Recently, two pieces of news emerged that offered a clearer glimpse into the future of how technology will reshape our lives.
Elon Musk's Neuralink announced the successful completion of the first human brain implant surgery, marking a departure from their previous chimpanzee experiments. This is remarkable and potentially unsettling news, representing a direct fusion of the human body and technology – the ability to control digital devices with thoughts alone – and particularly so because it delves into the unexplored territory of human intelligence. Meanwhile, Apple's Vision Pro mixed reality headset has launched its experiential service across Apple stores in the United States, and user reviews are pouring in. Joanna Stern, the Wall Street Journal's personalization technology columnist, shared her 24-hour experience with the product in a remote cabin, free from family distractions, calling it a painful yet insightful experience.
Both pieces of news are appropriately seen as initial attempts and steps forward in the pursuit of full-scale commercialization within their respective technological fields. However, in the context of human life, from birth to death, and our relationship with our physical bodies, they vividly showcase the realization of a new trajectory – the ‘extension of the body’ – a point worthy of pause and reflection on its implications and future complementary directions.
In a 2004 paper titled ‘How to Talk About the Body? The Normative Dimension of Science Studies,’ philosopher of science Bruno Latour argued that future questions regarding the body hinge on the very definition of science itself. In other words, he expressed concern that narratives about the body, if left to science to define solely through physiology and medicine, as if the body belonged to a realm of primary characteristics, could lead to a distorted understanding of the physical body in terms of its essential human aspects.
He posits that the body should not be viewed as a passive material entity that merely houses a conscious mind, but rather as a dynamic interface that actively expresses, measures, and compares itself through interaction with the world, the environment, and tools. Latour's theory provides insights into the role of the body in the face of technology, particularly in the context of internalized asymmetric access and networked symmetric access. It also offers clues to the concretization of the goal of ‘extending the body,’ which is precisely what Neuralink and Apple's Vision Pro are striving towards. In my experiences with projects related to the body, such as pain, health, style, and drinking habits over the past 5-6 years, I have observed two common patterns in how individuals relate to their physical forms.
First, the experiences that people confirm through their bodies in daily life are subjective, internal, and elusive. The body is perceived as a passive support, often maintaining a ‘loose tension’ relationship. Individuals faced with situations requiring ongoing management, like sudden hypertension or a cancer diagnosis, initially experience shock or sustained tension as they focus on recovery, but tend to revert to their familiar relationship with their bodies over time. While they may be more responsive to symbolic cues than before, they maintain a perspective of the body as a passive vessel. This asymmetric relationship that individuals have with their bodies presents an opportunity for digital tools to measure and compare each person’s specific experience and to confirm directionality.
Second, people perceive differences in their physical experiences in relation to external environments and tools. For example, when attempting quadrupedal walking in a public space to relieve tension in stiff back muscles, they may experience shame or guilt. Similarly, with age, the cumulative effects of sustained and voluntary body management become apparent, leading to comments on age spots, belly fat, wrinkles on the neck, or hair loss, with individuals expressing feelings of embarrassment and regret when attending social gatherings. This symmetrical relationship with external networks presents an opportunity for people to use digital tools and technology to acknowledge and express meaningful differences in themselves.
Beyond the role of clothing for each situation, the expression of meaning and value through the body via tattoos has become commonplace. Now, we are witnessing attempts to further extend the body by integrating technological tools internally and externally. Do we fear our bodies? Or what are we seeking to achieve through them? Perhaps this is the time to find a more authentic way of living through our imperfect physical forms.
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