Cyborg Mind is a comprehensive and authoritative book that discusses ethical and anthropological questions. It addresses key ethical and anthropological questions, challenges and implications that have arisen with respect to neuronal interface systems in both medical and nonmedical contexts. Furthermore, it addresses social, legal and philosophical implications of the use of new brain–computer interface technologies. The book provides insights into how helpful and promising neuronal interfaces are also giving rise to ethical challenges and questions, and it uniquely discusses the interface between the neuronal network (brain), electronic systems (computer) and cyberspace.

On reading MacKellar’s Cyborg Mind, one is presented with six chapters of futuristic deliberations on human identity, dignity and human nature in the world. The book’s first chapter contextualises cyberneuroethics based on historical trends that expound the field of control and communication (cybernetics) in animals including humans or machines. It explains how cybernetics enables anything digital, mechanical or biological to process and react to information. Chapter two illustrates how media like science fiction books and films have created an imaginative exploration of human society and explains how changing technologies have affected human behaviour. Specifically, the advanced computer technology that enhances cyberbrains allows biological brains to interface with various networks, making it possible to transplant human brains into completely robotic bodies so that individuals have permanent access to cyberspace.

Chapter three explores the brain–mind interface from a mind–body dilemma, the solutions to which are Dualist (substance and property) and Monist (physicalism, idealism and neutral monism). The Dualist perspective distinguishes between the realm of mind and the realm of matter, but they give different answers about how the two realms relate to each other, whereas the Monists postulate that there is only one realm of being. To the Monist, the mind and matter are both aspects of the realm (p. 39). Although he does not provide a comprehensive solution to this long‐standing debate, MacKellar suggests the need to examine how external influences (environment) affect the brain and mind, given that the mind emerges from and is shaped by interaction between the brain, body and environment (p. 40).

Procedurally, Cyborg Mind highlights steps involved in the neuronal interface systems. These include the neuronal basis of brain function, coding and representation, brain behaviour and perception, and the neurobiological basis of certain diseases (p. 47). Chapter four particularises the futuristic role of technology in enhancing human experiences such as new forms of brain manipulation aimed at cognitive enhancement or neuronal modification or correction (p. 48). In addition, Cyborg Mind addresses the challenges arising from direct neuronal interface with a computer network and the resulting association that may develop between human mind and cyberspace. It offers an anthropological and ethical examination of the future risks or harms, addressing guidelines to better the crude contemporary technology that requires significant improvements before more advanced neuronal interface appliances are developed (p. 99).

Chapter five explains specific individual and societal ethical guidelines and also addresses the probable risks faced in implementing the guidelines. MacKellar suggests the need for society to restrict neuronal interface enhancement, but at the same time shares fears of significant challenges that result from creating and justifying feasible mechanisms that restrict enhancement. MacKellar also addresses the behaviour of online humans who use multiple communication systems and devices to remain highly connected, arguing that they already exhibit the first elements of cyberneuroethics, in particular, the real risks and advantages of hyperconnectivity, coping with the amounts of information available, virtual worlds, social media and new technologies that have increased questions of whether humans have become cyborgs (p. 112). Furthermore, it addresses how technologies are changing cognition, consciousness, mood, personality, identity, escaping reality and humanity (p. 113–156).

The book’s sixth chapter addresses policy concerns and the need for new legal systems aimed at addressing the challenges of cybercrimes, mental integrity and identity theft (p. 218–225). On privacy and surveillance, and the right to privacy, the author specifically notes the need to protect rights to privacy, in particular, software that enables anonymous use of neuronal interface systems (p. 193).

However, MacKellar’s book falls short in explaining how new technologies can be used in large dataset mining where cross‐referencing is done to ensure that a range of personal information is protected against public consumption digitally (p. 220). Although the author is conscious of ethical guidelines, the book limits itself to those agreed upon by the Scottish Council on Human Bioethics (p. 239–242); there is need for further discussion on universally acceptable ethical guidelines on cyberneuroethics.

Despite this, the book is an essential piece of work for engineers, computer technologists, biologists, theologians, media and legal practitioners, anthropologists, those who study philosophy and politicians; in other words, anyone with an interest in questions of human/technology interfaces. More specifically, it is timely for the disciplines of neurology, neurobiology, neurosurgery, neuropathology, neuro‐oncology, neuro‐management, neuro‐web design and the neuro‐fuzzy (p. 15–17). Ethically, the book draws boundaries for neurologists who study the brain’s processes and the neurobiologists who explore the brain’s working mechanism from a purely biological standpoint (p. 19–20). Although MacKellar’s book presents complex ideas that augment available literature, it advances an existing fear that no one may be really in control or knows what will happen with the consumption of these technologies. This raises ethical questions of who to trust with preventing and controlling negative consequences of such a technology (p. 25). MacKellar’s rigorous conceptualisation of cyberneuroethics is thus timely and will guide future research.

电子人思想是一本全面而权威的书，讨论了伦理和人类学问题。它解决了医学和非医学领域中有关神经元接口系统出现的关键伦理和人类学问题，挑战和启示。此外，它还解决了使用新型脑机接口技术对社会，法律和哲学的影响。这本书提供了关于有用的和有希望的神经元接口如何也引起道德挑战和疑问的见解，并且它独特地讨论了神经元网络（大脑），电子系统（计算机）和网络空间之间的接口。

在阅读麦凯勒的《半人半幻世界》时，其中一章介绍了关于人类身份，尊严和人类本性的未来主义思考的六章。本书的第一章根据历史趋势对网络神经伦理学进行了背景介绍，这些历史趋势阐明了动物（包括人或机器）的控制和通讯（网络学）领域。它解释了控制论如何使任何数字的，机械的或生物的信息能够处理和响应信息。第二章阐述了科幻小说和电影等媒体如何对人类社会进行了富有想象力的探索，并说明了不断变化的技术如何影响人类的行为。具体来说，增强计算机大脑功能的先进计算机技术使生物大脑能够与各种网络进行交互，

第三章从心身两难的困境中探索了大脑与思想的界面，对二元论（物质和财产）和一元论（物理主义，理想主义和中性一元论）的解决方案。二元论的观点区分了精神领域和物质领域，但是它们对两个领域如何相互联系给出了不同的答案，而一元论者则假设只有一个存在领域。对于一元论者而言，思想和物质都是领域的两个方面（第39页）。尽管他没有为这个长期的辩论提供全面的解决方案，但麦凯勒建议，鉴于大脑是从大脑，身体和身体之间的相互作用中产生出来并受其影响的，因此有必要检查一下外部影响（环境）如何影响大脑和思想。环境（第40页）。

在程序上，半机械人思维突出了神经元接口系统中涉及的步骤。这些包括大脑功能，编码和表示，大脑行为和知觉的神经元基础，以及某些疾病的神经生物学基础（第47页）。第四章具体介绍了技术在增强人类体验方面的未来作用，例如旨在认知增强或神经元修饰或矫正的新型大脑操纵形式（第48页）。另外，靠机械装置维持生命的头脑解决了直接神经元与计算机网络的接口以及由此产生的可能在人的思维和网络空间之间发展的关联所带来的挑战。它提供了关于未来风险或危害的人类学和伦理学检验，提出了一些指南，以改进更好的粗略现代技术，而在开发更高级的神经元接口设备之前，这需要进行重大改进（第99页）。

第五章介绍了具体的个人和社会道德准则，还论述了在实施准则时可能面临的风险。MacKellar提出社会需要限制神经元接口的增强，但与此同时，人们也担心创建和证明限制增强的可行机制会带来重大挑战。MacKellar还解决了使用多种通信系统和设备保持高度连接的在线人类的行为，认为他们已经展现了网络神经伦理学的第一要素，尤其是超连通性的实际风险和优势，以应对可用的信息量，虚拟世界，社交媒体和新技术，这增加了人们是否已成为机器人的问题（第112页）。此外，

该书的第六章讨论了政策关注以及对旨在应对网络犯罪，心理完整性和身份盗用的挑战的新法律体系的需求（第218-225页）。关于隐私和监视以及隐私权，作者特别指出需要保护隐私权，特别是能够匿名使用神经元接口系统的软件（第193页）。

但是，MacKellar的书没有解释如何在大型数据集挖掘中使用新技术，在这种情况下进行交叉引用以确保一系列个人信息受到数字化保护，以防公共消费（第220页）。尽管作者意识到了道德准则，但本书仅限于苏格兰人类生物伦理委员会同意的准则（第239-242页）。有必要进一步讨论关于网络神经伦理学的普遍可接受的道德准则。

尽管如此，对于工程师，计算机技术人员，生物学家，神学家，媒体和法律从业人员，人类学家，研究哲学和政治家的人们而言，这本书还是必不可少的工作。换句话说，任何对人机交互技术感兴趣的人。更具体地说，对于神经病学，神经生物学，神经外科，神经病理学，神经肿瘤学，神经管理，神经网络设计和神经模糊等学科，这是及时的（第15-17页）。从伦理上讲，这本书为研究大脑过程的神经学家和从纯粹生物学角度探讨大脑工作机制的神经生物学家划定了界限（第19-20页）。尽管MacKellar的书中提出了一些复杂的想法，这些想法可以补充现有的文献，它加剧了人们的恐惧，即没人会真正掌控或知道使用这些技术会发生什么。这就提出了道德问题，即谁值得信任以预防和控制此类技术的负面后果（第25页）。因此，MacKellar对网络神经伦理学的严格概念化是及时的，并将指导未来的研究。