Natural-Born Cyborgs: Minds, Technologies, and the Future of Human Intelligence [Englisch] [Gebundene Ausgabe]

What is the future of humanity? Is the next phase of human evolution the merging of humans and machines? Or perhaps, are we humans already merged with machines and have we been for centuries? These and other questions are ones that occupy Andy Clark, director of the Cognitive Science Program at Indiana University and author of this thought-provoking book written for an informed but lay audience. Clark makes the case that long before cyborgs became the villains of so many popular films--the "Terminator" and "Matrix" series, "Blade Runner," and "2001: A Space Odyssey" come immediately to mind--humans had become inextricably linked to machines in a way that ensured that they could not survive without them. Accordingly, even without electronic implants Homo Sapiens are cyborgs, and have been as far back as the first time one of our ancestors picked up a tree limb and used it as club. Clark argues that the human-technology symbiosis is totally natural and has been for millennia. The speed with which the merging of human and machine is advancing expanded greatly in the twentieth century as such technologies as pacemakers, artificial hips and knees, prosthetics, and other electronic implants have enhanced and sometimes prolonged the lives of millions of people.

Andy Clark explores this increasingly close relationship of humans and machines--the "cyborg-ization" of humanity--in eight chapters. Beginning with the argument that we are already cyborgs dependent for our lifestyle on all manner of technologies, he moves through a succession of possible steps into the future that will find us more and more closely tied to the technologies we have created. Eventually, we will reach a post-human state. Rather than invoking fear that we will become non-human, Clark celebrates this possibility and the wondrous potentialities it offers. He urges caution in this transition, for not all possibilities are desirable, but generally Clark is optimistic. He asks: "if it is our basic human nature to annex, exploit, and incorporate nonbiological stuff deep into our mental profiles [and he firmly believes that it is]--then the question is not whether we go that route, but in what ways we actively sculpt and shape it. By seeing ourselves as we truly are, we increase the chances that our future biotechnological unions will be good ones" (p. 198).

In my own research concerning the past, present, and possible future of spaceflight, I find much in Andy Clark's study that is useful. One of the truly fascinating developments associated with the rise of robotic capabilities is the possibility of post-human migration. In fulfilling the spacefaring dream, the intelligent life to leave Earth and colonize the galaxy may not be entirely human in form. Extensive discussions have taken place in recent years on the relationship between artificial computer intelligence, biotechnology, and human evolution. In spite of its obvious relevance to space travel, little of this has been extended to outer space. The early space pioneer Robert H. Goddard suspected that humans might be obliged to transport genetic material to distant stars rather than go themselves. The rigors of galactic flight that will likely confine humans to the inner solar system might not confine our machines. Given the great difficulties of interstellar flight, these would have to be machines with human-like intelligence or even possibly humans reengineered to withstand long-duration space travel. The possibilities are truly amazing and somewhat weird, and as remote today from common experience as were the early images of space travel to the people who first envisioned them centuries ago. Nonetheless, they are not wholly impossible. Given current directions in technology as envisioned by such authors as Andy Clark, a post-biological galaxy teeming with enhanced human intelligence is not beyond the realm of possibility. In one such vision, biological species become so technologically proficient that they cease to exist in purely biological form. The possibilities for post-human evolution has the potential to radically alter the dominant paradigm of human spaceflight.

"Natural-Born Cyborgs" is a challenging and useful book. Highly recommended.

Andy Clark has a bold - no, a really bold - thesis: our minds and our selves are not limited to our 'biological skin bag' called the brain or even our biological selves. We, in reality, are cyborgs in the sense that we are merging with a world of technology so much that where 'it' begins and 'we' end is becoming a fuzzy line - a line that we might be best to dispense with altogether. Quite literally, our brains can be called only part of our mind.

Curious yet? I know I was. So, here is my experience with the book: I read it, raised my eyebrows quite a bit (and mumbled some under-my-breath "Wow"s) and remained unconvinced that we are LITERALLY cyborges in the sense that Clark has in mind. Whatt I did come away with (the reason for the 4 stars) is a new lens with which to view the world. Every time I see someone talking on their cell-phone, saving data to their hard-drive for retrieval later on, or even driving their cars, I will now be asking questions like, "How much can this piece of technology be said to add to her nature?"

Still sounds weird? Clark's method of argument is to argue that the brain - what we sometimes call the seat of the self - is suprisingly malleable and accomodating to outside influences. Even our own image of what is and is not 'part of ourselves' is radically flacid. His case is suprisingly powerful. For an appetite whetter, though, just think of yousrelf driving a car. When you are driving, you usually do not think about driving as such: "I need to turn left, and to do that, I move my steering wheel left which moves this external car, with me in it, left." You almost feel like the car and the steering wheel is an extension of you in that controlling the car becomes 'second-nature' - turning left becomes as natural [check the metaphor] as moving your left arm.

From here, Clark talks about how it is human nature, seemingly, to use tools to aid us: from pen and pencil to store thoughts, to wristwatches helping us coordiante time, to the internet allowing us to communicate farther and farther distances - that's just what we do; adding that the 'we' in that sentence is no longer simply biology, but actually includes the technologies that we use.

All this, to me, was convincing in the sense that there is much more continuity between our brains and technologies than we usually realize, and that they do help change our natures. But, it does not follow that because the self is a concept that easily adapts to technology (that is becoming constantly smaller, more invisible, and human friendly) that this means literally that we now have 'cyborg' natures: that we are not still biologal selves with ever-increasing relationships with technology. If Clark used the phrase 'our cyborg natures' metaphorically maybe I could go along (and as convincing as the book is, probably would have). But he means it literally, and he is not as convincing as he needs to be.

Buy and read the book though. Lilke me, you may remain unconvinced by his larger point but you might well be swayed by some of his smaller points. Really learning to appreciate how integral a part of our goals, natures, and every-day lives technology is, is an exciting thing. Postulating how technology could change us in the future and even eradicate or alleviate many of our limitations is not something to be feared or scoffed at, but to be embraced.

This is a well-written and accessible book. The focus is not on technology per se, but on cognitive science and the philosophy of mind. Clark touches on a wide range of emerging technologies, but with the purpose of exploring how they will transform us. The picture on the cover might imply that these technologies would necessarily involve Borg-like implants, but Clark soon disabuses us of that notion through a number of arguments and entertaining examples (even including a magic trick). One of his arguments is that the way we (can) think depends on the tools we use, and the tools are becoming qualitatively different, both more closely coupled and adapted to us.