Abstract
There are three senses of extinction that have recently come to the fore in cultural production, popular science, philosophy and government policy: (1) the anticipated sixth great extinction event (which we are beginning to witness (Kolbert 2014)); (2) already actualized extinction caused by humans of other species (posing the question of our destructive power, as evidenced by the red list and the widening uptake of the notion of the Anthropocene (Gillings and Hagan-Lawson 2014), and (3) self-extinction — the capacity for us to destroy what makes us human. This third sense might appear to be secondary, parasitic and perhaps ‘only’ metaphorically linked to actual extinction. I will argue the contrary: what may at first appear to be an accident caused by human history and the development of technologies — self-extinction — exposes a broader potentiality of what has come to be known as life. Rather than see humanity as a species that visits accidental destruction upon an otherwise benevolent planet, human self-loss might be an appropriate figure for life as such and might prompt us to question the colonizing moralism that has typified extinction rhetoric. In this respect I would like to reverse the way climate change is conceptualized. One might say that there is a stable earth that is self-organizing and that this benevolently enclosed pseudo-organic whole is the proper home to organisms (including humans). Humans, however, cease to be organic and become technological by extending and supplementing themselves; the organic self-maintenance is broken, and technology deadens human life, and then reaches a fever pitch to the point of destroying all organic life.
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Notes
Paul Sheehan, Modernism, Narrative and Humanism (Cambridge: Cambridge University Press, 2002), 9–10.
Jussi Parikka, ‘Archival Media Theory’, in Wolfgang Ernst, Digital Memory and the Archive, ed. Jussi Parikka (Minneapolis and London: University of Minnesota Press, 2013), 13.
N. Katherine Hayles, How We Became Posthuman: Virtual Bodies in Cybernetics, Literature and Informatics (Chicago: University of Chicago Press, 1999), 27.
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James Joyce, Finnegan’s Wake (London: Wordsworth, 2012), 185.34–186.08.
Quoted in Andrew Anthony, ‘Karl Ove Knausgaard: “Writing is a way of getting rid of shame”’, The Observer, Sunday, 1 March 2015, http://www.theguardian.com/books/2015/mar/01/karl-ove-knausgaard-interview-shame-dancing-in-the-dark.
Jason Tougaw, ‘Touching Brains’, Californica, 5 March 2013, http://californica.net/2013/03/05/touching-brains/.
Raymond Tallis, Aping Mankind: Neuromania, Darwinities and the Misrepresentation of Humanity (Durham: Acumen, 2011), 29–30.
Bernard Stiegler, Taking Care of Youth and the Generations, trans. Stephen Barker (Stanford: Stanford University Press, 2010), 79.
Giorgio Agamben, Homo Sacer, trans. Daniel Heller Roazen (Redwood City: Stanford University Press, 1998), 13.
Jacques Rancière, The Future of the Image, trans. Gregory Elliott (London: Verso, 2009) , 15.
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© 2016 Claire Colebrook
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Colebrook, C. (2016). Losing the Self? Subjectivity in the Digital Age. In: Groes, S. (eds) Memory in the Twenty-First Century. Palgrave Macmillan, London. https://doi.org/10.1057/9781137520586_37
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DOI: https://doi.org/10.1057/9781137520586_37
Publisher Name: Palgrave Macmillan, London
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