Austin was educated at Shrewsbury School inearning a scholarship in Classics, and went on to study Classics at Balliol College, Oxford in
What will it mean to our conception of identity, if it will mean anything, when the body is no longer viewed as a unified construct but, instead, is viewed as a fragmented collection of "parts"? As we approach a future that will enable us to create multiple states of consciousness with real, virtual bodies, and hyper-identities of all kinds, I question if the ways we have used to define ourselves in the past are useful for posthumanity 1.
Substantially enhancing bodies with infomatic devices and biologic replacements, creating new bodies and bodies without organs makes me wonder if our present understanding of identity as the 'self' will be problematic.
Changing the conception of "identity" as unified within the body to the concept of "hyper-identities", a state of consciousness where a "multiplicity of social experiences, desires, and complexities" are represented in fragments across the organic-electronic-photonic spectrum might very well make biological identities relics of the past Jamison, 0nline In this dizzying cascade of posthuman visitations, an area of contestation that remains vitally under-determined is embodiment.
Should the body be seen as evolutionary baggage that we are about to toss out as we vault into the brave new world of the posthuman? Or does embodiment continue to be essential to human thought and being? Hip Hop music is a recent example how the mechanics of decoding in order to recode operate.
Before it was captured by central power, Hip Hop was once true street poetry. The message was rude and, oftentimes, quite disruptive to the status quo. Now, one can find only traces of the original genre in popular music. Yet, by decoding and, subsequently, recoding Hip Hop into various forms of rapping, private capital was able to cash in on the art form.
Gilles Deleuze calls this cashing in 'axiomatization', a process instrumental for the success of capital's truth machine. It defines our linguistic codes, the value of things, our bodies and behaviors all for the purpose of maintaining a cultural order conducive to earning profits Deleuze, The prospect that existing and emerging information technology cultures can confound the juggernaut of central power by concretizing any 'reality' is surely promising.
Information technologies have the potential to transform the life-world experience into a data flow where not just one, but multifarious metaphysical understandings are constructed, produced and, most of all, celebrated.
By constructing and producing as many performances as possible for society's review and consideration, existence becomes a series of dynamic and mutable abstractions manifested through manufactured multiple states of consciousness where selfhood is just one performance along a continuum of organic and non-organic representations.
While posthumanity holds the promise to change the way we view our identities, power structures in existence at the moment will continue to regulate identities in permitted spaces. As will happen to any theory, which threatens the existing social order, present power structures are designed to appropriate new identity conceptions into the present system.
When appropriated by the forces of central power, the threat can be transformed into a commodity that can be offered up for consumption. As a commodity, the forces of central power will maintain control over the new theory by setting the market value and, thus, monitor its rate of consumption Deleuze, Yet, if curriculum acts upon social phenomenon from a position of personal obligation, as opposed to a market ethic, would power find it more difficult to appropriate new identity conceptions?
While a formidable task, I am suggesting that central power's market ethic can be disrupted by curriculum that encourages an ethics of personal obligation through micro-political action.
MacDonald, Britzman, Braidotti and Haraway have created pathways for inquiry into these two questions with insights into the ethical role that curriculum has in identity discourse. Macdonald wrote, inat the height of the reconceptualist movement, that curriculum at its heart, is an ethical text, an instrumental text in the pursuit of a better world Macdonald,Pinar, Reynolds, Slattery and Taubman, We don't talk or write too much about the instrumental value of curriculum anymore for fear that our thoughts might be misunderstood as prescriptive.
Yet, when the concept of curriculum is viewed as an ethical text, it becomes an instrument that raises our collective consciousness about issues that concern all of us without offering specific prescriptions Macdonald, Curriculum as an ethical text is particularly instrumental for the conceptualizations of identities as Deborah Britzman noted, "It is an orientation that requires curriculum to be thought of as a problem of ethics, if the grounds of curriculum are understood as offering students and teachers the stuff of identifications and hence the possibility of exceeding selves through new modes of sociality.
In this way, the problem of curriculum becomes one of proliferating identifications, not closing them down" Britzman, p. In the coming age of posthumanity, the proliferation of identifications takes on particular significance, especially when the forces of central power become adept at appropriating new identity orientations.
Rosi Braidotti chastened us not to lose sight of the purpose for inquiry into matters such as cyborg identities when she wrote, " Whether you choose to call our predicament "postmodern," "post-humanist," or "neo-humanist" makes little difference.
What does matter, however, is our shared awareness that living as thinking beings at the end of this millennium means that we must make ourselves accountable for the history of our culture without burying our heads in the sand, but also without giving into relativism or that typical yuppie feeling that: To be sure, posthumanity, with its oncoming onslaught of hyper-identities, cannot be totalized into a harmonious vision.
Thus, it is for convenience's sake that I have bifurcated a complex discussion such as this into two distinct points of view, utopian visions and dystopian ones.
I have polarized the debate into utopic and dystopic visions of posthuman hyper-identities as a way to create a contradictory space for our conversation because polarization provides a break, juncture, or space in which to explore greater meanings about cyborg identity discourse Jamison, The utopian side of the discourse is explored first under the heading "Anything Goes - The Emergence of a New Materialism".
The New Materialism, the ultimate science of creation, is a paradigm that promises fundamental change in our existence.
Now that the Human Genome Project has virtually completed the mapping of the human gene code, what was once a distant notion of corporeal immortality is now possible through the successes of bioscience.
Pending approval from various domestic and international regulatory agencies and the blessings of bio-ethicists, gene manipulation will commence openly and in earnest.
Given the post-modern stance against totalizing narratives, its ironic comedy that this modernist grand narrative is destined to become the dominant paradigm. Situated on the edge of postmodernity, curriculum is particularly challenged not to appear to be 'storming the barricades' in an eager attempt to replace one grand narrative with another Reynolds, in press.
Thus, the dystopian response, "Sites for Resistance" is a discussion about why it is necessary to interrupt the utopian scheme of the emerging grand narrative. Micro-political strategies anticipate the formation of fascist central power, making subversion an ongoing ethical activity for curriculum.
Derrida envisioned a society based on a deontology of personal obligation as opposed to a market ethic Derrida, It is important to distinguish Derrida's notion of de-ontology from the sense of duty as expressed by philosophers like Kant.Another version of the computer analogy, however, had already become influential in the s: symbolic artificial intelligence (AI), in which the comparison is not between brains and electronic circuits, but rather between computer programs and the human mind.
Derrida envisioned a society based on a deontology of personal obligation as opposed to a market ethic (Derrida, ). It is important to distinguish Derrida's notion of de-ontology from the sense of duty as expressed by philosophers like Kant.
One must read Derrida literally here because de-ontology means the deconstruction of ontology. is and in to a was not you i of it the be he his but for are this that by on at they with which she or from had we will have an what been one if would who has her.
Electronic literature is commonly seen as an odd offshoot from printed literature. William Patrick Wend shows that e-lit is a rich and thriving art form, and one that has much to say about bounded literature.
Jacques Derrida was also critical of traditional texts for their lack of openness. He rejected textual uniqueness, arguing for an inter-textuality that deconstructed the binary opposition of ‘inside’ (in) and ‘outside’ (of) individual texts.
Hypertext makes manifest Kristevean intertextuality in that hypertextual intertextuality is a mosaic of multiple texts, with the connections being made by the individual.
The digital and archival abilities of hypertextual cyberspace have extended the virtual resources of the text into a unified mega-text, in which comprehension is the result of navigation as well as analysis.