In this blog post, I reflect on the meaning of our evolving human identity through the lens of cyborgification and the mechanical extension of the self.
We, “Homo sapiens,” are increasingly researching and implementing ways to replace parts of our bodies with inorganic materials, and we are working to endow computers with a digital mind. We are gradually becoming cyborgs. According to the dictionary, “cyborg” is a portmanteau of “cybernetic” and “organism,” referring to a fictional artificial human modified through the replacement or implantation of artificial organs to survive in hostile or adverse environments. If such a future arrives, can we truly still introduce ourselves as “Homo sapiens”?
There have long been numerous attempts to overcome disabilities using prosthetic arms and legs, and today humans are inventing and using various machines that replace eyes with computer chips or perform the functions of the heart and kidneys. It is even possible to move bionic arms or legs simply by thinking, and this can be done from a great distance. Furthermore, machines are being created that surpass the functions of basic human organs, such as electronic noses and tongues. These technological advancements are moving beyond the stage of simply compensating for human deficiencies and are heading toward exploring new possibilities and the expansion of human capabilities. For example, if visual aids capable of observing objects with greater precision than the human eye or digital aids that enhance cognitive abilities are developed, the boundary between the human body and mind will inevitably become blurred. Such changes could be viewed as a new form of evolution, fundamentally different from humanity’s “evolution” in the past.
Even those reading this article are likely already enjoying a more convenient life by entrusting part of the “memory” that should be handled by their own brains to smartphones or computers. In particular, digital devices such as smartphones have moved beyond the realm of mere tools to become our “extended brains,” and through them, most of our daily decision-making, memory, and information retrieval are now carried out via digital devices. These changes demonstrate that parts of human consciousness and self are becoming closely integrated with mechanical devices. As the boundary between digital memory and actual memory blurs, our brain is transforming from a concept confined solely to the human organism into an expanded concept connected to machines.
In the future, not only will there be an increase in people seeking to replace parts of their bodies with machines due to accidents or disabilities, but there will also be a rise in those who choose to become cyborgs simply because of the superiority of bioengineered organs. We may even see more people whose faces consist of more machine parts than skin. Furthermore, while we may no longer need to worry about infectious diseases, we may have to fear computer viruses and hackers. Once we reach this stage, can we still call ourselves “Homo sapiens”? Some might argue that we are no longer “Homo sapiens” but a new form of existence, while others might disagree. If cyborgization becomes an inevitable part of society, the definition and identity of what it means to be human will also need to be redefined. We will no longer need to maintain the traditional form or functions of a human being, and it is highly likely that we will be reborn as new beings that prioritize functional needs and convenience, transcending the limitations of an organic organism.
What would happen if, rather than replacing a part of the body with an inorganic material, we uploaded our ‘self’ to a computer? Dr. Stephen Hawking, a star of the physics world, recently passed away. If a scientist were able to copy Dr. Hawking’s brain onto a computer, what would happen? Would the “Stephen Hawking” inside the computer be a person? If we were to delete Dr. Hawking from the computer, would that constitute murder?
We can already do so much in cyberspace. But if it becomes possible in the future to connect our brains to computers—if such a future arrives—how will we define concepts like personhood and the self?
Imagine a massive computer storing every person in the world. Diverse individuals, each possessing their own memories, knowledge, and experiences, would be stored within it. If people inside that computer could access each other’s brains to obtain information, they would come to share one another’s memories. In this scenario, as experiences and memories are shared and intertwined, the boundaries of individual selves would become blurred. The concept of independent human personalities would fade, and eventually, every individual might be connected into a single, massive collective consciousness. In such a future, the definition of the individual self would grow vague, and a new form of “collective self”—where individual human identities are lost—is highly likely to emerge.
As “Homo sapiens,” we inhabit various places on Earth, engage in diverse activities, and face death the moment our lives as living beings come to an end. However, if our limbs are replaced by machines and our brains are uploaded to computers, we will live in cyberspace rather than on Earth, and death may never come. Can we truly call the “people” living in cyberspace under such circumstances “Homo sapiens”? According to the Korean dictionary, life is defined as “the state of an organism from birth to death.” If we are “stored” in a non-living computer and enter a state that knows no death, from today’s perspective, we may be regarded as beings that are no longer “Homo sapiens.”
No matter how much we imagine such scenarios and explore their possibilities, the future is highly likely to surpass even our wildest imaginings. We are already drifting away from being “Homo sapiens.” When Homo sapiens eventually ceases to exist and we become something else, we may no longer be able to maintain the concepts of self and personhood as we know them today. At this very moment, as we ponder the future of humanity, it is imperative that we reflect deeply on our identity. We have reached a point where deep contemplation is needed regarding what kind of beings we will transform into and how humanity will be preserved and transformed in the process.
