By Mikhail Epstein
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Extra info for The transformative humanities : a manifesto
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As autonomous beings exercising their will through individual agency and choice” (1999, p. 286). . the posthuman helps to authorize, human functionality expands because the parameters of the cognitive system it inhabits expand. In this model, it is not a question of leaving the body behind but rather of extending embodied awareness in highly specific, local, and material ways that would be impossible without electronic prosthesis. (1999, pp. 290–1) Thus, the so-called “posthuman” does not involve any elimination of the human, but rather the expansion, even the extension of embodied awareness through a system of electronic implants and digital enhancements.
7). It does, however, converge on the human being, searching for new ways of self-reflexivity. The future of our civilization depends upon many scientific disciplines, including mathematics, cybernetics, informatics, cognitive science, semiotics, neuropsychology, and the theory and practice of artificial intelligence. All of these disciplines, however, depend upon the humanities’ focus on the self-reflexivity of any consciousness—be it that of God, human, or machine. No technologies, powerful as they may be in their capacities of 10 The Transformative Humanities calculation, can exist without self-reflexivity.
Here is, for example, Thomas Mann’s elucidation of the nineteenth century fin de siècle: Irrespective of which contents were given to the expression ‘fin de siècle’ that was fashionable then in all of Europe, whether it was thought to be neo-Catholicism or demonism, intellectual crime or decadent superrefinement of nervous intoxication – in any case, one thing was clear: it was the formula of the near end, a ‘superfashionable’ and somewhat pretentious formula that expressed the feeling of death of a certain epoch, that is the bourgeois epoch.