(Reflection: This paper was written for a sociology class that focused on the ways in which a democratic society interacts with technology. For my final paper, I chose to write about the use of bionic and cybernetic technology in our society, especially its use in and with the human body. The greatest challenge I encountered when writing this paper was to predict the possibilities for the future based on current and historical trends.)
Man Becomes Machine
Written by: Steve Sanyshyn
Date: December 14, 2007
From the moment our ancestors first realized that it was easier to roll heavy objects in carts rather than drag them along the ground, a courtship between man and machine has existed. This fascination with machinery has paved the way for an automated way of work in which complex robotic machinery takes much of the intense physical labor out of our daily lives. Probably one of the best examples of this is found in the auto industry. An auto assembly line that was once composed almost entirely of humans is now a very efficient and precise system of robotics controlled by computers.
However, the use of machines does not only affect the world of work. Our society, as a whole, has become accustomed to using machines in our daily lives. We rely on various forms of mechanized transportation to get to and from work, school and the grocery store. The use of electronics has become almost necessary in our daily lives as many different types of work and entertainment can now be done on computers. With the number of people that are constantly on line, talking on a cell phone, or listening to an I-Pod, there is no doubt that electronic machinery has definitely been integrated into most areas of our lives.
In short, we have created a world that is fascinated with and steeped in the use of machines, and as a society we are always looking forward to the next great development which will supposedly make our lives better. A large part of our fascination with machinery is not only that it can make our lives easier, but that machines can also do things that humans simply cannot. Due to our physiology, a human can only lift so much weight or run so fast until our body simply breaks under the strain. A human eye is capable of seeing only so far and the human ear is able to hear only certain frequencies. These are our limitations as prescribed by nature. However, man has always been interested in extending his abilities beyond his own limitations. This idea manifests itself in the concept of trans humanity.
For years this idea of trans humanity or “beyond human” has been expressed through comic book heroes such as the Incredible Hulk and the Bionic Man/Woman and has been used for plots in movies such as The Terminator and Star Trek. Although we may not have actually created any “super heroes” of this kind yet, modern day technologies have found and continue to find, ways to combine man with machine creating a field of study often referred to as cybernetics. Cybernetics integrates the use of man made artificial parts and systems directly with the human body. Humans who utilize cybernetics are commonly referred to as cyborgs.
One of the earliest examples of cyborg technology is found in the area of prosthetics. We have physical proof of prosthetics being used as early as 300 B.C., and written references to the use of prosthetics as early as 500 B.C. One of the most timeless and popular example is probably that which paints a picture of a pirate with a wooden leg. Although these early prosthetics were crude, they served to restore mobility to humans through artificial means. Modern day prosthetics incorporate cybernetics, which creates a more advanced prosthetic with the ability to “learn” the habits of the user and incorporate that information into the motion of the prosthetic. For example, the newest knee replacements utilize hydraulics and microprocessor technology to produce a more fluid and natural motion to the leg. The knee's microprocessor analyzes the user's natural gait and compares it to a number of pre-programmed gait logarithms. The microprocessor can then anticipate the need of the knee to either lock or flex (similar to the way the human brain does), which allows for a more natural gait. (Waldrop, S., 2007)
Even more astounding than a computerized prosthetic is one that utilizes our own built-in human computer, the brain. One of the best examples of this is a bionic arm implant that was performed on a patient by the name of Jerry Sullivan. Since the brain does not realize right away that the body has lost a limb it continues to send messages via the nervous system to the missing arm. Doctors take the nerves from the shoulder that are still receiving these messages and graft them into the pectoral muscles. When Jerry thinks about closing his hand, a muscle in his chest will flex, a sensor on his skin will detect the muscle contraction and send a message via tiny wires to a prosthetic arm that closes his bionic hand. (Waldrop, S., 2007)
By and large, maintaining a degree of normalcy even by artificial means is generally acceptable in society. Often, when technology accomplishes such a task it is heralded as the next great break through in modern medicine. However, when scientists attempt to utilize this technology in an effort to enhance our abilities beyond the known human limit, the technology is often criticized or even banned. A good example of this is found in the field of genetic engineering. The process of In Vitro Fertilization has been in existence for almost three decades. Since this procedure replaces the “normal” reproductive ability that all couples “should” have, just like prosthetics replace a natural joint or limb with a functioning artificial one, society is generally willing to accept this artificial technology. However, when the concepts of gene therapy and “designer babies” were presented to the general public, society as a whole immediately became enthralled in a moral and ethical debate, and still is. This trend suggests that enhancement through bionic means could, in fact, suffer a similar fate.
So far, bionic implants have been used primarily to restore a lost or non-functioning body part. However, the area of bionics is expanding so quickly that the idea of creating devices which can enhance our abilities already exists. Doctors have been experimenting with the use of digital cameras to replace eye sight. With this technology the digital camera is attached to the optical nerve which sends images to the brain to re-create the sensation of sight. Once this process is better understood it is quite possible that doctors could begin using higher powered cameras to extend the ability of sight beyond the normal human range. Consider for a moment the possibility of creating an eye prosthetic that has a wide angle or telescopic lens, or even interchangeable lenses. This would allow the user to optimize the use of their prosthetic eye for the situation at hand, or for any other purpose desired by the user. Once we enter the area of customized enhancement bionics we enter a world in which bionic implants may not be reserved simply for people who need them, but also be available to people who want them.
With each succeeding generation we see an increase in the acceptance and use of machines, particularly electronics, in our everyday lives. With this emerging mind set, it may become socially acceptable to purchase and install bionic enhancements as a result of free choice. However, as with most new technologies, bionic enhancements will most likely be very expensive when they are first introduced, which will limit those who can actually afford them. If the cost of new bionic enhancements is high enough that members of the lower and middle class would not be able to afford them, then companies selling these products may market them to the wealthy upper class. With an upper class that prides itself on luxuries, such as expensive cars, clothes and lavish houses, it may be very desirable to have a new way to unmistakably distinguish themselves from the lower and middle class ranks. Simultaneously, this process will up the ante in the game of “keeping up with the Jones'” or, in this case, “keeping up with the Trumps,” by adding a new desire to the commodity fetishism that already exists in our society.
New technologies that offer a way to change our natural physiology are often met with great resistance. The thought that someone could choose to give up the use of a perfectly good arm for a stronger bionic arm, or a perfectly good eye for one that can see for miles will be appalling to some and applauded by others. The prospect of enhancing our bodies beyond God's original design is considered by some religious sects to be morally unacceptable. This type of faith based reasoning often asserts that if God had intended for us to be able to lift 500 hundred pounds or see 3 miles away, we would have been created with the ability to do so. However, if we posses the knowledge to accomplish these things on our own are we really sinning against God, or are we simply using the abilities that we possess to better ourselves? This debate walks a very fine line that seems to appear often when dealing with changing the Human as we know it. With the existence of bionic implants as a choice, we may again be faced with a societal uproar as to the moral and ethical dilemma associated with the frivolous use of optional bionics.
Another point we should consider is the possibility of creating a new form of discrimination. Imagine a world in which some people have bionic enhancements and some do not. It is quite possible that cyborgs could begin to view themselves as superior to those without bionic implants. On the other hand, unaltered humans could, in turn, reject the cyborg for not being totally human. Either scenario has the potential to create a feeling of inferiority in one group with relation to the other. We, as humans, have a long-standing history of viewing ourselves as superior if we possess more advanced technologies than another group of people. The early colonial settlers, for example, came to view the Native American Indians as no more than a backwards and “savage” race which needed to be controlled, and in some cases eliminated. The early settlers came with guns, large sailing ships, textile clothing and a European style of organized warfare. The Indians used canoes, bows and arrows, animal skins and a skulking way of war. The settlers perceived these things as lacking in technology and, therefore, looked down upon the Indians.
In order for discrimination to exist it is necessary for one group of people to identify and distinguish themselves from the other. If bionic enhancements became so life-like that cyborgs were not visible to the unaided human eye, unaltered humans may feel the need to identify them. Throughout history we have seen groups of people who were forced to identify themselves. For example, during the tyranny of Hitler, all Jews were required to wear yellow stars on their clothes to identify themselves to the general public. Also, currently in the United States a previously convicted pedophile, upon release from jail, is automatically registered with a National Sex Offender Data Base Registry. This allows their location and identification to be made available as a matter of public record. Currently, humans with prosthetics must carry a card that identifies them at airports so that security will let them pass, so some form of identification is already in place.
Up to this point we have considered the existence of implanted bionics. There is, however, another type of bionic enhancement which comes in the form of an exoskeleton or suit that is worn. This innovative cybernetic technology finds its home in the country of Japan. Japan has historically been a pioneer in automation and began utilizing industrial robots in their factories nearly thirty years ago. “Japan holds more than a third of the world's 1 million industrial robots; the U.S. has an economy twice the size of Japan's but a robot population only half as big.” (Kelly, T., 2006) Throughout recent history, Japan has had a very open mind concerning the use of robots. For the most part, Japanese society embraces this new technology and welcomes it with open arms. This serves as a great example of how a society can chose which technologies they will adopt and how they will use them.
Japan's motivation behind the development of the performance enhancing suit is focused for use in two main areas; the industrial work place and the elderly population. With Japan's work force aging, performance enhancing suits will enable older employees to continue working for a longer period of time. It is believed that a bionic suit could potentially cut down on worker injuries caused by tasks requiring repetitive motion. Less injuries means less pay out on the part of the company for health care. Also, workers would not need to inherently possess as much brute force as previously required to performs certain tasks.
Japan's elderly population may benefit greatly from the suit as well. One particular suit that is being considered for this purpose is called HAL, which stands for Hybrid Assisted Limb. The HAL suit works in such a way that sensors attached to the skin will monitor neurological signals passed between leg and hip muscles and the brain. As the wearer walks, the on board computer “learns” the walking pattern of the wearer and then applies what it has “learned” to the motion of the suit, which then coordinates its movements with the wearer. The purpose of the suit is to make walking easier for the wearer. This suit also allows the wearer to lift 88 more pounds than would be possible otherwise.
The United States is also interested in being involved with bionic suit technology. However, the US interest in this technology is military based rather than health care based. Throughout history, the US has always been quick to adopt new technologies that would give us an edge over our enemies. The Cold War serves as a great example, in that the United States quickly stocked its nuclear arsenal with the hopes of never actually using them against the Soviet Union. However, the prevailing attitude was that the United States must spend large amounts of money to have these weapons “just in case”.
Japan, however, seems to have no intention of using this suit for military applications and in some instances disavows the idea. After the September 11th attacks, the United States military contacted Yoshiyuki Sankai, the developer of the HAL suit in an effort to purchase the suit for their military. Apparently the conversation was very short. Sankai's views stem from a desire to see the suit used to help people rather than create an army of super soldiers. Sankai has actually quoted Isaac Asimov's book “I, Robot” and has made references to Asimov's three laws of robotics, most notably, “A robot must not injure human beings.” (Kelly, T., 2006) Sankai's response illustrates a prevailing attitude or reverence toward bionic technology in Japan.
After the United States military was refused by Sankai, they began to develop prototypes for their own bionic suit. Unlike the HAL suits, these military suits will be designed for increasing speed and enhanced jumping capabilities, in addition to increased strength. The hope is that a soldier carrying a 150 pound pack would be able to keep up a pace of about 10 mph. Normal human walking speed without a pack ranges from 4-6 miles per hour. (Bonsor, K., 2007 b) Also, with the suit providing a 300% increase in strength a 90 pound soldier would be able to lift 250 pounds of weight. This could be very helpful in removing obstacles, fixing heavy machinery, or even moving wounded soldiers off of the battle field.
The concept of third wave or informational war relies, to a great extent, on special operations tactics (special-ops). With special-ops, highly trained elite forces are expected to carry out covert operations, generally in the areas of reconnaissance and anti-terrorism. One man with a bionic suit may become as effective as three or four traditional soldiers. Also, with needing only one man to complete the mission, the chances of being detected decrease significantly. This suit may, in fact, have the ability to change the nature of warfare by acting as a force multiplier and increasing the effectiveness of an individual soldier.
One very important function that a bionic suit may serve is that of a compromise. Unlike the previously discussed concept of implanted bionics, the bionic suit offers temporary bionic enhancements without any permanent or controversial change to the physical body. For example, a suit may prove to be more acceptable to the current elderly population rather than implanted bionics. It is not likely that a ninety year old man, (who still remembers when horses were a common mode of transportation), who is becoming weak and unable to walk will give up his legs for bionic replacements. However, if he were given a pair of bionic “pants” (bionic suit) that he could wear to help assist him with walking, he may be more willing to accept bionic technology into his life.
Up to this point we have discussed some of the different types of bionic technologies and how their use may be implemented in our society. As is true with most technologies, the affect that they will have on our society is determined by how we use them. Currently, cybernetic prosthetics have proven valuable and well received in today's society. Countries such as Japan have also begun using bionic suit technology in their work force and in the elderly population.
As we continue to increase the amount of bionic implants in our body ,we may reach a point where we begin to perceive ourselves as more machine than man. Currently, we have no idea where this threshold may be and it may, in fact, be different for each individual cyborg. For some, it may occur when the percentage of bionic implants exceeds the percentage of natural human body parts. For others, it may occur when the individual realizes they are only alive due to artificial bionic enhancements. Either way, the psychological implications of such an inherent change to our physical structure is worth considering.
Could there, in fact, be a healthy psychological balance found within the cyborg; or would cyborgs find themselves in the middle of an identity crisis, not knowing whether they are man or machine? Project, if you will, twenty years into the future and imagine a cyborg eating a meal. In front of him there is a plate of eggs and a glass of water to maintain his human body, and directly next to the plate of food is a bottle of hydraulic fluid and a tool kit to make adjustments to his bionic components before beginning the day. Which system does he cater to first? Will one system become more important than the other, or will they exist on equal terms? It is possible that we may adapt more quickly than we think, but the truth is we really don't know.
The trans humanist movement attempts to answer many of these questions we are considering. This movement embraces new technologies with the intention of using them to improve our inherent human condition and rid ourselves of the ailments and short comings that we possess. Trans humanists predict that we will eventually transform ourselves into the post-human “super beings” that we have fantasized about, and that this change will for the most part be a positive one. Another movement, however, whose members call themselves Cyberpunks, depict a morbid picture of our future integration with technology. Cyberpunks believe that we will misuse our technologies to such an extent that we will find ourselves in an utter state of dystopia.
There is, of course, no definitive answer to the question of exactly what will happen to our society when bionics are introduced on a larger scale. Based on trend extrapolation, and the fact that history tends to repeat itself, we should be able to avoid certain pitfalls. We need to proceed with caution and move at a rate that allows us to monitor the affects of bionics on our society and make adjustments accordingly. It is often when we progress too quickly, that we lose sight of where we currently are and where we are headed. As we continue to combine man with machine, and consider the possible applications of bionic technology, we need to ask ourselves how much of our physical human structure we are willing to part with. Only then will we be able to decide whether or not we will allow man to become machine.
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