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Technologies shape who we are, how we organize our societies and how we relate to nature. For example, social media challenges democracy; artificial intelligence raises the question of what is unique to humans; and the possibility to create artificial wombs may affect notions of motherhood and birth. Some have suggested that we address global warming by engineering the climate, but how does this impact our responsibility to future generations and our relation to nature? This book shows how technologies can be socially and conceptually disruptive and investigates how to come to terms with this disruptive potential. Four technologies are studied: social media, social robots, climate engineering and artificial wombs. The authors highlight the disruptive potential of these technologies, and the new questions this raises. The book also discusses responses to conceptual disruption, like conceptual engineering, the deliberate revision of concepts.

How could ectogestative technology disrupt gender roles, parenting practices, and concepts such as “birth”, “body”, or “parent”? In this chapter, we situate this emerging technology in the context of the history of reproductive technologies, and analyse the potential social and conceptual disruptions to which it could contribute. An ectogestative device, better known as “artificial womb”, enables the extra-uterine gestation of a human being, or mammal more generally. It is currently developed with the main goal to improve the survival chances of extremely premature neonates. We argue that the intended use of the technology in neonatal intensive care units, as an alternative to current incubators (“partial- ectogestation”), challenges concepts such as “birth”, “fetus”, and “neonate”, and has several ethico-legal implications. We moreover address a more futuristic scenario where the entire embryological and fetal development could happen within an artificial womb (“full-ectogestation”). Such a scenario reveals the disruption of gender roles, parenting practices, and concepts such as “mother”, “father”, and “parent”. Both full- and partial-ectogestation would have implications for engineering and design, law-making, ethics, and philosophical anthropology.