Every day, Grandma Lyra ventured to the edge of the mountains, planting saplings with a quiet determination that seemed almost sacred. Her grandson, Orion, curious about the daily ritual, finally asked why she kept planting, especially with so many trees already in the area. Grandma Lyra paused, looking out at the thinning forest nearby, and began to explain a truth that weighed heavily on her heart: humanity is consuming the Earth’s resources at a rate it cannot sustain, using more than what the planet can regenerate. "It’s like drinking from a well faster than it can refill," she said. "Each tree I plant is a small act of hope, a reminder that even the smallest steps can help restore what we've taken." She paused again, her voice growing somber, and added, “I plant these trees, my dear, so that the Earth remains habitable for your generation. We must take steps everyday to protect our earth. Every such step, no matter how small, helps protect this planet.”
According to the United Nations Environment Programme (UNEP), we are now using 1.6% of Earth's worth of resources every year—60% more than the Earth can replenish. Our overconsumption isn’t just reckless—it’s a warning sign of impending devastation, echoing across the fractured remnants of a once-thriving planet. If we fail to act, future generations will inherit a world defined by desolation, a grim reminder of choices that have left scars on the Earth. Political systems steeped in apathy and short-term thinking amplify this crisis, stripping away the stability of our only home and jeopardizing the future of our youth. Unless we confront this neglect and overexploitation, we risk leaving them shackled to an irreversible legacy of harm. The moment to act is now— we must become responsible.
The European Enlightenment, with its emphasis on reason and order, planted the seeds of human dominion over nature, creating a divide that shaped our thinking for centuries. This sense of control became deeply ingrained, fostering a worldview that separated humanity from the natural world. In the 21st century, Posthumanism emerges as a vital response, challenging these outdated boundaries. It compels us to rethink our place in a fragile, interconnected world—an urgency underscored by the COVID-19 pandemic, which exposed our shared vulnerabilities. Posthumanism doesn’t just critique; it invites us to envision a future where we coexist with, rather than dominate, the web of life that sustains us.
Francesca Ferrando, a leading authority in Posthuman Studies and a Philosophy professor at New York University, has been instrumental in shaping the discourse on what it means to be human in a rapidly evolving world. Her works, Philosophical Posthumanism (2019) and the recently released The Art of Being Posthuman (2023), are considered foundational in the field. As the first TED speaker to explore Posthumanism, Ferrando has gained international recognition, delivering over 100 keynotes at esteemed institutions like Harvard and Princeton. Her latest book focuses on practical steps for navigating a future where human identity is increasingly fluid, while her earlier work boldly challenges entrenched Western philosophical traditions, urging a reevaluation of our understanding of humanity in the face of advancing technologies such as artificial intelligence. Through her scholarship, Ferrando calls for a profound reassessment of human identity, as AI promises to reshape the world in ways that are both rapid and unpredictable.
Posthuman as Exuberant Excess
Francesca Ferrando’s 2019 book “Philosophical Posthumanism” is a groundbreaking exploration of what it means to be human in an era increasingly shaped by technological advancement and ecological crisis. The preface of the book is graced by the words of Rosi Braidotti, a distinguished philosopher and feminist theorist celebrated for her pioneering contributions to postmodern feminism and Posthuman theory. As a Distinguished University Professor Emerita at Utrecht University in the Netherlands, Braidotti has been an icon of intellectual daring, establishing both the women’s studies program and the Centre for the Humanities. Her seminal works—Nomadic Subjects (1994), The Posthuman (2013), and Posthuman Feminism (2022)—shines light on the shifting landscapes of identity and existence.
In the preface, titled "The Posthuman as Exuberant Excess," Braidotti lauds Ferrando’s bold and innovative approach to posthumanism. She commends Ferrando for transcending the narrow confines of traditional humanism and anthropocentrism, and for presenting a practical and expansive vision of our place in the cosmos. Braidotti's admiration underscores Ferrando’s ability to challenge established paradigms and offer a more inclusive understanding of our evolving relationship with the world.
Beyond the Human
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Ferrando's thesis in the book pivots on a core assertion: the time has come to think beyond the human as the center of philosophical inquiry. Posthumanism, as she outlines it, is a triple challenge: it is post-humanist, rejecting the Enlightenment notion of a singular, stable human subject; post-anthropocentric, dismantling the assumption of human supremacy over other forms of life; and post-dualistic, subverting the binary structures that have long shaped Western philosophical tradition, from mind versus body to nature versus culture.
Ferrando’s book offers a comprehensive exploration of Posthumanism’s philosophical underpinnings and its broader implications. Drawing on influential thinkers like Nietzsche and Heidegger, she dismantles the anthropocentric ideals established during the Enlightenment. In contrast to transhumanism, which focuses on enhancing human capabilities through technology, she critiques this approach for its uncritical embrace of technological progress and its failure to question entrenched hierarchies. She positions technology not as a savior or adversary but as an integral part of our interconnected existence, shaping how we interact with the world. By challenging the notion of human exceptionalism, she calls for a reexamination of our place in a world increasingly populated by nonhuman entities and intelligent machines.
In the latter half of the book, she explores the ethical and ontological dimensions of posthumanism, challenging long-standing, exclusionary definitions of "the human" that have pervaded historical thought. Her interdisciplinary approach extends the philosophical dialogue to include artificial intelligence, bioethics, and the rights of nonhuman entities. By dismantling binary distinctions—such as human/animal and organic/synthetic—she offers a provocative vision of a future where these boundaries are blurred, making her work essential for anyone grappling with the evolving intersections of technology, ethics, and identity.
She also intertwines a diverse array of philosophical influences, spanning from Martin Heidegger and Jacques Derrida to feminist theorists such as Judith Butler and Donna Haraway. Furthermore, she engages with pioneering scientific theories, including quantum physics and new materialisms, crafting a comprehensive framework that not only redefines traditional philosophical inquiry but also critically challenges the principles of Transhumanism.
A Rigorous Theoretical Genealogy
The book presents a rich genealogy of Posthumanism, tracing its evolution through the lenses of postmodernism, feminist theory, and ancient cultural narratives. Ferrando engages thoughtfully with Katherine Hayles’ landmark work, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics, which lays the groundwork for critical posthumanism. Hayles’ exploration of the Posthuman condition reveals how technological systems shape our identities and experiences, particularly as social media platforms like Facebook, TikTok, and Instagram blur the lines between our physical selves and digital personas, fundamentally reshaping our connections and self-conceptions in ways we are only beginning to comprehend.
Yet while Hayles' analysis serves as a crucial touchstone for understanding the technological influences on human identity, Ferrando posits that Posthumanism signifies a more profound shift—one that questions the very nature of humanity itself. This theoretical backdrop is essential for grasping the stakes of Ferrando's argument, as she asserts that the concept of the "human" has always been a constructed category, one defined through exclusion and the act of othering. By invoking the ideas of thinkers such as Jacques Derrida and Michel Foucault, Ferrando vividly illustrates how the definition of humanity has historically been marked by its exclusions: non-Europeans, women, and animals have all been relegated to the margins.
Her approach is notably eclectic, weaving together threads of continental philosophy, feminist theory, animal studies, and even quantum physics. This interdisciplinary method not only enriches her argument but also invites readers to engage with complex, multifaceted ideas, demanding patience and intellectual curiosity in their exploration.
Deconstructing Human Exceptionalism
Ferrando argues that Posthumanism is deeply rooted in history, tracing its hybrid and non-anthropocentric ideas back to early human expressions. She highlights the lion-headed figurine from Hohlenstein-Stadel in Germany, a 32,000-year-old sculpture that blurs the lines between human and nonhuman, revealing a long-standing human engagement with the concept of hybridity.
This theme resonates through various religious and cultural narratives, including those from Nepal. In Hinduism, deities like Ganesh, with his elephant head, and Narasimha, embody forms that transcend traditional boundaries between human and nonhuman. The story of King Daksha, who, after insulting Lord Shiva, suffered decapitation and was revived with a goat's head, further illustrates the enduring theme of hybridity in Hindu mythology.
Similarly, Tibetan Buddhism vividly embodies hybridity through deities like Vajrapani, often depicted with a fierce demeanor that merges human features with symbolic attributes. Wrathful figures such as Mahakala exemplify a synthesis of human and supernatural qualities, showcasing a blend of different realms and functions. These deities reflect how Tibetan Buddhism transcends traditional boundaries, revealing a profound understanding of the interconnectedness of various existential dimensions.
Hybridity in Hinduism and Buddhism
The rich tradition of hybridity inherent in these Hindu and Buddhist figures resonates with Ferrando's exploration of Posthumanism. Her argument calls for an urgent epistemic shift, linking posthumanism to bioethics, sustainability, and technological innovation. She emphasizes its critical role in addressing the pressing challenges of the Anthropocene. This philosophical reorientation, she contends, is essential for confronting the intertwined crises humanity has created, advocating for a necessary shift in how we engage with the ethical, environmental, and technological challenges of our era.
The book's most provocative insight critiques anthropocentric thinking, which has contributed to ecological devastation and social inequity. Ferrando proposes a radical reevaluation of our role in the world, suggesting that humans are but one of many agents—alongside animals, plants, and even artificial intelligence—capable of agency and intrinsic value.
In this context, she draws on the Vedic concept of “Rta” (or Rita), representing the cosmic order and the principles of truth and justice that maintain harmony and balance in the universe. “Rta” signifies the natural and moral law governing all existence, ensuring that both cosmic and earthly processes align with a divine order. This concept underscores a vision of existence where human beings are interconnected with, rather than superior to, the broader tapestry of life and intelligence.
Radical Ethics
At the heart of Philosophical Posthumanism is a bold ethical proposition: the need to transcend the anthropocentric frameworks that have long dominated Western philosophy and, increasingly, global discourse. While Communism, rooted in the 19th-century ideas of Karl Marx and Friedrich Engels, addresses capitalist inequality through socio-economic restructuring and the abolition of class, it does not engage with the modern technological landscape of the 21st century, such as artificial intelligence, in the way Posthumanism does. Similarly, neoliberalism, with its emphasis on free markets and minimal government intervention, often overlooks the profound socio-economic impacts of technological advancements. This includes issues such as cronyism, corruption, inequality, environmental degradation, ecological disaster, and job losses driven by AI and automation.
In contrast, Ferrando’s vision of multispecies justice reimagines political and social structures to encompass the rights and interests of nonhuman life forms—including animals, ecosystems, and even artificial intelligence. This perspective challenges both traditional and contemporary paradigms by advocating for a more inclusive approach to justice. As discussions about granting citizenship or rights to AI entities gain traction, Ferrando’s philosophical framework becomes increasingly significant, offering a crucial lens through which to consider the implications of integrating nonhuman entities into our legal and ethical systems in the 21st Century, echoing Grandma Lyra's intuitive understanding of nature.
Orion didn’t know that Grandma Lyra’s understanding of sustainability went far beyond her daily planting. Back in the 1980s, she had worked for DARPA, focusing on dangerous machinery with advanced technology. She truly believed technology should help the world, not harm it. In her free time, she designed sustainable farming models using AI to predict environmental changes and manage resources efficiently, aiming to reduce waste and restore balance. This project shaped her belief in balancing progress with preservation. While Grandma Lyra understood this balance intuitively, Ferrando offers a framework—a philosophical approach—integrating the rights of animals, ecosystems, and AI into ethical and legal systems.
A New Kind of Humanism
Ultimately, the book is Ferrando’s call to hack the very essence of what it means to be human. She is pushing for a total system reboot, ditching those outdated paradigms and syncing up with a fresh kind of humanism—one that jacks into the network of all life forms, recognizing their agency and value. This book isn’t just a dry philosophical script; it’s a radical invite to rewire our existence and our role in this hyper-connected matrix. In a world that’s increasingly fractured and dystopian, Philosophical Posthumanism offers a cutting-edge blueprint for a future that is not only more equitable and sustainable but, in the truest sense, represents a new kind of humanism—posthumanism.
