What does it mean, and what should it mean to be human? In this collection of essays, scholars place the philosophies and theories of animal studies and posthumanism into conversation with biblical studies. Authors cross and disrupt boundaries and categories through close readings of stories where the human body is invaded, possessed, or driven mad. Articles explore the ethics of the human use of animals and the biblical contributions to the question. Other essays use the image of lions—animals that appear not only in the wild, but also in the Bible, ancient Near Eastern texts, and philosophy—to illustrate the potential these theories present for students of the Bible. Contributors George Aichele, Denise Kimber Buell, Benjamin H. Dunning, Heidi Epstein, Rhiannon Graybill, Jennifer L. Koosed, Eric Daryl Meyer, Stephen D. Moore, Hugh Pyper, Robert Paul Seesengood, Yvonne Sherwood, Ken Stone, and Hannah M. Strømmen present an open invitation for further work in the field of posthumanism. Features: Coverage of texts that explore the boundaries between animal, human, and divinity Discussion of the term posthumanism and how it applies to biblical studies Essays engage Derrida, Foucault, Wolfe, Lacan, Žižek, Singer, Haraway, and others

This groundbreaking book breaks with established canons and resists some of the stereotypes of feminist biblical studies. It features a wide range of contributors who showcase new methodological and theoretical movements such as feminist materialisms, intersectionality, postidentitarian 'nomadic' politics, gender archaeology, and lived religion, and theories of the human and the posthuman. The Bible and Feminism: Remapping the Field engages a range of social and political issues, including migration and xenophobia, divorce and family law, abortion, 'pinkwashing', the neoliberal university, the second amendment, AIDS and sexual trafficking, and the politics of 'the veil'. Foundational figures in feminist biblical studies work alongside new voices and contributors from a multitude of disciplines in conversations with the Bible that go well beyond the expected canon-within-the-canon assumed to be of interest to feminist biblical scholars. Moving beyond the limits of a text-orientated model of reading, this collection looks at how biblical texts were actualized in the lives of religious revolutionaries, such as Joanna Southcott or Sor Juana Inés de la Cruz. It charts the politics of the Pauline veil in the self-understanding of Europe and reads the 'genealogical halls' in the book of Chronicles alongside acts of commemoration and forgetting in 9/11 and Tiananmen Square.

Contributions by Torsten Caeners, Phoebe Chen, Mathieu Donner, Shannon Hervey, Angela S. Insenga, Patricia Kennon, Maryna Matlock, Ferne Merrylees, Lars Schmeink, Anita Tarr, Tony M. Vinci, and Donna R. White For centuries, humanism has provided a paradigm for what it means to be human: a rational, unique, unified, universal, autonomous being. Recently, however, a new philosophical approach, posthumanism, has questioned these assumptions, asserting that being human is not a fixed state but one always dynamic and evolving. Restrictive boundaries are no longer in play, and we do not define who we are by delineating what we are not (animal, machine, monster). There is no one aspect that makes a being human—self-awareness, emotion, artistic expression, or problem-solving—since human characteristics reside in other species along with shared DNA. Instead, posthumanism looks at the ways our bodies, intelligence, and behavior connect and interact with the environment, technology, and other species. In Posthumanism in Young Adult Fiction: Finding Humanity in a Posthuman World, editors Anita Tarr and Donna R. White collect twelve essays that explore this new discipline's relevance in young adult literature. Adolescents often tangle with many issues raised by posthumanist theory, such as body issues. The in-betweenness of adolescence makes stories for young adults ripe for posthumanist study. Contributors to the volume explore ideas of posthumanism, including democratization of power, body enhancements, hybridity, multiplicity/plurality, and the environment, by analyzing recent works for young adults, including award-winners like Paolo Bacigalupi's Ship Breaker and Nancy Farmer's The House of the Scorpion, as well as the works of Octavia Butler and China Miéville.

Transhumanism and Posthumanism in Twenty-First Century Narrative brings together fifteen scholars from five different countries to explore the different ways in which the posthuman has been addressed in contemporary culture and more specifically in key narratives, written in the second decade of the 21st century, by Dave Eggers, William Gibson, John Shirley, Tom McCarthy, Jeff Vandermeer, Don DeLillo, Margaret Atwood, Cixin Liu and Helen Marshall. Some of these works engage in the premises and perils of transhumanism, while others explore the qualities of the (post)human in a variety of dystopian futures marked by the planetary influence of human action. From a critical posthumanist perspective that questions anthropocentrism, human exceptionalism and the centrality of the ‘human’ subject in the era of the Anthropocene, the scholars in this collection analyse the aesthetic choices these authors make to depict the posthuman and its aftereffects.

This book explores the integration of narratology with posthumanism by examining a large scope of narratives in science fiction over nearly half a century in a range of major Anglophone countries. Based on the rhizome of posthumanism, analysis of the posthuman narrative embodiments in selected contemporary Anglophone science fiction, it investigates Ursula K. Le Guin’s The Left Hand of Darkness (1969), Ian Watson’s The Jonah Kit (1975), Iain Banks’ The Bridge (1986) and Richard Powers’ Galatea 2.2 (1995) as exemplifying various aspects of posthuman becoming-other. The book shows that, in the reactive logic of nihilism, the becoming-other posthuman, rather than posing a threat, proves to be the companion and savior of human beings, whose apocalyptic sacrifice brings back the all-too-human humanity to the chaotic world of presence.

This book explores the theories of transhumanism and posthumanism, two philosophies that deal with radically changing bodies, minds, and even the nature of humanity itself.

Examining the transhumanist movement, biblical ethicist Jacob Shatzer grapples with the potential for technology to transform the way we think about what it means to be human. Exploring the doctrine of incarnation and topics such as artificial intelligence, robotics, medical technology, and communications tools, he guides us into careful consideration of the future of Christian discipleship in a disruptive technological environment.

Technology is one of the dominant forces shaping the emerging postmodern world. Indeed the very fabric of daily life is dependent upon various information, communication, and transportation technologies. With anticipated advances in biotechnology, artificial intelligence, and robotics, that dependence will increase. Yet this growing dependence is accompanied with a deep ambivalence. For many technology symbolises the faith of the postmodern world, but it is an ambivalent faith encapsulating both our hopes and fears for the future. This book examines the religious foundations underlying this troubled faith in technology, as well as critically and constructively engaging particular technological developments from a theological perspective.

The evidence for the ancestry of the human species among the apes is overwhelming. But the facts are never “just” facts. Human evolution has always been a value-laden scientific theory and, as anthropology makes clear, the ancestors are always sacred. They may be ghosts, or corpses, or fossils, or a naked couple in a garden, but the idea that you are part of a lineage is a powerful and universal one. Meaning and morals are at play, which most certainly transcend science and its quest for maximum accuracy. With clarity and wit, Jonathan Marks shows that the creation/evolution debate is not science versus religion. After all, modern anti-evolutionists reject humanistic scholarship about the Bible even more fundamentally than they reject the science of our simian ancestry. Widening horizons on both sides of the debate, Marks makes clear that creationism is a theological, not a scientific, debate and that thinking perceptively about values and meanings should not be an alternative to thinking about science – it should be a key part of it.