Short Editorial Introduction: Transcendence and Transgression

Lippens, Ronnie; Hardie-Bick, James

doi:10.1007/s10746-012-9240-2

Cited by 1 publication

(3 citation statements)

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“…The same Konami Code strategy for hacking games can be then compared to what DIY cyborgs have been doing for their existence, as well as the Promethean enactment of the trickster stealing the fire (Dougherty, 2006;Hyde, 2011). Following a sequence of creative procedures to hack the system and the laws of gods, as well as fashion their own élan vital (Bergson, 1944;Levy, 1992;Lippens and Hardie-Bick, 2012), they become the desired "more than humans", and move towards the unknown transhumanist future (Doerksen, 2017;Michael, 2016;Ramoğlu, 2019;Yetisen, 2018). Having the tricky Prometheus in mind, in Amal Graafstra's (2013) TEDx talk what is presented, thus, is the outcome of the applied 21 More specifically, "The code was first used in the 1986 release of Gradius for the Nintendo Entertainment System but was popularized among North American players in the NES version of Contra, for which it was also dubbed both the "Contra Code" and "30 Lives Code", because of its nearly necessary use in the game" (Contra Wiki, [s.d.]).…”

Section: Surgical Incisionmentioning

confidence: 99%

“…New data comes with a new entanglement of lines (Ingold, 2007), which may incite the occurrence of new visions about their potentials, roles, and ambitions. Considering the transgressive behavior for transcendence entreated by Doktor Sleepless (Ellis, 2008), the understanding, organization, and practice of transgressions are, indeed, a matter of context (Finsterwalder et al, 2017;Hejduk, 2010;Jenks, 2003;Lippens and Hardie-Bick, 2012). However, it is interesting to observe a passing mention on the Almighty FB (i.e., Facebook) and the possible hubristic consequence (e.g., deleting the post) for transgressing the sacred norms of the techno-divinity (De Hart and Farrell, 2011;Galič et al, 2017;Hrynkow, 2020;Noble, 1999).…”

Section: The Internal Digital Organsmentioning

confidence: 99%

“…Otherwise, you may end up staying with Hades and burning in hell, or being chained with Prometheus the titan 3 , whose liver is eaten by an eagle each day for defying Zeus. In other words, if transcendence is the dreamed state, do not transgress (Belk et al, 1989;Douglas, 1984;Gaiman, 2017;Gellner, 1970;Greimas, 1992;Hamilton, 2017;Jenks, 2003;Lippens and Hardie-Bick, 2012). Interestingly, however, humanity's fascination for achieving something beyond that which is given by an Almighty divinity can be found in many episodes since ancient times (Belk et al, 2020;Langton, 1996;Levy, 1992;Mayor, 2018;Sheehan and Sosna, 1991).…”

Section: Chapter: Introductionmentioning

confidence: 99%

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Defying the Gods and the Odds: On Being a Cyborg

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Humanity's fascination for achieving something beyond what is given by an Almighty divinity can be found in many episodes since ancient times. Our quest for creation, extension, and controlling different forms of life, such as gods do, has been semiotically echoed through religions, myths, SCI-FI productions, and, of course, science. From the magical creation of Homunculi to the Altered Carbon dystopian setting, several issues arise from this complex relationship, perhaps mainly because of the rebellious act of benevolence committed by Prometheus, the fire (technology)-bringer. Although prior studies investigated technology consumption from different perspectives, they mostly employed a Heideggerian approach to them and, thus, viewed the technological device as only a tool. Given the consumption of insideable technologies, the way that we have been experiencing the dissolving boundaries between humans and machines, and the emerging changes in the human ontological status, the ensuing consequences, remain overlooked. To explore this singular phenomenon, based on abductive reasoning, I developed my theorization on the Interactive Self, mostly based on Sartre's latter existential-phenomenology approach. To do so, I had a prolonged and intensive immersion in the biohacking context, specifically grinding (cyborgs), that began in 2017 with a combination of netnography, ethnography, phenomenological interviews, and autoethnography. To analyze the large collected dataset, I followed the French Semiotics postulates, especially taking into account the existentialphenomenological turn in the Parisian School of Semiotics. As a result of this inquiry, my theoretical claim is that the Interactive Self is sustained by the process of the externalization of the internal and the internalization of the external in dialectical and perpetual dynamics. To sustain this argument and answer my research questions, I present this novel concept in two ways: First, I describe the conceptual components for the ontological condition of being a cyborg by means of NFC microchip consumption. Subsequently, I promote an articulation of Sartre's modes of existence within the aspect of volitional cyborgization, which places PUC-Rio -Certificação Digital Nº 1711876/CA humanity one step closer in its ancient and ongoing dream of performing god-like miracles. In considering technology not as a mere tool to an end, as Heidegger would, I argue that it is a living, magical, and vibrant matter that has the power to change our ontological condition as human beings. In doing so, my research contributes to discussions on technology consumption, identity projects, and, tangentially, bioethics in consumer research within the context of Transhumanism.

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