THE LANGUAGING OF HIGHER

EDUCATION IN THE
GLOBAL SOUTH
DE-COLONIZING THE LANGUAGE OF SCHOLARSHIP
AND PEDAGOGY

Edited by
Sinfree Makoni, Cristine G. Severo, Ashraf Abdelh ,,
Anna Kaiper-Marguez
1 )
. I
t1on 1
. .
og 1t1v

Marcelo El Kh uri Buzato

Introduction
In this chapter I develop the argument that certain stra nds of posthuman -
ism offer powerful views about technology and the human subject, which
can support critical tertiary education in the contex t of cognitive cap ·· I-
ism (Moulier Boutang & Emery, 2011) . M ore specifically, I do so from e
perspectiv e of Rosi Braidotti's (20 19a) ideas on a posthuman ist uni ve i
and the posthuma nist humanities , which, in turn, I contrast with huma -
ist a nd transhuma nist thought. I will illustrate the argument, wheneve
p ossible, with my knowledge and experience as a tertiary education r -
titioner a nd researcher in Brazil, hoping this limited point of view
resonance in the realities of tertiary educators in other parts of the Sou h.·
Througho ut the chapter, I will point out conceptua l and practical interse -
tions between technology, colonialisr n/decoloni al thinking, and ed u ·on.
First, I will sketch a relationshi p among colonialism , huma ni m
technolog y through H eidegger's (1977) conceptua lization of te h ol .... ·
as Gestell. Next, I will present a brief summary of posthuman i in or r
to connect the previous step with a compariso n betwe n tran' hum
ism (which I align with colonialism and cognitive capita li m ) .m
ca1 posthuma nism (which I align with critical edu a ti n an d ni. l
tho ught). After briefly contrastin g the ideas of Brazili ·rn -riti -.11 p
gogue Paulo Freire (1970; Freire & M a do, 2 00 ) and rn .m hil - -
pher Peter Sloterdijk (2016) about te hnolo I and hum~nity I\\ ill hn ill
su mmarize Bra idotti 's (201 3a, 201 3 b, 0 l · , _o
I l ) fr p :.11: t )r r
criti cal posthum a ni st univ r ity, tryin to r fl 'to n rh m fr m th >11 t

of view of m y ex peri en a nd pn ·ri ' of ter ti , r du -.n i n in Br.lZil. l 1

th e fin a l rema rk s, Tsugges t this program 1uir : m r · r : .H ·h .1 lUt
lang uage, w hi ch is an lement of cdt1 ·,ttion tha r ·riti ·.11 ~ thrhum.u11 m
does not emphasize as mu h as it co 11 ld.
Fina ll y, since rhi s hoo k fo c11 ' ·s 011 the Sou th, of , hi ·h r,tlil ts_ .1 p ,r
it is im porta nt to po int our tha t rh e So ur h is not the rt'm,w ~s >t .1 r -
ca pita li st wo rld but a set" of spaces of co lo ni al .llld i osr · 01011 1 d r d1 "l-
ment ac tively p;oduc cl hy th e hi stori ca l t'XJ erit' nn· o f t'X~ loi r.1tion ,rnd

DOI: I0.4 324/978 1 J l. 843 - 17

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,t IH 1111µ •h1 ·h go < n t hrn wh ,, 111.,tr, of tho11gh

1 tl,, rill ond1t1, 111
the , .n- (t rti ,,ry) , httn1i< 11 , ·011 <'pt11 ,il11<·d ,1 r1d pr,1< t1
d. I J • n ,lfrt,
11lllt1d nnt rni' 1hcs11haltc ni1 .1t ionof lo , ll. 11i~11,1gr
1
,l,now l I ,.rid
w .1~ ~ nl t a ·hin ;mcl lea rn ing, hut al ca the irnpo
1tton of , rolo ,i · I ,111d
t ·Jrn IPgi ·al cH idr, whi ·h arc · 11r rC'llt ly
1ind ('r c, 111111y hy p > th111 .ir ,
i~m 1b ks, 199 ~ I ra i lott i, 0 U ,1) .
1

Tchn.ol< gi , ar a ru ial rrn rt of th e Wcc,tcrn , pp,1r,1

t11 /,Ii ~/''' ·111/
tF( u :llllt, 19 0) of , ubj ti va ti on/ohj c tiv< tion, ·cauc,c
th('y dr w ,ttt ·n
ri c n t th m lve a hard mat rial th in g · while natlir,
lizing • ,,ftr·r ·
di ur iv , on ptual) re hnol ogic · < f otl ring. In f'>rn 1. il,
for in t, n 1·,
here ra i liza ti on produ d a white/bi ck di chot< myth t
'-c nction ·cl th ·
en lavin of Africans, the technology of eug ni s wa'> clic,gu
i<i ·cl , '> oln-
ance f mi cegenation (Skidmo re, 1993 )-not a form of r
ci I cl ·m<J r C'/,
but a technology fo r Brazilian postcolonial oci ty to 'white
n' itself. At h
same time, an expan ded classification system (negr retinto
: dark bi (k;
negro: black; mulato escuro: dark mixed race; mulato claro:
li ght m1xe
race; seis-e-meia: almost not black) replaced the white/
black dicho om y
with a skin color gradient that forced blacks to cla ify
themselves in he
same terms, and thus facilitated disidentification and raci
m amon hem.
It is particularly interesting to look at these and many
other olom l
practices/str ategies as othering technologi es throug h Marti
n Heidegge ·.
(1977 ) conceptualization of technology, not as artifac
ts or tec hnique, bu
as Gestell (literally (en)fr aming )-a mode of seeing/inter
preting n u e
that objectifies it as a standing reserve of resources
to be anage .
Throu gh (en)framing, humans reveal nature by forcing
meani imo 1
and, hence, by forcing it into being (something). Huma ni
m p rti ularl:
liberal humanism, from the Heideggerian point of view
n t hnol ~:-
ca n be seen as a technology superordinate to all techno lo
i f rherin~
used in colonialism. It was (liberal) humanism, after all,
th·H ·1lk wed rhe
(en)framing of local peoples as reserves of vir in or prir
· l hum.mn · ·
to be managed or as empty signif iers-th e Ro u 'Hli-rn
' d · v.1ge·-
th at neede d to be forced to be 'pre-hum an,' and \ a thu
i n i fr.in -
ing, catech izin g, literac y, and rap 2 to jum th bar to hu
m-mht <. i.
By r latin g coloni ali m, tec hnol o :ry, an humani n1 in rhi
\ a , I m ·.m
to si tuate th e gen ral iss u to he addr . d in
rhi , In t r: If hunu n-
ism is arg uably a (m ta )tec hnology of othf'ring tint un
I r in: (t rri ~ry )
edu cation , (h ow ) ca n posthurn , ni st views of lrnman ,',
tc' 'hm l ir ', -111 i
education inform a proj ec t for a 'rit i ··11, lr 'OI >ni zin 1
( 1ti n l , _Q 1O),
non -anthr opoc 11tric t ·rti ary e 111 ation in h S( urh ?

Humanism and Posthum ani. m

H umani sm is not asy to conta in in a d finition but for
our purposes it
will suffice to sa y it is an id ology, and th implic ation
of this ideolo~y,
that naturalizes th e view that rh hum an being
 (/ lot") a m Criti al Po thumanism f ff'[fJ 2 11
" natural ly srand v at the centre of things; i · entirel y di tin ct fro m ani
m,11 , ma chines, and other non human entiti es; i a h o lutely kn o wn
:rnd knowa ble to ' hi mse lf' lsicl; is the origin of meanin g nd hi tory;
and lures with all other hu man beings a uni ve rsa l esse nce."
(Badmin gto n, 2004 , p. 1345 )

ln this acco unt, 'h uma n nature' is unique, first and above a ll because,
unlike anima ls and machines, humans have languages, and u e tool s to
amplify their intelligence and to transform the environment. Also, it is
because they have a natural sense of ethics, derived from th eir uniqu e
ability to understand themselves as part of a common species with other
humans (H aberm as, 2002). Like colonialism, therefore, humanism hinges
on a series of dichotomies that produce othering; in this case: na ture/
cul ture, subject/object, self/other, mind/body, and so on.
It is clear that essentialist humanism is dissonant with certain (supposedly)
rational human behaviors and was unable to stop the devaluation of human
dignity, and thus of humanist ethics, broadly witnessed in the 20th century
as Sloterdijk (2016) points out. Besides, with the advances of cybernetics,
biotechnology, and neuroscience, and the concept of an Anthropocene,
exceptionalist explanations of human aims, capacities, and behaviors based
on free will and rational deliberation posed by John Locke, Immanuel Kam,
and other philosophers of liberal humanism have become a lot less credible.
Posthumanism stems from these contradictions and idealizations, and
seeks to explore the ambiguous, creative, agonistic space that opens itseli
when the human/nonhuman duality is suspended. Hayles (1999 ) define
it as the crumbling of a definition of human that only matched " that fra -
tion of humanity who had the wealth, power, and leisure to conceptualize
themselves as autonomous beings exercising their will thro ugh individu l
agency and choice " (p. 286).
Posthumanism is not a uniform fi eld , th ough. It is m·1d of many
strands geared toward different, sometimes contrad ictory, ol j, riv s.
For instance: (i) bu il ding a co mprehensive cri tiq ue of lib ' rnl hum,mism
that goes beyond poststruct ura lism, postmod erni sm, and p rfornun · /
constructivist feminism; (ii) und ersta nding cognitiv , :1g nri v \ r xrn.1l,
a nd ethica l con sequ ences of action s, mea nings, co )nitions, :rn I id ntiri s
th a t ' run ' ac ross network ed human- machin r co uplings; and (iii ) art mpr-
in g to tak e charge of the evo lut ion of the hu man species throu gh r ·h-
no logica l innovation. Und rp inn in g a ll t ht'St' motiv ·1tions a nd ,1im · i '
wh at H ay le (1999) descr ibes :1 s the pos1hu111an ·ondition :rnd Br:1i iotti
(2013a, 20 '19b) depict s as rhe posth urn :111 pr di ca 111enr.
Th e posthuman cond ition implies that " i11for111arion is in om ' t'n
more esse nt ial, more important, a nd more furnL1111enta l rlnn mate-
ri ali ty" (Hay les, 'I 999, p. 18). !To m this condit ion deriv · part of rh e
posthum an pred icament, nam ly, th ri e of informc1r iona l s nria l-
ism (Thac ker, 2003), whi ch support a se ri es of interr lat d mod es of
 _ [ 1l 11 ·c /o J.., f /'I ouri Hru .alr>
,1p1 rn1 ri .1tio11 , 111:111ipula1irn1 , n11d commodifi c,1tion of life ,1ncl li ving
c p ricncr (I r.1idn tti , 20 I th) . l'h pr eh ·amrnt ic; ,il <,o ,ilH>11t the ethi
-.11 ·rn1 sc p1rn -rs of ,1 post-:111t'1ropo · ntri · v ie w of th · wor ld , ,rnd thf·
r nliti -.11 ·on s<quc11 ·u, of 1hr unprc ccl c ntrd dcgrc (i of intimacy and
hi r~1r ·hi · ,1 I vcnn c~s hrt cc 11 IH1rn a 11 s, ma him·(i, an I li ving non humane;
~1q J. c rte l h · ilwrncti ·s (I Ll ylcs, 1999).
'\' ith the pr dicamcnt omcs the urge and the opportunity to pur-
su alternati e scheme of thought, knowledge, and self-reprec;entation
a r previou s divides, such as nature/cu lture, human/nonhurnan, body/
inf rmation, and so on (Braidotti, 2019a); by the same token, new forms
of inhuman(e) (Ibid. ) conduct have become possible, which are difficult
to lassify and regulate ethically in humanistic terms-for instance, drone
attacks on non-Western territories (Hayles, 2012; Braidotti, 201 3a). s
organic/cybernetic/material/virtual bodies become posthuman soldiers,
doctors, financial agents, teachers, and students everywhere, humans in
the South, still trying to find their way out of the colonial matrix, get
massively co-opted as crowd-sourced proletarians that fuel cognitive
capitalism with immaterial unpaid labor (Metcalf & Crawford, 2016)
and/or dirt-cheap hand labor in forgotten sites of the supply chains 4 for
sophisticated gadgets they cannot afford, let alone design.
As I proposed in the Introduction, it is important to understand how
the 'soft' technology of humanism and 'hard' technoscientific technolo-
gies, such as digital computing, help each other install and develop the
neocolonial enterprise of cognitive capitalism, which, I argue, could be
framed through concepts and proposals found in critical posthumanisrn.
The aim of such education in the South cannot be to simply suit the needs
of cognitive capitalism for both material and immaterial labor: it should
probably be to respond, through decolonial thinking and education, to
the posthuman predicament. I believe critical posthumanist views on uni-
versities (Braidotti, 2019a) resonate strongly with such a program.

Transhumanist Posthumanism and Critical Posthumanism

For transhumanists, the posthuman is neither a current predicament, nor a
philosophical construct, but a turni ng point in a trajectory of s lf-mamged,
technologicall y induced human evolution that includes stages of technol-
ogy-based human enhancement and augmentation. The posthuman, in
this view, is a stable, manageable synthesis of human biology, nanotech-
nology, robotics, gene therapy, cryonics, virtua l reality, and artificial intel-
ligence that inhabits cultural/fictional/scientific/entrepreneurial5 narratives
of human bod ies achieving immortality, and autonomous artificial intelli-
gence becom ing the almi ghty caretaker of humanity and human businesses.
Transhuma nist thinkers and practitioners are philosophers, science
and technology experts, and writers and patent holders connected to
 21
(H w) can riti al Po thumanism ff Ip
· c,p
/or c mpa ~1· . •6 Jnprm I · contra t sh rply with h
· 1 ,t11
uni er itie. and
.
and near-relig10us natu r f th ir . 'd , I (T',ro h- cm .Ison
m ta phy 1 al I a
201 2) B dl nism i
. · n ~ (200 2, p. 61) asserts, however, that transhum
: "the suprem up r-
~n ~ter pell at1o n from a diffe rent kind of God
ered global market." "InteJJigenc
mt l~1~e~~e of the com pute r-em pow
irms the neoliber al para ble of trans-
phys1c1~t ~ax Te? mar k (201 7) conf
boo k Life 3.0, 7 where a team of a
h~m arus m m th~ mtro duct ion to his
te a piece of artificial jmeWgence that
pnv ate corp orat 10n man ager s crea
runn ing on the principl es of tax cuts
fixes the who le wor ld, unnoticed, '
free trad e (Tegmark, 2017 , p. 25).
gov ernm ent social service cuts, and t the pow er of
anis t discourses abou
.Bendle (2002) considers tran shum
mar ket to imp rove hum anit y inde pend ently of
science, reas on, and the
the tran shum anis ts' belief that they
poli tical conc erns just as nai've as
hum an family." Consider Bostrom's
spea k on beha lf of the "uni vers al
that "we have alwa ys sought to
(200 5, p. 1, emp hasi s added) claim or
tence, be it socially, geographically,
exp and the bou ndar ies of our exis ersa l 'us,' of cour se,
version of the univ
mentally." The othe ring in this new
nolo gy. This is clea r in Kurzweil's (1999) claim that by
com es from tech
num ber of software-based hum ans
the mid dle of the 21st century, "the
neuron-cell-based com puta tion," so
vastly exceeds thos e using native
al imp lant technology "are unable to
that hum ans who do not have neur
with those who do" (p. 280).
mea ning fully part icip ate in dialogues
tran shum anis m echoes Nietzsche's
It has been note d, man y times, that
represented by the Ube rmensch
(2006) atta ck on Chr istia n mor ality
irm nor deny (Bostrom, 200 5). Yet
whi ch tran shum anis ts neit her conf
ly transgressive, since its discours e
tran shum anis m is neit her political
n, hegemonic, universalistic cla si t,
seem to be firmly root ed in utilitaria
m, nor post -ant hrop ocentric, f r, in
tech no-deterministic liberal hum anis
, hum ans will always be superi rt
spite of its emp hasi s on technologies
ally makes mor e sense to c n id r
othe r form s of biological life. It actu f
1) seeking to take the lib ral vi w
them ultra -hum anis ts (Onishi, 201
the hum an subj ect to the next level.
cal posthumani m (h n f rth
As opp osed to tran shum anis m, criti
tialist philosophical appr ach t
is a post -ant hrop ocen tric, nonessen
an tod ay- an appr a h ~hat
ques tion of wha t it means to be hum
forward by p t tru turah m,
bines the anti hum anis t critiques put
nism, amo n oth r traditi n in th
colonialism, post mod erni sm, and femi ,
s ab ut th ntangl m nt of human
hum anit ies with a new consciousn 4), P "unr a 1
. or Nay ar (201
machines, ~nimals, matter, and di cour th t hav
nal and mate rial stru tur and pr .
the discursive, insti tutio n 1tua t d '. ~ ng
boun ded ven wh
pres ente d the hum an as uniqu and nd. the t.ra~l t~ nal
s eks t "mo v bey
all othe r life form s " (p. 29), while it s lf-w1 lled m~lV ld~al
the auto nom us,
hum anis t ways of thin king a bou t ge, co-e volv i~g with
f as .an asse mbla
agen t in orde r to trea t the hum an itsel tech nolo gy (p.
4 ).
enm eshe d with the envt ronm ent and
othe r form s of life,
 216 M a rcelo El I h ouri Bu ato
The critical compon nts of P xtend th impul a nd r · r h m thod
of femini m, blacl tudie , d olonial analys i , g y nd I bi n 'tudi e ,
lit rary critique and other . n urrcndy, th y in t 7rat n wer I bora-
tions of po t tru turali t , postcolonial, and po tmod rn tho ught that r c-
ognize the agency of matter and mac hin es, and plac th huma n bj c
in a radicall y nonhierarchical human- things-environment r lationality.
The goal is to understand and act on the human predicament by ca rrying
out "embedded and embodied, relational and affective cartographi es of
the new power relations that are emerging from the current geopoli tical
and post-anthropocentric world order" (Braidotti, 2013a, pp. 23-24 ).
Technologies are obviously part of what produces the space addressed
by the cartographies of the new power relations that CP describes. But to
understand subjectivity in that space, and hence tertiary education students,
lecturers, and other participants, one must take seriously the horizontal
human-things-environment relationality implied. One way to describe
this subjectivity is through the cyborg (Haraway, 1991; Hayles, 1999)-a
manner not particularly cherished by critical posthumanist thinkers, but
very useful when we focus on the information essentialism and human-
machine intimacy that characterize the posthuman predicament.

Posthumanism and Education: The Cyborg Goes to School

The term "cyborg," a clip-and-blend of "cybernetic" and "organism," was
coined by Clynes and Kline (1960) to designate a hybrid human-machine
system designed so an astronaut could be transported to a distant inhos-
pitable planet and adapt to that environment instead of trying to change
the environment in order to function as a human being there. The idea
was to let the robot-like activity of the human body be taken care of by
the machine, "leaving man [sic] free to explore, to create, to think, and
to feel" (Clynes & Kline, 1960, p. 31). This is, of course, the precursor to
the transhumanist cyborg that abounds in popular culture, where, usu-
ally, the human part of the duo fights to regain its humanity and rule
over the nonhuman half. Coherently enough with transhumanism, the
idea emerged in the context of the Western desire for space exploration/
colonization, which are again in vogue with transhumanist technology
tycoons such as Elon Musk.
Feminist biologist Donna Haraway (re)defined the cyborg during the
Reagan era in the US, an important landmark time of neoliberalism and
digitalization, as "a fiction mapping our social and bodily reality and as
an imagin ative resource suggesting some very fruitful couplings" (1991 ,
p. 292). These are realities in which "people are not afraid of their joint
kinship with animals and machines, not afraid of permanently partial
identities and contradictory standpoints" (p. 295). But the cyborg is also
a source of posthurnan predicament, as "a cyborg world is about the final
imposition of a grid of control on the planet ... "(p. 295).
 (I fo w ) ca n Critica l Posth umani m If e/fJ 2 17
dichot-
Har:1wuy point· our th e political va lu of lissolvin g (human ist)
exploit ation and oth ring: " clf/oth r, mind/b ody,
omic lhat· under, inned
/nature, male/fe mal , ivilized /primiti v , r ality/ap pe r nee, whole/
culrure
l t ion,
part, agent/r ow-ce, maker/made, active/pa siv , ri ght/wro ng, truth/il
lsic]" (Ibid.). The imposit ion of the grid of contro l,
totaVpartial, God/man
was to have far-reac hing conseq uences for educati on, among which
howeve r,
education at
she predicted "coupling of high-tech capital needs and public
ial direction of educati on (especia ll y higher
all levels " and "growing industr
-based multina tionals (particu larl y in electron ics- and
education) by science
, pp. 309-31 0).
biotechnology-dependent companies) " (Haraway, 1991
abi lity to
Universities in the South, ranked globally according to their
high-te ch globali zed market s and their ability
genera te employability for
dge' to science -based busines ses, seem to be struggl ing
to 'transfer knowle
the previous quotat ion, which
to fulfill some of Haraw ay's predict ions in
ion. Much
have long been fulfilled in mainst ream Western tertiary educat
ere, has been made at the expens e of
of this effort, in Brazil and elsewh
In additio n, cybern etic method s and epis-
the human ities (Stover, 2018).
could sub-
temologies are taking strides to reveal human ity in ways that
Consid er
alternize even regula r data science sponso red by Silicon Valley.
Wired -a public ation,
Anderson's (2008, para. 7) notorio us statem ent on
by transh umani st ideolog ue
Bendle (2002, p. 61) remind s us, once edited
Kevin Kelly.
tics to
[... ] out with every theory of human behaviour, from linguis
knows
sociology. Forget taxono my, ontology, and psychology. Who
we can
why people do what they do? The point is they do it, and
enoug h data,
track and measu re it with unprec edente d fidelity. With
the numbe rs speak for themselves.
al episte-
If not proper ly fought back agains t, this new kind of coloni
inform ation
molog ical matrix could lead not only to more and more
ionism on the
essentialism, but also to a tragic attack of radical reduct
tly ground ed on
curricu la and teachi ng-lea rning practic es that are curren
-situat ed living
the recogn ition of the diversi ty and compl exity of human
from the South
experi ence. This is even more so on modes of knowl edge
ling to escape the previo us coloni al matrix . Libera l
that are still strugg
in essence, it is
human ism can hardly fight back approp riately becaus e,
gical war that
not about defend ing human dignity ; it is about an ontolo
canno t be won with human ist ontolo gies.

Humanist Emancipation vs. Transhumanist Domestication

is impor tant to
Before I procee d to CP's ideas for tertiar y educat ion, it
and 'post-
briefly consid er the relatio ns among 'critica l,' 'techno logy,'
ion, by referen ce to Freire' s (1970)
human ' in critica l human ist educat
218 Marcelo ~t Khouri Buzalo
"ped gogy of the oppr s d, " a nd the phi losophi ·a l un rpinnin g th at
P t r Slot rdijk ' (20 16) "ru le forth human zoo " pro vides for tran shu -
mani t th u ,.ht on du ati n.
Fr ir 's Pedagog , of th 0{7/)res ed ( r ire, I 70) m k s th transcen -
demal 8 argument that educ tion su tains hum ans' "ontologic I voca-
tion,'' whi h i to "he more " (ser mais), to learn to b more hum ane ly
human. H put forward this view in opposition to what he ca ll ed "bank-
ing educati n' -a pedagogy by which co lonial/colonizin g ideas are
d posited" on the students, generating seJf-alienatio n and impotence
which diminish the learners' (sense of) humanity.
For Freire (1970), good education is critical education that starts from
local circumstanc es and local knowledge, and raises the stud ents' aware-
ness and readiness to act in the world. To fulfill their ontological voca-
tion, in the Freirean view, it is necessary for people to learn to read the
word and the world (oppressive ideologies and power structures in which
they are caught) simultaneously, and thus denounce and fight against
dehumanizi ng structures.
As humanist and anthropocen tric as Freire's ideas were, he did not see
technologies as means of oppression because he did not believe in their
agency (as opposed to critical posthumanis ts). Freire claimed "a seri-
9
ous humanism does not contradict science or technologica l advance "
(Freire & Guimaraes, 1984, p. 58, my translation), if for no other rea-
son, because media and technologies are "our creatures, inventions of the
human beings through scientific progress " 10 (Ibid.); "the risk implied,"
the reflection continues, "would be for media and technologies to be pro-
moted to creators of us humans" 11 (Ibid.).
Apart from the obvious opposition between Freire's transcenden talism
and CP's belief in immanence, Freirean pedagogy has been criticized for
allegedly contradicting CP's take on "socially just pedagogies" (Bozalek,
2018 ), notably: for overemphas izing class struggle to the detriment of the
oppression of minorities (Brady, 2002); for using sexist language (Hook ,
1993 ); and for idealizing the "human person" while disregarding gen-
der, body, emotions, and historical period (Elias & Merriam, 1980 ). To
make matters worse, Freire's "ontological vocation" is, at least to a cer-
tain degree, compatible with transhuman ists' belief in the role of humans
in making themselves more than human. Only, as transhuman ist le·1der
Bostrom (2001) explains, transhuma ni sts are not " limi t d t traditioinl
humanistic methods, such as education"; they can a lso "u et chnologi al
means that will eventuaJly enable us to move b yond what som would
think of as 'human'."
Whereas Freire and CP agr e on the need to criti ize unjust structures
and decolonize education, but di sagr e on the human-tec hnology divide,
both are at odds with transhuman ist views of making humans by means
beyond education; views which find inspiration in German philoso-
pher Peter S1oterdijk's 12 concept of anthropotec hnics . Sloterdijk (2016)
>
(I I ou ,) ca11 Crit ica l l'nsthum ani m fi ef/) 2 19

~ r c~cn ts I h -one I t in hi . hi hi ·or tro vcr c; 1, I l ·tu n .' r t it lE' d " Rul e
forth tluman I · r "or, in " n < rli r tr, n c, I, ti o n " Rul <; for th r f Ju m n
/,oo."Th a " writt n a s a r e pon c to •ieidr ggn ' ( 1')9 8 ) " L·tt r
0 11 'Huma ni. 111 ' , ' ritt n nrnr th , n ) 0 y , re, rlirr ;rn d he qed on th
i111111 n n r-l I im t ha t on ly w hat alrra <l y i (hum< n , in thi c;e )
ca n r all ' h a 1111 li , hcd (ft1 ll y human) .
, lot r ij l \ le ·tur h its I J,idcgg r twi c: fir st, he arg 1r d t hat it i up to
human to mak th b es t of th m Iv s th a t th y poc;c; ihl y ca n, whe he r
fully r not; and ond, he claimed that media (technol ogiec;) have he n
a way for human to beco me fu ll y hum an sine Rom e. The argu ment
i ta d on humanit as (literally, 'what is human') - a concept deve loped
by Cic ro (2001) and some of his contemp orarie to denote wh a we
now call educatio n and training in the liberal arts. Before Cicero gave
it a technica l meaning, humani tas could also refer to the Greek concept
of a friendly spirit and good-feeling toward all men without distinct·on
(Ahn, 2009). Through humani tas-tha t is, under the influence of books
and a literary canon- the Roman citizen could overcom e the 'natural
bestiality' in the h.omo inhuman us that was, in turn, fav ored by media/
technolo gies such as the Roman amphith eater, with its violent, go kind
of entertain ment.
In the 21st century, Sloterdi jk argues, things are not as simple because
too broad a variety of media is available, mostly exerting a disinhib itin
influence that the literary canon cannot match: 'domest icating' huma ns
would, consequ ently, require a new kind of anthrop otechnics tha pe -
mitted choice or selectio n of human traits before birth, through gene ·
engineering and other biotechn ologies, and, in time, the making of
human h umans. To date, it is still not clear whether Sloterdi jk wa ro-
posing a new eugenic s or just opening a debate about bioethics in Germ n
society, but he did write clearly that "whethe r a future anthro otechno l-
ogy will advance to an explicit plannin g of traits " was an in s a l
question (Sloterd ijk, 2016, p. 211).
The con vergenc e of this quote with Bostrom 's (2001 ) quot ab ut
cation raises question s a bout our current use of m dia in du ·n i
practice . Reflecting on Sloterdi jk's id eas, Long (2007) hi hlight tha t
access to informa tion technologies in schools n d univ r iti
dual logic of increase d free dom in l arn ing, and in r ·1 ·1 m nt
an d evaluati ons, w hich thus fits a neolib ra l p .rfc rm·H1 ~ -dire te
tern that seem s to assu me stud nts r wild human in n d f Umin .
In addition , she not s, t ch n ica l "en h .n m nt "- a m lifi d l: th
use of Rita lin by stu dent se king to o utpe rform th m l
competitive co urses- shows we n d not wait for rmlin ' P nm nta-
tion to ta lk serio usly abo ut tran h umani t d u ati n.
M ore ex plic itly, transhu ma nists ar urr ntl y w rk ing on certain prin-
ciples and ' best practice s' for a tra nshuma ni st du a tion , as traced by Lee
(2019). He w rites, for instance , that stud ents should learn by teaching
 ) _> () I\ 1.11 r ,./, J / / /, / I, ,,,., /111 .;:i, t, 1
1n,H li111 c·., 10 I 1· . , 11,.1r1cr .111cl 111on· 1111111 : 111 li kC', hy ·rearin g I ig d ata on
pro'to 1. d '111111 , 111 IH" lia vior'> 10 ten ·h 1w1 ·liinC' c.. c1 hout kincln ·s ', or hy d ·v is-
111g 111.1 l1i11 ·-lt";1rni 11g proj<' ' t!-1 10 solve ·011s11m ·r prohl cm . . Ultim a t ·ly,
tu ln11 ...... 110, ild learn hy tc : 1 ·ltin p ;Htifi ia l it t lli g nc softwar t hat w ill
l'V o lv, · f() lw .1 ~11prri nt ·lli gc ncc ·.1pahl c oft 'a hin, hum ank ind bac k, not
ti1il , i11 ~c icn T , h11t a l..,o 011 ~piri111al and moral principles (L , 2019).
·1hnc j.., 11 0 1hing i11 Ll,o~c g11id lin ·s ahout direct technologica l interven -
1ion., in th e hu,nan hody, hut a lot about tec hnologi es and human s as
p ;ir trn -r!-1 in ;1dva11ccd cognitiv e cap ita li sm.

C ritical Posthumanism and Tertiary Education

Th lJ !-, for, I ha vc tried to a rgu e for some sort of decolonial thinking on
how (esse ntiali st, cxceptiona li st, anthropocentric) humanism relates to
tec hnologi es of oth ering and ex ploitation in the age of cognitive capital-
i m a nd the Anthropocene. J have done so by sketching the main lines of
tho ught on th e posthumanist deconstruction of the liberal humanist sub-
ject a nd the reconceptualization of this subject as a cyborg-the locus of
radica l human-technology-ma tter-environment relationality that opens
new o ntological and political possibilities. By comparing humanist criti-
ca l and transhumanist education, I made the point that transhumanism is
a kind of ultra-humanism that renders critical pedagogies based on tran-
scendence and anthropocentrism sterile at this point in history. In this
ection, I will attempt to summarize some principles and propositions
of C P which, I believe, can fill the gap of humanist critique for a tertiary
educa tion geared toward decolonial thinking.
C ritical posthumanists believe that in view of the Anthropocene , the
digital revolution, cognitive capitalism, biotechnology, and rising politi-
cal ex tremism and xenophobia in the world, universities have to be re-
g round ed "as a hub of both localized knowledge production and global
tra n smi ssion of cogn itive data" (Braidotti, 2013a, p. 179). This entails
coping with the posthuman predicament by both criticizing technological
coloni a li sm plu s inhuman technological structures, and seeking a concep-
tua lizat ion of the education subj ect that can support anti -denialism, anti -
post-truth , anti -xenophobia, a nti -fascism, a nd anti -racism (Braidotti,
2019a, 2019b). We could co ntra st these vi ew s with more humanist rakes
on rh c probl em. Tirosh-Sa niu elson (2 018, p. 3 ), for instan ·e, b liev es the
digital hurn a niti e (on e of th e pillars of the posthumanities for Braidotti,
2019 , p. 11 7) a n he lp pr<Hcc t hum an dignity by turning tertiary class-
r()<>m ~ into la bora tori es wh ere " olurions rn co ncrete proble ms are pro-
J)<J& d t hrou gh inte rdi sc iplinary ha nd s-on learning.'' She remarks, though,
that " hu, 1an interiority, pe rsonhood, a nd id ·11rity ar not quantifiable
a nd ca nnot be ca lc ul at d by a ma hin e" (Ibid .). T he refor , here we find
a n upd ate of th e Freir a n id eas about tec hnology a nd education men-
t ion ed pre viou sly.
JI
(/ lo iu) <·m, Critiu.,l Po thumani m 1-/ elfJ 22 1
ve n though (traditional) hu111a11i. m blinds vc n pos hum niti. s authors
ro ril e kind of reform of t rti a r du c.:a tion th t i n d, on would
c:xpccr rh er ist mologi ~a] a nd pra xiologi ·a l r form Br idotti (201 a,
_O I b, 2 01 a, 20 l 9b) talk about to h 'gin in th e humaniti s th m Iv s.
Braidc rri (... 0 l 9 b, p. 1 12 ) r mark that the lmmaniti s will liv on b cau
·' e\'en cogrntt v apita li m i goi ng to ne d gen rali st , dream rs" who
c,1n tea h and resea rch on " how to refl ect criticaJly upon our own hi s-
r ri al a hievements and shortcomings," people who remain "a pillar of
democraC) through civic academic criticism" (Braidotti, 2019a, p. 149).
The "drea ming" Brai dotti refers to, as I see it, cannot be confused with
Jlienation from the ways that information essentialism is seeking to reveal
cial lives and the social subject, or to force what we used to understand
as life and nature to be seen as a stock of information bits to be managed.
The new configuration of knowledge dominated by technology, engi-
neering, and natural and life sciences, Braidotti (2013a, p. 145 ) argues,
does not mean the humanities cannot "enlist the resources of biogene-
tic codes, as well as telecommunica tion, new media and information
technologies, to the task of renewing the humanities." In order to do
that, besides more training in "advanced digital methods," the humani-
ties must bet on "heteronomy and multifaceted relationality" (Braidotti,
2019a, p. 149). In this manner, the object of the posthumanist humanities
is easily defined as the posthuman condition itself.
Because the object and its ontology are transversal, there need to be
ethical and epistemologica l readjustments among the practitioners of
posthumanities. Interdisciplinar ity will not suffice, Braidotti (2019a )
explains; what is required is postdisciplinari ty, which demands the acqui-
sition of certain skills by humanities scholars-for instance, gaining
some '" bio-literacy' and cyber-nautical skills" (Braidotti, 2013a, p. 157).
Perhaps more challengingly, also needed is a culture of mutual respect
and reflexivity: "cultural and social studies of science need to address
their resistance to theories of the subject, while philosophies of the sub-
ject, on the other hand, would be advised to confront their mistrust and
mis-cognition of bio-sciences" 13 (Braidotti, 2013a, p. 12). A university
fragme nted into tightly sealed departments and disciplinary codes is,
therefore, out of the picture.
When achieved, postdisciplinar ity can "destabilize, deconstruct 'lnd dis-
rupt the hegemony of distinct disciplines a nd the classic academic divides
between human, social, technical, medical and natural sciences"(Lykk e,
2018, p. 333). Postdisciplinar ity thus impli es " disidentificator y relations
~o the disciplining forces .... " Disciplinary disid entification, I understand,
15
a means of decolonizing thought, which is, in turn, equivalent to " de-
familiarizing our habits of thought to the edge of a qualitative shift"
(Braidotti, 2019b, p. 128) in tertiary teaching and research.
The qualitative shift in tertiary education Braidotti (2013b) refers to
entails changes not only in the polity and in politics, but also in ethics.
 222 Marcc lu El I ho 11 ri /3u~a ln
T he · e 11t"rc I on c pt hnc is w h ,1t Bra id ott i (20 1.1 a, 20 19a)
ca ll <; " Z o e,"
;oph y, that
th e trnn sv r, a l n t it· " Lifr,'' horn w cl fr om Gr ck philo<
exten d s a ro , , pc ·ic, a nd vil ra nt t hi ng , fr om rni crohic I lif
to ra in -
po<;th uman
fo re t , and planet Earth . For Bra id o tt i (20 19, ), th or of
du ati onal pra tier is a /',o - - ntcred cg, li t, riani c;
th t impire<; u r;; to
-
re i t th e ommo d i h atinn o f !i f , nd " rcloca t s hot h stud ents and rduca
of
tor into th v ry world th y are tr ying to l arn about,, (p. 146 ). Part
th at r locati on i , of co ur e, to open th gates of uni vers iti es in th e South
for mmunitie who e know ! dge has bee n suha lte rn ized hy huma n -
i m, even more so now as the Anthr opoce ne has sho wn that
prem odern
e
ontol ogies that did not split cultur e fro m natur e are actua lly righ t (Inou
& Moreira, 2016) !
ve,
In sum, tertiary education, from a critical posthumanist perspecti
of the
requires organized academic communities that can em powe r a vi sion
is-
collective, transversal posth uman subject of know ledge, throu gh postd
ting
ciplinary collective work aroun d the autopoietic living/th inking/vibra
This
that cognitive capitalism is constantly harnessing and comm odifying.
a posth u-
requires a new conceptualization of the subject of educa tion as
Are-
man collective: from a liberal "I" to a huma n-plu s-non huma n "We-
otti,
(All)-In-This-Together-But-We-Are-Not-One-And-The-Same" (Braid
arnin g
2019a , p. 57). It also requires a new conceptualization of teach ing-le
lism,
that counterbalances the expectations and needs of cognitive capita
and the need to theorize and act on the posth uman predi came nt.

Final Remarks
t
In this chapter, I have pointed out that huma nist critical educa tion canno
lism,
decolonize tertiary education in the South in the age of cognitive capita
ethical
nor can the ultra-humanist subject of transh uman ist educa tion be the
onial
and episte mological subject of a tertiary educa tion that prom otes decol
ing.
thinking and protects all forms of life from colon izatio n and (en )fram
As my final rema rk, I woul d like to highl ight a specific point in
CP, as
intere st-
noted by Braid otti (2013 a, 2013 b, 2019 a), that could provi de
lan guage
ing resea rch quest ions for those , like me, who are invol ved in
litera -
and litera cy educa tion. Amon g the many topic s cover ed in CP's
its need
ture, there is less atten tion to langu age (its role, its poten tialiti es,
like me,
for conce ptual revision, and other iss ues) than a pp lied lingu ists,
rga nize
woul d expec t. One wond ers, from Braid otti's ideas , how to (dis)o
rsity at
la nguag e policies and langu age learn ing in a posth uman ist unive
s into
a time when artific ial intelli gence for trans lation is maki ng stride
local stu-
acade mic genre s in the South , and the pr ssure to teach even
inary
dents in globa l langu ages is ever stron ger. If the collec tive postd iscipl
confl icts
subje ct of posth uman know ledge is really to be const ituted , then
ine trans -
be~ween trans langu aging (perh aps 'post langu aging ') and mach
ogen eous
lation , or langu age appro priat ion and appro priat ion of heter
 ( I/ m u) <, 111 ( ,r ; l i ra / /1() ,; fh u m mm l l d /1 22:i

1., 11 g 11 ;1µ 11 c th rnu Ii d a t,1i 111 ·m il d rn rg· < m<>n g ,t , cl ·n 1<.. orn -
n 111 11 i t ic s . I t I r u I a I I · a I r a cl i<; m g i 11 g tn c, n t II c Ii ,, 1m rn 1g r, 1
11 11 a t . l t, 11 th e Sou th clt H.l t he orth ; f< r r ,1mrl ·, in duc .-ition,:il
~, ;1c s l f th .So uth , s u · h a s Iii , li -tr ·h pri va t hil 1ng11 a l choo l .
Th . · t nfli ct. - a lo 11 wit h th e n w form o f frnmm g ;'.i nd revc..-d -
inp. hum.rn l,lll 1 lW 1 through hu nia n- ma ·hin - ~ n i m ;:tl c.om rnun1 c t1<>n,
l i.._ -d :HJ t xt mi ning, natural langua c pro c ing, , rtifi ci;:tl 1nt ll1 gencf',
,111 -i st on- ~ ro vid c la ngua studi es, c. pecia ll y ,. ppl ie I hrn g age tu -
i , (P 1111 ) cook, 2 01 8), wit h a w ho le new resea rch ag ·ncla. Thro ,gh th1
;-tg nda, a new visio n should emerge of how, on t he on e ha nd , h t ran ve r-
al ollective subj ect of CP makes mean ing a nd , on t he oth r, w y of jnin -
ing , ha t Braidotti (2019a, p. 168) refers to as a po lit ica l a emb lage aimed
at decolonizing the university sho uld a bound fo r th ose in la nguages udies .
To k eep abi ding by liberal humanist views of h uman s ubj ectivi y
knowledge, a nd education in the face of the posth uma n pred icamen is
not only na1ve b ut also dangerous: such views ca nnot co pe w ith he ise,
supported by certain technologies, of white supremacism, xeno p hobia
and scientific denialism in the world; nor can they upho ld cr it ical enqui
and learning about how algorithms, databases, biometrics, and intimac,
with gadgets bundle up with racism, xenophobia, and commod i catio
through the power-control grid predicted by Haraway (19 9 1 ). Jus a
the li beral humanist ethics permitted disengaging the ethical princip le o
sla ves w ho had not " graduated into humanhood " (Spivak, 1991 , p. _2 - .
cogniti ve capitalism and transhumanist education left unpro blem a tize
could suggest the bar of humanhood must be raised, and ed ucation is o
deal with it, or else data science will. Universities in the South mu t
new ways to make the point that there simply has never been su h

Notes
1 For the purposes of this chapter, the (Global) South ref r t th 0
political, and economic spaces that ha ve been historically imp .t y t
externalities of capitali sm. These spaces do not nee _arily · in ·i 1 w ith
national borders, nor do they have to be phy ica lly l ··n i - ur h f rh
Eq uator. As a matt r of fact , most such spaces a r r un i th · b r i 1" f
wealthi er, exclusive/exclud ing spaces, or are con fi n d ,. ithi n r i r · im · :i
upo n th em in ide th ese wea lthi er spaces. Spaces, of · uc.: ' , n ' l n t
graphi ca l; th ey ca n be con stituted by rela ti o ns o f nnn y kin l · that ·
prod u · inclu io n/cxclu ion within th e ··1111e t rri to r .
2 In Brazi l, ra pe of indi genou · o r Afri ·,111 sh vc wo men l y vvhit u
men was pa rt o f th , ' whitening ' t ch nology in th ' s ' l\ ·e th r it pro id :i a
stock o f whiter, mi xed-race blac k men wh )111 I la ·k we men ,. ' re p w rfull .
socia ll y condition ed to ma rr y (Skic.lm or , 199 . ). One )f th ' Xt ' rn litie of
\ uch 'technology' in contempo ra ry Braz il is, a ll ·g dly, a rap ' culture wh re, in
20 18, 180 ra pes were o ffi ciall y reported , with po sib ly ten time more going
unreported (FBSP, 2018).
3 By referring to M ignolo 's (2010) concept of " deco lonial think ing," I bor-
ro w his propo sal for a kin d of thin king that intellectua ls of the South should
224 Mar celo U !,h ouri l311 z.a tu
I I 1 . .,,.(,111 , 1·1tiz rc; colonial ·ondition . c; for pi
c;t ·mology
c u Itt· ate- a 1 10ug 11 1 1,11 1 • 11 · ·. . . .
~ec kin g m ::r n ·,p,,ti o n from ~ul h co 11<..l1t1< ~t1tn g by, rt1 c ul , t ing c ultur e, rol iti c..r;;,
:rn l rn nomr intrrdi~ ·ip li11nril y, pri vtl w ng lo al kno I ·c.lgc. .
4 I rrfr r to !',ia:~ !', t1 ch ,,~ l'- ns t la ndfill s i11 G ha na , nd o.t hcr J\fn c~n U>u ntr i ...,
th at d p nd o n r(' \/(' t111 CS from this husinc<; c; that · nv1ronm ·nt I legir;; I t1ri n
w uld not all ow in th e Nort h (( ;rn nt & Otcng-J\hah 10, 20 12).
ConsiJ r K1117 wci l's tlicor of hi ologi ·ol tran.sc nc.l ,nc · and_ ~en eral art1Fi -
i:ia l imrl ligencr ~ingularit·y (Kurzwe il , 2005) 1n r ·la~10n to Tr;1-n cendence,
th !', ·ien r fiction thrill er film (Pfi ste r, 2014) , m cl1 atcd by Tran c ndent
ma 1 (Ptolcm~1 et ol., 2 011 )- a docum enta ry that ill.ustratcs . how th i~ea
an :l the rics in Kur zweil 's book a rc illu strated h y sc1-fi. classics such a.-, fh e
Ti rminator 1 Blade Runner Tota l Recall, The Matrix, a nd other c;.
6 Max More, the leading .fig~re of the Extropians, is a lso Presid ent Em eri tuc:; rif
lcor Life Extension Foundation, the leading cryonics company world wide,
wh ere Marvin Minsk on e of the fathers of artificial intell igence, is part of he
ad vi son board. Nick Bostrom, founder of the World Transhumanist Asc:;ociation.
currentiy known as Humanity+, is an Oxford scholar who specializes in human
enhancement and the far future of humanity. He is the head of Oxford Univerc:;ity's
Future of Hw11anity Institute. Finally, Raymond Kurzweil, an enthusiastic public
advocate for transhumanist movements, is Science Director at Googl e.
7 In Tegmark's (2017) account, natural life is Life 1.0 and human life is Life
2 .0, because, through language, writing, and computers, we can improve our
(mind ) 'software.' To become Life 3.0, the supreme form of life that can con-
quer the universe, we must be able to custom-make our (body ) 'hardware,'
which is something only artificial intelligence coupled with robotics can do.
8 By qualifying Freire's pedagogy as transcendent, I am trying to emphasize e
difference between his views and the immanent views of CP, even though bm
sets of ideas share the notion of critical awareness and ethical relationali ·
towards all others as an educational ideal. Transcendence refers to the beli;
that there is an ultimate instance that is separated, ontologically, fr om wha
it brings into being. Immanence, the opposite concept, holds that the foun a-
tional origin of things is not separated from them, but present or contain
them.
9 " um humanismo serio nao contradiz a ciencia nem o avanfo da tecnolo i ..
10 "sao criaturas nossas, sao invenfoes do ser humano, atraves do prorzr sso
cientifi.co, da hist6ria da ciencia." c-

11 "(? risco ai seria ode promove-los, entao, a quase fazedores de n6s m smos."
12 It is not cl ear that Sl_oterdijk's ideas and the philosopher himself :·rn - n-
s1dered transhumanist, although it is easy to see references r hi , nam ,L
part o f a !,O-call ed German. trans.hum a ni sm . Apparentl y, in spit f his s1-
t1on s abo ut pmtwa r e ugenics b eing compatible with the t r-rn hunwni ·rs h'
wa!) 'a~cuscd ' of. transhu_m a nism by .Jurgen Haberma s, with wh 111 'l t r i ii
pokm izt d ferociously, directly a nd indirec tl y, about th e k c rur , 11 whil.'.h eh ,
ts~a_y wa.~ ba~ecJ a nd ahout biotechn o logy in the 2 000s (Sorgiw r, l) L7).
with I.ato m' s (?O I ~) . ,. I t .,w " )t1 t t 1 t-oi-
1.1 Bra1dom . ,, I l c.lresonates
, I d. I '> proposa • - . • ,1 ppt a
~a )~ oma>c.:~ _~a .\ on
a mutual 1_1ncfrrsrandi11g among tht' sci ' 11 ' , f th '
mode~ of Xl'>lcnc th a t ·ha rac te nzc t he beings in ea ·h o th r.

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