The Star Larvae Hypothesis
Nature's Plan for Humankind
Part 1. Metabolic Metaphysics

Technology

Organisms are even harder to delineate when they extend their metabolisms through, and become dependent on, their own artifacts.

La Mettrie's Man a Machine

As early as the eighteenth century, an outpouring of new technologies inspired radical philosophies of human nature. The French philosopher La Mettrie perceived a structural and functional similarity between humans and machines. But La Mettrie, like Descartes, took the mechanistic mode to be nature’s default and the organic to be a special instance. La Mettrie extended Descartes' view and reduced even the mind to mechanical processes of the body. In 1748 he presented his mechanistic philosophy in Man a Machine. La Mettrie categorized animals of all types, including human beings, as complicated mechanical devices. Biological life seemed to him to be nothing more than a style of machinery—of a high order but nevertheless reducible to mechanics, hydraulics, pneumatics, and such. No metaphysical souls or Cartesian "mental substance" necessary.

La Mettrie did not use the term intelligent design in the context of nature's machinery, but a positive implication for theology is there. La Mettrie looked in the opposite direction and promoted an intellectual fashion that became hostile toward God. In the wake of the Enlightenment, mechanistic philosophy gained prominence; it accepted natural law as a first (and only) cause and extended its application to cover the biological world. In the intervening years this view has served as ontological bedrock for the modern secular mindset, giving us behaviorism, a mechanistic approach to medicine, and the schism between science and religion. But in its early years it provided freethinkers with an alternative to rigid church dogma. It gave us humankind as natural machine, its ultimate origins, albeit, still a mystery. Darwin later cemented the link between natural law and human origins.

McLuhan's Mechanical Bride

More recently, in the 1960s, La Mettrie's model got stood on its head. Marshall McLuhan also intuited the metabolic continuum between bodies and machines. But he made the case that machines, properly understood, are the imitations, or extensions, of capacities of the human body—not Man A Machine but Machine A Man. McLuhan’s book The Mechanical Bride is a kind of anti-sequel to La Mettrie's "Man A Machine." The phrase mechanical bride refers to the libidinal appeal of machinery and commercial culture’s exploitation of that appeal. The postwar advertising culture that McLuhan analyzed embraced commercial machinery, and the family car was the star of the show. The advertisers sold cars by conspicuously juxtaposing engineering achievements with female anatomy. McLuhan points out that a perhaps less visible but nonetheless identifiable trend was the complementary tendency to use technological jargon and blueprint-type graphics to advertise intimate products, such as female undergarments. McLuhan had discovered a place in the modern unconscious that conflates sexual allure with the seductive powers of technology. This psychology seemed to him to be a natural adaptation to the evolving relationship between urbanites and their gadgets, the collections of extensions of bodies that constitute homes and cities. Electricity, in McLuhan's analysis, adds a psychical extension of sensory and mental faculties to the mechanical extensions of muscle and bone. Hence, his concept of the "global village" in which everybody knows everything about everybody else. Today's common occurance of digital photos of private events taken with cameraphones and instantly posted online secures McLuhan's oracular status.

McLuhan and La Mettrie both perceived organic qualities inherent in technology, but each adopted a different view as to which was the original—the organic or the technological—and which was imitation, or extension. But in a feedback cycle starting points are arbitrary. Just as the nonliving hair that covers a human head can be said to enjoy a symbiotic relationship with the organism from which it sprouts, and to which it presumably confers some adaptive advantage, technologies are symbiotic with the organisms from which they sprout and to which they confer adaptive advantage. The critter and its environment, especially its manufactured environment, are inextricably intertwined.

In the biological world, symbiosis among organisms enables the participants to overcome environmental circumstances and expand into new territorial niches. Technologies deliver the same capacity. The orbital space around Earth, for example, gradually is opening up as an ecological niche for human habitation as a result of human symbiosis with technology.

Locating technology in the context of symbiosis undermines the notion that human inventions are inherently antithetical or detrimental to nature. They take on the character rather of functional extensions of the organism, as McLuhan saw. And as such they are natural extensions of the metabolic processes of the human body and human society. McLuhan grasped this relationship, observing in Understanding Media,

"Physiologically, man in the normal use of technology (or his variously extended body) is perpetually modified by it and in turn finds ever new ways of modifying his technology. Man becomes, as it were, the sex organs of the machine world, as the bee of the plant world, enabling it to fecundate and to evolve ever new forms."

Dawkins' Extended Phenotype

Biologist Richard Dawkins complements and extends McLuhan's thinking with his notion of "the extended phenotype." In the book of that title Dawkins examines various instances of animal industry, such as the dam building of beavers, nest building of birds, and pebble-house building of an insect called the caddis fly. Presumably—and naturally this is clearest in the case of insects—these animals do not learn from instruction by experts how to go about building their various artifacts. The genes that guide their behaviors instruct them. Dawkins makes the case that animal-built structures enhance the adaptive advantage of the creatures that build them and, like McLuhan, characterizes the structures as functional extensions of the bodies of the builders. Dawkins comments in The Extended Phenotype,

"The house of a caddis strictly is not a part of its cellular body, but it does fit snugly round the body. If the body is regarded as a gene vehicle, or survival machine, it is easy to see the stone house as a kind of extra protective wall, in a functional sense the outer part of the vehicle. It just happens to be made of stone rather than chitin."

The metabolic extension just happens to be made of inorganic material. Its relationship to its builder transcends the distinction between the organic and the inorganic and challenges any neat delineation of the organism distinct from its environment. Organism, artifact, and environment meld into a web of metabolic processes.

The family life of the beaver is adapted to an environment that beavers manufacture from sticks and mud and a rudimentary sense of architecture. Certain ants manage the environments of their underground "farms" in which they cultivate as crops certain fungi. Homo sapiens mines the Earth for ores and hydrocarbons and builds shopping malls and space stations. These species then adapt to the circumstances that their own handiwork imposes on them. Technologies participate fundamentally in the dynamics of organic life and its evolution, because technologies bestow an adaptive advantage to the genes that guide the behaviors from which the technologies result. The technologies participate in a feedback loop with organic critters. The indivisible evolutionary unit of a technological species is the unit of organism-technology symbiosis. Sociobiologist Edward O. Wilson rendered essentially the same concept in terms of "gene-culture coevolution."

Urban humanity rests on an accommodating technological infrastructure that delivers countless adaptive adjuncts to the human organism: waste disposal, temperature control, antibiotics, processed foods . . . to begin a list. Domesticated urbanites have become inseparable from their collective artifacts, or anatomical and psychological extensions, to which they have become adapted and within which they continue to evolve. So where is encapsulated urban humanity headed, with its industrial mass potentially straining Gaia's ecological homeostasis?

Biology provides a set of concepts that we can use to recast the problem in terms of a natural evolutionary juncture: Technology is humankind's symbiotic partner in managing a migration, a birth, and a metamorphosis. The human-technology symbiosis is preparing to shepherd a human migration, midwife a Gaian delivery, and complete the encapsulation process, which will provide biology's photoelectrochemical metabolism with a suitable environment within which to metamorphose, or mutate, into a gravitational-nuclear metabolism.

As if we had a choice.

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