Technoself studies, commonly referred to as TSS, is an interdisciplinary domain of research dealing with human identity in a technological society pioneered by Rocci Luppicini.Luppicini pp. 1–25 It focuses on the changing nature of relationships between humans and technology. The term "Technoself" aims to avoid ideological or philosophical biases inherent in other related terms including cyborg, posthuman, transhuman, techno-human, beman (also known as bio-electric human), digital identity, avatar, and homotechnicus, even though these categories "capture important aspects of human identity".Luppicini p. 4 Technoself is further elaborated and explored in Luppicini's "Handbook of Research on Technoself: Identity in a Technological Environment".
History and contextual framing
Technoself evolved from early groundwork in identity studies, philosophy of mind, and cognitive science. René Descartes is often credited as one of the first identity theorists to question the material world and the certainty of knowledge from the self. Despite heavy criticism, the question he posed regarding the necessary relation between the mind and body is still considered an important theme in contemporary discussions of identity and technology. Another major development in identity studies came from early social psychology, sociology and psychoanalysis. Beginning with Freud, the psychoanalytic tradition helped to explain the dynamics of identity and personality development. Erving Goffman's dramaturgical theory contributed to identity theory by emphasizing the centrality of the social realm and the notion of self-presentation to identity. Later, Foucault also contributed to the field by contemplating how technologies could facilitate the emergence of new ways of relating to oneself.
The most salient area of Technoself studies revolves around ontological considerations and conceptualizations of the technoself. The identification of the essence of human beings is frequent in philosophical circles and is a very common feature within emerging theoretical scholarship on technoself. DeGrazia's (2005) examination on identity/numerical identity shed light on the ethics of human enhancement. According to DeGrazia, human identity is divided into two parts: Firstly, human identity is composed of numerical identity which concerns the continuity of an individual as the same object over time or across procedure. Secondly, human identity involves a narrative identity which concerns the changes in self-perception experienced by an individual over time. By dividing human identity into two parts, DeGrazia facilitates a discussion on the ethics of human enhancements. Meanwhile, Croon Fors'(2012) research on the entanglement of the self and digitalization have helped frame ontological considerations related to the conceptualization of technoself studies.
A common theme within technoself studies is the dynamic nature of identity. Questions related to this topic include how advances in sensing technologies, biometrics, and genetics are changing the way we define and recognize identity or how technologies are changing the way people define themselves and present themselves in society.
Another important subject of investigation in TSS is the conception of the self in relation to the increasing reliance on the use of technologies (such as cellphones, tablets, and social media) in peoples' personal and professional lives. New technologies, particularly computer-mediated communication tools, highlight questions related to identity in relationship to privacy issues, virtual identity boundaries, online fraud, citizen surveillance, etc. According to John Lester, in the future, "we won't simply enjoy using our tools, we will come to care for them".
Related terms
Noeme The Noeme is a term coined in 2011 by biogerontologist Marios Kyriazis, and it denotes a "combination of a distinct physical brain function and that of an outsourced virtual one". A Noeme is the intellectual "networked presence" of an individual within the global brain, a meaningful harmony between each individual human, their social interactions and artificial agents, globally connected to other "noemes" through digital communications technology. Kyriazis further clarifies that:
Cyborg
A cyborg (cybernetic organism) is a term referring to individuals with "both biological and artificial parts." Cyborgs are known as being half-human, half machine organisms, due to the fact that they are always connected with technology. This term, which was coined in 1960 by Manfred Clynes, refers to and acknowledges those beings whose abilities have been enhanced due to the presence and advancement of technology. The notion of cyborg has played a part in breaking down boundaries between humans and non-humans living within a technologically advanced society. For example, those who have installed pacemakers, hearing aids, artificial body parts, cochlear implants as well as other technologies that may aid in enhancing an organism's abilities and capacities to perform, either physically or mentally. Hugh Herr, an American rock climber, engineer, and biophysicist, has successfully invented the next generation of cyborg (bionic limbs and robotic prosthetics). As the head of the Media Lab's Biomechatronic group in MIT, he shared his experience and presented the team achievement first time in a TED talk show.
Transhuman Transhuman is a concept that emerged as a result of the transhumanist movement which is centered around the notion of improving the abilities of human beings mainly through both 'scientific and technical means. Unlike the posthuman concept, the notion of transhuman is based on human augmentation but does not commit itself to positing a new separate species. The philosophy of transhumanism was developed in the 1990s by British philosopher Max More who articulated the principles of transhumanism as a futurist philosophy. Transhuman philosophy has been subject to scrutiny by prominent scholars such as Francis Fukuyama.
Posthuman
Posthuman is a concept that aims towards signifying and characterizing a fresh and enhanced type of being. This organism is highly representative of a being that embraces drastic capabilities that exceeds current human capabilities that are presently defining human beings. This posthuman state of identity has mainly resulted from the advancement of technological presence. According to Luppicini, posthuman capabilities "suggest a new type of being over and above human. This compromises the neutrality needed for a clear conception of human identity in the face of human-technological integration." This concept aims towards enabling a brighter future concerned with gaining a better perception of the world through various viewpoints.
Homotechnicus
Homotechnicus is a term used by Jose Galvin in 2003 to help refine the definition of human beings to more accurately reflect the evolving condition of humans intertwined within advancing technological society"."Handbook of Research on Technoself: Identity in a Technological Society", Information Science Reference (2013), by Rocci Luppicini. It refers to the notion that humans are technological by nature and evolve simultaneously with technology. Galvin states in his article titled "On Techno ethics", "mankind cannot do away with the technical dimension, going even to the point of considering this part of its constitution: mankind is technical by nature. Technology is not an addition to man but is, in fact, one of the ways in which mankind distinguishes itself from animals." Luppicini builds upon the concept of homotechnicus in his book Handbook of Research on Technoself: Identity in a Technological Society. Luppicini feels that the notion of homotechnicus contributes to the conception of humans as techno selves in two ways. First it helps to solidify the idea of technology as being a key component in defining humans and society and secondly it demonstrates the importance of technology as a human creation that aligns with human values. He further goes on to explain that human interactions with the material world around them helps to create meaning and this unique way of creating meaning has affected how humans have evolved as a species.
The term "homotechnicus" was coined earlier than 2003. It was used by Russell E. Willis in his 1990 PhD dissertation for Emory University: Toward a Theological Ethics of Technology: An analysis in Dialogue with Jacques Ellul, James Gustafson, and the Philosophy of Technology. It was again used by Willis in his 1997 publication, "Complex Responsibility in an Age of Technology," in Living Responsibly in Community, ed. Fredrick E. Glennon, et al. (University Press of America, 1997): 251ff. In both publications homotechnicus is offered as a model for the responsible self in an age of pervasive technology.
Avatar Avatars represent the individual, the individual's alter ego, or character(s) within virtual environments controlled by a human user. Avatars provide a unique opportunity to experiment with one's identity construction within virtual worlds (Turkle, 1995) and to do so with others". Examples of avatars can include personas in online games or virtual life simulations such as Second Life.
Techno-Human A new hybrid form of creature that results from an intertwinement between human and machine.
Techno-sapien A techno-sapien would be a slang term for a human being who is familiar and comfortable with technology. Someone who has the latest gadgets and electronic machinery would be techno-sapien.
Digital identity Digital identity is the data that uniquely describes a person or a thing and contains information about the subject's relationships. The social identity that an internet user establishes through digital identities in cyberspace is referred to as online identity.
Key areas and issues The areas of focus in TSS are: philosophical inquiry and theoretical framing, digital identity and virtual life, human enhancement technologies, and their regulation. These areas of study have been influenced by extensive research, the input from an editorial advisory and review board over the course of several years.
Digital identity and virtual life Digital identity and virtual life looks at how individuals explore, develop and represent their identities in online, virtual, or mediated environments. Research on virtual life and digital identities is concerned not only with how individuals relate to their own mediated identities, but also with how they relate to those of others. With the current popularity of social networking service sites, it is no surprise that TSS scholars have also begun studying the effects that such constant and mediated social connections have on identity. Topics that fall under this category have included intellectual disability, gender identity, and mass media in sport.
Critical areas of research include: how individuals treat the identity of others in an online space; how people use media to develop and project their identity; and how digital representation can alter life meaning and identity (Luppicini, 2013). Such research examines the advantages and disadvantages of online life and digital identity construction.Luppicini, pp. 15–16
Areas of digital identity and virtual life have become quite popular, e.g. online avatars. Scholars are now focused on the role avatars play in identity exploration, priming behaviors, and self-presentation. Other research looks at the use of communication technologies by immigrant individuals as part of a digital diaspora. These scholars examine a trend in which diasporic immigrants who feel disconnected from their cultural identities have turned to digital technologies as a way to reconnect.