Editing Posthumanism (section)

==Philosophical posthumanism==
Philosopher [[Theodore Schatzki]] suggests there are two varieties of posthumanism of the philosophical kind:<ref name="ref-schatzki">Schatzki, T.R. 2001.  Introduction: Practice theory, in ''The Practice Turn in Contemporary Theory'' eds. [[Theodore Schatzki]], Karin Knorr Cetina & Eike Von Savigny. pp. 10-11</ref>

One, which he calls "objectivism", tries to counter the overemphasis of the subjective, or [[intersubjective]], that pervades humanism, and emphasises the role of the nonhuman agents, whether they be animals and plants, or computers or other things, because "Humans and nonhumans, it [objectivism] proclaims, codetermine one another", and also claims "independence of (some) objects from human activity and conceptualization".<ref name="ref-schatzki"/>

A second posthumanist agenda is "the prioritization of practices over individuals (or individual subjects)", which, they say, constitute the individual.<ref name="ref-schatzki"/>

There may be a third kind of posthumanism, propounded by the philosopher [[Herman Dooyeweerd]].  Though he did not label it "posthumanism", he made an [[immanent critique]] of humanism, and then constructed a philosophy that presupposed neither humanist, nor [[Scholasticism|scholastic]], nor Greek thought but started with a different [[religious ground motive]].<ref>{{cite web | url=http://www.dooy.info/ground.motives.html | title=Ground Motives - the Dooyeweerd Pages}}</ref>  Dooyeweerd prioritized law and meaningfulness as that which enables humanity and all else to exist, behave, live, occur, etc.  "''Meaning'' is the ''being'' of all that has been ''created''", Dooyeweerd wrote, "and the nature even of our selfhood".<ref name="dy-nc">
Dooyeweerd, H. (1955/1984). A new critique of theoretical thought (Vol. 1). Jordan Station, Ontario, Canada: Paideia Press. P. 4</ref>  Both human and nonhuman alike function subject to a common ''law-side'', which is diverse, composed of a number of distinct law-spheres or ''aspects''.<ref>{{cite web| url = http://www.dooy.info/2sides.html| title = 'law-side'}}</ref> The temporal being of both human and non-human is multi-aspectual; for example, both plants and humans are bodies, functioning in the biotic aspect, and both computers and humans function in the formative and lingual aspect, but humans function in the aesthetic, juridical, ethical and faith aspects too. The Dooyeweerdian version is able to incorporate and integrate both the objectivist version and the practices version, because it allows nonhuman agents their own subject-functioning in various aspects and places emphasis on aspectual functioning.<ref>{{cite web| url = http://www.dooy.info/subject.object.html| title = his radical notion of subject-object relations}}</ref>