Chapitre 3. Humain, transhumain, posthumain. représentations du corps entre incomplétude et amélioration

Abstract

"Posthuman" is often used to indicate some position, practice, perspective and vision concerning the future of human beings closely related to the use of contemporary technologies. This contribution would like to analyze some conceptions of the notion of posthuman and to present it as a possible form of "non-anthropocentric" thought which considers technological changes as non-human realities strictly involved in the construction and the definition of what constitutes a human being (and his body) and its predicates. Contrary to anthropocentrism which has characterized Western thought from humanism up to the extreme outcomes of transhumanism, non-anthropocentric posthumanism shows how the human being, who has always been the product of hybridization with the non-human (environment, animals and techniques), is built not only by his own strength but always through his partnership and his environment. The idea of enhancement of the body by technology to reach another stage of human evolution is one of the constant elements characterizing transhumanism. Posthumanism suggests no longer considering the interface with technology as an ergonomic relationship with an external tool that just extends the human body, but as a hybrid, or interpenetration that questions the separation of the body and its centrality. In this perspective, the question is not of simply establishing which is a good use of a technology but, every time, of redefining ourselves in our perspectives and our predicates with regard to what a technology allows and opens up to us.

<b>De la médiation phénoménologique: le corps collectif comme forme poétique performative permise par la dissolution de la frontière psychocorporelle</b><br />

“…Quelles configurations sensoriperceptuelles (BERTHOZ 1997;CHOINIÈRE 2013CHOINIÈRE , 2014CHOINIÈRE , 2015GODARD 1993GODARD , 1995PITOZZI 2009PITOZZI , 2010aPITOZZI , 2010bPITOZZI , 2014, sensibilités, subjectivités et valeurs mutantes (GUATTARI, 1992) suscitent-elles? Quelles idéologies sous-tendent ou véhiculent ces pratiques, ces postures, ces représentations, ces imaginaires et prospectives post-humaines, hyperhumaines et transhumaines (CERQUI, 2008;LLEDO 2017;MAESTRUTTI 2011;MAGNIN 2017;MARCHESINI, 2002 )? Sommesnous face à un nouveau droit d'expression morphologique?…”