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This paper aims to focus on the modern development of bionics and linking new technologies with the human nervous system or other biological systems that cause changes of…
This paper aims to focus on the modern development of bionics and linking new technologies with the human nervous system or other biological systems that cause changes of the human biological structure.
The paper is a discursive evaluation of technological progress and new systems where computers and machines integrate, making a single matrix entity – the cyborg. Here fundamental questions arise, such as what it means to be human and what is (descriptive aspect) and what should be (normative aspect) a human being?
The paper argues for the value of twenty-first century human enhancement techniques and other emerging technologies that promised to “help” humans become “more than human”, trying to create human beings with greatly enhanced abilities, to improve human mental and physical characteristics and capacities. Modern man is gradually disappearing as a natural being and increasingly turning into an artificial creature “cyborg” that leads into the question, what will ultimately remain human in a human body?
The paper contributes to the existing debates about further development of cyborgisation and examines boundaries that will strictly divide man from a cyborg in the near future. In order to protect man from the omnipotence of technology and its unethical application is necessary to establish cyborgoethics that would determine the implementation of an artificial boundary in the natural body.
Technology is one of the crucial topics for the understanding of the content and meaning of creativity in management. More than ever knowledge and science determine…
Technology is one of the crucial topics for the understanding of the content and meaning of creativity in management. More than ever knowledge and science determine technology and in turn technology determines the economy and management. The range of necessary creativity therefore risks to be highly determined by the evolution of technology. This will bring us to the crucial question whether in the future the diffusion of creativity is still possible when human-made environments are more and more determined by technology. Opdebeeck argues that the question about transhumanism and posthumanism on the relationship between technology and the enhancement of the human person is crucial for humanity and nature as well. With Jurgen Habermas he states that the problem is not modern science and technology per se, but the fact that the reified models of the science and technology migrate into the management life-world and gain power over our self-understanding. The solution must, therefore, rather be sought in keeping the distinction between the sphere of science and technology and the sphere of the human person.
Every human being is spiritual and has spirituality, whether it is existential and subconscious or reflective and explicitly conscious. The existential subconscious level…
Every human being is spiritual and has spirituality, whether it is existential and subconscious or reflective and explicitly conscious. The existential subconscious level of spirituality informs and empowers our conscious decisions, choices, and actions. In this sense, spirituality is the continuous line of action that fashions our personal and collective human and cosmic identity. Despite our native spirituality that unites and harmonizes humanity, we also experience the fallen nature of the human heart and the resulting brokenness of human relations as the major cause of crises in our lives, families, corporations and nations, and now the life-threatening ecosystems that form our common planetary home. Hitherto, we have falsely presumed that the earth and the universe are for the use of mankind – an anthropocentric concept of ecology and sustainability. Hence, we are on the verge of destroying the planet. We need planetary ethics and cosmic spirituality to change our mind-set – from anthropocentricism to cosmocentricism and from being the conqueror of nature to being a caring partner of nature. This is the essence of corporate cosmic spirituality. Human spirituality in general and corporate executive spirituality in particular seem to be the best way to understand and offer a way out of the personal, communal, and planetary disorders of our age. This concluding note of this book is a summons to all corporate executives to rise to the call of cosmic spirituality.
The purpose of this paper is to demonstrate that, given contemporary global challenges and trends, the central goal for the future of higher education should be to facilitate the development of wise cyborgs.
Contemporary global challenges are identified. A theory of wisdom and wisdom‐based education is outlined, highlighting the development of character virtues and enhanced future consciousness. It is demonstrated that a wisdom‐based education is necessary for addressing global challenges. The intimate evolutionary connection between human intelligence and technology is described, including a general definition of a cyborg. The concept of a wise cyborg is described. Examples are provided regarding how to facilitate the educational development of the wise cyborg.
Solutions to modern global challenges require a synthesis of holistic, integrative, future‐focused, and ethical thinking – all qualities of wisdom. The qualities of wisdom can be described analytically and addressed educationally. Humans have purposely enhanced their functional capacities through technology throughout history. Humans are cyborgs and the intimate functional synthesis of the biological and technological will further develop in the future. Wise people in the future will be wise cyborgs. Educational methods can be identified that facilitate the development of wise cyborgs.
Wisdom, a concept traditionally associated with philosophy and spiritual thinking, is connected with technological evolution. An educational approach is described which synthesizes wisdom and character virtues with future consciousness and technological proficiency. This educational model is applied to creating individuals who can successfully address the problems of today and tomorrow.
According to Barber (2007), the consumer society fosters the growth of an infantile ethos. This happens because infantilization of the consumer is the best way to create…
According to Barber (2007), the consumer society fosters the growth of an infantile ethos. This happens because infantilization of the consumer is the best way to create new needs that the market can then answer with new goods and services. Given that neoliberalism encourages individual consumers to remain, at least partially, infantile, what position can boring, difficult, “adult” activities occupy in a neoliberal society? Exertion and hard work are in fundamental opposition to infantilization. In a neoliberal culture, then, “serious” activities – like labor, hard work, and other boring things – must be dressed up as pleasant pastimes. Today, thanks to apps, it is possible to work, practice self-care, or study under the guise of playing a game. Clearly, then, gamification – the transformation of boring tasks into pleasurable activities – is consistent with and symptomatic of the broader infantilization promoted by consumeristic capitalism.
Gamification is a fundamental feature of several health apps. When using these apps, we earn rewards and points (depending on what we do). We thus engage in a pleasurable self-governance driven by our own aspirations and capacities. Gamified self-tracking is, then, the opposite of work and work activities. It increases our productivity without oppressing us – at least at first glance. This (apparent) self-governance is a funny and pleasurable taylorism of everyday life.
The biomedical paradigm enjoys growing importance in our society. Biomedicine (e.g., Genetics) seems to occupy the position once held by religion and politics. In this…
The biomedical paradigm enjoys growing importance in our society. Biomedicine (e.g., Genetics) seems to occupy the position once held by religion and politics. In this context, every trivial problem of daily life is thought to require an appropriate remedy, and perfect health becomes a paramount value, especially within the upper class.
Medicalization is not only promoted by doctors. Today, other engines of medicalization are also available. These include pharmaceutical companies through marketing, advertising, and disease mongering; active consumers who seek a pharmacological solution – a magic bullet – to solve non-organic problems; technology, because highly sensitive diagnostic tools can now detect potential abnormalities even in very low quantities; and the culture of risk, which is connected to the evolution of diagnostic tools, because it is now always possible to be at risk of something.
The parts of life today considered pathological or quasi-pathological are ever increasing shyness, sadness, imperfect blood pressure, or glucose levels. Progressing editions of the Diagnostic and Statistical Manual (DSM) – the text from which diagnoses of mental illnesses are made – reveal a growing number of syndromes. These “diseases” are diagnosed on the grounds of certain symptoms and the number of weeks they last (quantification). Smartphones, with their tremendous capacity for data collection, contribute to a growth in self-diagnoses. For example, invited to log our every moment of sadness through a “trustworthy” avatar from our app (gamification), we can easily make too much of normal moments of discomfort, immediately seeing them – with a simple computation – transformed into something pathological in need of a cure.