Technoself – Wikipedia, the free encyclopedia

Technoself studies, commonly referred to as TSS, is an emerging, interdisciplinary domain of scholarly research dealing with all aspects of human identity in a technological society [1] focusing on the changing nature of relationships between the human and technology. As new and constantly changing experiences of human identity emerge due to constant technological change, technoself studies seeks to map and analyze these mutually influential developments with a focus on identity, rather than technical developments. Therefore, the self is a key concept of TSS. The term "technoself," advanced by Luppicini (2013), broadly denotes evolving human identity as a result of the adoption of new technology, while avoiding ideological or philosophical biases inherent in other related terms including cyborg, posthuman, transhuman, techno-human, beman (also known as bio-electric human), digital identity, avatar, and homotechnicus though Luppicini acknowledges that these categories "capture important aspects of human identity".[2] Technoself is further elaborated and explored in Luppicinis Handbook of Research on Technoself: Identity in a Technological Environment.

Technoself evolved from early groundwork in identity studies, philosophy of mind, and cognitive science.[1]Ren Descartes is often credited as one of the first identity theorists of Modernity to question the material world and the certainty of knowledge from the self. Despite heavy criticism, the question he posed regarding the necessary relation between the mind and body is still considered a prevalent theme in contemporary discussions of identity and technology.[3] Another major development in identity studies came from early Social Psychology, Sociology and Psychoanalysis. Beginning with Freud, the psychoanalytic tradition shed some light on the dynamics of identity and personality development. Erving Goffman expanded the inquiry of identity with his dramaturgical theory, which emphasized the centrality of the social realm and the notion of self-presentation to identity. Later, Foucault further expanded the area of inquiry by contemplating how technologies could facilitate the emergence of new ways of relating to oneself.[4]

The most entrenched area of technoself studies is revolved around ontological considerations and conceptualizations of technoself.[1] The effort to identify the essence of human being is frequent in philosophical circles and is entrenched within emerging theoretical scholarship on technoself.[1]DeGrazias (2005) examination on identify/numerical identity to shed light on the ethics of human enhancement. According to DeGrazia, human identity is divided into two parts: 1) numerical identity (concerns the continuity of an individual as the same object over time or across procedure), and 2) narrative identity (concerns the changes in self-perception experienced by an individual over time).[5] By dividing human identity into two parts, DeGrazia is facilitating a discussion on the ethics of human enhancements.[5] Meanwhile, Croon Fors [6](2012) research on the entanglement of the self and digitalization have helped frame ontological considerations related to the conceptualization of technoself studies.[1] Furthermore, the changing nature of identity is a common theme within Technoself studies.[1] As a result, this has given way for scholars to analyze questions such as: How are advances in sensing technologies, biometrics, and genetics changing the way we define and recognize identity? How are technologies changing the way people define themselves and present themselves in society? These types of questions are being heavily analyzed as the conceptualization of identity is changing rapidly.

Central to the understanding of the development of technoself studies as a field of research is the idea that human identity is shaped by the adoption of new technologies and the relationship between humans and technology. Advancements in digital technology have recently forced researchers to consider the conception of the self in relation to the increasing reliance of society on the use of technologies in daily tasks in people's personal and professional lives.[1] Here are some examples of digital technologies we rely on: cellphones, tablets, social media, etc. New technologies, particularly computer-mediated communication tools, have raised questions related to identity in relationship to privacy issues, virtual identity boundaries, online fraud, citizen surveillance, etc. These issues come as our perspective on technology shifts from one of functionality to one of interaction. According to John Lester, in the future "we won't simply enjoy using our tools, we will come to care for them"[1][7]

A cyborg (cybernetic organism) is a term referring to individuals with both biological and artificial parts. Cyborgs are known as being half-human, half machine organisms, due to the fact that they are always connected with technology. This term, which was coined in 1960 by Manfred Clynes, refers to and acknowledges those beings whose abilities have been enhanced due to the presence and advancement of technology. The notion of cyborg has played a part in breaking down boundaries between humans and non-humans living within a technologically advanced society. For example, those who have installed pacemakers, hearing aids, artificial body parts, cochlear implants as well as other technologies that may aid in enhancing an organisms abilities and capacities to perform, either physically or mentally.[1]Hugh Herr, an American rock climber, engineer, and biophysicist, has successfully invented the next generation of cyborg (bionic limbs and robotic prosthetics).[8] As the head of the Media Lab's Biomechatronics group in MIT, he shared his experience and presented the team achievement first time in TED talk show: Hugh Herr: The new bionics that let us run, climb and dance.

Transhuman is a concept that emerged as a result of the transhumanist movement which is centred around the notion of improving the abilities of human beings mainly through both scientific and technical means.' Unlike the posthuman concept, the notion of transhuman is based on human augmentation but does not commit itself to positing a new separate species.[1] The philosophy of transhumanism was developed in the 1990s by British philosopher Max More who articulated the principles of transhumanism as a futurist philosophy. However, the transhuman philosophy has also been subject to scrutiny by prominent scholars such as Francis Fukuyama.

Posthuman is a concept that aims towards signifying and characterizing a fresh and enhanced type of being. This organism is highly representative of a being that embraces drastic capabilities that exceed current human capabilities that are presently defining human beings. This posthuman state of identity has mainly resulted from the advancement of technological presence. According to Luppicini, posthuman capabilities "suggest a new type of being over and above human. This compromises the neutrality needed for a clear conception of human identity in the face of human-technological integration." This concept aims towards enabling a brighter future concerned with gaining a better perception of the world through various viewpoints.[1]

Homo technicus is a term "first coined by Galvin in 2003 to help refine the definition of human beings to more accurately reflect the evolving condition of human beings intertwined within advancing technological society".[9] It refers to the notion that human beings are technological by nature and evolve simultaneously with technology. Galvin states in his article titled ON TECHNOETHICS "mankind cannot do away with the technical dimension, going even to the point of considering this part of its constitution: mankind is technical by nature. Technology is not an addition to man but is, in fact, one of the ways in which mankind distinguishes itself from animals." [10] Luppicini builds upon the concept of homo technicus in his book Handbook of Research on Technoself: Identity in a Technological Society. Luppicini feels that the notion of homo technicus contributes to the conception of humans as technoselves in two ways. First it helps to solidify the idea of technology as being a key component in defining humans and society and secondly it demonstrates the importance of technology as a human creation that aligns with human values.[9] He further goes onto explain that human interactions with the material world around them helps to create meaning and this unique way of creating meaning has had an impact on how we have evolved as a species.

Also known as bio-electric human. A robot in the form of a human.

Avatars represent the individual, the individuals alter ego, or character(s) within virtual environments controlled by a human user. Avatars provide a unique opportunity to experiment with ones identity construction within virtual worlds (Turkle, 1995) and to do so with others. Examples of avatars can include personas in online games or virtual life simulations such as Second Life.

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Technoself - Wikipedia, the free encyclopedia