A rendering of human-machine collaboration Photo: TUCHONG

As the intelligent revolution progresses, there is a dual imperative for conducting ethical evaluations and reviews of the development and application of emerging technologies to ensure their alignment with human values, and enriching the conceptual framework of ethics based on the characteristics of these technologies. This mutual adjustment and co-development necessitate a clear understanding of human nature, including the challenges posed by the technicalization of the human mind and body.

The technicalization of the human mind refers to influencing, shaping, and changing human psychology, cognition, and emotions through technological means, and manifests in several ways.

First, the relationship between humans and their environment becomes reversed: the emerging digital environment caters and adapts to individual preferences or interests based on their digital footprint, leading people to grow increasingly accustomed to this environment without actively modifying their own behavior. 

Second, human attention is monetized. In a lifestyle where everyone holds a smartphone and is constantly online, automated messages aimed at capturing user attention turn humans into “slaves” of intelligent products.

Third, addiction to online games becomes a form of “spiritual opium” in the intelligent era.

Fourth, human nature becomes standardized and homogenized. The use of intelligent technology to measure, analyze, and predict human psychology, emotions, and behavior demonstrates that technology is shaping humans and undermining human autonomy.

Fifth, human emotions, thoughts, habits, behavioral patterns, verbal expressions, and memories can be digitized through data collection, data reconstruction, or mind uploading, and then embodied within physical robots or virtual humans. This capability raises profound questions about human nature, such as whether interactions with virtual humans built upon past information merely reproduce previous recollections or convey future intentions.

The technicalization of the human body involves treating the body as an object of operation and leveraging technology to modify its natural structure beyond its normal capabilities with the goal of fundamentally enhancing a particular ability or acquiring superhuman abilities. Posthumanists advocate for utilizing technology to enhance human physical strength, intelligence, and emotional competence, eliminate diseases and pain, and extend the human lifespan. They even propose designing and transforming the human body, replacing natural with artificial evolution.

In contrast, bioconservatives argue that the technicalization of the human body will degrade and alienate human nature, violate human dignity, exacerbate social injustice and biases, and negatively affect human autonomy, freedom, fairness and justice. It is therefore important to rationally consider whether satisfying human desires by means of technology exceeds cognitive limits and transgresses ethical norms.

Humans can only achieve self-actualization in a healthy environment. French philosopher Jacques Ellul categorized the human living environment as: the natural environment, namely the original environment wherein humanity emerged and nature was the paramount criterion; the social environment, which was formed following the emergence of social classes and wherein social development and governance was the primary criterion; and the technological environment, marked by highly advanced technology and wherein technical indicators become dominant criteria.

The intelligent revolution has reinforced the technological environment, with numerous issues regarding human nature arising from human-machine collaboration or symbiosis as well as the technicalization of the human body and mind. Addressing these issues requires evaluating technological advancements according to their contribution to the healthy development of society, the holistic growth of individuals, and the elevation of the meaning of life. It is therefore necessary to reshape the humanistic environment, ensuring that developments in every dimension are centered around humans and benefit humanity.

Cheng Sumei is the deputy director of the Institute of Philosophy at the Shanghai Academy of Social Sciences.

Edited by WANG YOURAN