Professional Documents
Culture Documents
In Danger of Extinction
Problem - Challenge
Prologue - Experience
Table of Contents
Becoming (Blank)
Possibility(ies) Future(s)
Process - Experience
Prologue - Experience
Its 06:03. I wake up to the humming of the ship`s engine. I have no sense of
time or place. There is no window, nothing familiar. I crawl out of the bunk bed
and get dressed. I need coffee. I hardly slept the previous nights and Im in
desperate need of a stimulant.
The ship is still asleep, I pass along the long corridor, one cabin after another.
Artificial light. The sound of my steps is absorbed by a brownish carpet.
The busy pleasure ground of the previous night is gone. Dividing walls are
blocking my view of promising window displays, resting gambling machines
without punters and worn-out velvet chairs frame my way.
There is no noise, no echo, no passengers.
How on earth did I end up here?
I have spent a night on a ferry from Zeebrugge (Belgium) to Hull (UK) to bring
my Miniature Dachshund back from Switzerland. I have travelled roughly 1700
kilometers, passed through five countries until I arrive at King Cross Station
in London. No further comment on our The World is your Oyster society,
which acts according to rules and laws that have become far too complex and
obscure to be reasonably explained. Fact is: Only a small percentage of the
worlds population actually lives in `freedom`.1
So, what times do we live in? It seems as were have reached our limit. `Man`2
is framed, is trapped in his own construct (image) of a life, of a world. Fear
and agony, helplessness and dead faint make us sick. Terror attacks, natural
disasters, wars, flows of refugees, human trafficking, tyranny, misogyny, envi-
ronmental pollution, automation, homophobia, racism, cruelty to animals... the
list of constant threats and horror seems endless. The pressure to change for
the better and to do something for a brighter, more sustainable future has never
seemed more urgent and essential.3
At the beginning of the third millennium, we all sense the inevitable need for
change. It is no coincidence that Hollywood produces one apocalyptic block-
buster after the other and television series like Black Mirror (Brooker, 2011),
where fictional near futures show us the possible consequences of technolo-
gy and society, or The OA (Zal Batmanglij, 2016), where spirituality and body
movement overcome human limits, have never seem more popular and terrify-
ing news articles perpetually flood social media.
Floating in the dark without having any sense of orientation, I experience 6am
for two hours. In these two hours, I feel surreal, detached from space and time.
It feels as if I have ceased to exist. There is no future.
I merge with the infinite, unknown dark matter. I become nothing. It`s black.
`How is it that the human species, seemingly so hungry for life and dominance,
has conveniently forgotten its own self-extinguishing tendencies?` (Colebrook,
2014, p. 11)
How can it be that with all our knowledge and with all the horror we`re confront-
ed with on a daily basis, that we still deny our own inadequacy and our own
mortality?
Is a world without human beings unthinkable? I imagine a world without hu-
mans and it brings me to the question:
Is there a future? And how is there a future for human beings on this planet?
Do we just keep on destroying (consuming) nature, other species and finally
ourselves? Do we continue a lifestyle moving towards (a final) human extinc-
tion?
Or are we on the cusp of a new era? At the beginning of an existence lived in
accordance with all living and non-living matter on this planet?
Claire Colebrook states that `there was a time, and there will be a time, without
humans.` (Colebrook, 2014, p. 32) In her opinion, humans will cease to exist on
earth at some point. In her book, The Death of the PostHuman (2014), she sets
her extinction theory. For Colebrook:
There are three senses of extinction: the now widely discussed sixth
great extinction event which we have begun to imagine and witness, even if
in anticipation); extinction by humans of other species (with the endangered
species of the `red list` evidencing our destructive power); and self-extinction,
or the capacity for us to destroy what makes us human.
(Colebrook, 2014, p. 9)
This paper will not investigate all three senses. At this stage I am mainly in-
terested in the third sense of extinction: We annihilate our own being or what
made us human4 in the first place. The following will chapters look at the post-
human condition and the possible future(s).
Problem Challenge
Before investigating this matter further, I need to point out that I can work only
with theories, scientific facts, my own mindset and personal observations. I am
well aware of the fact that all assumptions are created/constructed by a rational
thinking human being in the first place. There is no higher state that would allow
me/us to see other dimensions (yet). The outcome will be limited due to the fact
that I know only what I have learned, what I was taught, and I can only work
with what is accessible: Science, theory, history, (a foreign) language, words
and numbers. The `library` is an anthropogenic one. The conclusion (if there is
one) might bring me back to the point from which I started: theory/ies.
I will try to explore chaos.
Due to the complexity of a topic that doesn`t allow a linear thinking, I will start
this research with my personal journey of observations. How do I/we live? What
affects me/us? And how do I/we deal with it? What am I/we willing to change,
to sacrifice? Where do I/we succeed? Where do I/we fail?
Imagine me floating in a sea of analogies, possibilities, assumptions, theories
and quotes. I will try to seek insights, grasp at straws (`islands` really) by exam-
ining experienced philosophers and thinkers investigating in the post-human
4 Here: Everything that distinguishes us from other living beings on this planet.
topic. Do they see a future for human kind? And what might a future look like?
Furthermore, I need to clarify, as far as possible, and accept the terms I use.
I will set these out in the following section and develop them from there on as
given, since there is not enough `time` in six-thousand words to challenge and
question them all. The brackets, inverted commas and quotations marks em-
phasize the elusive character of the topic. And let`s see what else will emerge
during this research into possible human extinction.
Position - Chaos
If there is a ray of hope of passing into a life-affirming future for us human be-
ings, where do we need to change and/or rethink? What have I noticed lately?
Let me observe my close environment and later what I (subject to change)9
actually contribute to a better future.
We10 praise a holistic lifestyle. We are concerned about our health. Our body
is our temple. We realize that treating symptoms is myopic. Before there is a
symptom, mostly pain, like back issues and migraine, there must be a trigger
that causes the condition. It, takes little `rethinking to solve the problem, so, in-
stead of consulting traditional western medicine, we might find help in Chinese
Medicine or with a psychotherapist. We acknowledge that the mind is attached
to a body. There cant be a healthy mind without a healthy body. Almost every-
one goes to Yoga these days. Being able to feel or even lift your toe can be a
notable experience. We find space to calm down minds. Fruit and vegetables,
even paint and cleaning agents are organic. Everyone is vegan or at least a
proper vegetarian. Meat is murder. Having a dog or a cat from an animal shel-
ter will add positive karma points to your rsum. Art is the new black. We are
searching for a non-rational, non-coded, unbiased understanding of the world.
We express ourselves through feelings and emotions, `Sapere Aude` (Kant,
1784) dare to know, dare to have an opinion. We are political. Tolerance is
the key. We share our thoughts and concerns on social media, `The Accursed
Share` (Bataille, 1988) we sign petitions11, we rethink our lifestyle. We change
our career path. We leave our nine-to-five job to start all over again, as a car-
penter, as craftsman or we go back to University to engage in the humanities.12
Claire Colebrook makes these observations:
There has been a return to life, bodies, animals, ecology and the in-
human in general, as though we are once again liberated from the prison of
our humanity, no longer distanced from the world and now able to find a truly
post-theory, posthuman world of life. We turn back to history, contexts, things,
bodies, life and nature.
(Colebrook, 2014, p. 161)
Furthermore, she emphasizes the reason for our mindful movement.
Precisely at the moment of its own loss the human animal becomes
aware of what makes it humanmeaning, empathy, art, moralitybut can only
recognize those capacities that distinguish humanity at the moment that they
are threatened with extinction.
(Colebrook, 2014, p. 14)
Just let me add a thought here. Do `We`13 start caring about the other humans,
other species and matter because they affect us directly? I wonder if it`s not
some kind of hypocritical alliance because we are afraid of dying alone?
In my opinion `Man` shouldn`t merge with `the other` without acknowledging
9 Let me add that I`m aware that I`m not a fixed entity in the first place. Life is
change, or process. `Nothing endures but change.` (Heraclitus, 2017)
10 We: Hipsters and Artists, as described by Stephen Pritchard in `Hipsters and
artists are the gentrifying foot soldiers of capitalism.` (Pritchard, 2016)
11 Such as 38degrees There`s never been a greater need for people power!
(38degrees, 2016)
12 `I think the Humanities need to find the inspirational courage to move beyond
an exclusive concern for the human, be it humanistic or anthropocentric Man, and to
embrace more planetary intellectual challenges.` (Braidotti, 2016, p. 153)
13 Citizens in Western civilization
his arrogance and culpability in the first place. Figuratively speaking. `We`14 are
not in the same boat. And it is not fair or genuine to generalize this disparity in
contemplation of death.
Again, it seems pretty dark out here.
Self - Evolution
Possibility(ies) - Future(s)
As much I agree with Paul Masons view, there seems to be much more to be
evaluated. Peter Frase subscribes to Mason`s post-capitalism theory.
Frase offers us four futures for humanity, two bright and two gloomy ones:
communism, socialism, rentism and exterminism. His main focus is technology
and its automation. Automation is the constant. He simply changes the political
and ecological context. Frase summarises his arguments thus:
The chapter on communism dwells on the way we construct meaning
when life is not cantered around wage and labour and what kind of hierarchies
and conflicts arise in a world no longer structured by the master narrative of
capitalism. The depiction of rentism is largely a reflection on intellectual prop-
erty and what happens when the private property form is applied to more and
more of the immaterial patterns and concepts that guide our culture and econ-
omy. The story of socialism is a story about climate crisis and our need to adapt
First of all, in my overall awareness, something has to change and it is our turn
to amend. It is high time that we not only start rethinking but also start reacting.
We `feel` that we are on the wrong pathway26, stuck, hence the changes and
`trends` in everyday life I observed.
The dead ends I encountered in theory can be summarized simply as follows:
Capitalism brings us to the edge of collapse.
Specialization brings us to the edge of collapse.
Anthropocentrism brings us to the edge of collapse.
To be a consuming body brings us to the edge of collapse.
However, I noticed that it was impossible to argue from a global point of view.
For one thing. We (the human civilization on the planet) are born under different
circumstances, into different social systems with their own set of rules and be-
liefs. These systems narrow our point of view and tolerance and understanding
are needed to overcome the resulting differences, without prejudice and arro-
gance, in order to think about a future as one population. There is no universal
alliance, and if there is one now, then it is for the wrong reasons. To argue from
the point of view of Western civilisation is not possible, at least not for me27,
hence, the focus on my environment and finally myself. Did it help? Not really,
as I was brought up by this system. This leaves me and us with a set of limits
and limitations that do not allow for a universal approach to the topic of a pos-
sible human extinction. We all have one thing in common: A blind spot, the fact
that there`s always an outside and another (the other) that creates identity but
also detachment.
Maybe it`s exactly this blind spot that makes us tend to forget that our species
might be doomed to extinction (here I agree with Claire Colebrook). We guess
dissonance in life. We recognize, theoretically, the linearity (limitation) that leads
us to dead ends, but we never seem to have the ultimate death of humankind
in our minds eye. We still look for new solutions, theories and worlds. In a way,
we are again treating the symptoms and not the cause.
In my opinion, we end up missing the bigger picture, as we `frame` the world.
We limit our perception of life itself (think about the camera, photography, tele-
vision, laptop, every object really) in the first place.
Hence, we need a new approach to life. A new science, merging theory and
practice, that is based on sameness and similarities. `Man` is animal, is child, is
universe, is matter, is everything and nothing. At this moment in time we are still
moving in one direction and end up trapped in a vicious circle28.
It is not a coincidence that I chose a popular approach to the topic, I observed
my environment (including myself), I created the shirt idea, produced YouTube
videos, conducted researched on social media to emphasize the necessity of
a non-theoretical approach to the topic. We need to establish a `language` that
is comprehensible for everyone29. Philosophers and thinkers have great models
26 I chose the word pathway for a reason, as it depicts our way of living: Linear.
Time is linear, life is linear, thoughts are linear. Linear is reasonable, linear is science,
linear is truth. Unfortunately, the linear method leads us eventually to a dead end
(collapse).
27 I had to distance myself for the fact that I reject the notion of us being the
measure of all things. We are still arrogant, exploitative, inhuman and we are probably
the lost ones.
28 also linear
29 Here another problem, as we still use a language that is not comprehensible
by everyone and everything.
for the future, but these models must find a way into human life and behaviour.
The artist might know how to deal with the future. In art, we can explore new
possibilities as it has other values than economic and `rules` don`t apply30. As
Claire Colebrook points out `allowing the artist in turn to be something like a
creator giving form to the formless.` (Colebrook, 2014, p. 213)
Furthermore, it`s technology that made me see a way of overcoming our limita-
tions. That is precisely why I decided on the form and use of media for this re-
search paper. The whole paper is intended to be read online, or on your screen,
to make the most out of it.
This form also allowed me to bring in the notion of the rhizome, as I established
in the first place: Floating in the sea, looking out for islands, getting stuck and
finding new approaches, multiple ideas, multiple theories; all part of the big-
ger plan, in accordance with Deleuze and Guattari`s (Deleuze - Guattari, 1987)
perception of the rhizome. They believe in this structure as model for a `better`
culture. The concept is the following. Unlike a tree, the rhizome has no begin-
ning and no end, it is a multiplicity. The tree in contrast represents the distinc-
tion between subject and object. The tree stands for dualistic logic and is also
genealogical. Everything is passed from the root to the branch. The rhizome
instead has no structure of domination, it is heterogeneous and you cannot
break it. New offspring can flourish from any point.
The previous equation between the human and parasite (consuming body)
brought a further intuition. I depicted the human being earlier among others
as rats: `The rats are abandoning the sinking ship. Rats are also a rhizome. An
indestructible mesh that will find a way to live on.
Therefore, I will finish my research with the apprehension that humans will find a
way to prolong their existence in one way or another. The future is multiple and
unpredictable. On one hand, we have chaos, on the other, system. In between,
we have space for transformation, space for a new way of thinking. A thinking
that is not merely reflection or representation, rather performance or process.
(Serres, 2007) I believe that we have the capacity31 to do so, but first we need
to overcome humanity (humanism) and become truly `human` or `the other`32 in
the first place.
Still no coffee, no barista. I check the time. 06:09. Again.
Once I figured out time difference, the ship is vibrant and alive. Again.
Beyond the horizon another possible future33 for human mankind.
30 to a certain extent
31 Remember: we only use 10% of our brains capacity.
32 to close a circle: https://idoe.teemill.co.uk/product/the-other-3679/
33 https://www.weforum.org/agenda/2016/11/shopping-i-can-t-really-remem-
ber-what-that-is/
Bibliography
38degrees, 2016. 38degrees.org.uk. [Online]
Available at: https://home.38degrees.org.uk
[Accessed 23 December 2016].
Bataille, G., 1988. dm.ncl.ac.uk. [Online]
Available at: http://dm.ncl.ac.uk/courseblog/files/2011/03/Accurs-
ed-Share-Volume-I-The-Meaning-of-General-Economy-Bataille.pdf
[Accessed 1 February 2017].
Braidotti, R., 2016. The Posthuman. 3. Edition ed. Cambridge: Polity Press.
Brooker, C., 2011. IMDb. [Online]
Available at: http://www.imdb.com/title/tt2085059/
[Accessed 1 February 2017].
Cambridge Dictionary, 2017. dictionary.cambridge.org. [Online]
Available at: http://dictionary.cambridge.org/dictionary/english/anthropocene
[Accessed 1 February 2017].
Colebrook, C., 2014. Death of the PostHuman, Essays on Extinction, Vol. 1.
1. edition ed. Ann Arbor: Open Humanities Press.
Deleuze - Guattari, G. F., 1987. itp.nyu.edu. [Online]
Available at: https://itp.nyu.edu/classes/fungus/txts/DeleuzeGuattarirhizome.
pdf
[Accessed 1 February 2017].
Dr-P, 2013. 98.6 Dr. Pribut`s Blog, Clarifying The Unusual. [Online]
Available at: http://www.drpribut.com/wordpress/2013/01/a-healthy-mind-in-
a-healthy-body-mens-sana-in-corpore-sano/
[Accessed 2 February 2017].
Egan, T., 2016. nytimes.com. [Online]
Available at: https://www.nytimes.com/2016/01/22/opinion/the-eight-second-
attention-span.html?_r=0
[Accessed 15 January 2017].
Frase, P., 2016. Four Futures, Life after Capitalism. 1. Edition ed. Brooklyn:
Verso Books.
Heraclitus, 2017. quotationspage. [Online]
Available at: http://www.quotationspage.com/quote/24075.html
[Accessed 1 February 2017].
Kant, I., 1784. What Is Enlightenment. [Online]
Available at: http://www.columbia.edu/acis/ets/CCREAD/etscc/kant.html
[Accessed 1 February 2017].
Land, N., 2016. cnqzu.com. [Online]
Available at: http://cnqzu.com/library/Philosophy/neoreaction/Nick%20Land/
(2003)%20LAND%20--%20Meltdown.pdf
[Accessed 23 December 2016].
Lovelock, J., 2007. The Revenge of Gaia. UK: Penguin Books.
Lucy. 2014. [Film] Directed by Luc Besson. France: s.n.
Mason, P., 2016. PostCapitalism. 2. Edition ed. London: Penguin.
Pritchard, S., 2016. theguardian.com. [Online]
Available at: https://www.theguardian.com/commentisfree/2016/sep/13/hip-
sters-artists-gentrifying-capitalism?CMP=share_btn_tw
[Accessed 23 December 2016].
Serres, M., 2007. The Parasite. 1. Edition ed. Minneapolis: University of Min-
nesota Press.
Vinci, L. d., 1490. Vitruvian Man, Italy: s.n.
Wark, M., 2015. Molecular Red. London: Verso Books.
Zal Batmanglij, B. M., 2016. IMBd. [Online]
Available at: http://www.imdb.com/title/tt4635282/?ref_=fn_al_tt_1
[Accessed 1 February 2017].