File:Anthropocène et paradigme de l'Homme-trace (B. Galinon-Mélénec).png

Summary[edit]

"Today, the history of the "Ichnos-Anthropos" follows its course as days go by, it is ever-evolving. What connects him today to the pastof humankind will remain present in the "Homme-trace" of tomorrow. The adaptation process producinghe evolution of his body as a conséquence-(trace)—including his encephalon—; the body of tomorrow’s Homme-trace will continue to evolve, depending on the milieu where he lives. It is impossible to predict this future—even if the imagination of science fiction authors have offered us several scenarios. In contrast, we have the ability to understand the importance of theconséquences-traces of this evolution. The awareness ofour condition as anIchnos-Anthropos(Homme-trace) is capable ofaffectingour perception of the consequences of our relationship with the environment: humanshave become more sensitive to the value of conceiving therole of the trace in a sustainable development, not only forhumankind, but also fortheir planet; the Earth, within the Cosmos". "If we posit that the future of humans merges with the future of the objects they design and that they are in permanent interaction with the complexity of a world they are part of, it is possible to propose figure "Anthropocène et paradigme de l'Homme-trace" "We see the emergence of a robot model whose evolution condition sare inspired by the "Homme-trace paradigm" which, as has been previously discussed, relies on embodied semiotics on constructivist epistemology based on corps-milieu interactions and the tide of enaction. Therefore, we understand that this type of robot is able to discover its environment thanks to the corps-traces activated by corps-milieu interactions which, as happens with humans, does not know reality in itself, but only what its experienceenables it to know, building a form of representation of the world by prioritizing the patterns emerging from experience. If we posit that it is possible for it to constitute itself in an individual dynamic identity built upon a unique difference for each robot, then we could conclude that a processof individuationin therobot, similar to human individuation, could be possible, but it would not mean that they share the same nature".

( Source : B. Galinon-Mélénec)

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