Let us look back at the two original entities (man and object) as they existed before computers came to be some sixty years ago. If one juxtaposes Man and Object and express them in a linear way as we do in English (i.e., man|object), there are more interesting things to say of such a system as time goes on. For instance: Could one say they are being merged? Is there an answer to such a question?
Let me sum up the difficulty over the initial question set forth. The growing relationship between two entities, Man and Technical Object, raises further questions, especially about computers. The following are amongst the many questions asked. If computers are not human, what are they? 1. If one says that computers are nonpersons, does this mean they are just ordinary objects? If so, the observer would have to modify his definition of what an ordinary object is, especially in the light of the “living characteristics” computers display in the explosive worlds of multimedia and robotics. 2. If a computer is not just an ordinary object, what is it? 3. If we cannot clearly answer this second question, what should we do? 4. Splitting the Man-Object continuum into three categories Man-Computer-Object could be a solution, but this would mean that a computer is not an object. Is it entirely plausible to make this statement? Some machines, due to their form and behavior, look more human than others. How many categories would we need?
In this context, one could even say that computers are object and human, but this would entail the existence or creation of an overriding ontological category to Man which we as humans may not be willing to accept; it could also be interpreted as introducing foreign elements into our definition of humans. Some might say that computers ‘create’ modern Man as they give those that were not previously particularly efficient or creative the power to be so. If one were to accept this last line of thought, one may have difficulty explaining why modern computers are not gods or at least superior to Man. All in all, the new phenomena observed in our information society may force our cognitive values to change. It is therefore time to equip ourselves for addressing these issues.
The four questions above arise out of a practical problem that concerns the public at large in the new Communication Era, Knowledge Community or Information Age and brings us to the question of why it is not possible to establish steadfast boundaries for ordinary objects or things, and why it is necessary to renew essential categories from time to time. So if we were to split the Man-Object continuum into three categories Man-Computer-Object it would create a definitional working space for those working on the notion of computer, and keep the human and object definitions “safe” from this enquiry. Or would it? The very fact that we are considering establishing a ‘central category’ would imply that we consider reducing the maneuvering space within the categories of Man and Object. To create the computer category, one would have to accept a reduction of the human category. But then again, some of those who would isolate intelligent machinery in its own category take such a reduction for granted as their main goal is to preserve the essential qualities and character of the present definition of Man. This would not impede our enquiring into the central category.
If we were to take the example of a very sophisticated computer that is able to see what its user was doing, to sense when he is in difficulty, to understand intuitively the intentions the user has, to hold similar beliefs to man and be able to speak, this would help us to see that it is very difficult to reduce the notion of machines and robots down to mere objects, especially if one is projecting into the future. I believe that man will be able build a human-like machine that will fool many into thinking it is human; I also firmly believe that man will be (or is) able to modify himself to a point that some would say he is no longer human. I am speaking both about advanced humanoid robotics and transhumanism without wishing to discuss why we should or should not accept new forms of life similar to our present state or those that deviate from it. All I wish to do is to firmly ground the question: “Should we redesign Man?” by, hopefully, providing the key elements required to discussing these increasingly important matters. Besides, rules, maxims or other rigid devices of science have never made final decisions a congenial experience to live with for everyone. In contrast, proper terminological foundations help us to make sense of decisions, whether we accept them or not.
There are basically two approaches that can be used for modifying artificially the human species. The evolutionary process has changed and possible further diversification of it may come about especially if humans play a role in guiding evolution. The two approaches can be separated by their starting points. The robotics-based approach generally uses many components that are mechanical in nature, i.e., traditional hardware, though there is a growing tendency to accept organic elements into these constructions. The reasons for using organic materials in the robotics sphere of intervention are various: they are less costly, increase functionality, render the resulting “machine” more lifelike, are less harmful to the environment, and provide jobs for local workforces. The transhumanist approach begins by rebuilding man using one single, very familiar component, the human body. The idea is to use technological advances to modify the body or brain to create a desired effect. This could entail introducing various entities into the body for a variety of reasons: molecules (e.g., using metabolic control for ‘slimming’, or anti-ageing medicine to stay young or live long), electronic chips (e.g., in the brain to help one understand better or remember more, or in the eyes to improve sight), and bionics (e.g., for increased power).
Perhaps a minor detail would be the difference between implants and transplants. The former generally take the current state of the individual to a greater capacity - picture the average person having Steve Austin’s bionic ability to lift and throw heavy objects! The latter aims at bringing one back to a state that has been lost - for example, an elderly person having a hip replacement. The only similarity between the two is that they both augment the person’s present state.
Let us go back to the robotics versus transhumanism distinction. Although different, it is important to point out that there are similarities: for both approaches, it is the desired effect that leads to the design of a new being, which means there is a certain willfulness driving us to create a new world. I do not think this drive is new, it is just the techniques that can be used that may surprise people. Change is a concept familiar to us, we are, after all, part of the world’s evolutionary cycle.
But it would seem that this short-term aspect of evolution is mainly behavior-based, thus there will be limited change to the identity of what it means to be human. The concept of being human entails a highly social element and a cultural element: one cannot change the relationships members of society enjoy or detest by modifying the individual bodies of these members. That said, sustained corporal change over time could certainly have an effect on relations in society.
The concept of Man could of course change, but to what extent? Perhaps the thing that society is calling out for here is a concept of humans that is more material in nature when compared to the current idea of what it is to be human. The belief that we could/should/must modify our own physical existence may mean that the immaterial - social, psychological, cultural, and spiritual - aspects of our lives have become less important to us. Would such a statement be too simplistic or is it part of our new reality? Those working in advanced Artificial Intelligence, Cognitive Robotics, Neuro-evolution, and transhumanistic technologies generally do not delve into the intricate questions of love, faith or respect for others in society, all of which are of direct concern in the human immaterial sphere. These specialists are currently not supposed to be intimately concerned with such matters. One could nevertheless be very mistaken in saying that these matters are not on scientists’ agendas. How can they ever hope to do better than man if they cannot copy certain facets of humans? We can conclude for the time being that the concept of being human today means being more physically human than 100 years ago.