![]() Yet I do not consider them as a necessary departing point, because the topic in question is of greater significance than should be confined to one field. This of course will happen on the following pages, because it is impossible to discuss issues regarding the redefinition of 'human person' without the perspective developed by these branches of contemporary reflection in humanities. It would be natural to commence the book dedicated to 'cyborg persons' with broad references to post- and transhumanism. As a result, these idealistic cyborg visions can be linked paradoxically to patriarchal discourses the Cartesian philosophies of Christian religion and the posthuman prophetical desires of the Extropian transhuman collective (Extropy Institute, 2003a, 2003b More, 2003), such as featured in the works of Hans Moravec (1988) and Kevin Warwick (2002). Consequently, despite Haraway’s fantastical claims of the cyborg being able to transgress traditional hierarchical bodily-based binaries, this cyborg vision is distinctly modern in a nostalgic, linear, and utopian construction. This failing is founded on Haraway’s underestimation of the gender-influenced relationship between: the historical legacies of the cyborg linguistic metaphors and symbols and the lived subjective technological experiences of embodied materiality. These utopian, cyborgian dreams of the dissolution of body and gender dualisms however, are flawed. ![]() ![]() Donna Haraway’s (1991) vision of a post-gender cyborg has (re)sparked feminist interest in reclaiming patriarchal technological tools as a source of liberation from gender oppression.
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