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Journal articles on the topic 'Posthuman'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 May 2024

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1

Agar, Nicholas. "What Does it Mean to be Human, Prehuman, or Posthuman?" Journal of Posthuman Studies 5, no. 1 (September 2021): 5–18. http://dx.doi.org/10.5325/jpoststud.5.1.0005.

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Abstract There has been a lack of precision in attempts to say precisely what it might mean to be or become posthuman. This article offers a way to determine what distinguishes humans from posthumans. It treats the relationship between humans and posthumans as the mirror image of the relationship between humans and prehumans. I propose that we view posthumans as not us, but of us. Posthumans are distinct from humans but of humans, where the “of” expresses an important evaluative relationship. This account furnishes a framework for considering the proposals of some transhumanist philosophers that we should forsake our humanity in favor of superior posthuman modes of existence. I argue that we have a pro tanto commitment to remaining human. There are costs in surrendering our humanity that could be justified, but only if the potential benefits from becoming posthuman were both great and probable. Transhumanists offer effective marketing for radical enhancement. But there is a gap between a marketing pitch for radical enhancement and one that justifies surrendering the real benefits of remaining human.

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2

Holm, Søren. "Evaluating the Posthuman Future – Some Philosophical Problems." European Review 25, no. 1 (October 3, 2016): 131–39. http://dx.doi.org/10.1017/s1062798716000375.

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Imagining a future scenario where human beings have evolved in ways so that they are no longer human but post- or transhuman has been a recurrent trope in science fiction literature since the very inception of the genre. More recently, the possibility of a future including posthumans has received significant philosophical attention due to the emergence of activist ‘transhumanism’. This paper will analyse some of the philosophical problems in evaluating whether a posthuman future is a good future that we ought to pursue. It will first briefly describe the transhumanist conception of the posthuman, and the different routes envisaged from the current human condition to the future posthuman condition. The second part will then present and analyse some fundamental philosophical problems we encounter when we try to assess whether and to what extent the posthuman future is good and/or desirable; and it will be concluded that assessing the ethical desirability of the posthuman future is close to impossible.

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3

Patra, Indrajit. "Delineating humanistic underpinnings in the midst of posthuman evolution: A study of Hannu Rajaniemi’s Jean le Flambeur trilogy." Multidisciplinary Reviews 6, no. 4 (October 23, 2023): 2023046. http://dx.doi.org/10.31893/multirev.2023046.

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This research aims to delve into the intricate and multilayered connection between humans and posthumans, as depicted in Hannu Rajaniemi's Jean le Flambeur trilogy. This Finnish American author's trilogy, consisting of The Quantum Thief (2010), The Fractal Prince (2012), and The Causal Angel (2014), paints an insightful picture of this interaction. The investigation aims to illuminate the emergence of humanity in an extremely posthuman and postsingular landscape, arguing that one must understand humanity as not entirely separate from posthumanism. Instead, humanity should be considered a specific case, or limit case, of the broader posthumanist concept. The form of humanity that arises from the boundaries of an extreme posthuman state of evolution will not mirror the pre-posthuman state; instead, it will transform into a more comprehensive, inclusive entity. The analysis of these three novels will illustrate how Rajaniemi's work does not entirely dismiss human agency. Instead, it recontextualizes and reshapes it within a dramatically different posthuman setting.

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4

Kang, Sujin. "Ethical Child Birth in the Posthuman Society and Politics of Emotion." Criticism and Theory Society of Korea 28, no. 2 (June 30, 2023): 5–29. http://dx.doi.org/10.19116/theory.2023.28.2.5.

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This paper delves into the investigation of an expanded definition of subjectivity within posthuman society and its implications for the discourse on procreation. In the posthuman era, characterized by technological advancements and environmental shifts, the landscape of social reproduction is influenced. As humans undergo a transformative process, assuming a state that is both more and less than human, as posited by Rosi Braidotti, the ethical underpinnings of posthuman society necessitate an inclusive perspective that encompasses not only posthumans in the traditional sense of emerging technologies but also politically, socially, and environmentally vulnerable humans. Scrutinizing the moral dimensions of childbirth, this paper examines both conventional practices and those facilitated by posthuman technologies. Drawing upon Margaret Atwood’s The Testaments and Angela Chadwick’s XX, it elucidates how the discourse surrounding childbirth is shaped by social ideologies that curtail reproductive rights, regardless of technological progress. Emotions emerge as a crucial political mechanism, wherein moral judgments surrounding childbirth instigate social and individual tensions. Through an analysis of individual responses to the emotional politics portrayed in two novels, this paper explores the posthuman ethics associated with the discourse of childbirth, providing insights into the ideals that a new society should strive to embrace.

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Kim, Ji-Yoon, and Boo-Yeun Lim. "Exploring of Emergent Dramatic Play from a Perspective of Posthuman Children." Korean Society for Critical Inquiry of Childhood Education 14, no. 1 (January 31, 2024): 18–40. http://dx.doi.org/10.26834/ksycbc.2024.14.1.18.

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The purpose of this study is to examine through expressive theatrical play that children are rich posthuman beings. This study utilized participatory observation and a posthumanist approach, drawing on van Manen's hermeneutic phenomenological analysis method. The study was conducted at Y Kindergarten in Busan, focusing on one class of four-year-old children, from early October 2022 to the end of January 2023, with observations conducted four to five days a week, approximately from 9:00 to 13:00, totaling 70 sessions. The research findings and their significance can be summarized as follows. First, as posthuman beings, young children initiate dramatic play from the arrangement of materials, and in their dramatic play, various theatrical elements such as stories, props, characters, and backgrounds are enacted and manifested. Second, as posthuman beings, young children experience heightened dramatic experiences within their dramatic play, and their unique characteristics are expressed.Third, as posthuman beings, young children establish relationships with materials within their environment. This study is significant in that it views infants as posthuman beings and examines the emergent nature of infant existence revealed in expressive theatrical play. In the future, it is hoped that children will be recognized as posthumans in early childhood education and that expressive theatrical play will be actively carried out.

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6

Odorčák, Juraj, and Pavlína Bakošová. "Robots, Extinction, and Salvation: On Altruism in Human–Posthuman Interactions." Religions 12, no. 4 (April 16, 2021): 275. http://dx.doi.org/10.3390/rel12040275.

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Posthumanism and transhumanism are philosophies that envision possible relations between humans and posthumans. Critical versions of posthumanism and transhumanism examine the idea of potential threats involved in human–posthuman interactions (i.e., species extinction, species domination, AI takeover) and propose precautionary measures against these threats by elaborating protocols for the prosocial use of technology. Critics of these philosophies usually argue against the reality of the threats or dispute the feasibility of the proposed measures. We take this debate back to its modern roots. The play that gave the world the term “robot” (R.U.R.: Rossum’s Universal Robots) is nowadays remembered mostly as a particular instance of an absurd apocalyptic vision about the doom of the human species through technology. However, we demonstrate that Karel Čapek assumed that a negative interpretation of human–posthuman interactions emerges mainly from the human inability to think clearly about extinction, spirituality, and technology. We propose that the conflictual interpretation of human–posthuman interactions can be overcome by embracing Čapek’s religiously and philosophically-inspired theory of altruism remediated by technology. We argue that this reinterpretation of altruism may strengthen the case for a more positive outlook on human–posthuman interactions.

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7

Garcia, Mark. "21st‐Century Posthuman Spaceship and Spacecraft Architectures." Architectural Design 94, no. 1 (January 2024): 118–27. http://dx.doi.org/10.1002/ad.3022.

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AbstractGuest‐Editor Mark Garcia takes us on a spatial journey through some of the notions and precedents of spaceships and spacecraft, their fictive and architectural precursors and current conceptual preoccupations. The contexts these new posthuman architectures and posthumans will have to occupy, endure and travel through are mind‐boggling in their varied complexity.

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8

Yazgünoğlu, Kerim Can. "Posthuman “Meta(l)morphoses” in Jeanette Winterson’s The Stone Gods // "Meta(l)morfosis" posthumanas en The Stone Gods de Jeanette Winterson." Ecozon@: European Journal of Literature, Culture and Environment 7, no. 1 (June 15, 2016): 144–60. http://dx.doi.org/10.37536/ecozona.2016.7.1.986.

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Jeanette Winterson’s The Stone Gods (2007) pictures a futuristic world in which every body is technologically, discursively, and materially constructed. First of all, The Stone Gods foregrounds the futuristic conceptualization of embodiment and posthuman gendered bodies in relation to biotechnology, biogenetics, and robotics, interrogating contemporary dimensions of the interface between the human and the machine, nature and culture. Secondly, the novel focuses on environmental concerns relevant to our present age. More specifically, however, drawing our attention to posthuman toxic bodies in terms of “trans-corporeality,” as suggested by Stacy Alaimo, The Stone Gods is an invaluable literary means to speculate on our “posthuman predicament,” in Rosi Braidotti’s words, and global ecological imperilment. In The Stone Gods, Winterson provides not only a warning against the dehumanization of the human in the process of posthumanization, but also a salient picture of posthuman trans-corporeal subjects through a discussion of the beneficial and deleterious effects of biotechnology and machines on human-nonhuman “naturecultures.” On this view, looking at both human and nonhuman bodies through a trans-corporeal lens would contribute to an understanding of how material-discursive structures can profoundly transform human-nonhuman life on Earth. Resumen The Stone Gods (2007) de Jeanette Winterson describe un mundo futurístico en el que todo el mundo está construido tecnológica, discursiva y materialmente. En primer lugar, The Stone Gods pone en primer plano la conceptualización futurista de la materialización y de los cuerpos posthumanos provistos de género en relación con la biotecnología, la biogenética y la robótica, cuestionando las dimensiones contemporáneas del interfaz entre el humano y la máquina, naturaleza y cultura. En segundo lugar, la novela se centra en preocupaciones medioambientales relevantes en nuestra época. Más específicamente, sin embargo, haciendo notarlos cuerpos tóxicos post-humanos en términos de “trans-corporalidad,” tal y como sugiere Stacy Aliamo, The Stone Gods es un medio literario que no tiene precio a la hora de especular sobre nuestro “dilema posthumano,” en palabras de Rosa Braidotti, y sobre la peligrosidad ecológica global. En The Stone Gods Winterson no solo ofrece una advertencia sobre la deshumanización del humano en el proceso de posthumanización, sino también una imagen destacada de los sujetos posthumanos trans-corporales por medio de un debate de los efectos beneficiosos y dañinos de la biotecnología y de las máquinas sobre las “naturaculturas” humanas-no-humanas. En este sentido, observando los cuerpos humanos y no-humanos a través de una lente trans-corporal contribuiría a comprender cómo las estructuras materiales-discursivas pueden transformar profundamente la vida humana-no-humana de la Tierra.

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9

Gane, Nicholas. "Posthuman." Theory, Culture & Society 23, no. 2-3 (May 2006): 431–34. http://dx.doi.org/10.1177/026327640602300279.

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10

Farahmandfar, Masoud. "Beckett, posthumanism, and the art of lessness." Philosophy Journal 16, no. 1 (2023): 117–27. http://dx.doi.org/10.21146/2072-0726-2023-16-1-117-127.

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Post-humanism, a comprehensive critique of the demands of humanism, especially the centrality of cognitive and biological structures, offers a new understanding of the realm of language, the role of subject, and the environment. The post-cataclysmic subject in Beckett’s writing uses words that arrive from nowhere, to no purpose, without direction, and without telos. It is therefore in the failure of language that we realize our predicament as prisoners of this symbolic void. Approaching, or interpreting, the work of Beckett may remain at the level of an “attempt”; fulfillment or capturing an absolute meaning will be a mirage, an illusion. Drawing on Jonathan Boulter’s ideas, this article aims at showing what the meaning and relationship of the posthuman and existence in the world is, because the posthuman subject seems to be always within a space; it is situated. This space could be post-apocalyptic; however, the trace of being and existence is there. In other words, it is space and spatiality that define and determine the borderlines of the idea of the posthuman in Beckett’s works. Boulter further argues that the posthuman a la Beckett challenges the borderlines and the binaries.

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11

Shin, Sang-Kyu. "Posthuman Discourse and Sci-Fi’s Posthuman Narrative." General Education and Citizen 4 (July 31, 2021): 33–68. http://dx.doi.org/10.47142/gec.4.2.

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12

Inbaraj, M., and Abdul Mohammed Ali Jinnah. "Posthuman Gothic and Monstrosity in Ahmed Saadawi’s Frankenstein in Baghdad." World Journal of English Language 12, no. 1 (March 15, 2022): 384. http://dx.doi.org/10.5430/wjel.v12n1p384.

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Posthuman Gothic is one of the recent emerging areas of research in the twenty-first century. It explores the different ways in which Posthuman thoughts and ideologies conflate with Gothicism in all its contemporary variations. Primarily, the posthuman gothic concerns itself with the human beings’ technological, biomedical, and supernatural experiments with the human body and consciousness that alters the human identity into the posthuman. The possibility and capability of humans to alter the human identity into something other than human or into the ‘posthuman other’ create anxiety among humans. The humans’ fear of becoming the posthuman other or encounters with the posthuman other over the course of evolution is the nucleus or the driving mechanics of the posthuman gothic genre. The Posthuman Gothic fiction deals with the scientific, technological, as well as supernatural developments on cyborgs, android robots, bio-engineered transhumans, vampires, zombies, and Frankenstein monsters in a gothic setting that opens up a dystopian posthuman future or condition. Ahmed Saadawi’s Frankenstein in Baghdad deals with the Frankenstein monster kind of posthuman that kills humans and poses a threat to human lives in a post-modern gothic setting. In this paper, the researchers try to highlight the dovetailing of the posthuman thoughts with the post-modern gothic setting and the posthuman monstrosity of the posthuman other, i.e a Frankenstein monster with multiple consciousness that threatens the human identity, lives, survival, and the very existence in Ahmed Saadawi’s Frankenstein in Baghdad through the posthuman gothic lens.

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13

Ingold, Tim. "Posthuman Prehistory." Nature and Culture 16, no. 1 (March 1, 2021): 83–103. http://dx.doi.org/10.3167/nc.2020.160106.

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Abstract This article asks what part prehistory could play in establishing a posthumanist settlement, alternative to the humanism of the Enlightenment. We begin by showing how Enlightenment thinking split the concept of the human in two, into species and condition, establishing a point of origin where the history of civilization rises from its baseline in evolution. Drawing on the thinking of the thirteenth-century mystic, Ramon Llull, we present an alternative vision of human becoming according to which life carries on through a process of continuous birth, wherein even death and burial hold the promise of renewal. In prehistory, this vision is exemplified in the work of André Leroi-Gourhan, in his exploration of the relation between voice and hand, and of graphism as a precursor to writing. We conclude that the idea of graphism holds the key to a prehistory that not so much precedes as subtends the historic.

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14

Arnould-Bloomfield, Elisabeth. "Posthuman Compassions." Publications of the Modern Language Association of America 130, no. 5 (October 2015): 1467–75. http://dx.doi.org/10.1632/pmla.2015.130.5.1467.

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What happens when i watch a creature suffer or when i share in my dog's joy? what is the power of these emotions, what do they teach me about living with animals and engaging ethically with their differences? While these questions may still seem sentimental to some, they have become increasingly relevant to those who study animals. Emotions have made a remarkable comeback in recent animal literature and philosophy. Rehabilitated by a new wave of theorists, they have found their way into some of the most provocative contemporary reflections on animal ethics. Josephine Donovan, Jacques Derrida, Ralph Acampora, Donna Haraway, and others have all granted compassion theoretical pride of place. They share a critique of the rationalist bias of the justice-and-rights tradition and suggest that compassionate attention to animals is the “ground upon which theory about human treatment of animals should be constructed” (Donovan, “Attention” 174). For many such contemporary thinkers, then, compassion—a deeply affective way of sharing another's emotion—is the fundamental means of forging the ethical bond we have with nonhuman animals. Replacing the “calculable process” of current animal-rights theories with the emotional encounter of the other's living—and dying—reality, compassion offers a new understanding of responsibility and relationships (Wolfe, “Exposures” 19).

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15

Weigel, Sigrid. "Posthuman Conditions." Zeitschrift für Medien- und Kulturforschung, no. 1 (2009): 11–18. http://dx.doi.org/10.28937/1000107484.

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As empirical research in neuro- and life sciences is aimed at the core of humanities, they adopt those formulas of pathos like "intention", "mind", "identity" or "consciousness" which, after all, have long been analysed with regard to their symbol-theoretical and media-anthropological principles. Meanwhile, cultural as well as media sciences have established themselves – beyond the contrasting 'two cultures' – as a kind of third culture of knowledge and thus connect to traditions of thought like, for instance, Freud's theory of subjects or Benjamin's theory of media.

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16

NORGAARD, RICHARD B. "Posthuman Enough?" BioScience 54, no. 3 (2004): 255. http://dx.doi.org/10.1641/0006-3568(2004)054[0255:pe]2.0.co;2.

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17

Ingold, Tim. "Posthuman Prehistory." Nature and Culture 16, no. 1 (March 1, 2021): 83–103. http://dx.doi.org/10.3167/nc.2021.160106.

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This article asks what part prehistory could play in establishing a posthumanist settlement, alternative to the humanism of the Enlightenment. We begin by showing how Enlightenment thinking split the concept of the human in two, into species and condition, establishing a point of origin where the history of civilization rises from its baseline in evolution. Drawing on the thinking of the thirteenth-century mystic, Ramon Llull, we present an alternative vision of human becoming according to which life carries on through a process of continuous birth, wherein even death and burial hold the promise of renewal. In prehistory, this vision is exemplified in the work of André Leroi-Gourhan, in his exploration of the relation between voice and hand, and of graphism as a precursor to writing. We conclude that the idea of graphism holds the key to a prehistory that not so much precedes as subtends the historic.

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18

Santos, Sara. "Posthuman Knowledge." Journal of Posthuman Studies 4, no. 1 (August 4, 2020): 107–12. http://dx.doi.org/10.5325/jpoststud.4.1.0107.

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19

Benvenuti, Anne. "Posthuman Folklore." Journal of American Folklore 134, no. 532 (April 1, 2021): 208–36. http://dx.doi.org/10.5406/jamerfolk.134.532.0208.

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20

Privalova, I. Yu. "Posthuman ethics." Economic and Socio-Humanitarian Studies 32, no. 4(32) (December 31, 2021): 99–105. http://dx.doi.org/10.24151/2409-1073-2021-4-99-105.

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The content of posthuman ethics is clarified through a comparative analysis of the psychophysical structure of modern man and posthuman, the features of which specifically determine the ethics of different types of society. For this purpose, the content of the concepts mind, consciousness, soul, spirit, human cognition is investigated from the point of view of modern neuroscience, Christian anthropology and Cartesian philosophy. The questions of free will are raised, arguments are given in favor of the concept of compatibilism.

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21

Hong, Sungook. "Posthuman Technology." Study of Humanities 35 (June 30, 2021): 3–35. http://dx.doi.org/10.31323/sh.2021.06.35.01.

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22

Gemuend, Julie. "Posthuman Knowledge." Brock Education Journal 30, no. 2 (July 13, 2021): 137. http://dx.doi.org/10.26522/brocked.v30i2.910.

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23

Galvis Ortiz, Sara Lorena. "The Posthuman." La Manzana de la Discordia 11, no. 1 (April 22, 2016): 111. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v11i1.1638.

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Galvis Ortiz, Sara Lorena. "The Posthuman." La Manzana de la Discordia 11, no. 1 (April 22, 2016): 111. http://dx.doi.org/10.25100/lmd.v11i1.1638.

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25

Thomsen, Mads Rosendahl. "Posthuman Scale." CounterText 2, no. 1 (April 2016): 31–43. http://dx.doi.org/10.3366/count.2016.0037.

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Visions of the posthuman are almost inevitably tied up with questions of scale. The size of Frankenstein's creation sets him apart from humanity, the longevity of Virginia Woolf's Orlando makes her / him uncannily posthuman, and the travels of Gulliver constantly confront the protagonist with the issue of physical scale. This article investigates different dimensions of posthuman scale with examples from fiction, film, and transhumanist writings. From the sizes of bodies and the length of lives to the more complex matters of the scale of consciousness and the magnitude of social connections, what happens when an element of human existence is changed and becomes either very large or very small is a recurrent and important question. Such changes have consequences for ethical dispositions towards the lives of others, for the aesthetic appreciation or dislike of new beings, and for the ability to envision completely new ways of connecting to the world and others, for example through a cloud of shared thoughts, as Olaf Stapledon imagined. One special case of posthuman scale is the replication of the individual and the number of possible lives an individual can live without losing individuality, a question that is also pivotal for the idea of the human as a simulation that has been proposed by writers, filmmakers, and futurists alike.

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Kerasovitis, Konstantinos. "Posthuman knowledge." Information, Communication & Society 23, no. 9 (March 12, 2020): 1388–91. http://dx.doi.org/10.1080/1369118x.2020.1739733.

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27

Braidotti, Rosi. "Posthuman Humanities." European Educational Research Journal 12, no. 1 (January 2013): 1–19. http://dx.doi.org/10.2304/eerj.2013.12.1.1.

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28

Toffoletti, Kim. "The Posthuman." Australian Feminist Studies 30, no. 84 (April 3, 2015): 211–13. http://dx.doi.org/10.1080/08164649.2015.1038119.

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29

Blake, Liza. "Posthuman physics." postmedieval: a journal of medieval cultural studies 1, no. 1-2 (March 2010): 39–45. http://dx.doi.org/10.1057/pmed.2010.13.

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30

Kessler, Sarah. "Posthuman Fantasies." WSQ: Women's Studies Quarterly 44, no. 1-2 (2016): 326–30. http://dx.doi.org/10.1353/wsq.2016.0021.

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31

Karcher, Katharina. "the posthuman." Feminist Review 107, no. 1 (June 27, 2014): e12-e14. http://dx.doi.org/10.1057/fr.2014.12.

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32

Lucie, Sarah. "Posthuman Visions." PAJ: A Journal of Performance and Art 41, no. 2 (May 2019): 75–79. http://dx.doi.org/10.1162/pajj_a_00473.

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33

Burgess, Peter. "Posthuman security." European Journal of Human Security, no. 1 (2017): 63–76. http://dx.doi.org/10.5937/ejhs1701063b.

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34

Cimini, Amy M. "Posthuman sounds." Sound Studies 1, no. 1 (January 2015): 180–83. http://dx.doi.org/10.1080/20551940.2015.1079977.

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35

Marchesini, Roberto. "POSTHUMAN ANTISPECIESISM." Angelaki 21, no. 1 (January 2, 2016): 217–33. http://dx.doi.org/10.1080/0969725x.2016.1163853.

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36

Mejia, Robert. "Posthuman, postrights?" Explorations in Media Ecology 11, no. 1 (March 1, 2012): 27–44. http://dx.doi.org/10.1386/eme.11.1.27_1.

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37

Milburn, Colin. "Beyond Posthuman." Twentieth-Century Literature 55, no. 4 (2009): 618–23. http://dx.doi.org/10.1215/0041462x-2009-1008.

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38

Castree, Noel, and Catherine Nash. "Posthuman geographies." Social & Cultural Geography 7, no. 4 (August 2006): 501–4. http://dx.doi.org/10.1080/14649360600825620.

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39

Serpell, C. Namwali. "Posthuman Systems." American Book Review 30, no. 2 (2009): 8–9. http://dx.doi.org/10.1353/abr.2009.0023.

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40

Lütticken, Sven. "Posthuman Prehistory." Third Text 29, no. 6 (November 2, 2015): 498–510. http://dx.doi.org/10.1080/09528822.2016.1235861.

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41

Vermeulen, Pieter. "Posthuman Affect." European Journal of English Studies 18, no. 2 (May 4, 2014): 121–34. http://dx.doi.org/10.1080/13825577.2014.917001.

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42

Goodley, Dan. "The posthuman." Disability & Society 29, no. 5 (February 26, 2014): 844–46. http://dx.doi.org/10.1080/09687599.2014.889416.

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43

Weigel, Sigrid. "Posthuman Conditions." Zeitschrift für Medien- und Kulturforschung, no. 1 (January 1, 2009): 12–18. http://dx.doi.org/10.28937/zmk-0-1_2.

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44

Schauert, Paul. "Posthuman Rap." Ethnomusicology 68, no. 1 (February 1, 2024): 150–52. http://dx.doi.org/10.5406/21567417.68.1.09.

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45

Kimberley, Maree. "Posthuman by Accident; Posthuman by Design: Power and Belonging in Posthuman Young Adult Fiction." New Review of Children's Literature and Librarianship 22, no. 2 (July 2, 2016): 124–41. http://dx.doi.org/10.1080/13614541.2016.1223928.

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46

이은경. "Death in a posthuman age and its education for the posthumans." THEOLOGICAL THOUGHT ll, no. 186 (September 2019): 355–86. http://dx.doi.org/10.35858/sinhak.2019..186.013.

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47

Thompson, Terrie Lynn, and Catherine Adams. "Accountabilities of posthuman research." Explorations in Media Ecology 19, no. 3 (September 1, 2020): 337–49. http://dx.doi.org/10.1386/eme_00050_7.

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What constitutes ‘good’ posthuman research? This article offers three dynamics to help assess the value of posthuman-inspired inquiry. We propose that a good posthuman research account should show evidence that the researcher: (1) attended to their own more-than-humanness and made explicit how they interviewed and attuned to the nonhuman things of their inquiry; (2) reassembled resemblings of the posthuman world by inventively weaving and fusing human and nonhuman storylines; and (3) offered analytic insights into the liveliness of posthuman research work as the performativity of difference.

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Jones, Emily. "Posthuman international law and the rights of nature." Journal of Human Rights and the Environment 12 (December 1, 2021): 76–101. http://dx.doi.org/10.4337/jhre.2021.00.04.

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Both posthuman theory and the rights of nature (RoN) movement have the potential to challenge the anthropocentrism of international environmental law (IEL). Scholars have begun to document the transformative shifts that could occur through the application of posthuman legal theory to IEL, but these theories have yet to be applied to law in practice. On the other hand, RoN have been applied in domestic law but hardly in international law, while the question of what RoN includes and excludes remains contested. This article brings posthuman theory and RoN together, reflecting on how posthuman legal theory can contribute to the framing of RoN, with a focus on challenging the anthropocentrism of IEL. The article argues, first, that the next step for posthuman legal theory will be its application to existing law. Noting convergences between posthuman legal theory and the rights of nature (RoN), the article contends that those seeking to apply posthuman legal theory might find some interesting alliances by turning to RoN. Second, it is argued that using posthuman theory to frame RoN could help to ensure that RoN live up to their transformative potential.

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Kuran, İpek. "Metabody in Posthuman Architecture: Virtualizing Spatial Dynamics for Transformative Spaces." Journal of Posthumanism 3, no. 2 (July 1, 2023): 181–95. http://dx.doi.org/10.33182/joph.v3i2.2984.

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This research examines the concepts of metahumanism and metabody to explore the production of posthuman space. It examines the dynamic nature of posthuman space, which is characterized by fluidity, lack of form, and the interplay of relationships and interactions. Using Deleuze's distinction between the virtual and the actual, this study examines how posthuman space emerges as a convergence of these concepts, continuously shifting between fluid and solid states to accommodate the diverse posthuman experience. Virtualization is a crucial instrument for investigating posthuman architecture, especially within digital environments that foster creative expression and experimentation. Through a case study, this research examines the role of virtualization in forming a posthuman architectural landscape, demonstrating how digital domains offer unique opportunities for innovative space production and exploration. By highlighting the novel spaces that can be realized through virtualization, the study demonstrates the ability of posthuman architecture to cultivate new modes of interaction and engagement, thereby fundamentally altering our relationship with and perception of the built environment. This research contributes to the comprehension of the influence of virtualization on the formation of a posthuman architectural landscape by shedding light on its transformative capacities and implications.

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Sylvia IV, J. J. "Posthuman Media Studies." Journal of Posthumanism 1, no. 2 (December 26, 2021): 139–51. http://dx.doi.org/10.33182/jp.v1i2.1360.

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In connection with emerging scholarship in the digital humanities, media genealogy, and informational ontology, this paper begins the process of articulating a posthuman approach to media studies. Specifically, this project sheds new light on how posthuman ethics, ontology, and epistemology can be applied in order to develop new methodologies for media studies. Each of these approaches builds upon the foundation of an informational ontology, which avoids the necessity for pre-existing subjects that transmit messages to one another within a cybernetic paradigm. Instead, a posthuman paradigm explores methods that include counter-actualization, modulation, and counter-memory. Posthuman media studies emphasizes the need for experimentation in developing new processes of subjectivation and embraces an affirmative posthuman nomadic ethical subjectivity, linking true critique to true creation.

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