Conference Agenda

Human-like sex robots have the potential to mediate intimate relationships and sexuality (Frank and Nyholm, 2016). However, sex robots are rarely imagined or used in ways that can be considered queer. In terms of their historical and current depictions and uses, sex robots have been predominantly depicted and used as ideal women-like objects by heterosexual men. Sex robots seem to mainly reinforce heteronormative and masculine ideals of sexual and romantic companionships. In this paper we explore the possibility of queering the sex robot. With queering the sex robot, we mean imagining, designing and using sex robots in ways that disrupt heteronormative, binary and particularly masculine frameworks of ‘good’ sexual and romantic companionships (Ahmed, 2006).

We do so through two distinct yet overlapping critical theoretical lenses: Queer Lacanian Psychoanalysis and New Materialism. New Materialism offers an understanding of human (and gender) identity as fluid and has introduced the figure of the cyborg as a queer concept and method. It focuses on relationships with the non-human (nature and technology) and, from a feminist perspective, highlights problematic power relations. Queer Lacanian Psychoanalysis critically analyzes the philosophical anthropology of the psychoanalyst and philosopher Jacques Lacan through a queer lens. Lacan has for instance highlighted the idea that ‘the sexual relation does not exist’ and thereby criticizes dominant heterosexual ideals. We identify several overlaps between these two perspectives on sexual relations: for example, both 1) emphasize the importance of non-human relationality 2) demonstrate how sexual identity and orientation are fundamentally fluid and 3) critique ideals of purity and harmony in sexual relations.

Based on these findings, we aim in the first part of the aper to highlight how the insights from these theories offer potential for queering sex robots, including how sex robots can be critiqued from these perspectives. In the second part of the talk, we plan to take a more practical approach and explore what queering the sex robot could look like in practice – a rather challenging endeavor. Drawing on our previous collaborations with designers and artists, we will generate some concrete ideas.

Sources

Ahmed, S. (2006). Queer Phenomenology: Orientations, Objects, Others. London: Duke University Press.

Frank, L., & Nyholm, S. (2017). Robot sex and consent: Is consent to sex between a robot and a human conceivable, possible, and desirable? Artificial Intelligence and Law, 25(3), 305-323. https://doi.org/10.1007/s10506-017-9212-y

It may seem fairly unlikely that an ancient philosophy like Buddhism could have something to offer to the moral reflection on our contemporary technological challenges. It is clear that the main Buddhist schools originated in environments quite different from ours. So very likely, no direct inspiration is to be expected from Buddhist thinking or practices to the question what it means to be intimate with our technologies. But I would like to discuss three Buddhist robots - two legendary robots, and one actual robot – that within their particular context may shine a light on the question. In her book Gods and Robots Adrienne Mayor (2018), quotes two Buddhist moral stories with remarkable sci-fi characteristics. The first story is a legend (or a group of legends) about an army of killer robots that guard the grave of nobody less than the Buddha. The Buddha was renowned for preaching ahimsa (non-violence), yet the killer robots were installed, according to legend, so protect his remains agains grave robbers. A second story is more like a parable. It tells the unfortunate events of a man who finds himself attracted to the daughter of his host, only to find out that she is actually a mechanical doll, created by the host. A third example, Mindar, is of another category. For Mindar is a robot that is actually installed as a preacher in the Zen temple of Kodai-ji, and (supposed to be) venerated as the embodiment of Kannon, the mythological embodiment of Buddhist compassion.

What these stories have in common, is that they point at the importance of bringing together three basic elements of the Buddhist path, which are traditionally called 'wisdom training', 'moral discipline training' and 'meditation/attention training'. In the light of this context, I want to rephrase these three as thetics (developing and keeping in mind the overall philosophical framework), ethics (implementing this framework in one's actions) and esthetics (the application of the philosophical framework in one's attentional practices'. Within the context of our intimacy with technology, this calls for bringing together and distinguishing the question what the technology is good for, how this good is being protected in actual use, and the way this reflects in design.