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The Art of Being Posthuman

Who Are We in the 21st Century?

Francesca Ferrando

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Copyright © Francesca Ferrando 2024

The right of Francesca Ferrando to be identified as Author of this Work has been
asserted in accordance with the UK Copyright, Designs and Patents Act 1988.

First published in 2024 by Polity Press

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Contents

Premise vii

Introduction: Being Posthuman in the 21st Century 1

Meditation 1: Posthuman Self-Enquiry 17


#Existential Posthumanism • #Inter-being
#Existentialism? • #21st Century • #Dream •
#Change • #Redemption • #Posthuman Awareness

Meditation 2: Human Decluttering 30


#Decluttering • #Human(-centric)? • #Beyond
Anthropocentrism • #Scientifically, Human
#Primates, Chimps and Bonobos • #Archaic
Humans? #Almost Human • #The Birth of
Anthropocentrism #Prehistory? • #Regeneration
#Human Animal #Microcosm/Macrocosm •
#Beyond Human-centrism • #With or Without
Humans?

Meditation 3: Biotic Co-emergences 55


#Embodiments • #Double Helix • #Bio-me
#Holobionts • #Vir/us • #Viral Awareness • #Species
Agency • #Radical Life Extension • #Dictator’s
Paradox • #Species Healing

Meditation 4: Ecological Presence 72


#Earth • #Nature, Again? • #Philosophical
Greenwashing • #Rights of Nature • #Anthropogenic
vi Contents

Hermit #Climate Change #Ecosophy #Indoor


Society #Wood Wide Web #Eco-logy/Eco-nomy
#Re-engineering Nature? #Posthuman Polite
Convention

Meditation 5: Cosmic Constellations 94


#Made of Stardust #Cosmic Address #Chaos and
Cosmos #Universal Recycles #Cosmopolitics
#Posthuman Gravity #Space Migration #Golden
Paradox

Meditation 6: Technological Enhancement 110


#Digital Existentialism #Techno-Enchantment
#Poiesis #AI Takeover #High-Tech Prophecy
#Bio-Hacking #Big Data #Microtargeting
#Data Awareness #Algorithmic Predestination
#Enlightened Robots #Golden Cage #Planetary
Enhancement #Simulation Hypothesis

Meditation 7: Socio-Cultural Agency 136


#Society #Human Rights? #Social Pandemics
#Bubbles #Social Coding #Id-Entity
#Knowledge-Production #War Culture #No
War #Schooling or Unschooling? #Posthuman
Education #Posthumanist Curricula #Inanna/
Enheduanna #Posthuman Parenthood #Pink Trap
#Posthuman Agency

Meditation 8: Ontological Presence 172


#(P)Art #Posthuman Archetypes #Consciousness
Hacking #Mind #Subjects #Non-Being
#Dream #Spirituality #Self-Realization

Conclusions: Posthuman Mantra 190

Notes 194
References 235
Acknowledgments 249
Introduction

Being Posthuman in the


21st Century

This book approaches posthumanism as a philosophy of life


and, more clearly, a practice of existence to manifest deep,
comprehensive and personalized paths of self-exploration, as
individuals and societies, species and beyond. The message is
crystal clear: we can be posthuman now in the ways we exist.
There is a real need for posthumanist existential enlighten-
ment, as we envision ourselves in the era of the Anthropocene,
global pandemics and the rise of artificial intelligence. This
book offers a 360 degree review of who we are in the 21st
century – not just as individuals, but as societies, a species, a
planet and beyond. In critical and generative terms, the book
engages with scientific knowledges, ancient paths of wisdom,
and emerging and speculative bio-technologies in ways
that are aware of the deep anthropocentric legacies of past
visions and formulations. Words create worlds; narratives
are not neutral. A (re)generative decluttering of the notion of
the human is thus pursued from any self-entitlements that
obscure the understanding of our extensive self. Once we
look into the nature of being, we (as existing beings) real-
ize that we are always in dynamics of existential revealing,
poietically co-manifesting our worlds: in these extensive
senses, we are (p)art1 of everything. Posthumanism embraces
an integral comprehension of the human in the 21st century.
This is a unique opportunity for generative exchanges that
are forging not only public opinion, but also the lives of the
people involved, the evolution of humanity, the future of
planet Earth and beyond. The issues at stake are very high.
2 Introduction

Posthumanism emerges as an existential awareness unfold-


ing in this historical era and spatio-temporal arena. Now is
the time to manifest the art of being posthuman: know who
You are, choose how to live.
The need for open spaces of manifestation is self-evident in
this historical context. There is growing interest towards post-
humanism, not only as a theoretical frame to understand our
times, but as a practical one to act inspirationally in our lives.
From the Covid-19 pandemic to the current ecological crises,
from the economy of Big Data and the lack of privacy to the
socio-political consequences resulting out of scientific discov-
eries and bio-technological possibilities (from CRISPR gene
editing to space mining): radical changes are occurring in our
species and planet. People are wondering how to cope with
this “new” world. The understanding of ourselves as human-
ity is mutating. This inner and outer chaos can be challenging
and unsettling: it is also the bearer of new ways of being in the
world. Perceiving ourselves as part of the labyrinth, instead of
lost in it, will unravel unexpected self-discoveries. Along with
an ethical praxis, posthumanism, as a path of self-enquiry, is
revealed as an existential journey. The goal of the book is to
allow for multiple and diverse processes of self-knowledge to
manifest at all levels: the individual, the social, the species, the
planetary and beyond. Connected, emergent and unique: ulti-
mate ripples, in the fluid and sensitive texture of spacetime.

How to be wise in the 21st century?


Visionaries are the ones who can see what needs to be
addressed in their era. Given the changing nature of reality
and the matrix of possible perspectives, their answers may
differ from time to time. For instance, philosophical traditions
pre-dating the common era still offer rare gems of wisdom to
contemporary readers; and, still, the limits of socio-cultural
assumptions sustaining many of them cannot be simply dis-
missed. Everything is constantly changing; even if the keys to
existential realization may be ultimately timeless, the ways
to unfold them, engage with them and depict them must be
Being Posthuman in the 21st Century 3

updated. This is why seers have been necessarily sharing


throughout time; every age offers unique insights, focuses
and visions in need of contemporary voices to articulate
them. Such voices serve as a reality check for humanity, a
most essential function: to be aware of where we are at,
as individuals, as a society and as a species. In this sense,
wisdom is both temporal and atemporal: it is nourished by
spatio-temporal experiences, and, in its ultimate realization,
it transcends them all. This is also why we are the only ones
who can answer the question of what it means to be wise in
the 21st century: no one before us, and no one after us, will
experience precisely these planetary conditions. It is part
of our existential performance to awaken to these cosmic
embodiments. The nature of change also serves as a wake-up
call: we cannot simply rely on the work of others; we must
embrace response-ability.2
Who am I? This is a question that every human being asks
themselves at one point or another, usually starting very
young: Who am I? What is this? Why am I here? In this sense,
everyone is a philosopher – that is, someone who is able to
ask existential questions without the need for authoritarian
answers. Wisdom has a lot to do with the ancient Greek motto
“Know thyself” (ΓΝΩΘΙ ΣΑΥΤΟΝ), inscribed in the Temple of
Apollo at Delphi and revered to its ultimate consequences in
the life philosophy of Socrates (c. 470–399 bce), who taught
that “the unexamined life is not worth living” (38a).3 Ancient
texts, from the Tao Te Ching4 to the Upanishads,5 from the
Torah6 to the (biblical and Gnostic) Gospels7 and the Quran,8
among many others9 – emphasize, consistently and repeat-
edly, that the meaning of life is understanding who we are. In
our modern world, this spiritual search is often replaced with
other searches, such as economic success and techno-scientific
advancements. These are all significant trajectories; yet, if
they are approached as the ultimate meaning to life, they turn
into obstacles in fully embracing the existential openness at
the core of dimensional manifesting: who are we?
This book approaches philosophy in line with its etymol-
ogy. In classical Greek, philos (φίλος) means “love”; sofia (σοφία)
4 Introduction

means “wisdom.” “Philosophy” can be translated as the love


of wisdom and, also, the wisdom of love. From a general
undertaking of wisdom as an individual achievement,10 we
will move to the possibility of wisdom as a social endeavor,
reverberating across times and spaces to the whole existen-
tial realm, and beyond. From this comprehensive standpoint,
the notion of “love” will unfold in principles of multi-species
coexistence, existential empathy and, more extensively, onto-
logical poiesis. This realization cannot be simply learnt; it
must be experienced. For philosophies to stand the test of
time, they must offer something valuable to those engaging
with them, to the societies embracing them, to the species
and planet(s) manifesting them. In other words, philosophies
must stand as paths of wisdom, granting insights into the
existential condition per se, in the unique ways it material-
izes in each historical era. Posthumanism, as a philosophy of
the 21st century, approaches humans (in all of their diversi-
ties), non-human animals, technology and ecology relation-
ally. Posthumanism, as a philosophy of life, deeply enriches
our existential awareness and intra-acting in the world,
investigating the human condition not as an autonomous
biological event to be addressed in isolation but as a cosmic
co-emergence, from a location that is deeply aware of our geo-
logical time: the Anthropocene. This take is full of potential.
In this book, we will contend that posthumanism offers
ways to be wise in the 21st century: this is no easy task. Living
a responsible life while being (p)art of a society that is still
entrenched in (and enchanted by) anthropocentrism is chal-
lenging. Yet it is possible, and it is already happening: the
posthuman community is expanding into a glocal movement
based on post-human realizations. Moving from the theoreti-
cal arena to real-world applications, posthumanism addresses
the core existential question “Who am I?” in conjunction with
many other related ones, such as “What am I?” and “Where
and when are We?” In a brave move, it de-universalizes the
human gaze, making it (species-)specific, bringing awareness
to historical habits and onto-epistemological premises based
on anthropocentric supremacy. Aware of individual diversity,
Being Posthuman in the 21st Century 5

material entanglements, species and cross-species common-


alities, posthumanism relies on both monism and plural-
ism: we are one and many, diversity and unity, beyond any
eschatological dualities. As individuals, we are constantly
changing. Biologically speaking, we are organisms formed
by a plurality of entities. We are part of a species which is
evolving11 – culturally and biologically, among other dimen-
sions. From a planetary perspective, our survival is sustained
by unbounded ecological, technological and cosmological
dynamics.12 This is when we realize that wisdom cannot be
conceived merely as an individual achievement; it is also a
social gain: we are, always, many.

What does “posthuman” mean?


Academically speaking, the notion of the “posthuman” is
an umbrella term to refer to many movements and schools
of thoughts, such as posthumanism(s),13 transhumanism(s),14
antihumanism(s),15 new materialism and object-oriented
ontology, among others. Although posthumanism is the
departing and returning point of this book, we will constantly
engage with multiple perspectives to enrich our reflection.
For instance, ontological insights developed within the field
of object-oriented ontology will support our ecological under-
standing of phenomena of vast temporal and spatial dimen-
sions, such as global warming. Transhumanism will enhance
our understanding of biology by challenging the current
understanding of the human. According to transhumanism,
we are not posthuman yet: this passage is necessarily actual-
ized at an evolutionary level, through the potentials inscribed
in technological and scientific developments. Alternatively,
posthumanism invokes the posthuman as an existential par-
adigm shift, which is already happening; in this sense, we
can be posthuman right now. This book further develops the
posthuman in its existential implications and applications,
standing on the premises of philosophical posthumanism,16
which can be summarized in three axes of analysis (to be
taken jointly, not hierarchically):
6 Introduction

Post-humanism:17 the realization that the human is plural


We, humans, are many. Still, in the history of humanity,
not every human being has been considered human, or
as human as others. Philosophical posthumanism reveals
how this universalization and homogenization of the
notion of the human has benefited only some humans,
while sustaining the oppression of others. Such power
dynamics have defined the interactions between human
groups and shall be taken into consideration when envi-
sioning, and enacting, social modes of posthuman exist-
ing.
Post-anthropocentrism: the comprehension of the human in
coexistential relations to other species, not as superior to them
Philosophical posthumanism acknowledges the fact that
the “human” – anthropos (ἄνθρωπος) in classical Greek
– has been historically asserted through a hierarchical
scale based on a human exceptionalist worldview. In
this framing, the human (positioned, as previously men-
tioned, in a “human” hierarchy) was placed at the top. At
the bottom was the “non-human,” categorized into hier-
archies based on their similarities to the universalized
human. Most anthropocentric worldviews do not recog-
nize the existential dignity of other-than-human forms of
existence intrinsically; instead, they reduce them to their
utilitarian worth as commodities to (some) humans – in
potentiality and actuality. Philosophical posthumanism
voices the great fallacy of these approaches; their harm-
ful effects to the well-being of both human and other-
than-human entities is most evident in the current era of
anthropocenic climate change.
Post-dualism: the awareness that existence does not unfold in
dualistic18 modes
Dichotomous oversimplifications, based on the absolute
separation of good and evil, plus and minus, foe and
enemy, among many other hierarchical terms (such as
black/white, female/male, etc.), have historically sus-
tained and legitimized obstructive and destructive habits
– from warfare to planetary injustice. They are serious
Being Posthuman in the 21st Century 7

obfuscations on our ultimate path of self-discovery. To


know who we are we must achieve post-dualistic aware-
ness, or the risk of dichotomizing will persist, in different
modes. Such an awareness can start from the self, to per-
meate the entire dimensional realm, and vice versa: the
macro and the micro are co-reflective, with no ultimate
discrimination.

To be posthuman agents of change, we must be fully aware


of the multi-layered sources of existential habits in their
related socio-political, bio-ecological and technological prem-
ises, and also in their foundational dynamics of repetitions
and reiterations. Posthumanism dares to challenge ontolog-
ical mystifications, social distortions, scientific reduction-
isms and related disenchantments of the world, which have
been constructed, and repeatedly reiterated, in the historical
and bio-cultural processes of humanizing. These partial and
biased approaches have (in)formed human collective con-
sciousness, creating impediments towards full existential
awareness. Intellectual curiosity, non-judgmental mindful-
ness, radical integrity and visionary energy are some of the
flows of this book. In this extensive journey into the self, we
will realize that we cannot understand who we are in separa-
tion: we are (p)art of everything.

What is the outline of the meditations?


The art of posthuman existence is to know who we are, and to
be able to manifest in post-humanistic, post-anthropocentric
and post-dualistic ways of being, knowing that what we do
affects the whole dimensional realm. The path of self-enquiry
and self-discovery is the thread of this book. In each chapter,
the core existential question “Who am I?” is embraced from
different perspectives and multiple layers: from the personal
to the biological, the ecological, the cosmological, the techno-
logical, the socio-cultural and the ontological, among others.
All of them will unravel, from different angles, common reali-
zations, such as the relationality of being (and the urgent need
8 Introduction

for letting go of anthropocentrism), unity in diversity, and


poiesis, as the ultimate existential creativity. There follows a
brief presentation of each meditation. There are eight in total;
when shifted, this number (8) represents the infinite (∞).

First Meditation: Posthuman Self-Enquiry


This chapter explores the pivotal existential question “Who
am I?,” not in isolation but relationally, together with other
foundational questions, such as “What am I?”, “Who are You?'
and “Where and when are We?” Addressing the self rela-
tionally, we will delve into key notions, such as inter-being,
coexistence, intention and redemption. Only by equanimous
discernment and integral honesty can we realize who we
intend to be. The ways we live, think and act constitute (p)art
of the shifting material networks of our agency, which is com-
prehensive, multi-layered, plural and all-encompassing: the
center is everywhere.

Second Meditation: Human Evolutions


The goal of this chapter is to declutter the notion of the human.
We will start from primatology and reflect on our genetic rela-
tives (bonobos and chimps), showing that scientific narratives
are products of their specific eras, with their intrinsic biases
and limits. Through paleo-anthropology, we will address the
origins and developments of so-called archaic humans, such
as Neanderthals and Denisovans, emphasizing that there is
no absolute separation between “us” and “them”: the inter-
breeding between these related species demonstrates that
evolution is neither a linear nor a branched progression. We
will then explore the rich periods of the Paleolithic and the
Neolithic times, which, although counting for most of our
time on Earth as humans, are still mystified as “prehistory”
and usually relegated to the background of human histori-
ography. In order to know who we are, we need to declutter
the understanding of our shared humanity from any human-
centric assumptions, socio-cultural preconceptions and ideo-
Being Posthuman in the 21st Century 9

logical worldviews. Who we are is who we were and who we


are going to be: our pasts and futures are already in our pre-
sents. A deep understanding of our evolutionary history in
becoming human can turn into a path of wisdom, ultimately
revealing existential posthuman awareness.

Third Meditation: Biotic Co-emergences


In this chapter, we will explore, existentially, questions such
as “Who are we, as a species?” and “What are we, as organ-
isms?”, among others. We will delve into the biological
implications of our human embodiments and biotic entangle-
ments: from our DNA – dynamically approached as informa-
tion, self-knowledge and wisdom – to species agency; from
the human biome – redefined as “bio-me” for its essential,
and existential, impact on who we are – to the generative and
destructive power of viral infections. Presenting the human
as a holobiont will allow for meta-understandings of the self.
Such a move de-solidifies the myth of individual autonomy
as the essence of the human: autonomy, in fact, can only man-
ifest in community. In this chapter, the essentiality of both
unity and diversity will be found at the core of biotic reveal-
ing; developing our fil rouge of knowledge, we will encounter
biology as a site of corporeal wisdom.

Fourth Meditation: Ecological Presence


We are the Earth, we are (p)art of a planet: this, we cannot
forget, or our ignorance will endanger the quality of our
existential experience as individuals, and our own survival
as a species. In this chapter we will delve into ecology, the
Anthropocene, laws and economy, addressing topics that
are pivotal to the contemporary ecological debate, such as
multi-species coexistence, coevolution, eco-anxiety, indig-
enous wisdom and the rights of Nature. In exploring these
grounding areas, we will point out the misleading conception
that we are just living on this planet, whereas, in fact, we are
(p)art of the planet. On our path towards self-knowledge, this
10 Introduction

realization cannot be merely intellectual: philosophical green-


washing (a concept explored in this chapter) will not be of
help. Instead, such an awakening must be multiply embod-
ied, lived and experienced: a rooted aspect that smells like a
rose, like a pine tree, like the ocean; that moves like the wind,
like a snail, like a bear: that is stable and changing, resilient
and intra-connected.

Fifth Meditation: Cosmic Constellations


In this chapter, we will address the question “Who are We?”
rephrased, more specifically, as “Where are we, as a planet?”
and “What is our cosmic embodiment?” We will delve into
geology and the origins of the universe, cosmology, exobiol-
ogy, astroarchaeology, space migration and space ethics. Our
cosmic self will embrace the fabric of spacetime, quantum
physics, gravitational waves, cosmic alliances and geological
systems. Here, we will gain perspective on the cosmic web,
realizing that everything, including planets, is changing: our
expanding universe has no center. This macroscopic aware-
ness will bring us crucial perspectives on wisdom and resil-
ience, not to be caught in the limited, and limiting, perception
that what is happening in human history is all we are. Our
existences resonate well beyond the fragmented constitution
of human geopolitics: on our path of self-discovery, existen-
tial takes on physics will show how the ways we are existing
are (in)forming the sensitive network of spacetime: right here,
right now.

Sixth Meditation: Technological Enhancement


In this chapter, we will embrace the question “Who are we?”
in relation to “What can we be?” We will unveil technology
as a dynamic of existence by asking questions such as “What
is technology?” and “What do radical bio-technologies
reveal, at the existential level?” We will focus, among other
things, on digital technologies and the AI takeover scenario:
artificial intelligence, on some level, has already taken over.
Being Posthuman in the 21st Century 11

We will address technological addiction, the Big Data econ-


omy and bio-hacking, among other topics. We will embrace
technology in relation to ecology, delving into planetary
enhancements within the geological era of the Anthropocene.
Thereafter, we will unravel the impact of current and emerg-
ing technologies in direct evolution, addressing questions
such as “Are technological entities aware?” and “Can the
planet be enhanced?” We will thus explore hypothetical sce-
narios, such as the simulation hypothesis, to remark on the
urgent need for existential awareness. In fact, enhancement
is an intention that manifests relationally, not in isolation: the
most significant type of enhancement we can aim for is to
know who we are.

Seventh Meditation: Socio-cultural Agency


This chapter resonates with the need for social awareness. In
order to understand who we are in the 21st century, we must
address where we are at, where we come from, and where
we are heading at the social level. We must unveil how and
when collective habits are established and set our intentions
about social manifestations. We will address questions such as
“Who are we, as societies?”, “What is posthuman education?”
and “How do we achieve posthuman parenthood?” We will
reflect on key notions such as habits of existence, empathy,
identity and conditioning. We will investigate social discrim-
inations as social dis-eases that are not only life-threatening
to the community, but also impediments towards full existen-
tial awareness to the individuals who are exposed to them.
In doing this, we will realize the vital importance of disman-
tling segregative practices from our bodyminds, our societies,
our planet and, more in general, our existential manifesta-
tions. We will approach society as a site of shared knowledge,
ancestral wisdom and innovative expression on the collective
path towards self-realization.
12 Introduction

Eighth Meditation: Ontological Awareness


This chapter is dedicated to ontological awareness, conscious-
ness hacking and the cosmic game. It offers specific insights
into how to deconstruct unnecessary patterns and realize
original archetypes of existence in the 21st century, asking
questions such as “How can we reinvent ourselves in every
moment, so that we are not caught in the repetition of pre-
defined structures and hierarchies?” Everything in this world
could be different, as such is the art of existential expres-
sion; and, also, everything in this world is manifesting out
of deep intentions, actions and repetitions set in spacetime.
Recognizing and acknowledging the way the world currently
is allows us to be completely honest with ourselves. In this
chapter, we will tackle the question “Who are we?” in relation
to “Why are we?” We will pose related queries, such as “What
is consciousness?” and “What is awareness?” We will explore
technologies of existence through Nietzsche’s Übermensch and
Foucault’s microphysics of power, the Hindu concept of lila
and the Buddhist principle of non-self, among others. We will
address topics such as the subject and the mind, panpsychism,
poiesis, shamanism, mysticism and ecstasy. Our understand-
ing of ourselves as archetypes of existence will lead us to our
final conclusions.

Conclusions: Posthuman Mantra


The conclusions shed light on how existential posthumanism
is directly affecting and effecting us, as individuals, societies,
species, planets, and so on. This is a call to take a step further,
merge in and treasure this substantial quest for self-discovery
and species evolution in our posthuman era: like the sunlight,
embracing all.

Methodology
The book develops in questions and answers through short
subchapters. Each step of the exploration is supported by cur-
Being Posthuman in the 21st Century 13

rent scientific research, as well as ancient paths of wisdom.


A wide range of sources are contemplated: from prehistory
to the far futures, from fossil records to emerging and spec-
ulative technological inventions. Current scientific views are
presented, as well as different sources of world knowledges,
opening possibilities critically and perspectively. Given the
amplitude of the topics addressed – from microbiology to
paleontology, geology, astronomy, existentialism and self-
care, among others – only the status quaestionis – that is, the
state of investigation for each area of reflection – is presented.
The goal is to offer food for posthuman thoughts in order to
actualize key realizations about who we are, which may man-
ifest in different modes of existence. For example, in chap-
ter 5 we will reflect, among other topics, on plate tectonics.
Although most people know about this theory’s scientific
meaning, we will delve into its posthuman existential rami-
fications. The question is: why is this information relevant to our
path towards self-knowledge? We will thus make a point against
ultranationalism; ultimately, nations are not geological enti-
ties but socio-cultural and historical constructs. Knowing that
even our continents are constantly changing, how can humans
indulge in national pride and nationalistic hatred?
This book can be approached as a guide19 to posthuman
existential awareness, offering multiple threads of reflection
and enquiry. In mediating scholastic rigor and accessibility,
the book implements examples, metaphors, thought exper-
iments and exercises to ease the process of self-locating the
reader as the agent and the seer. This is not a book about
something, or someone, else: it is about us. Not only support-
ive of written traditions, it embraces oral traditions in their
contents and methods. These archives of knowledges, based
on the verbal arts, are present on all continents and precede
the written form of transmission; they are routinely based
on repetitions in order to assist the storytellers in remember-
ing the lines, and the audience in grasping the main points.
In this book, key insights are purposely repeated, in differ-
ent forms and chapters, in line with the Latin saying repetita
iuvant, which can be translated as “repeating is beneficial.”
14 Introduction

The integral choice of diverse repetitions through different


fields of research is enacted purposely; the insights gained in
every meditation resonate with one another, leading chorally
and perspectively to posthuman awareness. From a method-
ological perspective, this reflects in the ways the book was
conceived and actualized. The writing unfolded in nomadic
and explorative manners. Like a bee20 moving from flower to
flower, each topic has attracted and reattracted attention and
intention beyond the soft boundaries of the chapters. Like for-
ests, they have managed to reveal themselves through a great
plethora of different subjects, all intra-connected. The result
of these lines of flight is honey for bees, posthuman realiza-
tions for us.

The book’s architecture

Labyrinth
According to the Oxford Dictionary, a labyrinth is “a com-
plicated irregular network of passages or paths in which it is
difficult to find one’s way, a maze.”21 In anatomy, a labyrinth
refers to “a complex structure in the inner ear which contains
the organs of hearing and balance.”22 Labyrinths have deep
symbolic meanings cross-culturally and trans-historically,
representing the journey of life and death in the search for
self-knowledge. The book is conceived in a non-linear fash-
ion, like a labyrinth. The meditations can be read in any order;
each is investigated thematically, organized by tags that can
be approached through different trajectories. In this posthu-
man storytelling, the narrative is open to multiple outcomes
which will unfold coinciding revelations. This approach is
designed to offer readers an open canvas with a diverse set of
tools to search in individualized and unique ways – an inten-
tional garden, where key notions from a wide range of per-
spectives can be explored. Readers are invited to follow their
intuition and deconstruct the transitory structure of the book,
moving at their own rhythm: at the end of the journey, they
will have a complete picture, no matter what.
Being Posthuman in the 21st Century 15

The chapter structure


Each chapter, as a possible journey and destination, is
designed in the following way.

Meditation: this part is the pulsating core of the chap-


ter, a philosophical meditation based on questions and
answers, organized by tags.
Farewell: this brief salutation is intended to accompany
readers in their intentional journey through the book,
facilitating a non-linear reading. The etymology of the
term is revealing: “fare” comes from the Old English
word faran, meaning “to journey”; “well” derives from
wel, with the same encouraging meaning.

The text is mapped through tags, creating building blocks


that can be connected, de-constructed and re-envisioned in
different ways and orders. Tags and their contents can be
approached as a set of building blocks to different paths of
posthuman realizations, in the creative originality of post-
human existential manifestations. The order of the tags is
based not on any primacy, but on open thematic narratives
and affiliations that can be embraced throughout unlimited
trajectories, in tune with our labyrinthine architecture. Each
tag addresses a concept; some are presented generatively and
critically; others are approached as possible obstacles. As in
a maze, some paths are dead ends, becoming outdated and
turning into loopholes, unsupportive of existential aware-
ness. This is not a final judgment; these terms can eventually
be accessed with different intentions and reveal completely
unexpected outcomes. Yet, since they have developed signif-
icance in the ways they have been engaged historically, we
need to be aware of their hermeneutic legacies and be cau-
tious with their use. Such loopholes will be presented with a
question mark (such as #Loopholes?). Lastly, the reflections fol-
lowing each tag are not meant to be exhaustive explanations
of the term; rather, they are relevant mythopoetic accents in
the unraveling of the discussion. This is why some tags, for
16 Introduction

instance, recur multiple times, investigated from different


angles. Readers who wish to experience this book as a guided
meditation with no interruption can trustfully rely on the
present structure, following the given order of the medita-
tions and tags. Readers can also enter the book as a labyrinth,
free to move as they wish, accessing any section and/or chap-
ter in a non-sequential manner. Honoring our visions, aware
in the mystery of the adventure, each journey will be satisfy-
ing, and satisfied. Enjoy.

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