Difference between revisions of "1 Introduction"
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<blockquote>"To live in the world of creation – to get into it and stay in it – to frequent it and haunt it – to think intensely and fruitfully – to woo combinations and inspirations into being by a depth and continuity of attention and meditation – this is the only thing.” - Henry James </blockquote> | <blockquote>"To live in the world of creation – to get into it and stay in it – to frequent it and haunt it – to think intensely and fruitfully – to woo combinations and inspirations into being by a depth and continuity of attention and meditation – this is the only thing.” - Henry James </blockquote> | ||
| + | ===Why an anthropology of cyborgs?=== | ||
The object of study for Cyborg Anthropology is the cyborg. Originally coined in a paper about [[space exploration]], the term “cyborg” is short for cybernetic organism. A cyborg is traditionally defined as a system with both organic and inorganic parts. In one sense, the use of any tool that functions as an extension of one's abilities qualifies one as a cyborg, but cyborgs are more narrowly understood to have actual, physical technological extensions/prostheses. Thus in the narrowest sense, examples of cyborgs would include people with [[pacemakers]], [[insulin pumps]], and [[bionic]] limbs. In the broadest sense, all of our interaction with technology could qualify as a cyborg (since the border of a cyborg system has no inherent limits, the universe could qualify as a cyborg). The narrowest sense of cyborg does not let us grasp the steadily expanding field for the practice of cyborg anthropology or investigate the surprising synergies of the human-non-human splices, while the broadest conception runs the risk of being so broad that the discipline cannot be defined.Thus Cyborg Anthropology studies humankind and its relations with the technological systems it has built, specifically modern technological systems that have reflexively shaped notions of what it means to be humans. | The object of study for Cyborg Anthropology is the cyborg. Originally coined in a paper about [[space exploration]], the term “cyborg” is short for cybernetic organism. A cyborg is traditionally defined as a system with both organic and inorganic parts. In one sense, the use of any tool that functions as an extension of one's abilities qualifies one as a cyborg, but cyborgs are more narrowly understood to have actual, physical technological extensions/prostheses. Thus in the narrowest sense, examples of cyborgs would include people with [[pacemakers]], [[insulin pumps]], and [[bionic]] limbs. In the broadest sense, all of our interaction with technology could qualify as a cyborg (since the border of a cyborg system has no inherent limits, the universe could qualify as a cyborg). The narrowest sense of cyborg does not let us grasp the steadily expanding field for the practice of cyborg anthropology or investigate the surprising synergies of the human-non-human splices, while the broadest conception runs the risk of being so broad that the discipline cannot be defined.Thus Cyborg Anthropology studies humankind and its relations with the technological systems it has built, specifically modern technological systems that have reflexively shaped notions of what it means to be humans. | ||
[[Category:Book Pages]] | [[Category:Book Pages]] | ||
[[Category:Marked for Editing]] | [[Category:Marked for Editing]] | ||
Revision as of 21:12, 29 March 2011
"To live in the world of creation – to get into it and stay in it – to frequent it and haunt it – to think intensely and fruitfully – to woo combinations and inspirations into being by a depth and continuity of attention and meditation – this is the only thing.” - Henry James
Why an anthropology of cyborgs?
The object of study for Cyborg Anthropology is the cyborg. Originally coined in a paper about space exploration, the term “cyborg” is short for cybernetic organism. A cyborg is traditionally defined as a system with both organic and inorganic parts. In one sense, the use of any tool that functions as an extension of one's abilities qualifies one as a cyborg, but cyborgs are more narrowly understood to have actual, physical technological extensions/prostheses. Thus in the narrowest sense, examples of cyborgs would include people with pacemakers, insulin pumps, and bionic limbs. In the broadest sense, all of our interaction with technology could qualify as a cyborg (since the border of a cyborg system has no inherent limits, the universe could qualify as a cyborg). The narrowest sense of cyborg does not let us grasp the steadily expanding field for the practice of cyborg anthropology or investigate the surprising synergies of the human-non-human splices, while the broadest conception runs the risk of being so broad that the discipline cannot be defined.Thus Cyborg Anthropology studies humankind and its relations with the technological systems it has built, specifically modern technological systems that have reflexively shaped notions of what it means to be humans.
