The new era of body, data, and the self

The social consciousness of the twenty-first century has entered a phase in which human existence is being fundamentally reconsidered. In an age marked by rapid advances in technology, biotechnology, artificial intelligence, and ecological crises, the concept of the “human” no longer occupies the central position in the world as it once did. For centuries, the human-centered worldview of modernity (humanism) positioned humans as creative, rational, and superior beings. Yet this perspective has gradually come under critique, both philosophically and socially. Today, humans are no longer unchallenged “masters” of the technologies, economic systems, and ecological consequences they create; in many contexts, they function as “instruments” or even “products.”

This emerging framework is known as posthumanism. The prefix “post” does not merely indicate “after” but also suggests “beyond” or “outside” conventional human-centered thinking. Posthumanism decouples the human from the center of the universe, viewing it instead as a complex entity coexisting with technology, animals, ecosystems, and artificial intelligence. In this framework, the “human” is no longer a singular subject but an intersection of biological, technological, and ecological networks.

One of the key philosophical architects of this perspective is Rosi Braidotti. In The Posthuman (2013), she argues that the dissolution of humanism is not merely a philosophical shift but an expansion of ethical responsibility. The concern now extends beyond human welfare to the interdependent wellbeing of all living and non-living entities. This reconceptualization affects the very structure of society, prompting a reevaluation of labor relations, identity formation, and the roles humans play across social systems.

Posthumanism, therefore, is not only a philosophical current but also a framework for understanding and regulating contemporary social realities. This article examines how posthumanist thought reshapes our understanding of technology, the body, ecological ethics, and social identity. The aim is to explore how societies are being reconfigured in the posthuman era and to trace the ways in which social relationships and values are being fundamentally reorganized.

Posthumanism and technology

In the twenty-first century, as technology permeates every aspect of life, humans are no longer merely users of technology. They exist alongside it. Social relationships, labor structures, emotional bonds, and even the concept of identity are being reshaped under the influence of technological tools. This phenomenon represents one of the clearest manifestations of posthumanist thinking in society.

Posthumanist perspectives view technology as an extension of the human. In her seminal work, A Cyborg Manifesto (1985), Donna Haraway argued that humans have become inseparable from technology, evolving into “cyborgs” hybrids of biological and mechanical systems. According to Haraway, technology merges with the body, enhancing and transforming it. The boundaries between the “natural” and the “artificial” thus gradually dissolve.

This idea is increasingly visible in contemporary social life. Artificial intelligence driven virtual personalities now establish social relationships on par with real humans. For instance, Lil Miquela, a virtual model created in 2016, has millions of followers, collaborates with fashion brands, and comments on social issues. Remarkably, many people report forming emotional attachments to this virtual entity, demonstrating how, in the posthuman era, technological simulations of emotion and identity acquire real social value.

Technology’s integration also reshapes labor relations. Automation and AI systems increasingly replace human work across multiple sectors. Shoshana Zuboff, in The Age of Surveillance Capitalism (2019), refers to this as “data capitalism,” highlighting that humans are no longer merely laborers but sources of data. Every click, view, and message generates economic value for digital platforms, marking a shift from social being to “data being.” Individuality is experienced as a component within algorithmic economic systems.

These changes extend beyond work, affecting emotional and social interactions. On social networks, identity, emotions, and social value are quantified through digital metrics such as followers, likes, and shares. This creates a new form of social capital: the human is evaluated less as a “real” person and more as a digital performance.

Together, these developments illustrate that in the posthuman era, technology is not merely a tool but an active participant in social relations. The relationship between humans and technology is one of mutual interdependence. Humans create technology, yet technology, in turn, shapes humans. Posthumanism therefore positions technology not outside society but as an integral part of its social organism. This perspective raises ethical and social questions: does technology liberate humans, or does it subject them to invisible systems of control?

Body, biotechnology, and social ethics

In the posthuman era, the human body is no longer regarded as a fixed, immutable, or purely “natural” entity. Instead, it is viewed as a constantly reconfigurable system. Advances in biotechnology, the expansion of genetic engineering, and the proliferation of “biohacking” practices have rendered the body both scientifically and socially complex. Today, the body is not merely a biological organism. It sits at the intersection of social, technological, and ethical considerations.

At the heart of this transformation lies the increasing capacity for humans to intervene in their own bodies. Genetic editing technologies, prosthetic systems, brain–machine interfaces, and biological implants are used to both restore and “enhance” the human body. Yet these interventions introduce social hierarchies: those with access to such technologies acquire “enhanced bodies,” producing new forms of social inequality mediated through the body itself.

Rosi Braidotti, in Posthuman Feminism (2022), emphasizes that in the posthuman era, the female body occupies the center of both technological production and ethical debate. While interventions may be framed as expressions of women’s autonomy, they simultaneously reposition the female body as an object of scrutiny and control. Medicalization of childbirth, technological management of hormonal cycles, and the widespread normalization of cosmetic surgery turn the female body into a laboratory for societal expectations.

Social media and contemporary ideals of bodily aesthetics further complicate these discussions. Digitally altered images, filters, and virtual representations have made “artificial beauty” a new social norm. The body is increasingly perceived not as a biological reality but as a product of digital production. In this context, the human body becomes an object of technological, economic, and aesthetic fabrication, raising critical ethical questions: does technology liberate the body, or does it impose new forms of control? If interventions serve social expectations more than medical necessity, can individuals truly claim ownership over their own bodies?

Posthumanism approaches these questions by conceiving the body not merely as a biological construct but as a form of political and social discourse. Authority over the body reflects broader societal mechanisms that shape and govern human life. As technology transforms the body, it simultaneously redefines the ethical boundaries of society itself.

A new ethics between humans and the planet

Posthumanism reshapes not only our understanding of technology and the body but also fundamentally transforms the human relationship with nature. For centuries, the humanist worldview positioned nature as a passive object for human use, encouraging humans to see themselves as “owners of the planet.” However, the twenty-first century has made clear that humans are not masters of the systems they influence. Ecological crises, climate change, mass ecosystem losses, and the consequences of technological production reveal that humans are participants within, rather than rulers of, the natural world.

Ecological posthumanism emerges precisely at this juncture. It shifts the focus from anthropocentrism to an ecocentric perspective, emphasizing the interconnectedness and interdependence of all living and non-living entities. This approach extends beyond environmental protection to a principle of coexisting with nature, redefining the very notion of social responsibility.

Rosi Braidotti, in The Posthuman (2013), notes that recognizing humans as ecological beings demands both ethical and political transformation. The primary concern is no longer human welfare alone but the wellbeing of the planet as a whole. This shift raises questions within the social sciences as well. If humans are no longer central, how should concepts of social justice and responsibility be reconsidered?

Contemporary examples of this perspective are visible in climate activism, particularly initiatives led by younger generations. Greta Thunberg’s Fridays for Future movement exemplifies the social expression of posthumanist thought, centering the planet’s voice over human convenience. Questions such as “what do we consume, what do we produce, how do we live?” have shifted from personal concerns to planetary ethical imperatives.

The use of artificial intelligence and technology in ecological monitoring further illustrates posthumanist principles in practice. Drone technology in the Amazon rainforest, for instance, tracks deforestation and protects species, creating processes governed not solely by humans but by technological-ecological networks. Here, AI, humans, and nature operate as joint agents.

Ecological posthumanism also highlights the cultural roots of environmental harm. Consumerism, fast fashion, and capitalist notions of “development” drive social behaviors that deplete planetary resources. Posthumanist thinking critiques these behaviors and promotes ethical consumption, empathy toward non-human beings, and ecological justice as guiding values.

The central call of ecological posthumanism is clear: humans must see themselves not at the center of the universe but as integral components of planetary systems. This demands a reconfiguration of ethical, social, and cultural responsibilities. The fate of the planet is no longer solely an environmental issue. It is a question of social justice and collective existence.

In the posthuman era, ecology and social life are inseparable. Humans are not above nature; they coexist with it. This perspective defines the future direction of ecological policy, social thought, and a new ethic of co-existence.

Nigar Shahverdiyeva
Sociologist and Researcher