The Posthuman offers both an introduction and major contribution to contemporary debates on the posthuman. Digital 'second life', genetically modified food, advanced prosthetics, robotics and reproductive technologies are familiar facets of our globally linked and technologically mediated societies. This has blurred the traditional distinction between the human and its others, exposing the non-naturalistic structure of the human. The Posthuman starts by exploring the extent to which a post-humanist move displaces the traditional humanistic unity of the subject. Rather than perceiving this situation as a loss of cognitive and moral self-mastery, Braidotti argues that the posthuman helps us make sense of our flexible and multiple identities. Braidotti then analyzes the escalating effects of post-anthropocentric thought, which encompass not only other species, but also the sustainability of our planet as a whole. Because contemporary market economies profit from the control and commodification of all that lives, they result in hybridization, erasing categorical distinctions between the human and other species, seeds, plants, animals and bacteria. These dislocations induced by globalized cultures and economies enable a critique of anthropocentrism, but how reliable are they as indicators of a sustainable future? The Posthuman concludes by considering the implications of these shifts for the institutional practice of the humanities. Braidotti outlines new forms of cosmopolitan neo-humanism that emerge from the spectrum of post-colonial and race studies, as well as gender analysis and environmentalism. The challenge of the posthuman condition consists in seizing the opportunities for new social bonding and community building, while pursuing sustainability and empowerment.

Prophets of the Posthuman provides a fresh and original reading of fictional narratives that raise the question of what it means to be human in the face of rapidly developing bioenhancement technologies. Christina Bieber Lake argues that works by Nathaniel Hawthorne, Walker Percy, Flannery O'Connor, Toni Morrison, George Saunders, Marilynne Robinson, Raymond Carver, James Tiptree, Jr., and Margaret Atwood must be reevaluated in light of their contributions to larger ethical questions. Drawing on a wide range of sources in philosophical and theological ethics, Lake claims that these writers share a commitment to maintaining a category of personhood more meaningful than that allowed by utilitarian ethics. Prophets of the Posthuman insists that because technology can never ask whether we should do something that we have the power to do, literature must step into that role. Each of the chapters of this interdisciplinary study sets up a typical ethical scenario regarding human enhancement technology and then illustrates how a work of fiction uniquely speaks to that scenario, exposing a realm of human motivations that might otherwise be overlooked or simplified. Through the vision of the writers she discusses, Lake uncovers a deep critique of the ascendancy of personal autonomy as America’s most cherished value. This ascendancy, coupled with technology’s glamorous promises of happiness, helps to shape a utilitarian view of persons that makes responsible ethical behavior toward one another almost impossible. Prophets of the Posthuman charts the essential role that literature must play in the continuing conversation of what it means to be human in a posthuman world.

From the eighteenth-century abolitionist motto “Am I Not a Man and a Brother?” to the Civil Rights-era declaration “I AM a Man,” antiracism has engaged in a struggle for the recognition of black humanity. It has done so, however, even as the very definition of the human has been called into question by the biological sciences. While this conflict between liberal humanism and biological materialism animates debates in posthumanism and critical race studies today, Antebellum Posthuman argues that it first emerged as a key question in the antebellum era. In a moment in which the authority of science was increasingly invoked to defend slavery and other racist policies, abolitionist arguments underwent a profound shift, producing a new, materialist strain of antislavery. Engaging the works of Douglass, Thoreau, and Whitman, and Dickinson, Cristin Ellis identifies and traces the emergence of an antislavery materialism in mid-nineteenth century American literature, placing race at the center of the history of posthumanist thought. Turning to contemporary debates now unfolding between posthumanist and critical race theorists, Ellis demonstrates how this antebellum posthumanism highlights the difficulty of reconciling materialist ontologies of the human with the project of social justice.

The question of what defines the human, and of what is human about the humanities, have been shaken up by the radical critiques of humanism and the displacement of anthropomorphism that have gained currency in recent years, propelled in part by rapid advances in our knowledge of living systems and of their genetic and algorithmic codes coupled with the global expansion of a knowledge-intensive capitalism. In Posthuman Knowledge, Rosi Braidotti takes a closer look at the impact of these developments on three major areas: the constitution of our subjectivity, the general production of knowledge and the practice of the academic humanities. Drawing on feminist, postcolonial and anti-racist theory, she argues that the human was never a neutral category but one always linked to power and privilege. Hence we must move beyond the old dualities in which Man defined himself, beyond the sexualized and racialized others that were excluded from humanity. Posthuman knowledge, as Braidotti understands it, is not so much an alternative form of knowledge as a critical call: a call to build a multi-layered and multi-directional project that displaces anthropocentrism while pursuing the analysis of the discriminatory and violent aspects of human activity and interaction wherever they occur. Situated between the exhilaration of scientific and technological advances on the one hand and the threat of climate change devastation on the other, the posthuman convergence encourages us to think hard and creatively about what we are in the process of becoming.

"Where humanists saw themselves as distinct beings in an antagonistic relationship with their surroundings, posthumans regard their own being as embodied in an extended technological world." Synthetic creativity, organic computers, genetic modification, intelligent machines--such ideas are deeply challenging to many of our traditional assumptions about human uniqueness and superiority. But, ironically, it is our very capacity for technological invention that has secured us so dominant a position in the world which may lead ultimately to (as some have put it) 'The End of Man'. If we are really capable of creating entities that exceed our own skills and intellect then the consequences for humanity are almost inconceivable. Nevertheless, we must now face up to the possibility that attributes like intelligence and consciousness may be synthesised in non-human entities--perhaps within our lifetime. Would such entities have human-like emotions; would they have a sense of their own being? The Posthuman Condition argues that such questions are difficult to tackle given the concepts of human existence that we have inherited from humanism, many of which can no longer be sustained. New theories about nature and the operation of the universe arising from sophisticated computer modelling are starting to demonstrate the profound interconnections between all things in reality where previously we had seen only separations. This has implications for traditional views of the human condition, consciousness, the way we look at art, and for some of the oldest problems in philosophy. First published in the 1990s, this important text has been completely revised by the author with the addition of new sections and illustrations. For further information see: www.post-human.net

What does it mean to think beyond humanism? Is it possible to craft a mode of philosophy, ethics, and interpretation that rejects the classic humanist divisions of self and other, mind and body, society and nature, human and animal, organic and technological? Can a new kind of humanities—posthumanities—respond to the redefinition of humanity’s place in the world by both the technological and the biological or “green” continuum in which the “human” is but one life form among many? Exploring how both critical thought along with cultural practice have reacted to this radical repositioning, Cary Wolfe—one of the founding figures in the field of animal studies and posthumanist theory—ranges across bioethics, cognitive science, animal ethics, gender, and disability to develop a theoretical and philosophical approach responsive to our changing understanding of ourselves and our world. Then, in performing posthumanist readings of such diverse works as Temple Grandin’s writings, Wallace Stevens’s poetry, Lars von Trier’s Dancer in the Dark, the architecture of Diller+Scofidio, and David Byrne and Brian Eno’s My Life in the Bush of Ghosts, he shows how this philosophical sensibility can transform art and culture. For Wolfe, a vibrant, rigorous posthumanism is vital for addressing questions of ethics and justice, language and trans-species communication, social systems and their inclusions and exclusions, and the intellectual aspirations of interdisciplinarity. In What Is Posthumanism? he carefully distinguishes posthumanism from transhumanism (the biotechnological enhancement of human beings) and narrow definitions of the posthuman as the hoped-for transcendence of materiality. In doing so, Wolfe reveals that it is humanism, not the human in all its embodied and prosthetic complexity, that is left behind in posthumanist thought.

We imagine posthumans as humans made superhumanly intelligent or resilient by future advances in nanotechnology, biotechnology, information technology and cognitive science. Many argue that these enhanced people might live better lives; others fear that tinkering with our nature will undermine our sense of our own humanity. Whoever is right, it is assumed that our technological successor will be an upgraded or degraded version of us: Human 2.0. Posthuman Life argues that the enhancement debate projects a human face onto an empty screen. We do not know what will happen and, not being posthuman, cannot anticipate how posthumans will assess the world. If a posthuman future will not necessarily be informed by our kind of subjectivity or morality the limits of our current knowledge must inform any ethical or political assessment of that future. Posthuman Life develops a critical metaphysics of posthuman succession and argues that only a truly speculative posthumanism can support an ethics that meets the challenge of the transformative potential of technology.