Recent successes in robotic prosthetics suggest humans could someday replace one by one their body parts, including sense organs and much of the brain, with mechanical and computerized parts. Posthumanist Andy Clark appeals to Merleau-Ponty's "blind-man's cane" example to explain how foreign objects integrate into our bodily systems in a seamless and organic way. But Merleau-Ponty's theory only accounts for how already acquired implements further assimilate into our body's workings; it does not explain how we were able to combine with them in the first place.
Against Merleau-Ponty's "organic" account, I propose Guattari's and Deleuze's "machinic" theory of connected systems. Only by means of the interference of one system into another can machines link up, reconfigure, and express their vitality. Specifically it happens by means of "minorization", that is, when a "minor" machine links into a larger one but in a disruptive way, sending shockwaves through the "major" one and causing it to rearrange its order and organization. The usefulness, then, of this "machinic" view is twofold: it (a) helps us to understand our selfhood as we transition to a more machine-based embodiment, and it (b) suggests a purpose to guide our choices and uses of new enhancements, namely, to do so in accordance with their ability to interfere with and disrupt larger systems so to prevent the solidification of centralized power and order, and to thereby build a larger heterogeneous community of interfering machines.