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The effect of the techno-sciences in families

Nanotechnology, Biotechnology, Informatics, Cognitive science - NBIC. The hurricane that is provoking the revolution in family life.

By Jorge Forbes
Category: Artigos


The effect of the techno-sciences in families 

Nanotechnology, Biotechnology, Informatics, Cognitive science

 - NBIC. The hurricane that is provoking the revolution in family life.


Nothing is as it used to be. From birth to death, we live the biggest tsunami that has ever hit the human social bond in the last 2500 years (length o four record rational history).

This hurricane is mainly due to the NBIC. Acronym that summarizes: Nanotechnology, Biotechnology, Informatics, Cognitive sciences. 

After the industrial revolution, which knew how to operate at millimetre level; after the revolution of the chip, when we learned to operate the micro, the millionth part of the meter; now we have begun to dominate the nano space, the billionth part of the meter.

A palpable example of this achievement is the advances in the cure of cancer, one of the main mortality causes of humanity, because we are ready to operate the chromosomes at the nanometre level. In this operation the four factors cited in NBIC are articulated. And, in a geometric speed, they will be articulated more and more, a fact we call big data.

What are the effects in the family? And what about the effects on the psychoanalytical clinic? This is the correlative and consequential question.

Let's list some questions:

- How will a girl react when she reaches her youth and learn that her parents, both blind, have modified her genome, making her also blind, to better live with them?

- How will the symptoms of school failure be expressed when our children or our grandchildren will have a google chip implanted in their brain?

- And to complete this aspect, how will be the cure memory loss when by that same chip we lose the beautiful capacity to forget?

- What will it be like to have a grand-grand-greandaughter, a grand-grand-grand-greandaughter, a gand-grand-grand-grand-greandaughter, ando so on. Rr what will it be like to have a living and active father and mother when we are ninety and they're one hundred and twenty years old?

- How will we live the end of the providence that characterized the fatherhood. The father will no longer be the eternal provider, the one who pays the pizza on Sunday. How will he reposition himself and how will the children reposition themselves with these parents that will live a long time?

- How will love be in the time of the cosmic wedding, far beyond the wedding of silver and gold? And how will the libido be?

These are just a few randomly selected issues in the journey of life, which have nothing of science fiction, as they are possibilities of today, although still curiously little discussed on political platforms. Before we are devastated by this tsunami, we better prepare ourselves to face it. I would say more lovingly, to welcome it, since we are facing a unique rebirth of human subjectivity, which is a fortune that, depending on us, can be a happy one.


Psychoanalysis will have to go beyond the Oedipal structure, since it, with its linear and hierarchical structure, marked by the supremacy of the Symbolic, is knot able the read the postmodern world. It is not enough for this new world, for TerraDois, as we named it.

Beyond Oedipus, in the second Lacanian clinic, we have the clinic of the Real. A clinic that shows the incompleteness, the hole in the human essence. If in animals the essence precedes existence - a bee, for example, knows how to be a bee, and it is always the same - in the human existence precedes the essence, we are always others, hence creative.

If Freud discovered the unconscious, it is arguable. But surely he discovered, rather, he invented the psychoanalyst, as Lacan pointed out. Through our work with the Real, we are professionals of the incomplete. We do not have to fear the advance of techno sciences thinking that they will one day abolish chance (chance, alluding to Mallarmé). 

We do not have to be accomplices of an ethic of fear, as Hans Jonas unfortunately proposes at the end of his classic and fundamental work Principle Responsibility. No, we have a better answer. When geniuses such as Tesla's creator, Elon Musk, advocates that perhaps we'll be Labradors of AI (artificial intelligence), the psychoanalyst will know how to propose beyond the clinic of “Freud explains it”, a clinic of “Freud implicates it”. A clinic that implicates the subject when he is faced with the shade of doubt, the shade that is ever renewed with any techno scientific advance. We cannot respond to this with fear, but with IR: Invention and Responsibility.

                                                                                                                                                                        Jorge Forbes