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1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars. His conviction and the court-ordered hormone treatments for his homosexuality tragically demonstrated the importance of doing over saying in the coercive order of a homophobic society with the power to enforce its will upon the bodies of its citizens. A New Paradigm for the Humanities: Comparative Textual Media (co-authored with Jessica Pressman), forthcoming University of Minnesota Press, 2013. 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. N. Katherine Hayles. In How We Became Posthuman, N. Katherine Hayles separates hype from fact, investigating the fate of embodiment in an information age. December 4, 2008, Spatializing Time: The Influence of Google Earth, Google Maps. An excerpt from Interest Areas 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.. 72 N. Katherine Hayles It is no accident that this story has a mythopoetic quality, for it is a mythology as much as a description. December 15, 2009, Effects of Spatializing Software". ADE Bull E tin nu m B E r 150 how We Read: Close, hyper, Machine Hayles recent works (Speculative Aesthetics and Object-Oriented Inquiry 2014; Unthought 2017) abstract her method of reading science fiction as a way of narratively materializing existing cognitive assemblages, and reframe the method in terms of a speculative aesthetic inquiry. This method depends on bridging between evidentiary accounts of objects that emerge from the resistances and engagements they offer to human inquiry, and imaginative projections into what these imply for a given objects way of being in the world (2014, 172). A reflection on the political implications of N. Katherine Hayles critical aesthetic inquiry into the ecological relationships between the human and the technological, thought and cognition, and information and materiality. In the push to achieve machines that can think, researchers performed again and again the erasure of embodiment at the heart of the Turing test. Hayles replaces the concept of withdrawal with that of resistance. With this move, the sidesteps the hermeneutic solipsism for which OOO circles have been critiqued, and stands with the relationality of politically engaged feminist speculative realisms. Chicago: University of Chicago Press. Posthumanism casts questions of, for instance, the moral status of non-human beings, in terms of how agency is distributed through what Hayles calls cognitive assemblages, which are therefore also political assemblages. Amelia Jones of University of Southern California describes Hayles' work as reacting to the misogynistic discourse of the field of cybernetics. Hannah Arendt argued that interreligious difference and Christian theology are steady influences on political movements, action, and thought. Can computers create meanings? Honorary Phi Beta Kappa Membership, 2001. Bridging the chasm between C. P. Snow's 'two cultures' with effortless grace, she has been for the past decade a leading writer on the interplay between science and literature.The basis of this scrupulously researched work is a history of the cybernetic and informatic sciences, and the evolution of the concept of 'information' as something ontologically separate from any material substrate. March 15, 2013, Apophenia: Patterns in Electronic Literature. December 15, 2009, Vinge and the Micropolitics of Global Spatialization". How We Think: Digital Media and Contemporary Technogenesis, University of Chicago Press, 2012. January 5, 2013, Flash Crashes and Algorithmic Trading. Hayles disregards the idea of a form of immortality created through the preservation of human knowledge with computers, instead opting for a specification within the definition of posthuman that one embraces the possibilities of information technology without the imagined concepts of infinite power and immortality, tropes often associated with technology and dissociated with traditional humanity. "Barbara Warnick, Argumentation and Advocacy. 2023 To read their work is to become attuned to a set of dynamics that can be excavated in any given scene: the attachments being made and unmade, the forms of belonging that flash up and dissolve, the feeling-worlds that mediate everyday life, what remains unfinished. Stanford Humanities Center. the cyborg feminism of Donna Haraway), and literary criticism (20th century novels exploring the human in relation to cybernetics and artificial life). July 27, 2013, Technogenesis and Science Studies. 1999, 338 pages, 5 line drawings How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics. The Moravec test, if I may call it that, is the logical successor to the Turing test. Why does gender appear in this primal scene of humans meeting their evolutionary successors, intelligent machines? In this way, Hayles posthumanism resonates with the corporeal feminism of figures like Donna Haraway and Karen Barad, who link the scientific and the literary in speculative political modes. Writing nearly four decades after Turing, Hans Moravec proposed that human identity is essentially an informational pattern rather than an embodied enaction. Fellowships for University Teachers. January 5, 2013, Re-Thinking the Humanities Curriculum. Deepening our understanding of the extraordinary transformative powers digital technologies have placed in the hands of humanists. N. Katherine Hayles: Posthumanism as I define it in my book How We Became Posthuman (1999) was in part about the deconstruction of the liberal humanist subject and the attributes normally associated with it such as autonomy, free will, self determination and so forth. Fellowship. January 5, 2013, Tree of Codes: Experimental Fiction and Machine Reading. Weiss describes Hayles' work as challenging the simplistic dichotomy of human and post-human subjects in order to "rethink the relationship between human beings and intelligent machines," however suggests that in her attempt to set her vision of the posthuman apart from the "realist, objectivist epistemology characteristic of first-wave cybernetics", she too, falls back on universalist discourse, premised this time on how cognitive science is able to reveal the "true nature of the self. Hayles experiments with a political response in her subsequent monograph, the 2017 Unthought: The Power of the Cognitive Nonconscious. October 23, 2013, The Cognitive Nonconscious: Implications for the Humanities. Gender depended on facts which were not reducible to sequences of symbols" (p. 415). March 28, 2013, Flash Crashes and Critical Finance Studies. of Chicago Press, 2017) and How We Think: Digital Media and Contemporary Technogenesis (Univ. Science fiction is a methodological touchstone for Hayles because of the way it inherently combines thinking about technology and our relation to it. Narrative: Raw Shark Texts. To read Catherine Malabou is to embark upon an adventure of thought. 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. 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. [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 Turing test was to set the agenda for artificial intelligence for the next three decades. In addition to illustrating what a comparative media perspective entails, Hayles explores the technogenesis spiral in its full complexity. GreaterThanGames Humanities Lab Grant. Motens prophecy bespeaks aesthetic registers in ordinary (Black) life, but he denies that the aesthetic is redemptive. Is this simply bad writing, as Hodges argues, an inability to express an intended opposition between the construction of gender and the construction of thought? October 15, 2010, Posthuman Reading (and Writing). PDF N. KATHERINE HAYLES Address - Duke University The major concept in this essay is object oriented inquiry, by which Hayles means adapting the framework of object oriented ontology (OOO) to move beyond ontological questions within the relatively narrow boundaries of speculative philosophy, to epistemological, social, cultural and political issues (2014, 170). December 15, 2009, Plenary: Rethinking the Humanities in a Digital Age". Keywords algorithms, cognition, ethics, N. Katherine Hayles, technology N. KATHERINE HAYLES is professor of English atthe University of California, Los Angeles. Thus, Hayles links this to an overall cultural perception of virtuality and a priority on information rather than materiality. It is a way of explaining how systems come into existence that performs two tasks at once: it describes the generation of systems, and it also constructs the world as it appears from the viewpoint of systems theory . Her scholarship primarily focuses on the "relations between science, literature, and technology. April 17, 2013, Daniel Suarez's Daemon: Imagining the Financial Future. Instead of bootstrapping with values and ideologies and laddering up from there, initializing from a posthuman ecological cognition yields responses that deal with the whole embodied phenomenon of political and theological life. Hayles employs the concept of technogenesis to explain the synergistic analytical and aesthetic possibilities between these forms of reading for texts to come. However, rather than being disturbed by the fact that most cognition necessarily involves no conscious awareness at all, Hayles appreciates that an accurate view of human cognitive ecology opens it to comparison with other biological cognizers on the one hand and on the other to the cognitive capabilities of technical systems (2017, 11). N. Katherine Hayles's How We Became Posthuman: Virtual Bodies in In the paper itself, however, nowhere does Turing suggest that gender is meant as a counterexample; instead, he makes the two cases rhetorically parallel, indicating through symmetry, if nothing else, that the gender and the human/machine examples are meant to prove the same thing. It also sets the stage for the deeper exploration of extended cognition and distributed agency to come in the subsequent monograph Unthought (2017). Wilderson doesnt use the term zombies in his work. September 24, 2011, Recursive Play in Braid. [24], Reception of Hayles' Construction of the Posthuman Subject, Vectors Journal of Culture and Technology in a Dynamic Vernacular, "Citations search: "N. Katherine Hayles" (Google Scholar)", "N. Katherine Hayles, Literature, Duke University Townsend Center for the Humanities", "Nonconscious Cognitive Suffering: Considering Suffering Risks of Embodied Artificial Intelligence", "Chasing the Rainbow: The Non-conscious Nature of Being", "Posthuman Pleasures: Review of N. Katherine Hayles' How We Became Posthuman", "Review of Hayles, N. Katherine, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature and Informatics", "How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics (review)", "Electronic Literature: New Horizons For The Literary", "My Mother Was a Computer: Digital Subjects and Literary Texts by N. Katherine Hayles, an excerpt", "Katherine Hayles, How We Became Posthuman, prologue", How We Became Posthuman: Humanistic Implications of Recent Research into Cognitive Science and Artificial Life, CTheory Live:N. Katherine Hayles in Conversation with Arthur Kroker, Webcast of N. Katherine Hayles speaking at the Tate Modern, Webcast of N. Katherine Hayles speaking at the National Humanities Center, An interview/dialogue with Albert Borgmann and N. Katherine Hayles on humans and machines, Video of lecture given by Hayles at The Computational Turn (Swansea), https://en.wikipedia.org/w/index.php?title=N._Katherine_Hayles&oldid=1150115140, Eby Award for Distinction in Undergraduate Teaching, UCLA, 1999, Luckman Distinguished Teaching Award, UCLA, 1999, Bellagio Residential Fellowship, Rockefeller Foundation, 1999, Distinguished Scholar Award, University of Rochester, 1998, Medal of Honor, University of Helsinki, 1997, Distinguished Scholar Award, International Association of Fantastic in the Arts, 1997, "A Guggenheim Fellowship, two NEH Fellowships, a Rockefeller Residential Fellowship at Bellagio, a fellowship at the National Humanities Center and two Presidential Research Fellowships from the University of California. Humanities Division November 8, 2013, The Cognitive Nonconscious: Implications for Thinking in the Digital Age. I recommend it highly. As with Darwinian evolution, evolution by technogenesis is not about progress and offers no guarantees that the dynamic transformations taking place between humans and technics are moving in a positive direction (2012, 81). December 15, 2009, Plenary: Critical Theory in the Digital Age. English Reading Room Her writing demands change from her readers if they are to follow her on that adventure. On this view, orchids, thermostats, squirrels, and humans are all cognitive beings. 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. Within the field of Posthuman Studies, Hayles' How We Became Posthuman is considered "the key text which brought posthumanism to broad international attention". Ithaca. 1 Hayles' previous works include How We Became Posthuman: Virtual Bodies in Cybernetics, Susanne E. Langer Award for Outstanding Scholarship in the Ecology of Symbolic Form, awarded by the Media Ecology Association to Writing Machines, 2002. What would it mean for scholarship in political theology to claim monstrosity? January 9, 2011, Storyworlds in New Media. June 26, 2013, Technogenesis: The Role of the Digital Companion. [1] Box 951530 We might forget air, we might forget that we breathe, or how to breathe. From the development of a theory of nonconsciouscognition, to the capacities of novels to enact the connections between disparatephenomena, Hayles reflects on what is at stake ethically in new human-technicalassemblages. Her twelve print books include Postprint: Books and Becoming Computational (Columbia, 2021), Unthought: The Power of the Cognitive Nonconscious (Univ. 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. To pose the question of "what can think" inevitably also changes, in a reverse feedback loop, the terms of "who can think.". Lyotards thought as it appears in Le Diffrend describes a linguistic state that evades speech, and the ways in which justice could be done to it, or not. How We Think: Digital Media and Contemporary Technogenesis Andrew Hodges, Alan Turing: The Enigma of Intelligence (London: Unwin, 1985), pp. August 2014 - July 2015, Program Review, Critical Theory Program, Mount Holyoke College. 2017. University of California 2022 UC Regents, English Reading Room 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. This interview with N. Katherine Hayles, one of the foremost theorists of the posthuman, explores the concerns that led to her seminal book How We Became Posthuman (1999), the key arguments expounded in that book, and the changes in technology and culture in the ten years since its publication. Jones argued that reality is rather "determined in and through the way we view, articulate, and understand the world". Despite drawing out the differences between "human" and "posthuman", Hayles is careful to note that both perspectives engage in the erasure of embodiment from subjectivity. 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. "[25] Brigham describes Hayles' attempt to connect autopoietic circularity to "an inadequacy in Maturana's attempt to account for evolutionary change" as unjustified. Critical Theory for Political Theology: Theorists, Critical Theory for Political Theology: Keywords, Critical Theory for Political Theology 2.0, critiqued by some for not engaging sufficiently with the political, frameworks that seek to put humans at the center of AI. How We Think makes a strong case for the role of the humanities in the digital age. In a fine insight, Hodges suggests that "the discrete state machine, communicating by teleprinter alone, was like an ideal for [Turing's] own life, in which he would be left alone in a room of his own, to deal with the outside world solely by rational argument. Amazon.com: How We Became Posthuman: Virtual Bodies in Cybernetics For Gallop, Johnson, and many others, close reading not only assures the professionalism of the profession but also makes literary studies an important asset to the culture. theorist N. Katherine Hayles' oeuvre at the intersection of literature and computational science and technology. The Political Implications of Posthuman Ecological Cognition. In this volume, fourteen theorists explore the significance for literary and . How We Became Posthuman is a history of the perception of the dualism of virtuality/information vs. materiality/technology. in chemistry from the California Institute of Technology in 1969. The perceptiveness of Hodges's biography notwithstanding, he gives a strange interpretation of Turing's inclusion of gender in the imitation game. Hayles contends that we must recognize all three types of reading and understand the limitations and possibilities of each. Turing fundamentally did not understand that "questions involving sex, society, politics or secrets would demonstrate how what it was possible for people to say might be limited not by puzzle-solving intelligence but by the restrictions on what might be done" (pp. Hayles understands "human" and "posthuman" as constructions that emerge from historically specific understandings of technology, culture and embodiment; "human and "posthuman" views each produce unique models of subjectivity. [26], In terms of the strength of Hayles' arguments regarding the return of materiality to information, several scholars expressed doubt on the validity of the provided grounds, notably evolutionary psychology. November 12, 2011, Narrative Storyworlds and Experimental Fiction. In, Flesh and Metal: Reconfiguring the Mindbody in Virtual Environments. With a rift growing between digital scholarship and its print-based counterpart, Hayles argues for contemporary technogenesisthe belief that humans and technics are coevolvingand advocates for what she calls comparative media studies, a new approach to locating digital work within print traditions and vice versa. Tracing a journey from the 1950s through the 1990s, N. Katherine Hayles uses the autobiographical persona of Kaye to explore how literature has transformed itself from inscriptions rendered as the flat durable marks of print to the dynamic images of . 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. In his thoughtful and perceptive intellectual biography of Turing, Andrew Hodges suggests that Turing's predilection was always to deal with the world as if it were a formal puzzle.2 To a remarkable extent, Hodges says, Turing was blind to the distinction between saying and doing. Reading N. Katherine Hayles's latest work reminded me of the advice implicit in an ancient Chinese curse. The 2012 How We Think: Digital Media and Contemporary Technogenesis synthesizes a theory of co-evolution, which Hayles calls technogenesis, between humans and technics (intelligent machines). Hayles defines cognition as any process involving choices about interpreting information in a context that connects it with meaning. Writing Machines. N. Katherine Hayles Quotes (Author of How We Became Posthuman) - Goodreads How We Became Posthuman. Society for Literature, Science and the Arts. Disability Resources 40 ratings3 reviews. "[16] Hayles specifically examines how various science fiction novels portray a shift in the conception of information, particularly in the dialectics of presence/absence toward pattern/randomness. Disability Resources October 7, 2011, Distributed Cognition and Attention. Whereas the Turing test was designed to show that machines can perform the thinking previously considered to be an exclusive capacity of the human mind, the Moravec test was designed to show that machines can become the repository of human consciousnessthat machines can, for all practical purposes, become human beings.

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