Amber Case: We are all cyborgs now

Summary

The speaker redefines the concept of cyborgs in the modern context, asserting that we all become cyborgs when we interact with technology such as computers and cell phones. Drawing from traditional anthropology, the speaker, a cyborg anthropologist, explores how technology has evolved to extend our mental capabilities rather than just our physical ones. This shift allows us to communicate and travel mentally at unprecedented speeds. The talk delves into the psychological effects of constant connectivity, the concept of 'ambient intimacy,' and the importance of maintaining a digital presence akin to our physical one. The speaker also reflects on the impact of technology on personal development, expressing concern over the lack of mental downtime in our increasingly connected lives. Finally, they emphasize that despite the pervasiveness of technology, it serves to enhance our humanity by facilitating deeper and broader connections, making us more human in our ability to relate to one another across distances.

Takeaways

• 🧩 The concept of cyborgs extends beyond physical enhancements to include the use of technology like computers and cell phones, which augment our mental capabilities.
• 🌐 Technology has evolved from a physical extension of ourselves to a mental one, allowing us to communicate and travel faster in the digital realm.
• 📱 We carry 'Mary Poppins technology' in our pockets, devices that can hold vast amounts of information without adding physical weight.
• 💻 The loss of digital information can feel like a mental loss, creating a sense of something missing without a physical presence.
• 👥 Online presence creates a 'second self' that interacts with others even when we are not actively engaged, requiring maintenance and presentation.
• 📈 Adolescents face the challenge of navigating both their real-life and digital identities, which can be awkward and complex.
• 🕰 The ability to 'bend time and space' is metaphorically realized through technology, allowing instant connections across vast distances.
• 🌟 Successful technology is that which enhances our human experience and gets out of the way, enabling us to live our lives more fully.
• 🧑‍🤝‍🧑 Technology facilitates a new level of human connection, amplifying our ability to interact regardless of geographical barriers.
• 🧐 There's a concern that constant connectivity and digital distractions are reducing opportunities for mental reflection and self-discovery.
• 🌿 The Internet and our interconnected devices form an organic-looking network, symbolizing a new era of human connection facilitated by technology.

Q & A

What is the traditional definition of a cyborg according to the speaker?

The traditional definition of a cyborg is 'an organism, to which exogenous components have been added, for the purpose of adapting to new environments.' This definition originated from a 1960 paper on space travel.

Why does the speaker consider people as cyborgs when they use technology like computers or cell phones?

The speaker considers people as cyborgs in the context of technology use because these devices have become extensions of our mental selves, allowing us to communicate differently and travel faster in terms of information and ideas, rather than physically.

How does the speaker describe the new form of Homo sapiens in the context of technology use?

The speaker describes the new form of Homo sapiens as a species that has integrated technology into its daily life, creating a second self online and engaging in new rituals around technology, such as clicking on digital interfaces and staring at screens.

What does the speaker mean by 'Mary Poppins technology'?

'Mary Poppins technology' refers to devices like computers or smartphones that can store a vast amount of information without increasing in physical weight. It's a metaphor for technology's ability to hold a seemingly infinite amount of data in a compact form.

Why is the loss of digital information felt as a strange emotion?

The loss of digital information is felt as a strange emotion because it represents a loss in one's mind that cannot be seen, unlike physical loss. It feels like something is missing, creating a sense of unease or emptiness.

How does the speaker relate the concept of a 'second self' to online presence?

The speaker relates the 'second self' to online presence by explaining that individuals now have a digital identity that exists and interacts on the internet even when they are not physically present. This second self is part of a person's digital life that requires maintenance and presentation.

What does the speaker suggest is a psychological effect of constant connectivity through technology?

The speaker suggests that constant connectivity through technology may lead to a lack of time for mental reflection. People may find it difficult to slow down and stop, which is essential for self-creation, long-term planning, and understanding one's identity.

What is 'ambient intimacy' and how does it relate to our use of technology?

Ambient intimacy refers to the state of being potentially connected to anyone at any time through technology, without being constantly connected to everyone. It allows for the ability to reach out and connect with others as desired, contributing to the feeling of a crowded digital room of accessible friends and family.

Why does the speaker express concern about the 'instantaneous button-clicking culture'?

The speaker is concerned about the 'instantaneous button-clicking culture' because it may lead to an addiction to immediate gratification and a lack of patience or ability to deal with downtime. This could impact children's development, as they may not learn to handle periods without external stimulation.

How does the speaker view the role of technology in our lives?

The speaker views technology as a tool that enhances our humanness and ability to connect, rather than replacing human interaction. Successful technology, according to the speaker, is that which assists us in living our lives and gets out of the way, allowing human connections to flourish.

What is the significance of studying 'cyborg anthropology'?

Studying 'cyborg anthropology' is significant because it explores the intersection of humans and technology, examining how we have evolved as a species through our integration with technological advancements. It helps us understand the changes in human culture and interaction in the digital age.

Outlines

00:00

📱 The Emergence of Cyborg Anthropology

The speaker redefines the concept of cyborgs, suggesting that anyone using technology like computers or cell phones is a modern-day cyborg. They explain that cyborgs are organisms with added exogenous components to adapt to new environments, a definition rooted in a 1960 paper on space travel. The speaker, identifying as a cyborg anthropologist, explores how technology has become an integral part of human culture and identity, allowing us to extend our mental capabilities rather than just our physical ones. They discuss the implications of carrying 'Mary Poppins technology' that can store vast amounts of information without adding physical weight, and the emotional impact of losing such data. The concept of a 'second self' that exists online and the necessity to curate our digital presence are also highlighted, along with the challenges of navigating two adolescences: one in the physical world and another in the digital realm.

05:00

🌐 The Impact of Technology on Human Connection

This paragraph delves into the effects of technology on our daily lives, describing how we have become akin to paleontologists, constantly searching for our externalized memories on our devices. The speaker discusses the phenomenon of 'ambient intimacy,' where we are not continuously connected to everyone but have the ability to connect with anyone at any time. They express concern about the lack of mental downtime and reflection due to the constant connectivity and instant gratification that technology provides. The speaker also touches on the psychological impact of being always 'on' and the pressure this places on individuals, particularly younger generations. They conclude by reflecting on how technology, rather than replacing human interaction, is actually facilitating deeper and broader human connections, and how the most successful technologies are those that enhance our human experience by disappearing into the background.

Keywords

💡Cyborg

A cyborg, as defined in the video, is an organism to which exogenous components have been added for the purpose of adapting to new environments. This concept is central to the video's theme, as it suggests that modern humans are cyborgs when they interact with technology like computers and cell phones. The video argues that these devices are extensions of our mental selves, allowing us to communicate and interact in ways that were not previously possible.

💡Anthropology

Anthropology is the study of human societies and cultures and their development. In the context of the video, the speaker identifies as a 'cyborg anthropologist,' studying how humans have evolved with the integration of technology into their daily lives. The video discusses how the use of technology has created new cultural practices and rituals, which are the focus of the anthropologist's research.

💡Tool Use

Tool use is a fundamental aspect of human evolution, allowing us to extend our physical capabilities. The video discusses how traditional tool use has been transformed by technology, shifting from physical to mental extensions. This shift enables humans to perform tasks and communicate in ways that were not possible with just physical tools, thus changing the nature of human interaction and society.

💡Mary Poppins Technology

The term 'Mary Poppins Technology' is used in the video to describe devices like computers and smartphones that can store vast amounts of information without increasing in weight or size. This concept is illustrated by the idea that one could print out the contents of a computer, resulting in an enormous pile of material, yet the device itself remains轻便 (lightweight). This technology allows for the creation of a 'second self' that exists online.

💡Second Self

The 'second self' refers to an individual's online presence or persona, which can interact and communicate in the digital world independently of the person's physical presence. The video emphasizes the importance of maintaining this digital identity, as it is how one presents themselves when not physically interacting with others. The concept is tied to the idea that we are constantly 'on' and visible to others through our digital footprints.

💡Ambient Intimacy

Ambient intimacy is a term used in the video to describe the feeling of closeness or connection that comes from being able to connect with others at any time through technology. It's not about being constantly connected to everyone, but rather having the option to connect with anyone you want at any given moment. This concept is linked to the psychological effects of technology on our social interactions and relationships.

💡External Memory

External memory, as discussed in the video, refers to the information and data we store outside of our brains, such as on computers and smartphones. This concept is tied to the idea that we are all 'paleontologists,' digging through our digital devices to find and organize the information we've stored. The video suggests that this reliance on external memory can lead to a sense of panic when we can't find something, reflecting the importance of managing our digital information.

💡Panic Architecture

Panic architecture is a term coined in the video to describe the state of anxiety or panic that arises when we can't find information we've stored on our digital devices. It's a metaphor for the frantic search for lost data, which can lead to feelings of disorganization and stress. The video uses this concept to highlight the challenges of managing our increasingly complex digital lives.

💡Mental Reflection

Mental reflection is the process of thinking deeply about one's thoughts, feelings, and experiences. The video expresses concern that with the constant connectivity and instant access to information provided by technology, people are not taking the time for mental reflection. This concept is important because it suggests that the rapid pace and constant stimulation of the digital world may be inhibiting our ability to engage in self-reflection and long-term planning.

💡Instantaneous Culture

The term 'instantaneous culture' refers to a society characterized by the immediate gratification and instant access to information made possible by technology. The video suggests that this culture may be contributing to a lack of patience and an addiction to immediate responses and feedback. It is tied to the concern that younger generations are growing up in a world where everything is available at the click of a button, potentially affecting their ability to handle delayed gratification.

💡Human Connection

Human connection is a central theme of the video, emphasizing that despite the technological advancements that have turned us into 'cyborgs,' the core of our interactions remains human. The video argues that technology is not replacing human connection but is instead enhancing it, allowing us to connect with each other in new and powerful ways. It suggests that the most successful technology is that which facilitates and enhances our natural human tendencies to connect and interact.

Highlights

We are all cyborgs when we interact with technology like computer screens and cell phones

Traditional definition of a cyborg is an organism with exogenous components added to adapt to new environments

Cyborg anthropology studies how technology has changed human culture and behavior

Tool use has historically been a physical extension of the self, but now it's more about extending the mental self

Technology like computers allows us to carry an immense amount of information without adding physical weight

Losing digital information can feel like a strange, intangible loss to our minds

We have a second self that exists online and interacts with others even when we're not present

Maintaining our digital presence is similar to how we present ourselves in the physical world

Adolescents today go through two adolescences - one in the physical world and one in building their digital identity

Technology adoption isn't just about functionality, it's about how people use it and that it serves human needs

Mobile phones act as a type of wormhole, allowing instant mental transport from one point to another

Time and space have compressed due to technology, enabling instant global communication

Different devices and browser tabs create a unique sense of time for each digital interaction

We are constantly searching for our externalized memories on the devices we carry

The constant connectivity of technology leads to ambient intimacy - the ability to connect at any time

The psychological effect is that people are not taking time for mental reflection with constant digital distractions

There's concern that an instant gratification culture is preventing deep self-exploration and identity formation

The world has its own external devices that enhance human connection rather than machines taking over

Successful technology fades into the background and aids in our human experience

Technology and humans are co-creating each other, enhancing our ability to connect regardless of geography

Transcripts

I would like to tell you all

that you are all actually cyborgs,

but not the cyborgs that you think.

You're not RoboCop, and you're not Terminator,

but you're cyborgs every time you look at a computer screen

or use one of your cell phone devices.

So what's a good definition for cyborg?

Well, traditional definition is "an organism

to which exogenous components have been added

for the purpose of adapting to new environments."

That came from a 1960 paper on space travel,

because, if you think about it, space is pretty awkward.

People aren't supposed to be there.

But humans are curious, and they like to add things to their bodies

so they can go to the Alps one day

and then become a fish in the sea the next.

So let's look at the concept of traditional anthropology.

Somebody goes to another country,

says, "How fascinating these people are, how interesting their tools are,

how curious their culture is."

And then they write a paper, and maybe a few other anthropologists read it,

and we think it's very exotic.

Well, what's happening

is that we've suddenly found a new species.

I, as a cyborg anthropologist, have suddenly said,

"Oh, wow. Now suddenly we're a new form of Homo sapiens,

and look at these fascinating cultures,

and look at these curious rituals

that everybody's doing around this technology.

They're clicking on things and staring at screens."

Now there's a reason why I study this,

versus traditional anthropology.

And the reason is that tool use,

in the beginning -- for thousands and thousands of years,

everything has been a physical modification of self.

It has helped us to extend our physical selves,

go faster, hit things harder,

and there's been a limit on that.

But now what we're looking at is not an extension of the physical self,

but an extension of the mental self,

and because of that, we're able to travel faster,

communicate differently.

And the other thing that happens

is that we're all carrying around little Mary Poppins technology.

We can put anything we want into it, and it doesn't get heavier,

and then we can take anything out.

What does the inside of your computer actually look like?

Well, if you print it out, it looks like a thousand pounds of material

that you're carrying around all the time.

And if you actually lose that information,

it means that you suddenly have this loss in your mind,

that you suddenly feel like something's missing,

except you aren't able to see it, so it feels like a very strange emotion.

The other thing that happens is that you have a second self.

Whether you like it or not, you're starting to show up online,

and people are interacting with your second self

when you're not there.

And so you have to be careful

about leaving your front lawn open,

which is basically your Facebook wall,

so that people don't write on it in the middle of the night --

because it's very much the equivalent.

And suddenly we have to start to maintain our second self.

You have to present yourself in digital life

in a similar way that you would in your analog life.

So, in the same way that you wake up, take a shower and get dressed,

you have to learn to do that for your digital self.

And the problem is that a lot of people now,

especially adolescents,

have to go through two adolescences.

They have to go through their primary one, that's already awkward,

and then they go through their second self's adolescence,

and that's even more awkward

because there's an actual history

of what they've gone through online.

And anybody coming in new to technology

is an adolescent online right now,

and so it's very awkward,

and it's very difficult for them to do those things.

So when I was little, my dad would sit me down at night and he would say,

"I'm going to teach you about time and space in the future."

And I said, "Great."

And he said one day, "What's the shortest distance between two points?"

And I said, "Well, that's a straight line. You told me that yesterday."

I thought I was very clever.

He said, "No, no, no. Here's a better way."

He took a piece of paper,

drew A and B on one side and the other

and folded them together so where A and B touched.

And he said, "That is the shortest distance between two points."

And I said, "Dad, dad, dad, how do you do that?"

He said, "Well, you just bend time and space,

it takes an awful lot of energy,

and that's just how you do it."

And I said, "I want to do that."

And he said, "Well, okay."

And so, when I went to sleep for the next 10 or 20 years,

I was thinking at night,

"I want to be the first person to create a wormhole,

to make things accelerate faster.

And I want to make a time machine."

I was always sending messages to my future self

using tape recorders.

But then what I realized when I went to college

is that technology doesn't just get adopted

because it works.

It gets adopted because people use it

and it's made for humans.

So I started studying anthropology.

And when I was writing my thesis on cell phones,

I realized that everyone was carrying around wormholes in their pockets.

They weren't physically transporting themselves;

they were mentally transporting themselves.

They would click on a button,

and they would be connected as A to B immediately.

And I thought, "Oh, wow. I found it. This is great."

So over time, time and space

have compressed because of this.

You can stand on one side of the world,

whisper something and be heard on the other.

One of the other ideas that comes around

is that you have a different type of time on every single device that you use.

Every single browser tab gives you a different type of time.

And because of that, you start to dig around

for your external memories -- where did you leave them?

So now we're all these paleontologists

that are digging for things that we've lost

on our external brains that we're carrying around in our pockets.

And that incites a sort of panic architecture --

"Oh no, where's this thing?"

We're all "I Love Lucy" on a great assembly line of information,

and we can't keep up.

And so what happens is,

when we bring all that into the social space,

we end up checking our phones all the time.

So we have this thing called ambient intimacy.

It's not that we're always connected to everybody,

but at anytime we can connect to anyone we want.

And if you were able to print out everybody in your cell phone,

the room would be very crowded.

These are the people that you have access to right now, in general --

all of these people, all of your friends and family that you can connect to.

And so there are some psychological effects that happen with this.

One I'm really worried about

is that people aren't taking time for mental reflection anymore,

and that they aren't slowing down and stopping,

being around all those people in the room all the time

that are trying to compete for their attention

on the simultaneous time interfaces,

paleontology and panic architecture.

They're not just sitting there.

And really, when you have no external input,

that is a time when there is a creation of self,

when you can do long-term planning,

when you can try and figure out who you really are.

And then, once you do that, you can figure out

how to present your second self in a legitimate way,

instead of just dealing with everything as it comes in --

and oh, I have to do this, and I have to do this, and I have to do this.

And so this is very important.

I'm really worried that, especially kids today,

they're not going to be dealing with this down-time,

that they have an instantaneous button-clicking culture,

and that everything comes to them,

and that they become very excited about it and very addicted to it.

So if you think about it, the world hasn't stopped either.

It has its own external prosthetic devices,

and these devices are helping us all

to communicate and interact with each other.

But when you actually visualize it,

all the connections that we're doing right now --

this is an image of the mapping of the Internet --

it doesn't look technological.

It actually looks very organic.

This is the first time in the entire history of humanity

that we've connected in this way.

And it's not that machines are taking over.

It's that they're helping us to be more human,

helping us to connect with each other.

The most successful technology gets out of the way

and helps us live our lives.

And really,

it ends up being more human than technology,

because we're co-creating each other all the time.

And so this is the important point that I like to study:

that things are beautiful, that it's still a human connection --

it's just done in a different way.

We're just increasing our humanness

and our ability to connect with each other, regardless of geography.

So that's why I study cyborg anthropology.

Thank you.

(Applause)