**An Anthropology of** *Singularity***? Pastoral Perspectives for an Embodied Spirituality in the** *Annus virtualis* **and Beyond1**

Jan-Albert van den Berg  *Department of Practical Theology, Faculty of Theology, University of the Free State South Africa* 

#### **1. Introduction**

428 Social Sciences and Cultural Studies – Issues of Language, Public Opinion, Education and Welfare

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In the award-winning film, "The social network" (2010), the origin, development and farreaching significance of Mark Zuckerberg's *Facebook* are highlighted. In the film, one of the characters, Sean Parker, refers to the Facebook phenomenon as "[t]he true digitalization of real life" (nilesfilmfiles.blogspot.com. 2011:02).

Taking into account that film has developed into an important technological and visual expression of meaning (Graham, 2002; Louw, 2008), it seemed necessary to take note of how the advancement of technology is portrayed. With the accent on possible future developments in "performing the faith" (Swinton & Mowat, 2006, p. 4), as well as on giving expression to the dynamics of life – since life "is about change" (Astley, 2002, p. 21) – the aim of the research was to trace the contours of the "true digitalization of real life" and the pastoral perspectives for an embodied spirituality.

Since we are living in a world where "the spirit of technology pervades the whole of culture" (Schuurman, 2003, p. 13), the challenge of addressing this quest is further demarcated through the acknowledgement of the fact that we currently find ourselves in a world characterised by "the new social structure of the Information Age", which constructs "a culture of virtuality in the global flows that transcend time and space" (Castells, 2006, p. 381). The demands that are made upon our time as a result of this culture of virtuality challenge us to examine "the impact of twenty-first-century technologies – digital, cybernetic and biomedical – upon our very understanding of what it means to be human" (Graham, 2002, p. 1). The contours of this contribution are however not only to be found within the meaning of the present age of virtuality, but also wants to map the considerable scholarly discussion regarding the movement toward a state of posthumanism (Lunceford, 2009). When the term 'posthuman' is used, the condition referred to by writers and intellectuals, "who envision a day when humans will virtually merge with their technology, thereby creating a new and superior posthuman species" (Waters, 2006, p. x), is brought to

<sup>1</sup> This is an extensively reworked, updated and edited version of my earlier published article *An embodied spirituality: Perspectives for a bodily pastoral anthropology,* which was published in 2008 in *Acta Theologica.* 28(2):118-132.

An Anthropology of *Singularity*?

*(Graham, 2003, p. 38).* 

meaning.

**3. Backspace** 

Pastoral Perspectives for an Embodied Spirituality in the *Annus virtualis* and Beyond 431

The foregoing perspectives could possibly be evaluated by making use of perspectives from a dogmatologically informed anthropology (Staley, 2011). However, in contrast to a dogmatological anthropology, a pastoral anthropology focuses on understanding human beings in their recovery (therapy), as well as on accompanying them in their search for meaning in life (Louw, 1999). In a previous research contribution (Van den Berg, 2008), it has already been indicated and confirmed that when perspectives on an "embodied soul" are negotiated for the purposes of pastoral care, these perspectives serve to emphasise, *inter alia*, that identity can be understood in terms of a so-called "bodily identity" (Murphy, 2006, p. 141), thereby accentuating a positive perception and experience of the body (Ganzevoort & Veerman, 2000). The implication of this in a possible description of a pastoral anthropology is thus that corporeality "confronts us with the realities of vulnerability and affliction", and that this very vulnerability "is deeply embedded in our bodily existence" (Van Huyssteen, 2006, p. 320). The implications of these accents will then need to be reevaluated and re-articulated within the developing understanding of singularity, and as part of the world of the *annus virtualis* and beyond, where the possibility of a "transition from *Homo sapiens* to postbiological *Homo cyberneticus*" (Graham, 2002, p. 9) is envisaged.

As the cyberspace visitor would know, it is always possible to re-visit previous domains by using the backspace option. Re-visiting previous domains will hopefully contribute not only towards the evaluation and re-articulation of the possible further development of the current debate, but also towards the opening up of additional space for evolving vistas of

I remember a time when, in the process of rethinking the meaning of anthropology for pastoral care, I reflected on the work of a German anatomist, Gunther von Hagens. During the late 1970s, he developed the so-called plastination technique, revealing inner anatomical structures (Van den Berg, 2008). One of the images portrayed a praying man holding his heart between his hands. To my mind, this image not only depicts the intimate relationship between body and soul, but also metaphorically points to an embodied understanding of spirituality in pastoral care. This insight occurred a few years ago, and at the time I thought that this comprised a new understanding of a bodily spirituality. These days, I find myself in front of the computer, thinking about embodiment in virtuality, where "much human interaction" currently "occurs in a bodiless world" (Herzfeld, 2010, p. 125). As if this were not enough, it is further anticipated that singularity, merging the human being with the machine, will allow "human beings to transcend some of their perceived limitations" (Garner, 2004, p. 16). Understandably, this possible scenario challenges the expectation as to how spirituality will be embodied in an era of singularity. In this regard Dean-Drummond (2005, p. 365) has already pointed out the importance of "[q]uestions about human identity –

such as, who am I? Where do I come from? What does the future hold?"

*The ultimate goal for transhumanism is to attain what is called the 'singularity': a point in the (not too distant) future at which the rising curve of technological progress reaches its peak. According to transhumanists, the singularity will signal a radical qualitative change in the nature of human/machine intelligence – a transition into super intelligence and omnipotence* 

mind. Within this broad domain of interest, questions relating to forms of embodiment therefore play an important role in the quest for relevance, especially taking into account that "[t]o enter virtual reality is to cross a threshold where physical and temporal limits are suspended" (Waters, 2006, p. 52).

In the evolving understanding of our age as the *annus virtualis* (Joubert, 2010, p. 48) – and in thinking ahead into the future – the traditional lines of demarcation are being eliminated (Barna, 2011, Kindle edition). A futuristic possibility exists of "scanning our consciousness into computers", enabling us to "enter a virtual existence or swap our bodies for immortal robots and light out for the edges of space as intergalactic godlings" (Time, 2011, p. 27). This links up with Graham's (2003, p. 32) observation that "technological advance is reshaping what it means to be human".

Taking this evolving understanding as a point of departure for a critical reflection on the scientific fields of practical theology and, in particular, pastoral care – as well as futures studies, *inter alia* – the domain of interest is not only reflected upon, but recent and future developments are also taken into account, paving the way for the motivation of an interdisciplinary discourse. The research on which this contribution is based is characterised by a philosophical analysis of relevant concepts leading to theory building. In coherence with the theme of the contribution, the documentation of research is delineated by making use of the metaphor of internet connectivity and associative networks of meaning (Müller & Maritz, 1998) as a possible expression of the "technologization of nature" (Graham, 2002, p 2). Connecting to the internet evokes the expectation of encountering landscapes of meaning – some in the form of old, familiar territories, while others comprise uncharted virtual horizons that await the exploring visitor.

#### **2. Loading**

The term 'loading' evokes the experience of a webpage being downloaded and loading onto the computer screen. A virtual experience is commonly facilitated by connecting to the internet, thereby creating 'cyberspace', which refers in this context to the "symbolic, imagined space between nodes on the network that allows new selves and new worlds to be created" (Garner, 2004, p. 16). In using the metaphor of the internet, I do not wish to imply that this is the only expression of technological advancement. Rather, it is an expression of the current "medium-is-the-message" world (Carr, 2010, p. 1). Graham (2002, p. 4) explains the world of shifting realities:

*Just as the boundaries between humans, animals and machines are eroded, so too are distinctions between the virtual and the real. New digital technologies have reconfigured taken-for-granted patterns of physical space, communication and intimacy.* 

My particular approach to the theme of the article is reflected in the understanding that "anthropology is essentially a hermeneutical problem" (Louw, 1999, p. 157). In this approach the emphasis falls on hermeneutical methodology, in which spirituality as a universal human concern in the quest for transcendence and meaning is investigated in terms of a variety of religious traditions and scholarly disciplines (Schneiders, 2005). It is from this point of view that an investigation of the meaning and implications of the futuristic concept of 'singularity' is conducted, in terms of the following definition:

*The ultimate goal for transhumanism is to attain what is called the 'singularity': a point in the (not too distant) future at which the rising curve of technological progress reaches its peak. According to transhumanists, the singularity will signal a radical qualitative change in the nature of human/machine intelligence – a transition into super intelligence and omnipotence (Graham, 2003, p. 38).* 

The foregoing perspectives could possibly be evaluated by making use of perspectives from a dogmatologically informed anthropology (Staley, 2011). However, in contrast to a dogmatological anthropology, a pastoral anthropology focuses on understanding human beings in their recovery (therapy), as well as on accompanying them in their search for meaning in life (Louw, 1999). In a previous research contribution (Van den Berg, 2008), it has already been indicated and confirmed that when perspectives on an "embodied soul" are negotiated for the purposes of pastoral care, these perspectives serve to emphasise, *inter alia*, that identity can be understood in terms of a so-called "bodily identity" (Murphy, 2006, p. 141), thereby accentuating a positive perception and experience of the body (Ganzevoort & Veerman, 2000). The implication of this in a possible description of a pastoral anthropology is thus that corporeality "confronts us with the realities of vulnerability and affliction", and that this very vulnerability "is deeply embedded in our bodily existence" (Van Huyssteen, 2006, p. 320). The implications of these accents will then need to be reevaluated and re-articulated within the developing understanding of singularity, and as part of the world of the *annus virtualis* and beyond, where the possibility of a "transition from *Homo sapiens* to postbiological *Homo cyberneticus*" (Graham, 2002, p. 9) is envisaged.

As the cyberspace visitor would know, it is always possible to re-visit previous domains by using the backspace option. Re-visiting previous domains will hopefully contribute not only towards the evaluation and re-articulation of the possible further development of the current debate, but also towards the opening up of additional space for evolving vistas of meaning.
