Technology and Human Becoming

Technology is a mirror that reflects human nature and intentions: (1) we want certain things done and we want tools to do those things; (2) we are finite, frail, and mortal; (3) we create technology in order to bring alternative worlds into being; (4) we do not know why we create or what values should guide us. Imagination is central to technology. Human nature and human freedom are brought into focus when we reflect on the central role of imagination in technology.     

The Art of Becoming Human: Morality in Kant and Confucius

Kant and Confucius maintain that the art of becoming human is synonymous with the unending process of becoming moral. According to Kant, I must imagine a world in which the universality of my maxims were possible, while realizing that if such a world existed, then morality would disappear. Morality is an impossible possibility because it always meets resistance in our encounter with nature. According to Confucius, human beings become moral by integrating themselves into the already meaningful natural order that is tian 天. Like Kant, he upholds the dignity of human beings. For Kant this dignity rests on the autonomy of each human being’s reason, while for Confucius it is dependent upon our interconnection with each other, demanding ongoing self-extension. Despite these differences, the two thinkers would concur that our efforts at humanization are unceasing and that we may never fully live up to our human potential.     

Human Community with a Shared Future,Shared Values of Humanity and New Model for Human Advancement

The building of a shared community requires enduring efforts. The human community with a shared future is the largest community of human society for nation-states so far, an inevitable result of globalization. In this era, globalization needs to be oriented at demolishing the false universality in the past and rebuild the genuine universality, which makes building a human community with a shared future constructively logical in contemporary globalization. The new universality is the shared values of humanity. In essence, the shared values of humanity are a “common good” formed by all nations for their common interests, common needs, and common development, which makes them a new universality. The emergence and formation of the shared values of humanity was developed naturally in the long term among the exchanges of all nations. From the perspective of the thinking mode, the shared values of humanity focus on the “communicative rationality” in the intersubjectivity of the countries and the nations instead of hegemonic rationality, while adhering to the consultative principle. From the perspective of the internal structure, the shared values of humanity unite the value of existence and development. Their fundamental connotation reveals that the shared values of humanity dialectically unite cultural commonness and particularity. Building a human community with a shared future and its core shared values has in fact proposed a new model for human advancement. The fundamental connotations of the new model for human advancement can be classified into three aspects: new cultural value, the new paradigm of civilization, and new cultural experience.     

On Becoming Better Human Beings: Six Stories to Live By

What are the conditions required for becoming better human beings? What are our limitations and possibilities? I understand ??becoming better?? as a combined improvement process bringing persons ??up from?? a negative condition and ??up to?? a positive one. Today there is a tendency to understand improvement in a one-sided way as a movement up to the mastery of cognitive skills, neglecting the negative conditions that can make these skills mis-educative. I therefore tell six stories in the Western tradition about conditions for a combined improvement process. The first three stories belong to our cultural ABC: an Aristotelian story about moral wisdom which brings people up from being enslaved by passions and up to a good life of virtues; a Biblical story about God??s word bringing listeners up from a self-centred life and up into creative work as God??s fellow workers, and a short Cave story by Plato about liberation??up from living by common illusions and up to enlightenment from what is perfectly good. The subsequent three stories interpret and actualise these basic stories in different ways: a story about moral wisdom and divine love (Thomas Aquinas), a story about individual freedom and rationality (Immanuel Kant), and a story about the love that builds us up as equal human beings (S?ren Kierkegaard). These stories may directly guide us adults??and indirectly the children and youth who learn from our examples??when we struggle to become better human beings.     

Human Becoming: Cognitive and Moral Enhancement Inside the Imago Dei Narrative

Abstract

With advancements in human enhancement technologies and sciences, the reality of moral/cognitive enhancements is close upon us. In light of recent advances in the fields of cognitive science of religion (CSR), neurotheology and philosophy of technology this paper follows the contemporary neuroethics debate on the subject of moral bioenhancement and engages it inside an imago Dei narrative. To explore this possibility we first establish some major points in the contemporary imago Dei debate, especially the substantial and relational aspect and some of its important interpretations. We then move to an exploration of the very possibility of moral/cognitive bioenhancement, as well as some concrete pitfalls and opportunities, inside the imago Dei narrative. Lastly, we try to portray a wider theological picture in which we engage humanity as both sacred and technological being living in a dynamic cosmic environment we are called to sanctify through the election offered to us by the Reedemer. To establish this we contemplate on the relationship between our eschatological fulfillment, the process of theosis, and the being and role of technology itself.     

Becoming Fully Human: The Promotion of Meaning and Spirituality in Professional Relationships and Contexts

Many intake interviews begin, explicitly or implicitly, with the expectation that there is something “wrong” with the client. The structure of many psychological assessments supports this dominant pathogenic belief. They are often composed of checklists in which the client is asked to note any past illnesses, addictions, suicidal behavior, and so on. This emphasis on pathology from the beginning may cause an already vulnerable client to feel further destabilized. Moving away from a pathology-focused intake assessment can instead be viewed as an excavation of the client's often problematic dominant story and of the implicit endorsement of the client as “fused” with his or her problem. A narrative approach is uniquely situated to assist the client in excavating hope in the intake interview by inspiring use of questions that are attuned to gathering stories of strength alongside stories of difficulty.     

Becoming Sanctuary

During times of illness, caregivers become sanctuary to the one who is without sickness. Reflections from clinical cases are interwoven with theoretical concepts from Process Philosophy, Jewish and Christian Theology, and Ethics. The immanence of God/Buddha/the Divine Being with us in our time of suffering is explored. Sanctuary manifests compassion through a pastoral practice of deep listening that hears the ill person into speech. Sanctuary is protection from the life-saving medical technology used in response to illness, the painful symptoms that impact both patient and caregivers, and the anxiety of loving family members. Sanctuary restores and protects relationships during the last days and hours of our lives.     

Becoming symbol-minded

No facet of human development is more crucial than becoming symbol-minded. To participate fully in any society, children have to master the symbol systems that are important in that society. Children today must learn to use more varieties of symbolic media than ever before, so it is even more important to understand the processes involved in symbolic development. Recent research has greatly expanded what we know about early symbol use. We have learned, for example, that infants initially accept a wide range of entities as potential symbols and that young children are often confused about the nature of symbol-referent relations. During the first few years of life, however, children make rapid progress towards becoming competent symbol users.     

Becoming syntactic

Psycholinguistic research has shown that the influence of abstract syntactic knowledge on performance is shaped by particular sentences that have been experienced. To explore this idea, the authors applied a connectionist model of sentence production to the development and use of abstract syntax. The model makes use of (a) error-based learning to acquire and adapt sequencing mechanisms and (b) meaning-form mappings to derive syntactic representations. The model is able to account for most of what is known about structural priming in adult speakers, as well as key findings in preferential looking and elicited production studies of language acquisition. The model suggests how abstract knowledge and concrete experience are balanced in the development and use of syntax.     

Becoming Paladin: The Bodily Ground of World Becoming

In this article I will suggest that futures are made as embodied enactments of individuals and collectives. Values and identities are shaped as postures, gestures, movements, and expressions that are in themselves sites of personal and communal meaning. Bodily organizations are ground for senses of self, and the recognition, and reaction to, the otherness of others. Bodily organizations are shaped in encounters in families and social and cultural institutions that they in turn shape. Kinds of bodies and kinds of bodily enactments are cultivated in different communities. They can be sources of conflict or sources of transindividual and transcultural becoming. In this article I look at some ways bodily meanings are developed in both families and communities. I use the image of Paladin, a fictional television gunslinger character in the 1950s, among others, to describe processes of embodied self-formation that are derived from the media and other extra-familial sources. I look at the polycultural organization of individual psyches in our era, as well as somatically based community conflict and collaboration. I briefly describe how practiced experiences of somatic organization can be used as tools for personal and communal exploration of new possibility.