Daily Archives: July 10, 2015

POST HUMAN EXHIBIT CATALOG ESSAY 1992-93 Jeffrey Deitch

On most peoples beauty scale, Stacey Stetler would be a 10. A blond, blue-eyed, 5-foot-11 New York model, she has confidently sashayed down the runway for Yves Saint Laurent in Paris and has graced the covers of fashion magazines. But until recently, when Ms. Stetler looked in the mirror she saw less perfection and more flaws. "I was flat-chested," Ms. StetIer said. "You couldnt tell if I was coming or going. My back protruded almost as much as my front." Ms. Stetler enhanced her boyish figure by having breast implants. She is not alone.

The New York Times, 6 February 1992, front page

Stories about breast implants, crash diets, and mood drugs have moved from the health and beauty page to the front page. The public has been galvanized by explosive testimony about sexual harassment and by the sensational rape trials of public figures. Questions about the new boundaries of appropriate interpersonal behavior are attracting unprecedented interest. There is a growing sense that we should take control over our bodies and our social circumstances rather than just accepting what we inherited.

Social and scientific trends are converging to shape a new conception of the self, a new construction of what it means to be a human being. The matter-of-fact acceptance of ones "natural" looks and ones "natural" personality is being replaced by a growing sense that it is normal to reinvent oneself. The Freudian model of the "psychological person" is dissolving into a new model that encourages individuals to dispense with the anguished analysis of how subconscious childhood experiences molded their behavior. There is a new sense that one can simply construct the new self that one wants, freed from the constraints of ones past and ones inherited genetic code.

Human evolution may be entering a new phase that Charles Darwin never would have envisioned. The potential of genetic reconstitution may be quickly propelling us beyond Darwinian natural evolution and into a bold realm of artificial evolution. Our society will soon have access to the biotechnology that will allow us to make direct choices about how we want our species to further evolve. This new techno-evolutionary phase will bring us far beyond eugenics. Our childrens generation could very well be the last generation of "pure" humans.

This new sense of ones power to control and, if desired, reconstruct ones body has quickly developed a broad acceptance1 but there is still a significant segment of society that is deeply disturbed by its implications. The bitter debate over abortion rights is an example of how explosive the controversy over the limits of "natural" life will become. The battle over the abortion issue and the outcry over euthanasia and the right to choose suicide may be just the beginning of an enormous social conflict over ones freedom to use the new biotechnology to take greater control over ones body and to enhance the course of ones life.

The issue of using genetic engineering to "improve" the fetus will potentially become much more highly charged than the controversy over abortion. It may not be an exaggeration to say that it will become the most difficult moral and social issue that the human species has ever faced. Genetic engineering is not just another life-enhancing technology like aviation or telecommunications. Its continued development and application may force us to redefine the parameters of life.

Our consciousness of the self will have to undergo a profound change as we continue to embrace the transforming advances in biological and communications technologies. A of the self will inevitably take hold as ever more powerful body-altering techniques become commonplace. As radical plastic surgery computer-chip brain implants and gene-splicing become routine, the former structure of self will no longer correspond to the new structure of the body. A new post-human organization of personality will develop that reflects peoples adaptation to this new technology and its socioeconomic effects.

New approaches to self-realization are generally paralleled by new approaches to art. With each successive transformation of the social environment, great artists have both reflected and helped to define the new personality models that have developed out of societys absorption of technological, political, and social change. Looking back through the history of art, we can see how artists have portrayed the changes in models of self-realization that have accompanied profound changes in the social environment.

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POST HUMAN EXHIBIT CATALOG ESSAY 1992-93 Jeffrey Deitch

Les particules elementaires, Michel Houellebecq's bestseller from 1998 which triggered a large debate all around Europe, and now finally available in English, is the story of radical DESUBLIMATION, if there ever was one. Bruno, a high-school teacher, is an undersexed hedonist, while Michel, his half-brother, is a brilliant but emotionally desiccated biochemist. Abandoned by their hippie mother when they were small, neither has ever properly recovered; all their attempts at the pursuit of happiness, whether through marriage, the study of philosophy, or the consumption of pornography, merely lead to loneliness and frustration. Bruno ends up in a psychiatric asylum after confronting the meaninglessness of the permissive sexuality (the utterly depressive descriptions of the sexual orgies between forty-somethings are among the most excruciating readings in contemporary literature), while Michel invents a solution: a new self-replicating gene for the post-human desexualized entity. The novel ends with a prophetic vision: in 2040, humanity collectively decides to replace itself with genetically modified asexual humanoids in order to avoid the deadlock of sexuality - these humanoids experience no passions proper, no intense self-assertion that can lead to destructive rage.

Almost four decades ago, Michel Foucault dismissed "man" as a figure in the sand that is now being washed away, introducing the (then) fashionable topic of the "death of man." Although Houellebecq stages this disappearance in much more naive literal terms, as the replacement of humanity with a new post-human species, there is a common denominator between the two: the disappearance of sexual difference. In his last works, Foucault envisioned the space of pleasures liberated from Sex, and one is tempted to claim that Houellebecq's post-human society of clones is the realization of the Foucauldian dream of the Selves who practice the "use of pleasures." While this solution is the fantasy at its purest, the deadlock to which it reacts is a real one: in our postmodern "disenchanted" permissive world, the unconstrained sexuality is reduced to an apathetic participation in collective orgies depicted in Les particules - the constitutive impasse of the sexual relationship (Jacques Lacan's il n'y a pas de rapport sexuel) seems to reach here its devastating apex.

We all know of Alan Turing's famous "imitation game" which should serve as the test if a machine can think: we communicate with two computer interfaces, asking them any imaginable question; behind one of the interfaces, there is a human person typing the answers, while behind the other, it is a machine. If, based on the answers we get, we cannot tell the intelligent machine from the intelligent human, then, according to Turing, our failure proves that machines can think. - What is a little bit less known is that in its first formulation, the issue was not to distinguish human from the machine, but man from woman. Why this strange displacement from sexual difference to the difference between human and machine? Was this due to Turing's simple eccentricity (recall his well-known troubles because of his homosexuality)? According to some interpreters, the point is to oppose the two experiments: a successful imitation of a woman's responses by a man (or vice versa) would not prove anything, because the gender identity does not depend on the sequences of symbols, while a successful imitation of man by a machine would prove that this machine thinks, because "thinking" ultimately is the proper way of sequencing symbols... What if, however, the solution to this enigma is much more simple and radical? What if sexual difference is not simply a biological fact, but the Real of an antagonism that defines humanity, so that once sexual difference is abolished, a human being effectively becomes indistinguishable from a machine.

Perhaps the best way to specify this role of sexual love is through the notion of reflexivity as "the movement whereby that which has been used to generate a system is made, through a changed perspective, to become part of the system it generates."1 This appearance of the generating movement within the generated system as a rule takes the form of its opposite; say, in the later stage of a revolutionary process when Revolution starts to devour its own children, the political agent which effectively set in motion the process is renegated into the role of its main obstacle, of the waverers or outright traitors who are not ready to follow the revolutionary logic to its conclusion. Along the same lines, is it not that, once the socio-symbolic order is fully established, the very dimension which introduced the "transcendent" attitude that defines a human being, namely SEXUALITY, the uniquely human sexual passion, appears as its very opposite, as the main OBSTACLE to the elevation of a human being to the pure spirituality, as that which ties him/her down to the inertia of bodily existence? For this reason, the end of sexuality in the much celebrated "posthuman" self-cloning entity expected to emerge soon, far from opening up the way to pure spirituality, will simultaneously signal the end of what is traditionally designated as the uniquely human spiritual transcendence. All the celebrating of the new "enhanced" possibilities of sexual life that Virtual Reality offers cannot conceal the fact that, once cloning supplements sexual difference, the game is over.

And, incidentally, with all the focus on the new experiences of pleasure that lay ahead with the development of Virtual Reality, direct neuronal implants, etc., what about new "enhanced" possibilities of TORTURE? Do biogenetics and Virtual Reality combined not open up new and unheard-of horizons of extending our ability to endure pain (through widening our sensory capacity to sustain pain, through inventing new forms of inflicting it) - perhaps, the ultimate Sadean image on an "undead" victim of the torture who can sustain endless pain without having at his/her disposal the escape into death, also waits to become reality? Perhaps, in a decade or two, our most horrifying cases of torture (say, what they did to the Chief-of-Staff of the Dominican Army after the failed coup in which the dictator Trujillo was killed - sewing his eyes together so that he wasn't able to see his torturers, and then for four months slowly cutting off parts of his body in most painful ways, like using clumsy scissors to detach his genitals) will appear as naive children's games.

The paradox - or, rather, the antinomy - of the cyberspace reason concerns precisely the fate of the body. Even advocates of cyberspace warn us that we should not totally forget our body, that we should maintain our anchoring in the "real life" by returning, regularly, from our immersion in cyberspace to the intense experience of our body, from sex to jogging. We will never turn ourselves into virtual entities freely floating from one to another virtual universe: our "real life" body and its mortality is the ultimate horizon of our existence, the ultimate, innermost impossibility that underpins the immersion in all possible multiple virtual universes. Yet, at the same time, in cyberspace the body returns with a vengeance: in popular perception, "cyberspace IS hardcore pornography," i.e. hardcore pornography is perceived as the predominant use of cyberspace. The literal "enlightenment," the "lightness of being," the relief/alleviation we feel when we freely float in cyberspace (or, even more, in Virtual Reality), is not the experience of being bodyless, but the experience of possessing another - aetheric, virtual, weightless - body, a body which does not confine us to the inert materiality and finitude, an angelic spectral body, a body which can be artificially recreated and manipulated. Cyberspace thus designates a turn, a kind of "negation of negation," in the gradual progress towards the disembodying of our experience (first writing instead of the "living" speech, then press, then the mass media, then radio, then TV): in cyberspace, we return to the bodily immediacy, but to an uncanny, virtual immediacy. In this sense, the claim that cyberspace contains a Gnostic dimension is fully justified: the most concise definition of Gnosticism is precisely that it is a kind of spiritualized materialism: its topic is not directly the higher, purely notional, reality, but a "higher" BODILY reality, a proto-reality of shadowy ghosts and undead entities.

This notion that we are entering a new era in which humanity will leave behind the inertia of the material bodies, was nicely rendered by Konrad Lorenz's somewhat ambiguous remark that we ourselves (the "actually existing" humanity) are the sought-after "missing link" between animal and man. Of course, the first association that imposes itself here is the notion that the "actually existing" humanity still dwells in what Marx designated as "pre-history," and that the true human history will begin with the advent of the Communist society; or, in Nietzsche's terms, that man is just a bridge, a passage between animal and overman. What Lorenz "meant" was undoubtedly situated along these lines, although with a more humanistic twist: humanity is still immature and barbarian, it did not yet reach the full wisdom. However, an opposite reading also imposes itself: the human being IS in its very essence a "passage," the finite opens into an abyss.

The ongoing decoding of the human body, the prospect of the formulation of each individual's genome, confronts us in a pressing way with the radical question of "what we are": am I that, the code that can be compressed onto a single CD? Are we "nobody and nothing," just an illusion of self-awareness whose only reality is the complex interacting network of neuronal and other links? The uncanny feeling generated by playing with toys like tamagochi concerns the fact that we treat a virtual non-entity as an entity: we act "as if" (we believe that) there is, behind the screen, a real Self, an animal reacting to our signals, although we know well that there is nothing and nobody "behind," just the digital circuitry. However, what is even more disturbing is the implicit reflexive reversal of this insight: if there is effectively no one out there, behind the screen, what if the same goes for myself? What if the "I," my self-awareness, is also merely a superficial "screen" behind which there is only a "blind" complex neuronal circuit? 2 Or, to make the same point from a different perspective: why are people so afraid of the air crash? It's not the physical pain as such - what causes such horror are the two or three minutes while the plane is falling down and one is fully aware that one will die shortly. Does the genome identification not transpose all of us into a similar situation? That is to say, the uncanny aspect of the genome identification concerns the temporal gap which separates the knowledge about what causes a certain disease from the development of the technical means to intervene and prevent this disease from evolving - the period of time in which we shall know for sure that, say, we are about to get a dangerous cancer, but will be unable to do anything to prevent it. And what about "objectively" reading our IQ or the genetic ability for other intellectual capacities? How will the awareness of this total self-objectivization affect our self-experience? The standard answer (the knowledge of our genome will enable us to intervene into our genome and change for the better our psychic and bodily properties) still begs the crucial question: if the self-objectivization is complete, who is the "I" who intervenes into "its own" genetic code in order to change it? Is this intervention itself not already objectivized in the totally scanned brain?

The "closure" anticipated by the prospect of the total scanning of the human brain does not reside only in the full correlation between the scanned neuronal activity in our brain and our subjective experience (so that a scientist will be able to give an impulse to our brain and then predict to what subjective experience this impulsive will give rise), but in the much more radical notion of bypassing the very subjective experience: what will be possible to identify through scanning will be DIRECTLY our subjective experience, so that the scientist will not even have to ask us what we experience - he will be able to READ IMMEDIATELY on his screen what we experience. (There is a further proof which points in the same direction: a couple of milliseconds before a human subject "freely" decides in a situation of choice, scanners can detect the change in the brain's chemical processes which indicates that the decision was already taken - even when we make a free decision, our consciousness seems just to register an anterior chemical process... The psychoanalytic-Schellingian answer to it is to locate freedom (of choice) at the unconscious level: the true acts of freedom are choices/decisions which we make while unaware of it - we never decide (in the present tense); all of a sudden, we just take note of how we have already decided.) On the other hand, one can argue that such a dystopian prospect involves the loop of a petitio principii: it silently presupposes that the same old Self which phenomenologically relies on the gap between "myself" and the objects "out there" will continue to be here after the completed self-objectivization.

Original post:
zizek/post-human - lacan