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1 Introduction
The human enhancement technologies of the twenty-first century promise make humans immortal by already giving them enhanced physical and mental abilities and capacities. The usage of bioelectronics enables us to connect new technologies with human nervous system on a higher-functioning level, nanotechnologies and nanomachines coupled with genetic engineering can affect biological changes within the cells, bringing further changes in the human biological structure. There are two dominant courses of improving and reshaping the human body. On one hand, the human body is "dematerialised" in the infinite space-time of the virtual world, using digital information, and on the other hand, the technical implants and artificial additions turn a man into a partially artificial being - cyborg, with a tendency for replacing all organic bodily parts and their functions, and creating a robot.
We are at a crossroads of our decisions. Do we want to fully accept all the possibilities offered by the techno-scientific mind, including the disappearance of man as a self-conscious living being, or do we advocate for a different way of thinking and existence. In the inexhaustibility of man's life and the ethos of his self-preservation, we see a chance that, on the possible end of human history, we may find solicitous sources of the true history that are out of sight for the metaphysical mind and its version of being and essence of man. The discussion on the cyborgoethic issues and principles is a small but an inevitable step on this path.
2 Technologic existence and the end of human beings
Man is an invention of date.
And one perhaps nearing its end [...]
One can certainly wager that man would be erased,
like a face drawn in the sand at the edge of the sea ([14] Foucault, 1966/1971, p. 387).
These are the final thoughts of Foucalt's book The Order of Things: An Archaeology of the Human Sciences , in which he prophetically announces the death of mankind:
If those arrangements were to disappear as they appeared, if some event of which we can at the moment do no more than sense the possibility - without knowing either what its form will be or what it promises - were to cause them to crumble, as the ground of Classical thought...