The boundaries between physical and non-physical barriers are broken down by cyborg culture. A cyborg is a hybrid of machine and human, and of social reality and fiction1.This fusion of elements created by cyborgs is productive in so far that for both Donna Haraway and Anthony Vidler, the cyborg is a platform for presenting issues which are important to them. Haraway's cyborg addresses social and political boundaries, and for Vidler the cyborg deals with the relationship between human and architectural space.
For Haraway there are three crucial boundary breakdowns; of the biological-deterministic ideology, the distinction between animal-human and machine, and of physical and non-physical. Haraway says that a cyborg world might be about social and physical realities in which people are not afraid of their joint kinship with animals and machines, and not afraid of permanently partial identities2.The cyborg acts very much as a mediator, bridging the gaps of contradictory standpoints and projecting future possibilities.
For Vidler the cyborg deals with the fusion of human and machine or human and animal. For instance when he speaks of Tristin Tzara's idea of intra-uterine architecture, Vidler is referencing a human-animal cyborg, one who inhabits a space through primitive interaction. The home has a prosthetic relationship to the user. When Vidler speaks of Dali's concept of hyper-materialism, the object is assembled in a way such that it embodies a tight connection with its creator as a result of the processes behind its conception. With no apparent construction logic, the aesthetic of the author now takes over the aesthetic of the machine and they have a prosthetic relationship. 3