Cyberculture,
Cyborgs and Science Fiction: Consciousness
and the Posthuman
by William
S. Haney II
Rodopi, Amsterdam, 2006
192 pp. Paper, $40
ISBN: 90-420-1948-4.
Reviewed by Rob Harle (Australia)
harle@dodo.com.au
I think many readers will find this
book extremely irritating and at times
offensive, as I did. It has the tone
of being preached to by a born-again evangelist
from a soapbox on a Sunday afternoon.
I had hoped after reading the synopsis
on the back cover that this book would
provide a balanced and long overdue serious,
scholarly critique of the push towards
the bionic, Cyborgian supplantation of
human beings. It does no such thing.
Quoting from the back cover: "Presented
here for the first time, the essential
argument of this book is more than a warning:
it gives a direction: far better to practice
patience and develop pure consciousness
and evolve into a higher human being than
to fall prey to the Faustian temptations
of biotechnological power". There are
so many unfounded assumptions and poorly
analysed notions concerning just what
biotechnological augmentation will do
to existing human beings that I barely
know where to start. Human Nature! Pure
Consciousness! Hyperarousal! Haney uses
these terms as though they are well understood
and universally accepted facts?
Regarding the nature of human consciousnessDaniel
Dennett, Antonio Damasio, Robert Pepperell,
John Searle, Andy Clark and Donna Haraway
are all in error, and William Haney
is correct. Really? Marijuana smokers,
email users, mobile phone texters, and
psychotropic drug users better be careful
unless they will all suffer the same fate
as bionic implantees, a kind of biotechnological
madness (p. 21).
Cyberculture, Cyborgs and Science Fiction
has 10 chapters with a good Bibliography
and Index. The first two chapters, Consciousness
and the Posthuman and The Latent
Powers of Consciousness vs. Bionic Humans,
discuss Haneys thesis specifically.
The following seven chapters, which are
well researched and interesting, discuss
the posthuman and consciousness in various
works of literature such asGibsons
Neuromancer and Shelleys
Frankenstein. The final chapterConclusion:
The Survival of Human Nature argues
that while there may be some minor benefits
of bionic implants and posthuman augmentation,
we should avoid this path as it will destroy
our "innate ability to reach pure consciousness
as a means to realise our ultimate vision".
Herein lies the first and most serious
problem with Haneys thesis. It is
by no means an accepted fact that "pure
consciousness" is anything but a myth,
this condition is the goal of such Eastern
belief systems as Advaita Vedanta certain
schools of Buddhism and Yoga. It is imperative
to understand that these belief systems
are just thatno different
to the beliefs of Christians, Flat Earthers,
hard-core scientific Materialists and
so on. There is in fact, a very solid,
scholarly argument against the
possibility of the existence of
pure consciousness. Steven Katzs
work is both prolific and seminal in this
regardHaney dismisses this
idea in one sentence (p. 11). Haneys
bias is blatant and becomes obvious the
further one gets into the book. It would
have perhaps served his cause better to
state at the outset that he was writing
an apologetics for Advaita Vedanta.
The second serious flaw in Haneys
argument is the suggestion that all bionic
implants will cause our natural biological
bodies to become hyperaroused and, as
such, will prevent us from reaching spiritual
states of pure consciousness. This is
simply pure nonsense. Firstly, there is
no evidence whatsoever to suggest that
implants cause this state because there
is a dearth of such implants at this stage,
and, secondly, the small number of cases
reported seem to suggest the opposite.
Two personal anecdotal accounts are worth
mentioning. I have a close friend who
has an implanted Pacemaker, and she is
an ardent devotee of an Indian spiritual
group. Her bionic implant allows her to
remain non-anxious and calm most of the
time, especially when she engages in deep
spiritual meditation. Personal correspondence
with Professor Kevin Warwick of Reading
University indicates that his brain accepted,
within a few months, the bi-directional
micro-controller he had surgically implanted.
Note well, this is a bi-directional interface
with his brain; it seems his emotions,
intellectual functions, and personality
did not become hyperaroused whatsoever!
One thing that Haney seems to not consider
is that even if pure consciousness exists
and is achievable, there is nothing to
indicate that a fully augmented bionic
posthuman would be incapable of realising
this state. We may even be surprised to
find that bionic entities are able to
merge with Brahmanic oneness (should such
a state exist) more easily than we can!
Suggesting, as Haney does, that we should
all evolve naturally because our human
nature is "the effortless capacity for
transcending the minds conceptual
content" is to ignore the Eastern wisdom
that whilst it considers it every humans
birthright to achieve these states, very
few actually do. That is, only a very
small number of lifetime devotees claim
to have achieved enlightenment. To suggest
that it is the "natural tendency of the
mind to move towards pure conscious" has
no basis in historical fact. To suggest
it is "effortless" is quite bizarre. All
spiritual systems from Zen to Tantra emphasize
the incredible, single-minded effort required
and length of time in decades to achieve
even deep meditation states, let alone
pure consciousness.
Even if you believe in the possibility
of pure consciousness, this book will
not convince you that bionic augmentation
will prevent you achieving this, nor will
it convince you that such augmentation
will be a destroyer of human nature.