By Timothy V. Kaufman-Osborn
Do people develop into creatures of the expertise they bring about? Is gender an artifact of the paintings played via such synthetic issues? Drawing on a large number of literary and philosophical resources, together with Homer's Iliad, Mary Shelley's Frankenstein, money owed of the 1986 nuclear catastrophe at Chernobyl, and up to date scholarship in feminist, postmodern, and political concept, this amazing e-book bargains strikingly unique methods for readers to contemplate expertise, gender id, tradition, the surroundings, politics, and the methods men and women fight to make feel of the presents of Prometheus. This e-book may be of curiosity to scholars and students of political thought, environmental proposal, and gender, cultural, and literary experiences.
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Additional info for Creatures of Prometheus: Gender and the Politics of Technology
Before I begin in earnest, one final preliminary about the artifact now in your hands: To ward off illegitimate appropriation, I would ask that you resist the temptation to assimilate this work's argument into an established academic discourse concerning technology. This is not a work of history aimed at delineating the causes of technological innovation and tracing its effects in other realms of culture. This is not a work of political science aimed at analyzing governmental programs that fund various forms of technological research.
4720 Boston Way, Lanham, Maryland 20706 12 Hid's Copse Road Cummor Hill, Oxford OX2 9JJ, England Copyright © 1997 by Rowman & Littlefield Publishers, Inc. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. Kaufman-Osborn. cm. Includes bibliographical references and index. TechnologySocial aspects.
What should I call her then? My daughter? A living doll? A pseudocyborg (whatever that oxymoron might mean)? A monster? If familiar Cartesian distinctions can no longer offer an adequate response to this question, nor will it do to render Rachael and Barbie one of a kind. To ward off possible confusion, it should be understood that my aim in asking this question, in rethinking the relationship between human and nonhuman artifacts, is not to determine what Barbie or Rachael really is. Nor is it Page 9 to stipulate whether someone in an irreversible coma, wholly sustained by medical hardware, is really a human being.