合,或者生物数字接口。这里的“智能”不仅仅是高度组织化的技术结构的人工副产品,而是通过技术复制生物大脑作为物质基质的精神操作的再生产:杜布罗夫斯基的化身。在本文中,我将重点讨论杜布罗夫斯基和马马达什维利的人类学范式,以及它们与网络存在和网络文化现象的关系。我将赛博人现象作为一种生物电子、超人类本体的“内置”特征,在虚构的超越、身体解构和生物技术相互作用的互动数字框架的背景下,影响并将人格转化为“赛博人”。我的目标是对杜布罗夫斯基的控制论人类学和阿凡达理论,以及它对我们世界时代的意义和影响,发展一种批判的方法,与马马达什维利的本体论形成对比,后者被证明与技术奇点时刻本质上是不相容的。杜布洛夫斯基所设想和预言的超人类生物数字化身的创造。
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David I. Dubrovsky and Merab Mamardashvili: Adam’s Second Fall and the Advent of the Cyber-Leviathan
In his speech “The European Responsibility,” the Georgian philosopher Merab Mamardashvili summarizes his utopia of a fulfilled humanity by presenting it as an integration of two main traditions: the Graeco-Roman and Judeo-Christian ones. In contrast, David Dubrovsky launches a new perspective for present and future human evolution: the cyber-superman, i.e. the perfect merging of human mind and digital brain—or the bio-digital interface. “Intelligence” here is not just an artificial by-product of a highly organized technological structure, but the reproduction of mental operations through the techno-replication of the bio-brain as material substrate: the Dubrovskyan avatar. In the present article, I focus on Dubrovsky’s and Mamardashvili’s anthropological paradigms, and their relationship to the phenomena of cyberbeing and cyberculture. I examine the phenomenon of cyberbeing as a “built-in” feature of a bio-electronic, transhuman ontology that impacts and transforms personhood into “cyborghood” in the context of an interactive digital framework of fictional transcendences, body-deconstruction and bio-technological interplays. My aim is to develop a critical approach to Dubrovsky’s cybernetic anthropology and avatar-theory, along with its meaning and implications for our world-epoch, in contrast to Mamardashvili’s ontology, which proves essentially incompatible with the moment of technological singularity—i.e. with the creation of a transhuman bio-digital avatar as envisioned and prophesized by Dubrovsky.
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CiteScore
0.30
自引率
0.00%
发文量
2
审稿时长
30 weeks
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