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Technoself
Technoself studies, commonly referred to as TSS, is an emerging, interdisciplinary domain of scholarly research dealing with all aspects of human identity in a technological society 〔Luppicini pp. 1-25〕 focusing on the changing nature of relationships between the human and technology. As new and constantly changing experiences of human identity emerge due to constant technological change, technoself studies seeks to map and analyze these mutually influential developments with a focus on identity, rather than technical developments. Therefore, the self is a key concept of TSS. The term "technoself," advanced by Luppicini (2013), broadly denotes evolving human identity as a result of the adoption of new technology, while avoiding ideological or philosophical biases inherent in other related terms including cyborg, posthuman, transhuman, (techno-human ), beman (also known as bio-electric human), digital identity, avatar, and homotechnicus though Luppicini acknowledges that these categories "capture important aspects of human identity".〔Luppicini p. 4〕 Technoself is further elaborated and explored in Luppicini’s “''Handbook of Research on Technoself: Identity in a Technological Environment''”.
==History and Contextual Framing==
Technoself evolved from early groundwork in identity studies, philosophy of mind, and cognitive science.〔 René Descartes is often credited as one of the first identity theorists of Modernity to question the material world and the certainty of knowledge from the self. Despite heavy criticism, the question he posed regarding the necessary relation between the mind and body is still considered a prevalent theme in contemporary discussions of identity and technology.〔Dixon, D. (1990). Man after man: An anthropology of the future.〕 Another major development in identity studies came from early Social Psychology, Sociology and Psychoanalysis. Beginning with Freud, the psychoanalytic tradition shed some light on the dynamics of identity and personality development. Erving Goffman expanded the inquiry of identity with his dramaturgical theory, which emphasized the centrality of the social realm and the notion of self-presentation to identity. Later, Foucault further expanded the area of inquiry by contemplating how technologies could facilitate the emergence of new ways of relating to oneself.〔Abbas, Y., and Dervin, F., (2009), Digital Technologies of the Self. Newcastle: Cambridge Scholars Publishing.〕
The most entrenched area of technoself studies is revolved around ontological considerations and conceptualizations of technoself.〔 The effort to identify the essence of human being is frequent in philosophical circles and is entrenched within emerging theoretical scholarship on technoself.〔 (DeGrazia’s ) (2005) examination on identify/numerical identity to shed light on the ethics of human enhancement. According to (DeGrazia ), human identity is divided into two parts: 1) numerical identity (concerns the continuity of an individual as the same object over time or across procedure), and 2) narrative identity (concerns the changes in self-perception experienced by an individual over time).〔DeGrazia, D. (2005). Enhancement technologies and human identity. Journal Of Medicine & Philosophy, 30(3), 261-283.〕 By dividing human identity into two parts, (DeGrazia ) is facilitating a discussion on the ethics of human enhancements.〔 Meanwhile, Croon Fors 〔http://www.diva-portal.org/smash/get/diva2:144413/FULLTEXT01.pdf〕(2012) research on the entanglement of the self and digitalization have helped frame ontological considerations related to the conceptualization of technoself studies.〔 Furthermore, the changing nature of identity is a common theme within Technoself studies.〔 As a result, this has given way for scholars to analyze questions such as: How are advances in sensing technologies, biometrics, and genetics changing the way we define and recognize identity? How are technologies changing the way people define themselves and present themselves in society? These types of questions are being heavily analyzed as the conceptualization of identity is changing rapidly.
Central to the understanding of the development of technoself studies as a field of research is the idea that human identity is shaped by the adoption of new technologies and the relationship between humans and technology. Advancements in digital technology have recently forced researchers to consider the conception of the self in relation to the increasing reliance of society on the use of technologies in daily tasks in people's personal and professional lives.〔 Here are some examples of digital technologies we rely on: cellphones, tablets, social media, etc. New technologies, particularly computer-mediated communication tools, have raised questions related to identity in relationship to privacy issues, virtual identity boundaries, online fraud, citizen surveillance, etc. These issues come as our perspective on technology shifts from one of functionality to one of interaction. According to John Lester, in the future "we won't simply enjoy using our tools, we will come to care for them"〔〔Turkle, Sherry (2011). Alone Together. New York: Basic Books.〕
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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