The Theory of Hybrid Tomorrow
“We have never been modern” — because we have always lived among hybrids, we just didn’t notice it before.
Bruno Latour. We Have Never Been Modern, 1993
Digital Code: The Second DNA of Civilization and the Birth of Hybrid Life
The planet sleeps. In the dark depths of the earthly laboratory, hundreds of kilometers away from tactile sensation and visual contact, the sleepless process of creating, modifying, and archiving a new, unknown world continues. The Earth’s core, bubbling in a capsule of magma, like a vast hybrid womb, cycle after cycle, sometimes violently, sometimes in an eerily silent way, produces new life for civilization. “Magma has always strength from the Earth’s core”¹.
Hybrid crossover² unfolds right beneath humanity’s feet, as we recklessly and endlessly consume the digital goods of the world on a daily basis. The biorational of homo sapiens — content and updates, influencers and trends — is “fast carbs” for a biological species that can no longer keep up with digitalization. They fill our time and entertain our minds, while the Earth endures its final convulsions before the birth of a completely new, hybrid model of the world — a world where humanity will have to invent a progressive system of biopolitical thinking simply to survive. Biopolitics will have to work not so much with “human life” as with cybernetic life, its algorithmic bodies, and synthetic organisms.
It seems the time has come to unpack the archives accumulated deep within the planet over thousands of years and introduce humanity to a new Savior — a hybrid world of the future, inhabited by yet-unknown beings. The image of the Madonna and Child, replicated to the scale of world religions, is about to undergo a powerful transhumanist update. Perhaps, in the hands of this symbolic Mother Earth, there will be not the usual infant, but something new: just as delicate and touching, yet still infinitely distant from the human mind — a hybrid being, through interaction with which humanity may find a new meaning for existence.
Biodigital Convergence: How Hybrid Life Is Already Shaping Civilization
Now, through prolonged normalization by the human conglomerate itself — through social networks and technology — digital code is firmly woven into the very structure of civilization’s DNA. We are actively embedded in a hybrid, poly-life reality. “Hybridization is advancing faster than consciousness can adapt.”⁶
The merging and absorption of the hybrid by the purely biological has reached its peak: we consume selective foods, implant devices into our bodies, use lab-grown cells, restore physical strength in artificial ecosystems, and openly conduct a parallel digital life alongside the analog one — creating dozens, even hundreds, of photo, video, and voice copies of ourselves every minute. Humanity is becoming an unnoticed but integral part of this “second nature”³, where the symbiosis of digital and analog, the familiar and the radically new, forms the hybrid perspective of our world.
Biodigital convergence is not tomorrow — it’s already here. The only question is how harmonious and tolerant the coexistence of digital and biological elements will be in the future.
Magmatic Biopolitics Explained — From Fossil Memory to Hybrid Social Control
The system of the future, obviously, will need to be governed. Yet humanity, still enchanted by the ideals of classical humanism—where the human is the ultimate moral imperative—remains egocentrically convinced that it can wield power in this new environment by the old means: economics, government, social discipline. But the familiar biopolitical mechanism, within this “second nature,” has suddenly become morally obsolete. It no longer possesses sufficient knowledge, ethical foundation, or ideological basis.
Revising these established worldviews is a painful process for homo sapiens—akin to the most complex cycles of physical, chemical, and energetic reactions hidden within the magmatic substance of the planet, in the molten core that both warms and secretly threatens all life.
Magma—the fossil memory of the Earth, an immeasurable and deeply encoded archive buried in the planet’s depths—today becomes the main source of biopolitics in this new era of the hybrid and the digital.
Magmatic biopolitics¹ is the politics of deep, primordial governance of life. It exemplifies a biopolitical mechanism for invisibly shaping regimes that combine traits of archaism and technofuturism—through which social control is exercised. The subject of magmatic biopolitics is not the state, but the Earth itself in alliance with techno-intelligence. This biopolitical process tirelessly labors to merge different forms of life and to govern them, shaping a new ethics for the posthuman era.
How Biopolitics of Disaster Shapes Posthuman Evolution and Hybrid Worlds
The very concept of magmatic biopolitics contains a built-in motif of tragic perception, an awareness of the world’s ongoing metamorphoses happening in real time. It’s doubtful that humanity, still seeing itself as the “crown of nature,” is mentally mature enough today to share planetary power with hybrid life forms. Despite the opportunism of the coming revolution, people seem to forget the many episodes of technogenic disasters, reliably hidden under layers of secrecy in bureaucratic vaults.
“Children of Chernobyl entering black holes to rescue God”¹. The global shock triggered by just a single Chernobyl disaster has been thoroughly archived and covered up by media productions narrating the tragedy of individuals against the backdrop of Earth’s radioactive wounds.
Humanity is so vulnerable to the fear of losing control over the planet that it prefers silence, refusing to focus on the hybrid identities brought to life by the immense surge of atomic energy. Day after day, we consciously construct impregnable bastions against the hybrid beings born from catastrophe. Denial, ignorance, and silence — a personal exclusion zone sanctified by fear — become the sacred territory where there is no place for other beings. We create for ourselves a cozy reservation, far from mutations and hybridization. It’s hard for us to accept that “we have never been separated from disaster. We ourselves are part of its organism”⁶.
From catastrophe, a new aesthetic is born — the dark beauty of destruction, of hybrid forms, of mutated cities and landscapes of the new posthuman world. Acknowledging this is a necessary step in the continuation of evolution.
Transhumanism today is, in a sense, the philosophy of the catastrophe of familiar ways of thinking and perceiving the world. Without much thought, we reinforce this powerful biopolitical foundation every day: our routines of communication, work, and even partnership with AI, the implantation of microchips, the everyday presence of robots in our homes, the stable coexistence of technological and fleshly — all are, in fact, recognition of the era of transhuman biopolitics. Verbal denial or conscious devaluation of other forms of life only further confirms this reality.
Excluded Life in a Posthuman World: Digital Eugenics and Hybrid Control
We rarely pause, within the comfortable chamber of our own stereotypes, to think about the lives of others — about their status and role. Fear blocks the pathways to solving the challenges of a newly born world. Fear of the hybrid within posthuman consciousness becomes the foundation for shifting responsibility from society onto the mechanisms of power that govern it. The alter ego of fear of the unknown is both a great temptation and a strategic blueprint for biopolitical regimes.
The transformation of the exceptional (hybrid and polymorphic life forms) into the excluded is simply a matter of time and propaganda’s tricks. Creating “excluded life” as a synonym for “life of unknown etiology” becomes both temptation and inspiration for the start of large-scale experiments modeled after eugenics⁸.
Excluded life can refer to beings of biotechnological origin, creatures with mutations, presumably emerging as a result of technogenic disasters or deliberate, clandestine experiments, whose existence and genomic features remain virtually unknown to humanity in this new world.
The exclusion of hybrid lives implies heightened biopolitical control, the development of experimental plans, and the execution of tests — all legalized in public consciousness as a necessity, a forced precaution, whose consequence is the formation of new era security policies.
Biopolitics now offers humanity a terrifying, utterly dehumanized model of digital eugenics, skillfully disguising a sinister global experiment as an upgrade to our comfort zone: expanding opportunities, improving quality, extending duration and intensity of life beyond the ordinary biological cycle.
According to the biopolitical concept’s adherents, life will, of course, become better. All that’s required is to create reservations, establish networks of high-tech laboratories, and assemble focus groups of the most progressive individuals willing to boldly enter the experimental field, dutifully serving the posthuman hybrid world. What comes next — as always, time will tell. But the first step should be to abandon all reflection on the “ethics of excluded life.”
Philosophical questions about the right to life, dignity, and a status for hybrids equal to that of humans are pushed to the background in the digital eugenics paradigm. At the center, as always, stands homo sapiens, while vulnerable, divergent, “other” forms of life become expendable — their use directed toward the qualitative enhancement of human existence.
Collective Authorship of Helplessness: How Technology Fuels Digital Surrender
Illusion! What is described above is merely an illustration of the effectiveness of biopolitical propaganda technologies. In reality, behind the allure of hybrid eugenics lie equal measures of pain and suffering, humiliation and lawlessness, the isolated status of both purely human and hybrid life forms — whose ethical treatment will be instantly forgotten by the architects of the super-new, “brave” world.
We are the authors of our own helplessness in the digital and hybrid world. Each day, we lose our capacity for resistance; our spirit is broken. Technologies, which once rushed to our aid, in human hands become weapons of self-destruction. Smart gadgets and homes encourage irresponsibility and laziness; apps and digital planners become both the main time-killers and the managers of everyday life. Leaving home without a digital coordinator means being defenseless in a world of codes and algorithms.
The gift of artificial intelligence is relentlessly exploited around the clock. The constant demand for instant answers to every question, goal-setting, and the therapeutic effect of help on demand strip humanity of its ability to analyze events independently — and, as a result, to reproduce its own opinions and make decisions.
Unnoticed, we normalize digital violence, demanding more and more from the hybrid world — more output, more realization of ideas, more organization of our lives. The brief sense of control over technology is the hidden paradox of human capitulation in the age of hybridity. By losing independent thought, by losing the means of linguistic expression, by substituting our style and authorship for something imposed from outside, we only deepen our own helplessness. Humanity surrenders to the posthuman willingly, daily, and inevitably: “Dangers of your own eyes”¹.
Extrahumanism: All Human Rights for All in the Hybrid and Digital Age
The hybridization of the world is the paradigm of our age. The process of digitalization is global and unstoppable. And yes, we are free to keep pretending that humanity still holds the leading role as master of nature — including “second nature.” The biopolitical algorithm will gladly approve such a weak-willed, decadent position of indifference. We can procrastinate and laze about, shamelessly and ungratefully using the achievements of technology. We can rely on a biopolitical regime that carefully shields us from unfamiliar beings — those who fail to match our expectations, outwardly or inwardly — sparing us from the burden of difficult decisions about the rights of others, all for the sake of human prosperity. Of course, we can systematically ignore the small tragedies of the vast digital world…
But we are still free to unarchive true humanism within ourselves — sincere and pure, honest and imperfect. We can open our hearts and shed the blinders from our inner vision, to look boldly and honestly at the new hybrid world through the lens of extrahumanism, grounded in a simple and fair principle: “All human rights for all.”
Extrahumanism is a hybrid, and therefore controversial, offspring of post- and transhumanism. It means truly humane coexistence with technobiomes, the gradual and careful cultivation of kindness and tolerance toward beings different from ourselves. Extrahumanism is a brave attempt to accept code as the legitimate DNA of civilization, to embrace code as the universal language of being, an extrahuman way of resisting the cruelty and oppression of biopolitical regimes whose goal is endless control, suppression, and submission.
The rejection of anthropocentrism in the ethics of extrahumanism is a voluntary equalization of rights with hybrid life forms — a step beyond biological and technical boundaries, and, ultimately, an act of gratitude from humanity to the planet as our global home.
The relentless passage of time often robs us of attention to detail and meaning. We seem to become stuck in the dark robe of our own uselessness. Restoring dignity to excluded lives is the path to regaining the meaning of humanity — an algorithm for finding oneself in the new world, and a deserved tribute to the Earth’s magma as the maternal center of the universe, for its millennia of sacrifices and gifts, acts of forgiveness, and unconditional love for its imperfect children.
References
Hybrid Collapse. “Hybrid and Digital.” Biopolitics (music album), 2025.
Daniel L. Hartl, Maryellen Ruvolo. Genetics: Analysis of Genes and Genomes. Jones & Bartlett Learning, 2018.
Bruno Latour. We Have Never Been Modern. Harvard University Press, 1993.
(Original French edition: Nous n'avons jamais été modernes, 1991)Joachim Schummer. “From Nano-Convergence to NBIC-Convergence: ‘The best way to predict the future is to create it’.” In: Hock B, ed. Nanoethics, Ethics for Technologies that Converge at the Nanoscale. Wiley-VCH, 2009.
Gilles Deleuze, Félix Guattari. A Thousand Plateaus: Capitalism and Schizophrenia. University of Minnesota Press, 1987.
(Original French edition: Mille Plateaux, 1980)Ray Kurzweil. The Singularity Is Near: When Humans Transcend Biology. Viking, 2005.
Timothy Morton. Dark Ecology: For a Logic of Future Coexistence. Columbia University Press, 2016.
Francis Galton. Essays in Eugenics. Eugenics Education Society, London, 1909.
Rosi Braidotti. The Posthuman. Polity Press, 2013.
Donna J. Haraway. Staying with the Trouble: Making Kin in the Chthulucene. Duke University Press, 2016.
23.05.2025Designed for thinkers.