Understanding the Present
as
Cosmo-technological
Transformation: Towards A General Ecology of Thought and Technodiversity
Michael BakerComparative and International Education Society Presentation April 29, 2021 (revised 6/2/21)
Introductory Overview
I am developing a critique of the computational turn in relation to the present technological condition and the ontological turn in the knowledge disciplines and education. Education and research on technology in education are caught up in this worldwide digital movement towards technological acceleration being promoted by transhumanist imaginaries of computational singularity. Our current focus on on-line learning and the computerization of education overall in the coronavirus pandemic from 2020 are illustrations of the ongoing acceleration of the technological innovation driving technological development and education world-wide. Bill Williamson and Anna Hogan's recent work on the technological transformation of education (Gulson & Webb, 2017; Hogan & Thompson, 2021; Klein, 2020; Williamson & Hogan, 2021), illustrates my claim that a new metaphysical epoch is emerging that is not only digitalizing education, but also what it means to be human
Today, the human future is thrown into question by our technological capacities. The convergence of new technologies (for example, biotechnology, robotics, informatics, and nanotechnology) in projects of controlling life has radically reconfigured our sense of the human condition, both through technological capacities already at our disposal and through emergent imaginations of what human futures are possible, desirable, and good. We have begun to achieve unprecedented capacities to manipulate not only our external environment but the internal environments of our bodies as well. In light of these emerging and anticipated capacities, questions about human progress, redemption, or demise are increasingly asked in relation to imagined technological futures (TiroshSamuelson & Hurlbut, 2016, p. 5).
This inquiry is not about how to evaluate and improve technology in education, but how to question the pervasive technological accelerationist imaginary from the perspective of the underlying metaphysics of cybernetics (Hui, 2019a).
The current acceleration of technology in education is grounded in various techno/social imaginaries associated eco-modernism, accelerationism and consultants of Silicon Valley promoting visions of technological singularity (Asafy-Adjaye, 2015; Bessent, 2018; Bostrom, 2008; Burdett, 2015; Kurzweil, 2005; Mackay & Avanessian, 2014; Landgraf, 2018; Manzocco, 2019; More & Vita-More, 2013). From liberal to conservative, ecomodernism and accelerationism are political technoscientific movements promoting the acceleration of technological innovation to resolve the social, political and ecological crises of modernity. Technological singularity is the latest end of history narrative within a global neoliberal capitalist cosmotechnics (Kurzweil, 2005; Shanahan 2015). Illustrated in computational neuropsychology, singularity is described as the near future moment when machines become so intelligent they gain primacy over humanity, leading to a point of convergence between technology and humanity or at least a select group of humanity
Singularitarianism pushes instrumentalism to its limit, and in a very peculiar way. The Singularity marks the point of convergence between technological evolution and the spiritual ascension of a chosen group of humans. Technology becomes the vehicle for spiritual transcendence, the instrument for the fulfilment of human nature. The logical end point of the autonomous evolution of technology coincides with the consummation of the cosmic destiny of humanity. Both moments are one and the same. In this way, technology not only mediates but substantializes the union of humanity and the universe in a sort of Holy Trinity (human– machine–cosmos) (Vaccari, 2020, p. 44).
A chapter abstract from the Handbook of Research on Learning in the Age of Transhumanism (2019) illustrates transhumanist thinking in education and the current acceleration of technological innovation in education. This chapter is entitled, Ability to advance
knowledge and capacity to achieve the impossible, by Natasha Vita-More, from the University of Advancing Technology in Tempe, Arizona.
This chapter focuses on human achievement as accomplished with the use of technology to explore humanity’s most daunting challenges. While ancient Promethean myths echo a threat of the human use of technology, transhumanism offers a social construct to inform and mitigate many impending threats. The aim is to encourage life-long learning ongoing, voluntary, and self-motivated pursuit of knowledge through immersive and educational platforms for ethical leadership in a world of rapid change. Notably, there are counter arguments to an intervention of the human condition, which often expose themselves as biases of moral perception that, in due course, fall short. Yet, humans continue to be fueled by curiosity and a need for amelioration to transcend limits. What is lacking and most imminently necessary to deal with the exponentially increasing technology in our midst, and to society’s varied perceptions and reactions, is straightforward knowledge and guidance in navigating towards the telos of our humanity (VitaMore, 2019).
I am exploring how to think differently about computational technology by re-articulating the concept of technics from an organological or historical-anthropological perspective of cultural and civilizational diversity. Drawing from fields of thought related with critical social theory, I identify my inquiry as political ontology or ontological politics in the present technoecological condition and the crisis/transformation of modernity. I explore the idea of modernity as a historical-civilizational worldview and project. Modernity comprises the first global civilizational complex from the sixteenth century to the present, interpreted as the modern/colonial world system (Mignolo, 2000). In this short introduction to epochal narratives of the emerging metaphysics of cybernetics and a rearticulated definition of the concept of technics, I do not try to clarify my “transdisciplinary” vocabulary that may be new and unfamiliar to my audience. I try instead to be lucid in introducing a broad critical perspective on contemporary technology with implications for delinking education from the singularity telos of the current technological mono-culture.
I am asking how changes in educational governance and delivery related to technological developments in recent decades are part of a worldwide shift in the ontological/metaphysical foundations of global modernity and the emergence of an uncertain and increasingly unstable planetary technological condition (Ellul, 1974; Simondon, 2016). I am drawing from currents comprising the ontological turn in anthropology and philosophy of technology and media, particularly Erich Horl on the technoecological condition, Yuk Hui on cosmotechnics, and initial reading of Bernard Stiegler on organology and technical, cultural, and political economy of cybercapitalism. In attempting to describe a computational shift in the underlying metaphysics of modernity, I am drawing from the recent proliferation of concepts and theories associated broadly with posthumanism and the ontological and computational turns. What all three of these historical movements have in common is the end and culmination of the modern episteme, which I interpret as a cosmo-ontological transformation.
As the underlying conceptual framework for understanding matter, truth, and reality, modern metaphysics provided the unified systems of sense and intelligibility for the modern worldview and project of development and education for development. Modern ways of knowing and being and visions of development are changing along with the epistemic sensibilities of knowledge production, illustrated in the technosciences and ontological turn (Holbraad & Pedersen, 2017). Occurring across the knowledge disciplines, the ontological turn involves a bifurcated and uncertain transformation of the subject-centered metaphysics of the increasingly computational knowledge disciplines. Ontology and metaphysics are both concerned with understanding the nature of existence. Metaphysics determines both what entities are along with the totality of entities. Metaphysical concepts and frameworks change over time along with the conditions of existence.
I am questioning the metaphysics of cybernetics unifying the sciences and technology, drawing from recent French and German philosophy associated with phenomenology, and science and technology studies, connecting ontology with technology. The ontological force of technics is understood as embedded in cultural techniques or practices that comprise particular worlds, understood as historical ways of knowing and being. Technology is the modern Western form of anthropological-technics. Technics is more broadly concieved than technology to refer to embodied-cultural-techniques involved in the production of worlds (Brüning & Knobloch, 2005; Leroi-Gourhan, 1943, 1993; Macho, 2013). Technics and cultures are profoundly related in processes in which human beings and civilizations evolve (Leroi-Gourhan, 1993). After describing the cosmotechnical transformation of the present, I introduce a general ecology of thought as an emerging paradigm for critical analysis of the present transformation, followed by an argument for technodiversity in the face of technological singularity.
I) Understanding the Present as Technoecological Condition
I interpret the present as a cosmo-ontological-technological transformation involving the uncertain alteration of modern naturalist cosmology that separated nature from culture and culture from technics (Descola, 2006; Hui, 2016). According to French mechanologist, Gilbert Simondon (2016), the universalized technical practices making the modern world are out of balance in the sense that modern technology became the ground of all existence, instead of one of many figures. As the "universalizing ground of everything", technology is detached from the broader realities of the world that enable and constrain it (Hui, 2020, p. 2). This detachment from the world is a result of Eurocentric universalism realized in the EuroAmerican history of colonization, modernization, globalization, and digitalization, accompanied by evolving stages of economic growth and military expansion (Hui, 2020, p. 2). From this figure/ground perspective,
technology must be regrounded in its organological genesis, which include different metaphysical worldviews or cosmologies. Every culture has its own history of cultural techniques and technical knowledges, interrelated with different ways of knowing and being.
We now live in "a mono-technological culture in which modern technology becomes the principle productive force and largely determines the relation between human and non-human beings, human and cosmos, and nature and culture" (Hui, 2020b, p. 2). We are losing biodiversity and technodiversity in this mono-technological culture, while imagining the total embeddedness of life in a computational universe, i.e., algorithmic governmentality. Illustrated in the proliferating technosciences, mechanical and organic philosophies of nature have been subsumed within an ecology of technical systems in a kind of second nature that Martin Heidegger described as enframing. For Heidegger this metaphysics of recursive calculative reasoning involves the domestication of human beings similar to the controlled environments of livestock and the production of biogenetic organisms for the market. Biogenetic and computational advances have challenged the separation of bios, as exclusively human life, from zoē, the life of animals and nonhuman entities. What comes to the fore instead is a human/nonhuman continuum, which is consolidated by pervasive technological mediation.
Reading Yuk Hui, I am questioning modern technology within the history of the philosophy of nature from Cartesian mechanism, to Kantian organicism, to mechanicoorganicism of cybernetics in which machines take on recursively organic processes in new forms of mastery and control (Hui, 2019). Cybernetics and its language of algorithmic reasoning have created technological environments in which recursive machines become the systems of the life world, illustrated in the use of the word “smart”. The ecological becomes technological while the technological becomes ecological or environmental. Since the 1950s, the process of
cybernetization has concretized in world-wide systems of technological mediation that operate within sensory and intelligent environments. The technoecological condition involves the replacement of subject-centered sense making with the environmentalization of sense, i.e., smart cities, ubiquitous computing and global media. According to Stiegler, the aesthetic, philosophical and political relations that constitute the life of spirit are more and more under the control of advancements of digitalization, calculability, technological reproduction and the manipulation of human cognition (Lindberg, 2019).
Yuk Hui's The Question Concerning Technology in China: An Essay on Cosmotechnics, informs my questioning the renewal of cultural/philosophical traditions in relation to both the cultural appropriation of modern technology, and the rediscovery of local knowledge traditions and technical practices a Chinese cosmotechnics. The pervasive experience of deracination or dislocation and the capitalist/state powers of the modern cosmotechnics in China today provide an ominous case for questioning technology, i.e., social credit system, ethnic re-education camps, geopolitics of technological progress. The cosmology or metaphysical worldview of modernity is ending or culminating in these new cybernetic systems of regulation and control. It appears the knowledge disciplines and education are responsible for producing these algorithmic environments, worldwide. The digital suggests a new cybernetic apparatus in a historical transition between disciplinary and control paradigms of governance. The digital involves a new apparatus of capture and control whose future is unknown and out of control in the current capitalist geopolitics of acceleration and transhuman social/technical imaginaries (Kissinger, 2018). At stake is the ontological freedom of earthly existence. New ways of understanding technics and the contemporary technological conditions of existence are necessary. Today, we need to understand the process of technical evolution given that we are experiencing the deep opacity of contemporary technics; we do not immediately
understand what is being played out in technics, nor what is being profoundly transformed therein, even though we unceasingly have to make decisions regarding technics, the consequences of which are felt to escape us more and more. And in day to day technical reality, we cannot spontaneously distinguish the long-term processes of transformation from spectacular but fleeting technical innovations. More profoundly, the question is to know if we can predict and, if possible, orient the evolution of technics, that is, of power (puissance). What power (pouvoir) do we have over power (puissance)? (Stiegler, 1998, p. 21).
II) Towards a General Ecology of Thought & Technodiversity
In response to the emerging technological systems of control along with the collapse of planetary eco-systems, the renewal of local knowledge traditions or cosmotechnics is part of the renewal of a planetary cosmology, no longer delimited to astrophysics, and reflected in the multiple ontologies perspectives comprising the ontological turn in anthropology and other disciplines. The renewal of local cosmotechnics is part of this emerging post-Occidental cosmology that would allow the diversity of cultures, technics and natures to evolve together within the limits of the earth system. Modern technology needs to be situated in the organs and life worlds that makes technical existence possible.
Erich Horl’s general ecology provides an initial paradigm for understanding and critiquing contemporary cybernetic ecologization and begins to bring together the proliferation of ontological theorizing involved in rethinking and remaking the conditions of existence at the present historical conjuncture (Grossberg, 2016; Horl, 2017a; Latour, 1998). A general ecology of thought is first an interpretation of the metaphysical changes associated with technological processes of environmentalization, and second, an emerging analytic framework for assessing and intervening in the present technoecological conditions of existence. The technoecological condition names the new historical horizon or ecology of thought provoking a new description of the relations between technics and milieus (Simondon, 2016). General ecology of thought names
the conditions of existence that bring ecology and technics together in a new field for critical thought, as instrumental rationality is replaced by technoecological rationality (Horl, 2017; Hui, 2019).
We are currently going through a fundamental ecologization of the image of thought and the image of being. The concept of a general ecology, as I am developing it, has a double meaning: on the one hand, it refers to a fundamental change in experience, and a fundamentally new position, that characterizes being and thinking under the conditions of a cyberneticized “state of nature”; on the other, it refers to the new description that this transformation demands, and the new philosophico-conceptual politics that it entails (Horl, 2013b, p. 21)
Yuk Hui initiates the concept of cosmotechnics as the unification of the moral and cosmological in different cultural techniques (Hui, 2016b, 2019a). Cosmotechnics is an emerging paradigm that goes beyond the nature/culture divide and reconciles technics with nature in a political/philosophical project focused on the relations between technics and environments. Cosmotechnics restores the originary cultural and moral dimensions of ontotechnic enactments of different worlds, reconnecting and renewing the plurality of different ways of understanding technics with the ontological plurality of ways of knowing and being (Blaser, 2013). Technodiversity is a comparative metaphysical project aimed at restoring balance between technics and nature and technics and culture. Technical practices are disconnected from moral principles affecting an imbalance in the social and material relations. Cosmotechnics is a critical concept that de-universalizes Western technology and returns technics to history. Technodiversity develops an anthropological technics or organology to reframe the instrumental tool metaphor of technology, towards technology as ontologically productive of the sensory organs and environments of existence. Cosmotechnics goes beyond the nature/technology divide in understanding technics as part of an organological evolution of humans and environments. By highlighting the moral aspects of technically mediated practices,
cosmotechnics restores space for human agency in a post-Kantian cosmopolitics, or cosmopolitan localism (Escobar, 2017; Vaccari, 2020, p. 4). The task of thinking technology today calls for the articulation of an organological philosophy of nature and technics that can situate and assess the limitations and consequences of the cybernetic metaphysics of artificial nature. The task is not to demonize cybernetics, but to understand its historical becomings beyond how it understands itself from alternative ontological perspectives that can undermine its tendencies toward totalizing and deterministic thinking (Hui, 2016b, 2019a).
Conclusion
Identified with cybernetics, embodied in algorithmic thinking, the universalized technics of modern Western civilization are reductively delimiting the possibilities of knowing and being within a nihilistic cosmology and an apocalyptic transhumanist teleology. The question of technology needs to be addressed now from a comparative metaphysics, centered around the concept of technodiversity in a cosmopolitics of cosmotechnics. The planetary conflict today might be captured as technological singularity versus cosmotechnical pluriversality. I propose we consider the present as a contradictory and uncertain crisis/transformation of the modern metaphysical worldview or cosmology and ask how knowledge and education might be redesigned and realigned at the local and regional levels within a pluriversal cosmopolitics that subverts the universal cosmotechnics of technological singularity.
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