Post-species sociology & Bangladesh's tech evolution

We're at a pivotal moment in human history, one where the very definition of what it means to be human is being profoundly challenged. The Fourth Industrial Revolution (4IR), with its rapid advancements in artificial intelligence (AI), biotechnology, and robotics, is dissolving the traditional boundaries between the biological, digital, and technological realms. These changes are not just altering our economies and social structures, but fundamentally reshaping our sense of self and our place in the world. As technology becomes more integrated into our lives, a new school of thought is emerging to make sense of this transformation: 'Post-Species Sociology'.

This revolutionary sociological perspective moves beyond the conventional, human-centric view of the world. Instead, it proposes a re-evaluation of the symbiotic relationship between humans, technology, and other non-human entities. While not yet a mainstream term, the intellectual groundwork for post-species sociology has been laid by thinkers like Steve Fuller, Donna Haraway, and Yuk Hui. Steve Fuller, in his seminal work 'Humanity 2.0: What it Means to be Human Past, Present and Future' (2011), was particularly prescient in questioning whether the foundations of 20th-century knowledge are adequate for the 21st-century human. 

Fuller introduced the concept of 'Humanity 2.0,' arguing that our identity is no longer solely a product of biological evolution but is being intentionally augmented and transformed by the technologies we create. He posits that the historical drive to improve ourselves, once inspired by religious or philosophical ideals, now manifests through scientific and technological endeavours, such as transhumanism and posthumanism. This perspective frames technology not just as a tool, but as an active participant in our ongoing evolution, a process that sociology must analyse to understand its profound social implications. 

Conventional sociology has long focused on human society, treating technology, nature, and non-human elements as mere backdrops for human activity. Post-species sociology directly challenges this, asserting that we are moving beyond our biological limitations through technological innovation. Technologies such as genetic editing with Clustered Regularly Interspaced Short Palindromic Repeats (CRISPR), brain-computer interfaces, and biohacking are pushing human capabilities to unprecedented levels. This means that our evolution is no longer a purely biological process; it is becoming increasingly shaped by technological selection. 

For example, using CRISPR to prevent genetic diseases or implanting chips to enhance cognitive functions shows that we are actively transcending the bounds of natural evolution. This new reality sees technology not as a simple instrument, but as a partner in a "deep and reciprocal interaction." Our tools are not just making our lives easier; they are altering our cognition, behaviour, and self-perception. The smartphone, for instance, is more than a communication device-it's an extension of our memory and a shaper of our social habits.

This paradigm shift requires us to abandon the notion that humans are the central, dominant figures in the world. Post-species sociology suggests we are now part of a larger, integrated system where humans, technology, the environment, and other organisms are inextricably linked. The consequences of climate change, for example, are a result of this intertwined relationship between human technology and natural systems. Similarly, the development of AI and genetic engineering affects not only human life but also the lives of other organisms and the environment. In this context, we must view ourselves as an "integrated entity" that evolves in harmony with technology and the environment, rather than an isolated, all-powerful species.

While post-species sociology might seem like an abstract concept for a developing nation, its relevance is rapidly growing in Bangladesh. The country is experiencing a digital revolution that is transforming its social fabric. The increasing use of digital technology in education, telemedicine, administration, and even agriculture is a clear indicator that Bangladesh is participating in this global discourse. These changes are reshaping the traditional roles of humans in society, bringing both opportunities and significant challenges.

In the agricultural sector, where manual labour has been the cornerstone for generations, technology is gradually gaining traction. The use of drones for crop monitoring and the experimental deployment of robotic harvesters are raising critical sociological questions. What will happen to the livelihoods of landless farmers when machines replace their labour? Without timely policy intervention, this could exacerbate existing social inequalities, benefiting wealthy farmers who can afford new technology while leaving marginal farmers behind.  Similarly, in megacities like Dhaka, smart city initiatives, automated traffic systems, and AI-powered surveillance are changing urban dynamics. The key question is how these advancements will impact the urban poor and informal sector workers, who are already disadvantaged.

Bangladesh's healthcare sector is also seeing a shift with the adoption of AI-based diagnostics. Some private hospitals are utilizing AI to analyse medical images with high accuracy, and telemedicine platforms are employing AI-assisted chatbots to provide primary health advice in rural areas. This raises fundamental questions about the traditional doctor-patient relationship and the trust that underpins it. Who is responsible when a machine makes a critical diagnosis? Will these technologies be accessible to all, or will they widen the health disparity between urban and rural populations? We must also consider whether the human touch and empathy will be lost if healthcare becomes overly reliant on technology.

The nation's garment industry, a major pillar of its economy, faces a significant threat from automation. As robots take over tasks such as sewing and packaging, millions of workers, many of whom are women, may lose their jobs. This technological shift necessitates a deep analysis of its impact on employment, wages, and social security. The government and industry leaders must plan for workforce rehabilitation and social security nets to ensure a just transition and prevent mass unemployment, especially among women who have gained economic independence through this sector.  Education is also transforming, with AI-powered tutoring and virtual labs being integrated into the curriculum. While these tools offer new learning opportunities, they challenge the traditional role of the teacher. They could widen the educational gap between students in cities with internet access and those in rural areas without it.

The advent of a post-species reality is not just about technological or economic shifts; it brings with it profound ethical and philosophical dilemmas. For instance, the use of genetic engineering to enhance livestock productivity challenges our moral boundaries concerning the natural order of life. In a predominantly Muslim country like Bangladesh, the rise of lab-grown meat raises complex questions about its compliance with 'halal' standards. Even more complicated are the issues surrounding life and death decisions. If an AI-powered doctor recommends discontinuing a patient's life support, where does the moral responsibility lie? As the relationship between humans and technology deepens, we will need to create new definitions of humanity and morality that can reconcile our technological reality with our deeply held religious and cultural values.

One of the most critical risks for a country like Bangladesh is 'digital neo-colonialism'. Becoming overly dependent on foreign technology can pose a threat to national sovereignty. Storing sensitive data, such as health records, on foreign cloud servers poses a national security risk. Similarly, if foreign corporations control AI-based agricultural apps, they could manipulate local markets and production. To mitigate this threat, Bangladesh must develop its technological capabilities and implement strict policies to ensure 'data sovereignty'. Protecting domestic information and preventing external forces from influencing its populace through technology is a paramount challenge for the country's future.

Effectively navigating the challenges of a post-species world requires a multifaceted approach. This includes a forward-thinking education system that introduces new subjects, such as "Techno-Social Studies" or "Bioethics," at the university level to prepare students for the complex relationship between technology and society. The government must formulate a national data policy to protect data sovereignty and develop specific ethical guidelines for the use of AI, aligning them with the country's unique cultural, religious, and human rights standards. Furthermore, it is essential to establish training programmes for new, technology-based jobs to help workers displaced from sectors like the garment industry and agriculture. Raising public awareness about both the benefits and risks of technology will also empower citizens to adapt to these changes without becoming victims of them.

Ultimately, post-species sociology teaches us that technology is not a neutral tool; it is a force that is fundamentally reshaping our existence. Bangladesh stands at a crossroads: it can either passively accept the social consequences of technology or actively partner with it, shaping its development in a way that aligns with its own social and cultural values. This is not just a theoretical debate but an essential guide for the principles, ethics, and implementation of Bangladesh's future human development. The greatest challenge will be to strike a thoughtful balance between human values and technological advancements, ensuring a future that is not only better but also more meaningful and humane.

Dr. Matiur Rahman is a researcher and development professional.

matiurrahman588@gmail.com