The world in which we live today has little to do with the world in which most of the academic disciplines that comprise the human sciences were founded. What does it mean to study “the human” in our times, and what are the limitations of this practice?
These questions are the very center of the work of Tobias Rees, 2018-2019 Reid Hoffman Professor for the Humanities at The New School, and affiliated faculty in The New School for Social Research’s Department of Anthropology. Rees draws on various sources of knowledge, and his fields of study range from brain science to artificial intelligence (AI), and from microbiome research to global health.
Weaving a rich and multidisciplinary tapestry — he holds degrees in philosophy, art history, and anthropology — Rees argues that “the world has outgrown our concepts” — that many of our most taken-for-granted concepts are inventions of the modern era that are no longer fit descriptors. He invites us to consider how this sort of intellectual shift might be due to the inadequacies of these concepts themselves, and that a transformation of the human sciences is perhaps not something to be fought against but rather considered and, in some ways, welcomed.
Take, for example, society. Meant to distinguish ‘the human’ from ‘mere’ animals, ‘society’ has also been synonymous with ‘race’ or ‘people’ or ‘nation’. “The idea that humans ‘re social beings, that what defines them in their essence is that they always –– everywhere and every time –– live and have lived in a society, this is an idea that first emerges in the late 18th century, in the context of the French Revolution,” Rees said.
Since our notion of society, and of what kinds of beings we are, has changed very little over time, the term carries significant conceptual baggage and presents a problem for contemporary scholars. “There are many aspects of the present that we cannot subsume under the heading of the social as it was conceived of in the early 19th century,” Rees explains. “They range in style and might not add up. We can begin with the observation that ‘the social’ is usually tied to ‘a society,’ and that arguably not all people who live on a national territory are members of national society. Or we can be more provocative and point out that the assumption that what sets humans apart from animals is their sociality is somewhat untenable: If our neurotransmitters are made of bacteria living in our gut, then where does the human end and its microbiome begin? Are microbes part of society? Or, different example, the learning and thinking machines that artificial intelligence (AI) engineers are building?”
A radical rethinking of society may have profound consequences to our political lives. A question that preoccupies Rees is this: “How can a reformulation of our notion of the social –– maybe even a replacement of that term, given its strong anthropocentrism –– give rise to a new concept of the political, of political theory, of justice?” In other words, how can we understand ourselves and critique our conditions without ideas that rely on outdated assumptions about ourselves?
At present, Rees is exploring how fields like AI, microbiome research, and neuroscience challenge and change our concept of the human. “Your microbiome contributes more gene function to your organism than your own genome,” he says in a recent film. “It’s as if the ‘human’ is such that the thing that human sciences study doesn’t exist.” Similarly, his book Plastic Reason: An Anthropology of Brain Science in Embryogenetic Terms (2016) explores the scientific discovery that new cellular tissue emerges in mature brains, proving that the brain is plastic rather than fixed and immutable, and raising new possibilities about what is human.
At the Los Angeles-based Berggruen Institute, he leads the Transformations of the Human project, which places philosophers and artists in key research sites to foster dialogue with technologists, aiming to “render AI and Biotech visible as unusually potent experimental sites for reformulating our vocabulary for thinking about ourselves.”
Rees is attracted to heterodox institutions like the Berggruen Institute and, currently, The New School for Social Research. He believes they hold promise for a new kind of human science research that does not rely on unquestioned concepts and thereby foreclose the emergence of new models. In fact, he names The New School for Social Research “as one place I can actually imagine genuinely new kinds of experiments that could reinvent the human sciences.”
“Every science or discipline assumes that there is a reality sui generis that requires that science in order to comprehend it,” he states. These theoretical assumptions can wear old with age, but more importantly, they restrict our ability to understand the world by defining it in advance. “The cultural anthropologist will always find culture. The sociologist always finds society. Whatever knowledge is produced is either determined or conditioned by the assumptions you start with. It’s always more of the same.”
Social science, insofar as it presumes to understand what a society or the human can be, forecloses genuine discovery of challenging, novel, facts that run counter to our current notions of what humanity is.
Rees’ antidote is what he terms ‘exposure’ or ‘field sciences.’ An ethnographer approaches his subject with conceptual humility, not assuming that any of her concepts will be the same to those used by a different culture. In this humility and openness to understand without reducing the new information to predetermined frameworks, the field ethnographer makes space for genuine discovery.
“Imagine doing fieldwork in order to find out if there are things that escape the concepts of the human implicit in the analytical tool kit the human sciences have been contingent on. Imagine fieldwork as a kind of exposure of miniature concepts of the human, and the job of the researcher were to detect mutations of these miniature humans. Imagine, furthermore, that this would be an ongoing, never-ending project,” Rees explains.
His latest book, After Ethnos (2018), aims at de-anthropologizing anthropology –– and to provide a rough, tentative sketch of what he refers to as philosophically and poetically-inclined field science. “I’m trying to build research projects that make these new emerging fields visible as experimental laboratories for a ceaseless reconfiguration of the human, as fields that open up new epistemic spaces that allow one to explore possibilities for being human after ‘the human.’”