In Unthought , she once again bridges disciplines by revealing how we think without thinkinghow we use cognitive processes that are inaccessible to consciousness yet necessary for it to function. 1990. Meillassouxs thinking of post-Copernican cosmic immanence and cosmic delegitimation constitutes a challenge to political theology as still predominantly Ptolemaic in its assumptions and focus. The subject in posthumanist theory: Retained rather than dethroned One thing that is certain, however, is that intelligent machines will take increasingly active roles in constructing and filtering information for human users. [10] Specifically Hayles suggests that in the posthuman view "there are no essential differences or absolute demarcations between bodily existence and computer simulation"[9] The posthuman thus emerges as a deconstruction of the liberal humanist notion of "human." Ren Wellek Prize for Best Book in Literary Theory for 1998-99, awarded by the American Comparative Literature Association to How We Became Posthuman Eaton Award for the Best Book in Science Fiction Theory and Criticism for 1998-99, awarded to How We Became Posthuman Council of the Humanities Fellowship, Princeton University, 2000, Eby Award for Distinction in Undergraduate Teaching, UCLA, 1999, Luckman Distinguished Teaching Award, UCLA, 1999, National Endowment for the Humanities Fellowship, 1999, Bellagio Residential Fellowship, Rockefeller Foundation, 1999. November 19, 2008, How We Think: The Transforming Power of Digital Technologies. Hayles political move is to replace the self-enclosed human envisioned by Enlightenment liberal individualism with a vision of a material-informational entity whose boundaries undergo continuous construction and reconstruction (1999, 3) within contemporary regimes of computation. That Hodges's reading is a misreading indicates he is willing to practice violence upon the text to wrench meaning away from the direction toward which the Turing test points, back to safer ground where embodiment secures the univocality of gender. Box 951530 N. Katherine Hayles is known for breaking new ground at the intersection of the sciences and the humanities. Aiding this process was a definition of information, formalized by Claude Shannon and Norbert Wiener, that conceptualized information as an entity distinct from the substrates carrying it. How do we think? N. Katherine Hayles poses this question at the beginning of this bracing exploration of the idea that we think through, with, and alongside media. Language and Law, Literature and Literary Criticism: Stanford: Stanford University Press, 2002. ADE Bull E tin nu m B E r 150 how We Read: Close, hyper, Machine "Barbara Warnick, Argumentation and Advocacy. It was the embodiment of a perfect J. S. Mill liberal, concentrating upon the free will and free speech of the individual" (p. 425). By including gender, Turing implied that renegotiating the boundary between human and machine would involve more than transforming the question of "who can think" into "what can think." December 4, 2008, Spatializing Time: The Influence of Google Earth, Google Maps. On this view, orchids, thermostats, squirrels, and humans are all cognitive beings. N. Katherine Hayles Professor, Department of English UCLA Presentation Embodiment and Cognition: Implications for Gender. Hayles conceptual toolkit allows users to define the human with technologies, as transhumanists would, and against technologies, when it is politically expedient to do so. [1] How We Think: Digital Media and Contemporary Technogenesis, Hayles Keywords algorithms, cognition, ethics, N. Katherine Hayles, technology But by Hayles own lights, her early articulation of posthumanism remained unfinished in its exploration of the consequences of emphasizing the embodiedness of information and cognition as a key element of a liberatory posthumanism. Stitching together past and present, this study identifies a persistent struggle to make sense of how humans touch and feel machines, with questions about user agency, labor, individuality, and authentic engagement coming to the fore. Think of the Turing test as a magic trick. January 5, 2013, Re-Thinking the Humanities Curriculum. Institute for Advanced Studies, University of Durham. In How We Became Posthuman, N. Katherine Hayles separates hype from fact, investigating the fate of embodiment in an information age. Hayles examines the evolution of the field from the traditional humanities and how the digital humanities are changing academic scholarship, research, teaching, and publication. In Unthought: the power of the cognitive nonconscious, she describes thinking: "Thinking, as I use the term, refers to high-level mental operations such as reasoning abstractly, creating and using verbal languages, constructing mathematical theorems, composing music, and the like, operations associated with higher consciousness. The Moravec test, if I may call it that, is the logical successor to the Turing test. December 15, 2009, Telegraph Code Books as Historical Resource and Linguistic Practice". Her books have won several prizes, including The Rene Wellek Award for the Best Book in Literary Theory for How We Became Posthuman: Virtual Bodies in Literature, Cybernetics and Informatics, and the Suzanne Langer Award for Writing Machines. 2017. How We Became Posthuman Franklin Humanities Institute. , Hayles, N. K., Fred C. Anson, Nancy Rathjen, and Robert D. Frisbee. This construction necessarily makes the subject into a cyborg, for the enacted and represented bodies are brought into conjunction through the technology that connects them. Twitter 423-24). Essays and Articles by NK Hayles - Duke University She worked as a research chemist in 1966 at Xerox Corporation and as a chemical research consultant Beckman Instrument Company from 1968 to 1970. Chicago: University of Chicago Press, 2017. 2023 Stanford Humanities Center. And air will never cease to carry us, to lift us up, to set us into flight, even when we no longer live in a body that tried (if unsuccessfully) to fly.. Her research focuses on the relations of literature, science and technology in the 20th and 21st centuries. Novel Corona: Posthuman Virus | Critical Inquiry: Vol 47, No S2 December 15, 2009, Critical Theory in the Digital Agej". Hayles uses posthuman as a heuristic term for evoking this story. Clear rating. November 21, 2011, Database vs. December 15, 2009, Pervasive Computing in LIterature, Art, and the Environment. January 9, 2011, Storyworlds in New Media. Why does Turing include gender, and why does Hodges want to read this inclusion as indicating that, so far as gender is concerned, verbal performance cannot be equated with embodied reality? Writing nearly four decades after Turing, Hans Moravec proposed that human identity is essentially an informational pattern rather than an embodied enaction. [full text] "Waking up to the Surveillance Society," Surveillance and Society6.3 (29). Hayles experiments with a political response in her subsequent monograph, the 2017 Unthought: The Power of the Cognitive Nonconscious. November 21, 2008, Architecture as Medium. February 29, 2008, Bass Connections Faculty Team Member . N. Katherine Hayles, the James B. Duke Professor of Literature Emerita at Duke University and Distinguished Research Professor of English at the University of California, Los Angles, teaches and writes on the relations of literature, science, and technology in the twentieth and twenty-first centuries.She has published ten books and over one hundred peer-reviewed articles, and she is a . Narrative: Raw Shark Texts. Electronic Literature: New Horizons for the Literary. Taubess thought revolves around two poles, philosophy of history and political theology, with the aim of inverting the Schmittian position and thinking a new form of community by means of an innovative return to Paul of Tarsus and Walter Benjamin. Critical Theory In Unthought, she once again bridges disciplines by revealing how we think without thinkinghow we use cognitive processes that are inaccessible to consciousness yet necessary for it to function. "[13] By tracing the emergence of such thinking, and by looking at the manner in which literary and scientific texts came to imagine, for example, the possibility of downloading human consciousness into a computer, Hayles attempts to trouble the information/material separation and in her words, "put back into the picture the flesh that continues to be erased in contemporary discussions about cybernetic subjects.[14] In this regard, the posthuman subject under the condition of virtuality is an "amalgam, a collection of heterogeneous components, a material-informational entity whose boundaries undergo continuous construction and reconstruction. (Our About page explains how this works.) Hayles traces the development of this vision through three distinct stages, beginning with the famous Macy conferences of the 1940s and 1950s (with participants such as Claude Shannon and Norbert Weiner), through the ideas of Humberto Maturana and Francisco Varela about 'autopoietic' self-organising systems, and on to more recent conceptions of virtual (or purely informatic) 'creatures,' 'agents' and human beings. Popular culture seems to confirm Jean Baudrillard's contention that it is no longer . 2. It is a process of change that is sometimes joyful, sometimes painful. Hayles, N. Katherine - Department of English UCLA The result of this reframing of thinking and cognition relocates the human as one among many players in an extended, flexible, and self-organizing cognitive system. Nancy Katherine Hayles (born December 16, 1943) is an American postmodern literary critic, most notable for her contribution to the fields of literature and science, electronic literature, and American literature. N. Katherine Hayles's How We Became Posthuman: Virtual Bodies in N. Katherine Hayles is the Distinguished Research Professor at the University of California, Los Angeles, and the James B. Duke Professor Emerita from Duke University. N. Katherine Hayles | Scholars@Duke Or, in another version of the famous "imitation game" proposed by Alan Turing in his classic 1950 paper "Computer Machinery and Intelligence," you use the responses to decide which is the human, which the machine.1 One of the entities wants to help you guess correctly. November 12, 2011, Narrative Storyworlds and Experimental Fiction. The proposition can be demonstrated, he suggested, by downloading human consciousness into a computer, and he imagined a scenario designed to show that this was in principle possible. 4.10. Studying objects in this way reveals ways that we can engage our nonconscious cognition aesthetically. Duke University N. KATHERINE HAYLES is professor of English atthe University of California, Los Angeles. Books. September 23, 2011, Neural Plasticity and Digital Media, Keynote lecture. Although ideas about "information" taken out of context creates abstractions about the human "body", reading science fiction situates these same ideas in "embodied" narrative.". Interest Areas If you are presently teaching or practicing digital, or a traditional academic in denial, or just curious about the impact of digital technology in the humanities, By making use of the humanist and scientist vocabularies, the book represents a new model of humanist writing, one that is avowedly concerned with the material aspects of epistemological practices., 1. saving. His/her/its best strategy, Turing suggested, may be to answer your questions truthfully. Notes. I also owe her thanks for pointing out to me that Andrew Hodges dismisses Turing's use of gender as a logical flaw in his analysis of the Turing text. James B. Duke Distinguished Professor of Literature. Footnotes:1. Disability Resources Hayles investigation into how our nonconscious mechanisms work shows that, while a key job of the cognitive nonconscious is to filter inputs so as to prevent cognitive overload, this system did not evolve to deal with todays information ecology; new methods are needed to deal with the overload. Society for Literature, Science and the Arts. The scientific discovery that chaotic systems embody deep structures of order is one of such wide-ranging implications that it has attracted attention across a spectrum of disciplines, including the humanities. In From Energy to Information: Representation in Science and Technology, Art, and Literature, edited by Linda Henderson and Bruce Clarke, 235-54. New Media Soc. Chaos and Order: Complex Dynamics in Literature and Science by N Nonconscious cognition, Hayles explains, is found in such varied sites as technical systems (e.g. This work raises many challenges to precepts about nature, human nature, and human destiny that are imbricated in political thinking and derived from theological traditions. Notre Dame: University of Notre Dame Press, 2008. This practical urgency is what impels Hayles to use speculative aesthetics not just to think about far futures but to play out the political implications of how we are organizing cognitive assemblages in the present; for instance, in the governance of technical systems like artificial intelligence, even or especially in frameworks that seek to put humans at the center of AI. Rather, the important intervention comes much earlier, when the test puts you into a cybernetic circuit that splices your will, desire, and perception into a distributed cognitive system in which represented bodies are joined with enacted bodies through mutating and flexible machine interfaces. The ethical imperative of such a move is made apparent as Hayles mines speculative fiction such as The Silent History (Horowitz, Derby, Moffett 2014) for resources that value the human for its embodied cognitive capacities, and not just its supposedly definitive power to do thinking in symbolic language. 2017. N. Katherine Hayles humanist inquiry centers on the relations of literature, science and technology in the 20th and 21st centuries and digitally mediated cultural contexts of the U.S. With a background as a scientist, having trained in chemistry in the 1960s before retraining in English literature in the 1970s, Hayles interdisciplinary thinking produced the career-defining concept of the posthuman. Emerging from this nexus of Hayles work, the posthuman reimagines the concept of the human as embodied in ecological relation to other beings, whether biological life, artificial life, or nonlife. [8] Within this framework "human" is aligned with Enlightenment notions of liberal humanism, including its emphasis on the "natural self" and the freedom of the individual. The critical tools we can glean from Hayles thus speak particularly to contemporary cultures in developed societies presently undergoing systemic transformations that are profoundly changing planetary cognitive ecologies (2017, 216).
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