Using this text, Hayles shows the richness that can be appreciated in cognition and information even when it is asemic. [3] She is a social and literary critic. In How We Became Posthuman, N. Katherine Hayles separates hype from fact, investigating the fate of embodiment in an information age. , Hayles, N. K., Fred C. Anson, Nancy Rathjen, and Robert D. Frisbee. This realization, with all its exfoliating implications, is so broad in its effects and so deep in its consequences that it is transforming the liberal subject, regarded as the model of the human since the Enlightenment, into the posthuman. December 15, 2009, Digital Humanities 2.0,. Humanities Division University of Chicago Press: 1427 E. 60th Street Chicago, IL 60637 USA | Voice: 773.702.7700 | Fax: 773.702.9756 December 4, 2008, Spatializing Time: The Influence of Google Earth, Google Maps. How We Think: Digital Media and Contemporary Technogenesis, University of Chicago Press, 2012. October 11, 2013, The Cognitive Nonconscious: Implications for the Humanities. The result of this reframing of thinking and cognition relocates the human as one among many players in an extended, flexible, and self-organizing cognitive system. Her first book The Spiritual Significance of Overload Boredom (2022, McGill-Queens University Press), is about boredom, heuristically framed in terms of spiritual crisis, in the age of information overload. She worked as a research chemist in 1966 at Xerox Corporation and as a chemical research consultant Beckman Instrument Company from 1968 to 1970. Nancy Katherine Hayles (born December 16, 1943) is an American postmodern literary critic, most notable for her contribution to the fields of literature and science, electronic literature, and American literature. Her writing demands change from her readers if they are to follow her on that adventure. N. Katherine Hayles Professor, Department of English UCLA Presentation Embodiment and Cognition: Implications for Gender. Website Support Virtual Bodies in Cybernetics, Literature, and Informatics |
Imploding boundaries in Neal Stephenson's The Diamond Age, Bodies of Texts, Bodies of Subjects: Metaphoric Networks in New Media, Performative Code and Figurative Language: Neal Stephenson's "Cryptonomicon", From Utopia to Mutopia: Recursive Complexity and the Nanospatiality of "The Diamond Age", Computing the Human (Fuelle der Combination), Performative Code and Figurative Language: Neal Stephensons Cryptonomicon, Timely Art: Hybridity in New Cinema and Electronic Poetry, Supersensual Chaos and Catherine Richards' "Excitable Tissues", Who Is In Control Here? "[23] Stephanie Turner of Purdue University also described Hayles' work as an opportunity to challenge prevailing concepts of the human subject which assumed the body was white, male, and European, but suggested Hayles' dialectic method may have taken too many interpretive risks, leaving some questions open about "which interventions promise the best directions to take. Hayles emphasizes the range of technological and biological decision making that actively constitutes much of our reality while being beyond conscious control - this is the purport of her title. November 23, 2011, TOC and Complex Temporalities. October 16, 2008, Space and Time in New Media. In Unthought, she once again bridges disciplines by revealing how we think without thinkinghow we use cognitive processes that are inaccessible to consciousness yet necessary for it to function. This work raises many challenges to precepts about nature, human nature, and human destiny that are imbricated in political thinking and derived from theological traditions. Hayles posthuman model requires us to appreciate that the human exists only symbiotically. Some information on this profile has been compiled automatically from Duke databases and external sources. Elected . 41860 [11035]Hayles,Katherine [1388]Invited Lectures Apophenia: Patterns (?) Turing fundamentally did not understand that "questions involving sex, society, politics or secrets would demonstrate how what it was possible for people to say might be limited not by puzzle-solving intelligence but by the restrictions on what might be done" (pp. University of Cincinnati. Scholars and activists cannot rely on fact-checking or dry reason in this political climate. [1] She is the James B. Duke Distinguished Professor Emerita of Literature, Literature, Trinity College of Arts & Sciences at Duke University.[2]. How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics. Anything less is a disservice to their missions and to the world (2017, 216). Her affirmative posthumanism can help expose the latent theologies of any number of anthropocentric theories, but especially traditional liberal humanism and forms of capitalism. October 24, 2008, Electronic Literature Collection. N. Katherine Hayles is the Distinguished Research Professor at the University of California, Los Angeles, and the James B. Duke Professor Emerita from Duke University. It was the embodiment of a perfect J. S. Mill liberal, concentrating upon the free will and free speech of the individual" (p. 425). of Chicago Press, 2017) and How We Think: Digital Media and Contemporary Technogenesis (Univ. Gender, according to Hodges, "was in fact a red herring, and one of the few passages of the paper that was not expressed with perfect lucidity. This is because transhumanism secularizes traditional religious themes, concerns, and goals, while endowing technology with religious significance (2012, 710). N. Katherine Hayles "Gregory Benford, author of Timescape and Cosm, "At a time when fallout from the 'science wars' continues to cast a pall over the American intellectual landscape, Hayles is a rare and welcome voice. Writing nearly four decades after Turing, Hans Moravec proposed that human identity is essentially an informational pattern rather than an embodied enaction. For information on purchasing the bookfrom bookstores or here onlineplease go to the webpage for How We Became Posthuman. Society for Literature, Science and the Arts. It is as productive to think with as it is to think against Claude Lefort, a revolutionary-turned-philosopher who analyzed power and the political regimes to which it gives rise. YouTube. Thankfully, N. Katherine Hayles's How We Became Posthuman provides a rigorous and historical framework for grappling with the cyborg, which Hayles replaces with the more all-purpose 'posthuman. But his afropessimist stance includes a set of conceptssocial death, gratuitous violence, sentient (but not living) existencethat could be easily applied to any episode of The Walking Dead. According to Hayles, most human cognition happens outside of consciousness/unconsciousness; cognition extends through the entire biological spectrum, including animals and plants; technical devices cognize, and in doing so profoundly influence human complex systems. Cognizing is therefore fundamentally embodied and material. Keywords algorithms, cognition, ethics, N. Katherine Hayles, technology November 15, 2013, Meaning and Nonmeaning: Consciousness and the Cognitive Nonconscious. Her twelve print books include Postprint: Books and Becoming Computational (Columbia, 2021), Unthought: The Power of the Cognitive Nonconscious (Univ. January 5, 2013, Flash Crashes and Algorithmic Trading. Hayles contends that we must recognize all three types of reading and understand the limitations and possibilities of each. [full text] "Waking up to the Surveillance Society," Surveillance and Society6.3 (29). Lifetime Achievement Award. In the late 20th century with the millennium upon us, the distinction between human beings and machines is blurred. [6], From 2008 to 2018, she was a professor of English and Literature at Duke University. Hayles other notable works (Writing Machines [2002]; Electronic Literature [2008]) articulate and flesh out material processes of information movement and the neurobiological processes of human cognition. Unthought: The Power of the Cognitive Nonconscious. Meanwhile, popular conceptions of the cybernetic posthuman imagine the body as merely a container for information and code. [3] She was the faculty director of the Electronic Literature Organization from 2001 to 2006. Bridging the chasm between C. P. Snow's 'two cultures' with effortless grace, she has been for the past decade a leading writer on the interplay between science and literature.The basis of this scrupulously researched work is a history of the cybernetic and informatic sciences, and the evolution of the concept of 'information' as something ontologically separate from any material substrate. January 5, 2013, Comparative Textual Media: A Proposal. Her research focuses on the relations of literature, science and technology in the 20th and 21 st centuries. As such, close reading justifies the discipline's con- In From Energy to Information: Representation in Science and Technology, Art, and Literature, edited by Linda Henderson and Bruce Clarke, 235-54. December 15, 2009, Critical Theory in the Digital Agej". Language and Law, Literature and Literary Criticism:
How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics. Critical Theory for Political Theology: Theorists, Critical Theory for Political Theology: Keywords, Critical Theory for Political Theology 2.0, critiqued by some for not engaging sufficiently with the political, frameworks that seek to put humans at the center of AI. November 11, 2010, New Practices of Reading. You'll get a detailed solution from a subject matter expert that helps you learn core concepts. Hayles then switched fields and received her M.A. Ren Wellek Prize for Best Book in Literary Theory for 1998-99, awarded by the American Comparative Literature Association to How We Became Posthuman Eaton Award for the Best Book in Science Fiction Theory and Criticism for 1998-99, awarded to How We Became Posthuman Council of the Humanities Fellowship, Princeton University, 2000, Eby Award for Distinction in Undergraduate Teaching, UCLA, 1999, Luckman Distinguished Teaching Award, UCLA, 1999, National Endowment for the Humanities Fellowship, 1999, Bellagio Residential Fellowship, Rockefeller Foundation, 1999. ': Families, Snitches, and Recuperation in Pynchon's Vineland, Turbulence in Literature and Science: Questions of Influence, Space for Writing: Stanislaw Lem and the Dialectic 'That Guides My Pen, 'A Metaphor of God Knew How Many Parts': The Engine that Drives "The Crying of Lot 49", Self-Reflexive Metaphors in Maxwell's Demon and Shannon's Choice: Finding the Passages, Information or Noise? Quijano reimagines the long-lasting and contemporary status of colonialism seen through the lenses of race, modernity/rationality, and economic exploitation, encouraging us to produce theological and political critiques from the ever-enduring nature of coloniality. In this way, Hayles posthumanism resonates with the corporeal feminism of figures like Donna Haraway and Karen Barad, who link the scientific and the literary in speculative political modes. Althaus-Reids work asks whether Political Theology is capable of accounting for the power of sex, a power that comes to the fore if the theologian focuses on queer bodies. Whereas How We Think examined how intelligent machines are influencing humans as thinkers (with conscious operations like verbal language, abstract reasoning, mathematics, music), Unthought shows how humans are part of a much broader assemblage of cognizers. Campus Safety / Website Support, Courses for the American Literature & Culture Major, Visual Culture / Media Studies / Digital Humanities. Fellowship. January 5, 2013, tenure evaluator Aden Evens, Dartmouth College : Tenure Evaluation, Aden Evens. "Barbara Warnick, Argumentation and Advocacy. Reading science fiction situates these issues in embodied narrative. See Answer Question: According to N. Katherine Hayles, what is hypercognition? How We Think represents Hayles interest in the material production and reception of texts, and at the field level, in the digital humanities. Andrew Pickering describes the book as "hard going" and lacking of "straightforward presentation. To pose the question of "what can think" inevitably also changes, in a reverse feedback loop, the terms of "who can think.". Meillassouxs thinking of post-Copernican cosmic immanence and cosmic delegitimation constitutes a challenge to political theology as still predominantly Ptolemaic in its assumptions and focus. Institute for Advanced Studies, University of Durham. 1999, 338 pages, 5 line drawings With a rift growing between digital scholarship and its print-based counterpart, Hayles argues for contemporary technogenesisthe belief that humans and technics are coevolvingand advocates for what she calls comparative media studies, a new approach to locating digital work within print traditions and vice versa.
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