[...]are part of this digital ="trms">world, but we are not necessarily subject to its terms
="lsts lst1">•splicing of direct and tactile human perception of reality with another reality, one that is mediated and ="trms">technical
="lsts lst1">•the naration is not pure nor whole (why cyborg='qstn'>?)
="lsts lst1">•place of visibility (/ field of articulability)
="lsts lst1">•it is an ="trms">aesthetic dream, dream of is="trms">morphism between the discursive object and the visible object
="lsts lst1">•exteriorization of the body (="trms">relation between face / hand / tool )
="lsts lst1">•The “exact meeting place” of form, ="trms">matter, tool, and hand is the touch(Henri Focillon)
="lsts lst1">•

////////////////////////

In this ="trms">interconnection of ="trms">embodied being and environing ="trms">world, what happens in the ="trms">interface is what is important.
='lgc'>--Don ="ppl">="ppl">Ihde, Bodies in ="trms">Technology

At first glance, s="trms">trapped to the body of critters such as green turtles in Shark Bay, off Western Australia, humpback whales in the waters off southeast Alaska, and emperor penguins in Antarctica, a nifty miniature video camera is the central protagonist. Since the first overwrought seventeenth-century European discussions about the camera lucida and camera obscura, within ="trms">technoculture the camera (the ="trms">technological eye)seems to be the central object of both philosophical pretension and selfcertainty, on the one hand, and cultural skepticism and the authenticitydestroying powers of the artificial, on the other hand. The camera='lgc'>--that vault or ="trms"nttrm="search">arched chamber, that judge's chamber='lgc'>--moved from elite Latin to the vulgar, democratic idiom in the nineteenth century only as a consequence of a new ="trms">technology called photography, or “light-="trms">writing.” A camera became a black-box with which to register pictures of the outside ="trms">world in a re="trms">presentational, menta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, and sunny ="trms">semiotic economy, an analogy to the seeing eye in brainy, knowing man, for whom body and mind are suspicious str="trms"nttrm="danger,stranger">angers, if also near neighbors in the head. Nonetheless, no ="trms">matter how gussied up with digitalized optical powers, the camera has never lost its job to function as a judge's chamber, in camera, within which the facts of the ="trms">world='lgc'>--indeed, the critters of the ="trms">world='lgc'>--are assayed by the standard of the visually convincing and, at least as important, the visually new and exciting.
... first we have to plough through some very pre="trms">dictable ="trms">semiotic road blocks that try to limit us to a cartoonish ="trms">epistemology about visual self-evidence and the life="trms">worlds of human-="trms">animal-="trms">technology compounds.

="large lg2" stl="font-size:111%">
="ppl">="ppl">Gilbert stresses that nothing makes itself in the biological ="trms">world, but rather reciprocal induction within and between always-in-process critters ramifies through space and time on both large and small scales in cascades of ="trms">inter- and ="trms">intra-action. In embryology, ="ppl">="ppl">Gilbert calls this “="trms">inter="trms">species epigenesis."43 ="ppl">="ppl">Gilbert ="trms">writes='lgc'>: “I think that the ideas that Lynn ='lgc'>[="ppl">="ppl">Margulis='lgc'>] and I have are very similar; it's just that she was focusing on adults and I want to extend the concept (as I think the ="trms">science allows it to be fully extended) to embryos. I believe that the embryonic co-construction of the physical bodies has many more implications because it means that we were ‘never’ individuals”

caring='lgc'>: becoming subject to the unsettling ="trms">obligation of curiosity, which requires knowing more at the end of the day than at the beginning


//////////////


="ppl">Nietzsche also said, at the very beginning of the second treatise of The Genealogy of Morals, that man is a promising ="trms">animal, by which he meant, underlining those words, an ="trms">animal that is permitted to make promises (das versprechen darf). ="trms">Nature is said to have given itself the task of raising, bringing up, domesticating and “disciplining” (heranziichten) this ="trms">animal that promises.


Microlandscapes='lgc'>:


the talk, also works ='thdf'>the notion of mirror ="trms">stage and what does it mean for us and for the companien ="trms">species that are entangled. what th="trms"nttrm="already,spread">reads of meaning are taken apart by pulling on the th="trms"nttrm="already,spread">read of self reflection and self vision, what will gets account as ="trms">nature for whom and when. the ="trms">animal that is in charge of her own image is the re="trms">presentation of the universala man.


Appearance of eukaryotic cells around 2 billion years ago is probably the most significant event in the ="trms">history of life on earth. It gave the creatures with DNA two important things='lgc'>: a nucleus that contained all the genetic ="trms">materials and an ="trms">interface to ="trms">communicate with the ="trms">world outside of the cell='lgc'>--a complex ="trms">membrane='lgc'>--to talk with the ="trms">materials alien to itself. ="trms">Interface is a critical point of ="trms">intersection between ="trms">different life ="trms">worlds, fields, or levels of organization. They are the areas in which ="trms">social friction can be experienced and where diffusion of new ="trms">technology is leading to structural discontinuities (which can be either ="trms">positive or negative), the ="trms">interface is where they will occur. The argent issue of ="trms">interfaces in ="trms">social ="trms">interaction and flow between human ="trms">animal, nonhumans, and computers is today becoming a zone of ="trms">transition of ephemeral ="trms">technologies, physical contact, ="trms">socio-political boundaries, and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor-re="trms">presentation.
Since antiquity, re="trms">presentation has been the foundational concept of ="trms">aesthetics and ="trms">semiotics. In the ="trms">modern era, it has also become a crucial concept in political theory. In a discussion of law and ethnography, ="ppl">Clifford ="ppl">="frds scrmbld">Geertz calls into ="trms">question the Western distinction between ="trms">matters of fact and ="trms">matters of value. “Facts and law we have perhaps everywhere; their polarization we perhaps have not.” ="ppl">="frds scrmbld">Geertz's hermeneutic approach leads him to focus on the ="trms">relation between the grounding of norms and the re="trms">presentation of fact. Therefore, he con="trms"nttrm="cluster,club">cludes, re="trms">presentation is a distinctive manner of ="trms">imagining the real, and is a fundamental ="trms">phenomenon upon which all culture rests.
The performance-talk is divided into three tangled ="trms">narratives, one the ="trms">social mode of ="trms">traveling that in="trms"nttrm="cluster,club">cludes the ="trms">child='lgc'>--the op="trms">posite of the lonely masculine ="trms">traveler='lgc'>--based on the real experience and a personal ="trms">story in a trip to Amazon in Colombia with ="frds scrmbld">Karin Demuth and her three years old boy='lgc'>--="frds scrmbld">Hanno='lgc'>--, second a multi-headed ="trms"nttrm="already,spread">reading of ="trms">technologies of ="trms">interfacing within computer culture and the ="trms">worlds of other ="trms">species, the meaning of ="trms">inter-facing with the other, and third a visual re="trms">presentation of the highly ="trms">technical images recorded by Kinect infrared 3D-scanner/motion-detector. The result of the visualization is a heavily glitchy image, which aims in the performance to link the spatial practice to the perceived and the re="trms">presentational spaces to the lived. Affirming the “un="trms">naturalness” of the image makes it a trans="trms">position of universal means of ="trms">communication='lgc'>--the ="trms">language='lgc'>--that would like to provide a direct, unmediated, and accurate re="trms">presentation of the jungle.
The performance is an engagement with ='thdf'>the notion of companion ="trms">species elaborated by ="ppl">Donna ="ppl">="ppl">Haraway, in an experience of walking in a tropical jungle with a computer in one hand and in the other hand the hand of the human ="trms">child. The work deals with ="trms">questions of the other-space that is mentally filled with projections and projects. The recording of the walking in the rain forest ='lgc'>--as spatial and ="trms">sensual experience='lgc'>-- is thus de="trms">materialized and has acquired a digital character. The ="trms">dense and hot environment of the Amazon is replaced by an abstract graphic structure, thus bringing a new understanding of the locality of the walk. The noise and the randomness of the ="trms">technical coloring the surface of the jungle provoke an ="trms">aesthetic fascination, and an appropriation of the imposible image of the forest.



="trms">Traveling to the Amazon to experience its radical Otherness is a European tradition. It unintentional affirms the ideology of a “state of ="trms">nature” that is ="trms">prior to culture.


="ppl">Lacan='lgc'>: i am led to regard the function of the mirror ="trms">stage as a particular case of the function of the imago, which is to establish a ="trms">relation between the organism and its reality - or, as they say, between the Innenwelt and the Umwelt.

This developement is experienced as temporal dialectic that decisively projects the function of the individual into ="trms">history. the mirror ="trms">stage is a drama whose ="trms">internal thrust is precipitated from insufficiency to anticipation - and which manufactures for the subject, caught up in the ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of spatial identification, the succession of phantasies that extends from a fragmented ="nms">body image to a form of its totality that i shall call orthhopaedic - and, lastly, to ='thdf'>the ='thdf'>assumption of the armour of an alienating identity, which will mark with its ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigid structure the subject's entire mental development. thus, to break out of the circle of the Innenwelt into the Umwelt generates the inexhaustible quadrature of the ego's verifications.

="large lg6" stl="font-size:103%"> Electronic Reserve Text='lgc'>: from Jacques ="ppl">Lacan, Ecrits, New York='lgc'>: W. W. Norton, 1977.
The Mirror ="trms">Stage as Formative of the Function of the I as Revealed in Psychoanalytic Experience

Delivered at the 16th ="trms">International Congress of Psychoanalysis, Zurich, July 17, 1949

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="ppl">Flusser, ="trms">Gestures - beyond machines (="trms"nttrm="already,spread">reading)


the project investigates the way in which ="frds">Seifee as an artist engages tactics of fieldwork, ="trms">embodiment and ="trms">materiality (in a manner that reveals or instigates processes of knowing).
(In this moment of increasing standardization and specialization regarding how people learn, art is a space for innovative thinking and experimentation outside given frameworks.)


...our ability to share the experience of the habits of the ="trms">world that we discover. (="ppl">Kohn)

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="ppl">Campbell on Harman's philosophy
(problem of) object-oriented ="trms">ontology as ="trms">social theory ='lgc'>[insights of object-orientation mechanically applied to the ="trms">social by Harman, “im="trms">materialism"='lgc'>]
="lsts lst1">•innovative adaptation of ="trms">phenomenology
="lsts lst1">•critique of how objects have been failed by philosophy
="lsts lst1">•insistence upon an ="trms">aesthetic attitude of investigation
='lgc'>--but='lgc'>='lgc'>-->
="lsts lst1">•object-oriented ="trms">social theory lacks the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor and ="trms">imaginative potential to envision the ="trms">ontology of the ="trms">social
="lsts lst1">•the way object-oriented ="trms">ontology is stuck in a no-man's-land of not-quite-nonhuman-not-quite-human
="lsts lst1">•as ooo enters ="trms">social theory it commits a performative fallacy ='lgc'>='lgc'>--> missing the fundamental starting point of ="trms">social theory='lgc'>: ='strcls'>***objects come into the ="trms">social ="trms">world as expressions of (negotiated, perceptual, political, ="trms">agentic) value='strcls'>*** ='lgc'>[="trms">social theory is fundamentally predicated on the ="trms">socius ='lgc'>='lgc'>--> ="trms">social theory is about the as="trms">sociation between things ='lgc'>=/= homogenous things='lgc'>]
='lgc'>}='lgc'>=/= ="ppl">Campbell's ='strcls'>*posthuman ="trms">relationism='strcls'>*='lgc'>: another form that better understands the ="trms">abyssal point between the non-human and the human


(2007 conference) speculative realism ='lgc'>{antipathy to “human-centred” intellectual traditions='lgc'>} ='lgc'>='lgc'>='lgc'>~=> object-oriented ="trms">ontology

(objectivity ='lgc'>=/= obliqtivity)
Harman's im="trms">materialism='lgc'>: realism without ="trms">materialism ='lgc'>: objects can only ever be captured obliquely

object-oriented ="trms">ontology's development='lgc'>:
="lsts lst1">•characterised by a consistent lament for how post-="ppl">Kantian philosophy in general (Continental philosophy in particular) has abandoned hope of describing objects as objects
="lsts lst1">•the real='lgc'>: absolute autonomy of objects (withdraw from subjects)
="lsts lst2">◦objects='lgc'>: sleeping giants holding their forces in reserve
="lsts lst1">•prefer the ="trms">excess of the ="trms">aesthetic over the reduction by the ="trms">scientific (="trms">materialism's tendency to reduce objects to a primary substratum ='lgc'>='lgc'>==> rendering them susceptible to mathematical capture) ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> ='strcls'>*="trms">aesthetic foundationalism='strcls'>* ='lgc'>[='lgc'>==engender='lgc'>='lgc'>==> an attitudinal ="trms">response to objects='lgc'>] (='at'>@="nms">apass, this is also a problem in artistic research)='lgc'>:
="lsts lst2">◦="trms">aesthetic appreciation above the reduction of the ="trms">phenomenon achieved by ="trms">science ='lgc'>='lgc'>--> “art (art criticism) is a style that gets us closer to the ="trms">nature of objects” (='lgc'>+ bad ='thdf'>example of Clement Greenberg)
="lsts lst2">◦(to make the invisible deep conditions of objects perceivable) ="trms">prioritize ='strcls'>*allusive style='strcls'>* above ='strcls'>*="trms">literal description='strcls'>*
="lsts lst1">•claims to post-="trms">phenomenological sovereignty
="lsts lst1">•over-mining approach to knowl="trms"nttrm="knowledge,Knowledge">edge production ='lgc'>=/= objects's surplus of reality
="lsts lst2">◦="trms">methodological approach which encounters objects as objects (='lgc'>=/= actor ="trms">network theory's manner of focusing upon an object's effects) ='lgc'>[='lgc'>+ bad ='thdf'>example of Dutch East India Company='lgc'>]='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> object-oriented ="trms">social theory produces a rudimentary ="trms">narrative with no discernible innovation on the level of='lgc'>:
="lsts lst3">◾objects ='lgc'>='lgc'>--> the actors are recognisable companies, personalities, infrastructures
="lsts lst3">◾="trms">relations ='lgc'>='lgc'>--> the major ="trms">symbiotic moments are legal contracts, infrastructure and formative moments in a human's life
="lsts lst3">◾time ='lgc'>='lgc'>--> there is standard chronology from birth to death, with emphasis on human-centric causes and effects
="lsts lst1">•“="trms">social theory='lgc'> = a mode of knowl="trms"nttrm="knowledge,Knowledge">edge production” (='lgc'>=/= a decontextualised reflection of the ="trms">world) ='lgc'>='lgc'>==> withdrawal='lgc'>: a psychological alibi, an ="trms">aesthetic (='lgc'>=/= cognitive concept) ='lgc'>==stimulate='lgc'>='lgc'>==> an attitudinal ="trms">response='lgc'>: humility ='lgc'>[='lgc'>+ passivity='qstn'>?='lgc'>] in the face of overwhelming non-human existence ='lgc'>[='lgc'>~ appeal ='lgc'>==produce='lgc'>='lgc'>==> a paterna="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic-arrogant-="trms">instrumenta="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list attitude to the nonhuman ='lgc'>=/= ='strcls'>*appeal ='lgc'>==foster='lgc'>='lgc'>==> ="trms">responsibility='strcls'>* (a norrnativity that withdrawal cannot) ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">="ppl">Haraway ='lgc'>+ ="ppl">Campbell='lgc'>]

='lgc'>}='lgc'>=/= posthuman ="trms">relationism='lgc'>: rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">lists who draw on contemporary advances in disciplines like geology, biology, mathematics and ="trms">neurology to make the case that non-human reality is not a sub-set of human reality ='lgc'>='lgc'>-->
="lsts lst1">•commitment to an object-oriented realism (='lgc'>='lgc'>~= Harman)
="lsts lst1">•occupy an ='strcls'>*="trms">anthropic='strcls'>* event horizon='lgc'>: their ="trms">social analyses occur in the shifting, impossible ground hetween the human and the nonhuman (='lgc'>=/= Harman)
="lsts lst1">•dialectic of object ='strcls'>**withdrawal ='lgc'>+ appeal='strcls'>** (='lgc'>=/= Harman's object withdrawal) ='lgc'>~ ='strcls'>***="trms">interaction between objective withdrawal ='and'>& subjective appeal='strcls'>***

(Moss) earth as making an appeal ='lgc'>--="ppl">Freud='lgc'>='lgc'>--> a ="trms">demand for work
“when the attention of an experienced person is drawn to the ="trms">child's state by this path of discharge, ='lgc'>[the path of discharge='lgc'>] ... acquires a secondary function of the highest importance, that of cornmunicalion
='lgc'>='lgc'>--> initial helplessness of human beings is the primal source of all moral motives
(="trms">child's) creaming and kicking ='lgc'>='lgc'>--> appeal (made by the earth) is a combination of ="trms">demand ='lgc'>+ accusation


contemporary ="trms">social theorists are turning towards objects
='lgc'><='lgc'>==Bennett='lgc'>== object produce a ‘="trms">gestalt shift’ in perception
='lgc'>}='lgc'>==="ppl">Tsing='lgc'>='lgc'>==> (amounts to) a political act ='lgc'><='lgc'>== (turning towards objects) requires us='lgc'>:
="lsts lst1">•to re-divide the ="trms">world
="lsts lst1">•to re-="trms">prioritise matler(s)
="lsts lst1">•to create ="trms">different ="trms">causalities
="lsts lst1">•to follow new ="trms">agencies
="lsts lst1">•to produce new spacetimes
="lsts lst1">•to ="trms">interrupt the ‘mind-lulling ="trms">presence of common sense’
='lgc'>}='lgc'>-='lgc'>-='lgc'>='lgc'>--> acknowl="trms"nttrm="knowledge,Knowledge">edge the importance of traditional ='strcls'>*="trms">social theory='strcls'>* in identifying gross inequalities ='lgc'>+ advocate a posthuman ="trms">relationism that moves ='strcls'>*from critique to production='strcls'>* ='lgc'>='lgc'>==> ='strcls'>*new and surprising connections between modes of existence='strcls'>* (='thdf'>for example)
="lsts lst1">•did the typical American diet play any role in engendering the widesp="trms"nttrm="already,spread">read susceptibility to the propaganda leading up to the invasion of Iraq='qstn'>?
="lsts lst1">•do sand storms make a ="trms">difference to the sp="trms"nttrm="already,spread">read of socalled sectarian violence='qstn'>?
="lsts lst1">•does mercury help enact autism='qstn'>?
="lsts lst1">•what if ="trms">serious adoption practices for and by the elderly became common='qstn'>?
="lsts lst1">•what if nations that are worried about low birth rates (Denmark, Germany, Japan, Russia, white America, more) acknowl="trms"nttrm="knowledge,Knowledge">edged that fear of immigrants is a big problem, and that racial purity projects and fantasies drive resurgent pronatalism='qstn'>?


posthuman='lgc'>: a mode of ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening for the nonhuman ='lgc'>+ ="trms">simultaneously acknowledging the impossibility of fully hearing it ='lgc'>='lgc'>--> impossible ="trms">position ='lgc'>==expand='lgc'>='lgc'>==> our range of ="trms">socialities, ="trms">causalities, temporalities and ethics because it contains the ='strcls'>**stubborn ="trms">anthropo="trms">morphic residual='strcls'>** within any ‘new’ theory of ="trms">society
='lgc'>='lgc'>--> (not in="trms">finite) co-constitution of the ="trms">social ='lgc'>+ the extra-="trms">social (vaccines ='and'>& ="trms">markets, planetary ="trms">systems ='and'>& telescopes, catastrophes ='and'>& laws, etc.)

feminist ="trms">science studies ='strcls'>*="trms">demand a normative ="trms">responsibility='strcls'>* towards ="trms">ontological in="trms">="trms"nttrm="cluster,club">clusivity and humility

(now that there is no objective ='lgc'>='lgc'>-->) ="trms">interrogatives are object-makers

='strcls'>*strangeness (of nonhuman life) ='lgc'>[acts as a guide='lgc'>] ='lgc'>='lgc'>--> mobilising new pre="trms">positions of connection ='lgc'>='lgc'>==> to think ="trms">differently about the ="trms">social ='lgc'>='lgc'>==> new conceptions of ="trms">society (as planetmate, messmate, ="trms">natureculture, mindbody, thing-power, odd kin, etc.)


parallels drawn between theories of evolution ='and'>& theories of ="trms">social change='lgc'>:
="lsts lst1">•Gould ='lgc'>='lgc'>--> concept of punctuated equilibrium
="lsts lst1">•="ppl">Serres ='lgc'>='lgc'>--> ="trms">ontology of the ="trms">social as parasitism
="lsts lst1">•Hayles ='lgc'>='lgc'>--> ="trms">translation of epigenesis and ="trms">technogenesis
="lsts lst1">•

='lgc'>{="trms">phenomenon of serial endo="trms">symbiosis theory ='lgc'><='lgc'>-- ="trms">social theorists deploy this in the search for accounts of how change and creativity o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate='lgc'>}='lgc'>='lgc'>--> (bio-econornic context) ='strcls'>*="trms">symbiosis='strcls'>* has long been recognised as a theory which de="trms">monstrates the co-constitution of the ="trms">social and the biological
='lgc'>=/= ="ppl">Darwinian ="trms">story of='lgc'>: small variations, random mutation, long time scales, ="trms">natural selection, fitness and incremental development='lgc'>:
="lsts lst1">•complexity derived by brute mechanical climbing from the base al="trms"nttrm="already,spread">ready built by the efforts of earlier climbing
="lsts lst1">•unit of change='lgc'>: the gene, or individual organism, the ="trms">zoocentric, ‘big like us’ ="trms">epistemic culture of both ="trms">science and ="trms">social ="trms">science (='lgc'>=/= weird ="trms">worldings of protists, ="trms"nttrm="search">archea, eukaryotes ='lgc'>[Wertheim='lgc'>])

bacteriology ='lgc'>='lgc'>==> new organisms were often stemmed from profound and prolonged ="trms">symbiotic ="trms">relationships that have proven difficult to analyse ='lgc'>=/= discrete
="lsts lst1">•traits are in="trms">herited outside of sexual dissemination (di="trms">gestion, infection, donation, other complex forms of partnerning) ='lgc'>='lgc'>--> con="trms">sortia='lgc'>: a="trms">morphous ="trms">symbiotic complexes (="trms"nttrm="metaph,metamorph,metabol,metal">metabolic energetic ="trms">networks) ='lgc'>=/= organism='lgc'>: anatomically bounded objects (="trms">systems of information and exchange)
='lgc'>}='lgc'>==="ppl">="ppl">Margulis='lgc'>='lgc'>==> focus on how perceptual, political, ="trms">social and ="trms">scientific conditions precede objects='lgc'>: ='strcls'>*objects='lgc'> = boundary-work='strcls'>*
='lgc'>='lgc'>--> ="trms">differential speeds of change (sudden and unlikely mixes ='lgc'>+ slow and ="trms">causal)
='lgc'>='lgc'>--> deconstruction of individuality

(co-constitutive bio-econornic-political-="trms">social context='lgc'>:)
='strcls'>**ideological contest between individualism and collectivism in political economy ='lgc'><='lgc'>='lgc'>==> intellectual development of ="trms">symbiosis theory='strcls'>**
="lsts lst1">•="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list and anarchist concept of mutuellisme in the mid 1800
="lsts lst1">•="ppl">Hobbesian-Malthusian-="ppl">Darwinian bio-economic concept of struggle for existence in zero-sum games of all-against-all
="lsts lst1">•Kropotkin's ="trms">symbiosis as evidence for the benefit of global cooperation towards the common good, the division of labour, protection of elements and ="trms">interdependent organisation
="lsts lst1">•evolutionary theory used to champion individualism and the ="trms">social policies of laissez faire

="large lg1" stl="font-size:134%"> ="ppl">Campbell ='lgc'>='lgc'>--> what Harman misses is the elementary starting point for ="trms">sociologies of ="trms">science='lgc'>: ='strcls'>*that ="trms">social ="trms">science ="trms">translates ="trms">science='strcls'>* just as ="trms">science ="trms">translates “reality”

serial endo="trms">symbiosis theory ='lgc'>='lgc'>==>
="lstsrd">1. no theory of ="trms">social change is going to be value-free (endo="trms">symbiosis is a process that is always al="trms"nttrm="already,spread">ready highly charged with rich ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor, entailing a ‘host’ that is in an ‘exchange,’ ‘="trms">relation’ or ‘merger’ with a ‘guest’ ='lgc'>='lgc'>--> a form of ‘living together’ that becomes ‘close’ over time)
="lstsrd">2. extraordinary range and ="trms">nature of these ="trms">relations can act as strategies for other ="trms">worldings (other ways of being with each other) ='lgc'>='lgc'>--> important normative function ='lgc'>[at the cataclysmic endings ='lgc'>=/= catastrophic ending='lgc'>]
="lstsrd">3. a way to think about temporalities (when a bacterium nestled into a simple cell, creating an intimacy that has lasted four billion years)
="lstsrd">4. a template for unlikely intimacies

Harman's philosophical monologue on ="trms">social theoretical practice (which might yet be remedied by actual dialogue with ="trms">social theorists) ='lgc'>='lgc'>==> performative fallacy (='lgc'><='lgc'>-- common in artist ="trms">writing)

='at'>@="nms">apass='strcls'>****
(="ppl">Campbell asking) why has object-oriented ="trms">ontology become such a popular force in other disciplines='qstn'>?
='lgc'><='lgc'>== complex ="trms">interplay between ="trms">sociological ='lgc'>+ logical factors
='lgc'>+ rise of ='strcls'>*para-academia='strcls'>*

='at'>@artist (in proliferation of artist ="trms">writing)
='strcls'>****speculation='lgc'> = the alibi for a doctrine that wishes to spare itself the trouble of justification='strcls'>****
='lgc'>='lgc'>--> we need closer attention to rationality as the basis of judgement when we talk about speculation
='lgc'>='lgc'>--> we need to be more informed by (="trms">sciences) when we stretch ="trms">relations to our rational outposts, without ignoring their appeals

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

posthumanism ='lgc'>='lgc'>--> any discursive or bodily con="trms">figuration that displaces the human, humanism, humanities ='lgc'>='lgc'>--> (21st century) ="trms">technology is the center of critical thought about culture and about ="trms">nature

='lgc'>[='strcls'>*='lgc'>]posthumanism='lgc'>: a structure of feeling (sense of an era starts to be experienced in the ="trms">social ="trms">imagination ='lgc'>='lgc'>--> ="trms">social forms become more recognisable when we had some time to classify them, ="trms">articulate them, theorize them)

(Williams > ="ppl">Campbell) structure of feeling
we can point to times in the ="trms">past and say that as an X sensibility (they were romantics, enlightenment, post="trms">modernism) ='lgc'>=/= sensing here and now ='lgc'>='lgc'>--> practical consciousness, a period at an embryonic ="trms">stage, at the very ="trms"nttrm="knowledge,Knowledge">edge of ='strcls'>*semantic availability='strcls'>*

what structure of feeling is forming in the contemporary western ="trms">world='qstn'>? ='lgc'>='lgc'>--> posthumanism
(postbiological, postcorporal, cyborg existence, etc.)


to be human ='lgc'><='lgc'>--attack='lgc'>-- genomics, global finance, ="trms">nature of ="trms">social in virtual ="trms">communities (telegram) ='lgc'>='lgc'>==> yet-to-be formalized paradigms of human experience

="large lg22" stl="font-size:105%"> ='lgc'>='lgc'>==> fracture  the concept of legal self ='lgc'>[legal theory (arbiter of human ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights) ='lgc'>='lgc'>--> concerned with what is to be human='lgc'>]

(taxonomies of the human ="trms">species at its time ='lgc'>='lgc'>-->) humanitas='lgc'>: legal term used in public in ancient Rome to distinguish Romans and ="trms">Greeks from Barbarians


humans in persistent vegetative states
="trms">international trade of human organs
human genome project
xenotransplantation
="trms">technological unconscious

(tree of life replaced by) a model that='lgc'>:
="lsts lst1">•classifies ="trms">species ="trms">according to DNA
="lsts lst1">•disregards ="trms">morphological type (how elements of body appear)
="lsts lst1">•reveals human to be a tiny sub="trms">species in a mass of absolute diversity


classical philosophy ='lgc'>='lgc'>--> ="trms">scientized for a momden audience (by ="ppl">Descartes 17th century) ='lgc'>='lgc'>--> special status of human ='lgc'><='lgc'>-- seen as a totally transparent, secular, ="trms">scientific, liberal way of thinking about the ="trms">world


humanism='lgc'> = a belief in progress (implicitly conceived as a ="trms">technological ="trms">instrumental profit-oriented) ='lgc'>+ ="trms">technological masery over ="trms">nature ='lgc'>+ ‘human ='lgc'>=/= ="trms">animal’ ='lgc'>+ therapeutic approach to ="trms">scientific inquiry ='lgc'>}='lgc'><='lgc'>-- a 19th century anachronism ='lgc'>='lgc'>--> deeply ingrained in contemporary self-consciousness and everyday common sense

human='lgc'>: hero of liberty ='lgc'><='lgc'>-- french in o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin, political in purpose

August Comte ='lgc'>='lgc'>--> the universe can only e understood when the ="trms">scientific exploration of ="trms">phenomena was separated from super="trms">natural superstition ='lgc'>=/= ="nms">ajayeb


="ppl">Campbell making the case ='lgc'>='lgc'>--> humanism needs to be deconstructed (not in a blithe نرم وملایم post="trms">modern discursive way, rather) the de="trms">finitions of what it means to be human are of life-changing importance ='lgc'>='lgc'>--> humanism's ="trms">supposed universality and transparency masks the fact that it is ='strcls'>*an in="trms">herited western relatively recent philosophical perspective of the ="trms">world='strcls'>*


in ="trms">consumer research ='lgc'>='lgc'>--> human='lgc'>: culturally inflected, psycho="trms">social producer of ='lgc'>+ produced by the ="trms">market ='lgc'>=/= human='lgc'>: a dis="trms">embodied information-processor with a rationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic indentity and a computatinoal approach to the ="trms">market

='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> how can ="trms">interpretative ="trms">consumer research benefit from a perspective which acknowl="trms"nttrm="knowledge,Knowledge">edges this ideology of humanism='qstn'>?


the term posthuman has been used to describe anything which extends human capcity ='lgc'>--ironically='lgc'>='lgc'>--> something as ubiquitous banal ancient and human as ='strcls'>*tool-use='strcls'>* could itself be described as posthuman (Hayles, Stiegler, Wills) ='lgc'>='lgc'>==> ='strcls'>**posthuman is as ancient as the human itself='strcls'>** ='lgc'>}='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]posthuman='lgc'>: (a radical recognition that) ="trms">technological='lgc'> = ='strcls'>*o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginary logic='strcls'>* ='lgc'>+ ='strcls'>*ethical sensibility='strcls'>* (= a stepping-out ='lgc'>[='lgc'>=/= coming-after='lgc'>] of the enclosure of what is only important and necessary to the human)
="lsts lst1">•a concept that draws attention to the cracks that have always existed in the water-light descriptions of the human
="lsts lst1">•the ethical and radical realisation that the human only comes into existence by the work of (organic ='lgc'>+ ="trms">technological) nonhuman others

cyborg ='lgc'>='lgc'>--> as="trms">sociated with liberatory modes of identity

='strcls'>**="trms">technology deconstructs everyday human experience of ="trms">agency, free will, choice, self='strcls'>** ='at'>@="nms">apass

="large lg22" stl="font-size:102%"> 21st century ='lgc'>='lgc'>--> ="trms">technology is the center of critical thought about culture and ="trms">nature (='lgc'>='lgc'>--> ='thdf'>that is why it became organically part of my ="nms">ajayeb research)='lgc'>='lgc'>--> ='strcls'>*to think about ="trms">technology in a manner which reflects its ubiquity, its deeper ="trms">symbolic and ="trms">aesthetic dimensions, the way in which it can radically chnage humanness and human-centered approaches

(humanistic ="trms">epistemology ='lgc'>='lgc'>==>) mode of the human='lgc'>:
="lstsrd">1. information processor
="lstsrd">2. cognitive subject
="lstsrd">3. cultural subject

posthuman mode='lgc'>:
="lstsrd">1. to widen the temporal range of research (deep future, deep ="trms">past)
="lstsrd">2. take the form of an ethical inquiry (where the human is no longer the center of the ="trms">world)
="lstsrd">3. to think about the ="trms">ontology of ="trms">technology
="lstsrd">4. the ="trms">relationship of the human and the nonhuman (sustainability)


="large lg3" stl="font-size:112%"> 20th century ='lgc'>='lgc'>--> gene
21st century ='lgc'>='lgc'>--> posthuman (postgenetic ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors)

robotic revolution ='lgc'>+ bio="trms">technology revolution > agricultural revolution ='lgc'>+ industrial revolution ='lgc'>+ information revolution

="large lg22" stl="font-size:128%">
(="trms">consumer research started to develop[...]