digital humanism
1 September 2017

Digital Humanism; a Response to Byung-Chul Han

I’ve been reading the German social theorist Byung-Chul Han’s critique of digital culture with interest since I first stumbled upon his arresting concept of the Transparency Society, of which he is not a fan. I wrote about the Transparency Society here, but to briefly recap, the term refers to a culture of digital disclosure and mutual voyeurism that embraces openness and connectedness as intrinsic goods. In Han’s analysis, this leads to a devaluation of true intimacy and connection, which require an interplay of disclosure and concealment.

As a guy who works in Menlo Park for one of Han’s favorite targets of criticsm, it’s valuable for me to engage with a forceful critic of the new model openness, which he associates with social media and Big Data in the US and with the fringe Pirate Party at home.

When Han declines to differentiate between different forms of exposure – for example, between voluntary self-disclosure in social media and government surveillance – this signals his intentional flattening of the various conditions by which societies become transparent to technology. This strategy reflects what I believe to be a staunchly anti-humanist philosophy.

What do I mean by anti-humanism? Han is interested in the ways that information networks constrain and shape human action and experience, which puts him in the lineage of Continental anti-humanists including Derrida and Foucault.

Foucault’s career was dominated by his interest in the ways in which individual subjectivity is molded by social discourse, particularly discourses of alterity and power, into which we are assimilated and by which we perceive and value the world.

Derrida focused on deconstructing the European metaphysical tradition, especially its prejudice in favor of presence, which has historically been regarded as the ideal, pure forms of being, as opposed to contingency, lack, and absence, which are negative states of imperfection.

Han’s debt to these critiques is clear. In his fascinating book Abwesen, he contrasts Western and Eastern modes of metaphysical discourse, citing Derrida’s critique of the metaphysics of presence and contrasting it to the Buddhist and Taoist concepts of emptiness and non-action. While the Platonist conceives of ultimate reality in terms of an everlasting and pure realm of being, the canonical expression of ultimate reality in China and Japan is the sage who embodies its realization. Such a sage is frequently depicted as a wanderer without a home, who leaves no trace. This ideal sage is mobile, embodied, enigmatic, and composed of the play of light and shadow.