In the history of metaphysics and its transformation by Heidegger, the body cannot have emerged as an explicit issue, as it still hides today in neuro-cognitivism under the notion of an “incarnation of consciousness.” It could not be mentioned separately, in its principal autonomy, because it had the status and feature of a small object with its corresponding features of matter and form (eidos and morphé). Considering the horizons of the intersubjectivity of consciousness in Husserl’s phenomenology, Merleau-Ponty made the first and last step in the growth of metaphysics in terms of its way to the existential turn and openness of the body as an event. What has been recognized in the onto-pathology of the world as a marvelous disinfection of disharmony from the kingdom of the “phantom hand,” is the discovery of the technological assemblage of human possibilities of an existence in the world.
Curvature, fractalization, and substitution only prove the fact that the body as a living machine appears in a very different way from the constant transformation of the Being as it has been described in the traditional metaphysics. We do not just have to ontologically start thinking about the body as Jean-Luc Nancy states in Corpus. Our task, however, is less apocalyptic-Messianic than the announcement of the end of history and metaphysics, upon which the apprehensive thinking of Being was based. Instead, it has to be compromised by the occurrence of the post-biological body and its permanent transformation. As interplanetary nomads in the wandering universe, which only comes to its fulfilment in the human species, we encounter the uncanny “new nature” of the technosphere based on the logic of calculating, planning, and constructing. Hence, the AI activity requires the aesthetic shaping of “A-life.”
The body becomes a fluid and metamorphic object. But this is no longer an object in the function of a transcendental subject that decides a priori about his movement, form, and materiality in space.