STABLE ADAPTIVE STRATEGY of HOMO SAPIENS and EVOLUTIONARY RISK of HIGH TECH. Transdisciplinary essay

The co-evolutionary concept of Three-modal stable evolutionary strategy of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctly) parameters simultaneously, that cannot be instrumental reduced to others ones. Resulting volume of both parameters define the trends of biological, social, cultural and techno-rationalistic human evolution by two gear mechanism ˗ gene-cultural co-evolution and techno- humanitarian balance. The resultant each of them can estimated by the ratio of socio-psychological predispositions of humanization/dehumanization in mentality. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. Integral part of the model is evolutionary semantics (time-varying semantic code, the compliance of the biological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy)

An evolutionary metaphysics of human enhancement technologies

The monograph is an English, expanded and revised version of the book Cheshko, V. T., Ivanitskaya, L.V., & Glazko, V.I. (2018). Anthropocene. Philosophy of Biotechnology. Moscow, Course. The manuscript was completed by me on November 15, 2019. It is a study devoted to the development of the concept of a stable evolutionary human strategy as a unique phenomenon of global evolution. The name “An Evolutionary Metaphysics (Cheshko, 2012; Glazko et al., 2016). With equal rights, this study could be entitled “Biotechnology as a result and factor of the evolutionary processˮ. The choice in favor of used “The Evolutionary Metaphysics of Human Enhancement Technologiesˮ was made in accordance with the basic principle of modern post-academician and human-sized science, a classic example of which is biotechnology. The “Metaphysics of Evolution” and “Evolutionary Metaphysics” concepts are used in several ways in modern philosophical discourse. In any case, the values contain a logical or associative reference to the teleological nature of the evolutionary process (Hull, 1967, 1989; Apel, 1995; Faye, 2016; Dupre, 2017; Rose, 2018, etc). In our study, the “evolutionary metaphysics” serves to denote the thesis of the rationalization and technologization of global evolution and anthropogenesis, in particular. At the same time, the postulate of an open future remains relevant in relation to the results of the evolutionary process. The theory of evolution of complex, including the humans system and algorithm for its constructing are а synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern science. ln other words, natural philosophy is regaining the status bar element theoretical science in the era of technology-driven evolution. The co-evolutionary concept of 3-modal stable evolutionary strategy of Homo sapiens is developed. The concept based оn the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined bу descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctness) parameters simultaneously, that cannot bе instrumental reduced to others ones. Resulting volume of both parameters define the vectors of blological, social, cultural and techno-rationalistic human evolution Ьу two gear mechanism genetic and cultural co-evolution and techno-humanitarian balance. The resultant each of them сап estimated Ьу the ratio of socio-psychological predispositions of humanization / dehumanization in mentality. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. Integral part of the model is evolutionary semantics (time-varying semantic code, the compliance of the blological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). It is seem necessary to make three clarifications. First, logical construct, “evolutionary metaphysics” contains an internal contradiction, because it unites two alternative explanatory models. “Metaphysics”, as a subject, implies deducibility of the process from the initial general abstract principle, and, consequently, the outcome of the development of the object is uniquely determined by the initial conditions. Predicate, “evolutionary”, means stochastic mechanism of realizing the same principle by memorizing and replicating random choices in all variants of the post-Darwin paradigm. In philosophy, random choice corresponds to the category of “free will” of a reasonable agent. In evolutionary theory, the same phenomenon is reflected in the concept of “covariant replication”. Authors will attempt to synthesize both of these models in a single transdisciplinary theoretical framework. Secondly, the interpretation of the term “evolutionary (adaptive) strategyˮ is different from the classical definition. The difference is that the adaptive strategy in this context is equivalent to the survival, i.e. it includes the adaptation to the environment and the transformation (construction) of the medium in accordance with the objectives of survival. To emphasize this difference authors used verbal construction “adaptiveˮ (rather than “evolutionaryˮ) strategy as more adequate. In all other cases, the two terms may be regarded as synonymous. Thirdly, the initial two essays of this series were published in one book in 2012. Their main goal was the development of the logically consistent methodological concept of stable adaptive (evolutionary) strategy of hominines and the argumentation of its heuristic possibilities as a transdisciplinary scientific paradigm of modern anthropology. The task was to demonstrate the possibilities of the SESH concept in describing and explaining the evolutionary prospects for the interaction of social organization and technology (techno-humanitarian balance) and the associated biological and cultural mechanisms of the genesis of religion (gene-cultural co-evolution). In other words, it was related to the sphere of cultural and philosophical anthropology, i.e. to the axiological component of any theoretical constructions describing the behavior of self-organizing systems with human participation. In contrast, the present work is an attempt to introduce this concept into the sphere of biological anthropology and, consequently, its main goal is to demonstrate the possibility of verification of its main provisions by means of procedures developed by natural science, i.e. refers to the descriptive component of the same theoretical constructions. The result of this in the future should be methods for assessing, calculating and predicting the risk of loss of biological and cultural identity of a person, associated with a permanent and continuously deepening process of development of science and technology

Evolutionary Semantics of Anthropogenesis and Bioethics of Nbic-Technologies

The co-evolutionary concept of tri-modal stable evolutionary strategy (SESH) of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctness) parameters simultaneously, that cannot be instrumental reduced to others ones. Resulting volume of both parameters define the vectors of human evolution by two gear mechanism ˗ genetic and cultural co-evolution and techno-humanitarian balance. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. The mechanism of influence of each module on the evolution of the two remaining modules of SESH a priori can be twofold: (1) informational co-evolution (direct selective pressure); (2) semantic co-evolution (time-varying semantic code, the compliance of the biological, socio- cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). More rapidly evolving autonomous element of the co-evolutionary pair becomes making sense factor for the partner. Semantic co-evolution is the discrete acquisition of adaptive significance of individual alleles by changing socio-cultural types, manifested as an increase in the genetic variability of populations of Homo sapiens, and domesticated species parallel to socio-culturogenesis. The socio- cultural landscape leads to drastically difference of direction in biological evolution of Atlantic and East-Slavic ethnicities/civilizations

Configuration of Stable Evolutionary Strategy of Homo Sapiens and Evolutionary Risks of Technological Civilization (the Conceptual Model Essay)

Stable evolutionary strategy of Homo sapiens (SESH) is built in accordance with the modular and hierarchical principle and consists of the same type of self-replicating elements, i.e. is a system of systems. On the top level of the organization of SESH is the superposition of genetic, social, cultural and techno-rationalistic complexes. The components of this triad differ in the mechanism of cycles of generation - replication - transmission - fixing/elimination of adoptively relevant information. This mechanism is implemented either in accordance with the Darwin-Weismann modus, or according to the Lamarck modus, the difference between them is clear from the title. The integral attribute of the system of systems including ESSH is the production of evolutionary risks. The sources of evolutionary risk for stable adaptive strategy of Homo sapiens are the imbalance of (1) the intra-genomic co-evolution (intragenomic conflicts); (2) the gene-cultural co- evolution; (3) the inter-cultural co-evolution; (4) techno-humanitarian balance; (5) inter- technological conflicts (technological traps). At least phenomenologically the components of the evolutionary risk are reversible, but in the aggregate they are in potentio irreversible destructive ones for bio-social, and cultural self-identity of Homo sapiens. When the actual evolution is the subject of a rationalist control and/or manipulation, the magnitude of the 4th and 5th components of the evolutionary risk reaches the level of existential significance

Outline of a Subversive Technopoetic: for a Libertarian Pedartgogy

The thesis explores the relationships between knowledge and knowing in contemporary 21st century information society, using the foundation of the Faculty of Media Design & New Media Art at the Nuova Accademia di Belle Arti in Milano as a research apparatus. This Faculty was established between 2003 and 2012, in Milano, Italy. The starting point of the research was established in the hypothesis that technics have tertiarised memory (Stiegler B., 1994), that knowledge is always founded on an ontological pessimism (Queneau R., 1933, Lyotard F., 1979) and on a perpetual process of the generation of meaning (Gadda C., 1923-29, Foucault M., 1966). Knowledge is always and inevitably linked to the technics with which it is passed on. Pedagogy becomes a questioning of the object of knowledge, which transmutes into a definition of the ways it can be visualised. This research then, setting out from a pessimistic position in relation to knowledge and truth, amplifies them to infinite possible forms and therefore causes a dual shift of philosophy towards art and of pedagogy towards hermeneutics. The methodology consisted of a textual and visual description of a territory in a cartography of meaning, seen as the relation between intuition and the way in which practices as knowledges, arts, form remnants

The Principle of Holistic Education and the Ideal of a Single Integrated Culture: Towards the Formation of an Approach

The mission of the university will not only be the training of specialists, but also the formation of the outlines of a civilization which is to implement the principles and guidelines of the new environmental strategy. The university of the 21st century will take on new functions. It is noteworthy that in the late 30s of the 21st century there will be an impressive amount of people, whose purpose of activity will be the implementation of the co-evolution mode (industry and agriculture will employ about 8% of the population), being the sphere of the future management. They are to be really creative elite professionals. In these circumstances, the university education should be open enough, while narrow professionalization will be its termination. The system of university education these days shows a confrontation between the two educational civilizations/cultures: the humanitarian and scientific ones

The Principle of Holistic Education and the Ideal of a Single Integrated Culture: Towards the Formation of an Approach

The mission of the university will not only be the training of specialists, but also the formation of the outlines of a civilization which is to implement the principles and guidelines of the new environmental strategy. The university of the 21st century will take on new functions. It is noteworthy that in the late 30s of the 21st century there will be an impressive amount of people, whose purpose of activity will be the implementation of the co-evolution mode (industry and agriculture will employ about 8% of the population), being the sphere of the future management. They are to be really creative elite professionals. In these circumstances, the university education should be open enough, while narrow professionalization will be its termination. The system of university education these days shows a confrontation between the two educational civilizations/cultures: the humanitarian and scientific ones

Human Extinction and the Pandemic Imaginary

This book develops an examination and critique of human extinction as a result of the ‘next pandemic’ and turns attention towards the role of pandemic catastrophe in the renegotiation of what it means to be human. Nested in debates in anthropology, philosophy, social theory and global health, the book argues that fear of and fascination with the ‘next pandemic’ stem not so much from an anticipation of a biological extinction of the human species, as from an expectation of the loss of mastery over human/non-humanl relations. Christos Lynteris employs the notion of the ‘pandemic imaginary’ in order to understand the way in which pandemic-borne human extinction refashions our understanding of humanity and its place in the world. The book challenges us to think how cosmological, aesthetic, ontological and political aspects of pandemic catastrophe are intertwined. The chapters examine the vital entanglement of epidemiological studies, popular culture, modes of scientific visualisation, and pandemic preparedness campaigns. This volume will be relevant for scholars and advanced students of anthropology as well as global health, and for many others interested in catastrophe, the ‘end of the world’ and the (post)apocalyptic

A Geology of the General Intellect

We can no longer be certain whether the central terms and conceptual matrix that the Italian Autonomist Marxist tradition richly develops and draws on--the common, the general intellect, immaterial labour, psychopolitics, cognitariat--are able to survive unscathed the theoretical problems that the epoch of the Anthropocene poses. In an attempt to push this conceptual matrix to its political and ontological limits, I expose a series of “ecological deficits” at the core of Autonomist thought and make the argument that semiocapitalism is a geological operator just as much it is a cognitive, financial or linguistic one. This has a plethora of paradoxical implications that are constellated throughout the three chapters. The first chapter explores the non-mediatic conditions of possibility behind “mediation”: following Jussi Parikka and Matteo Pasquinelli, the first “ecological deficit” emerges due to conflating the mediasphere with the subjective operations of the “sign” (semiotic flows of labour, knowledge, information) and “desire” (creative flows, libidinal energy, affects) as well as over-valuing the “general intellect” (the productive powers of the social brain) and its exclusive relation to the infosphere (knowledge transmission, big data, linguistic networks of communication), the cognitariat (social subjectivity, value-producing labour) and the technosphere (machines, fixed capital). The second chapter critiques Antonio Negri’s ontological theory of value: following Silvia Federici and Jason W. Moore, the second “ecological deficit” emerges due to Autonomism’s negligence of socially necessary unpaid work, non-human relations of reproduction and cheap nature that make possible value-producing labour; this chapter also, following Bernard Stiegler, critiques an ontology of the sign that privileges expressionism (immaterial semiotic productivity, meaning and epistemics) over impressionism (retentional systems of incarnation, reproduction and energetics). The third chapter develops a critique of representational eco-politics or the spectacular Anthropocene: following Jean Baudrillard and Yves Citton, the final “ecological deficit” emerges due to the hyperplasia of images, data and simulacra of the Anthropocene itself, whereby the referent is spectralized by the luminescent aura of the sign, resulting in complicated forms of irrelevance, boredom and attentional scarcities. Each chapter in its own way develops the speculative leitmotif of a “transcendental geology --i.e. the claim that the earth is a condition of possibility for thought

Human Security in Anthropology of Security Perspective: A Re-conceptualisation Attempt

The article outlines the substantial frames of the anthropology of security as an independent anthropological (humanistic) sub-discipline and the anthropological approach to security. The multidisci- plinary character of sources of the anthropological knowledge makes the anthropology of security a field of integration of biological and socio-humanistic facets of the knowledge of security aspects. The focus of the discipline is the entirety of human dispositions and accomplishments in the creation of the conditions for safe and satisfying existence, development and survival of both individuals and communities. Security, as well as the norms and patterns of human actions (i.e. cultural patterns of security) serving security creation, become the supreme category. Hence, the anthropology of security concentrates on the individual and collective natural protective and defensive dispositions (properties). Thus its attention focuses on creating technologies of security and the wholeness of the human artefacts stemming from their applications. In the anthropological perspective, security appears a sphere of creation and - simultaneously - its ultimate result. Therefore, it is more than a condition/process (a mere prelude to analyses). It is an intentionally created construction of human thought and an entity of practical activities. The presented reflections are only a broad, overall outline in both diachronic and synchronic areas. The aim of the article is to specify and promote an integrative approach in understanding the essence and structuring of the anthropology of securit