[...](='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'>?

="large lg2" stl="font-size:110%">
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

="large lg10" stl="font-size:101%"> ='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

="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)

="large lg1" stl="font-size:129%"> (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

='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


="large lg10" stl="font-size:128%"> 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'>*

="large lg6" stl="font-size:131%">
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

="large lg14" stl="font-size:131%"> ='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

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)


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 lg10" stl="font-size:106%"> (="trms">consumer research started to develop an outlook that) things are just as complex and ="trms">social as people
="lsts lst1">•brand='lgc'>: entities that talk to and ="trms">interact with other brands, entities that form ="trms">relationships with humans

(lives that seem to exist in on the ="trms"nttrm="knowledge,Knowledge">edges of simple humanist life='lgc'>:)
="lsts lst1">•='strcls'>*massive='strcls'>* life of ="trms">market
="lsts lst1">•='strcls'>*="trms">excessive='strcls'>* life of the brnad image
="lsts lst1">•='strcls'>*virtual='strcls'>* life of Face="trms">book
="lsts lst1">•

="trms">consumer research focuses on the ="trms">ontological and ="trms">epistemological givens of only the ="trms">consumer


(Turkle theorizing) how ="trms">consumers change through their ="trms">relationship with the nonhuman
="lsts lst1">•="trms">children view certain objects in the ="trms">world around them as having degrees of aliveness
="lsts lst1">•="trms">children who have grown up with computers do not experience a dichotomy between biological and computatinoal processes
="lsts lst1">•playing with a toy like transformers, the toy shifs from being machines to being robots to being ="trms">animals ='lgc'>--learning='lgc'>='lgc'>--> fluid boundaries between mechanism and flesh
="lsts lst1">•(the ="trms">ontological stickiness of the) ='lgc'>[='strcls'>*='lgc'>]computer='lgc'>: a mind that is not yet a mind, inanimate yet ="trms">interactive, it does not think yet neither is it external to thought
(Menser ='lgc'>+ Aronowitz) television='lgc'>: a complex object constituted by and related to many fields (solid-state physics, politics, etc.)
="ppl">="ppl">Latour...
='lgc'>}='lgc'>='lgc'>--> (such way of theorizing ='lgc'>='lgc'>==> precondition of) an era where radically mew ="trms">technologies produce entities as indefinable complex global (as the Human Genome project) biofuel supply-chains or climate change models ='lgc'>[='lgc'>='lgc'>--> also cryptocurrencies, blockchain='lgc'>]
='lgc'>}='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> ="trms">consumer rese="trms"nttrm="search">archers are creating new concepts and ="trms">figurations in order to expand the borders of waht constitutes life ='lgc'>[='thdf'>for example “living-product” ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor='lgc'>]


="large lg6" stl="font-size:101%"> (the problem of the) ='lgc'>[="trms">ontological division of='lgc'>] ="trms">consumer ='lgc'>=/= ="trms">world of objects ='lgc'>='lgc'>==> (ideological move ='lgc'>='lgc'>-->) privileges human ='lgc'>: it is understood by the human, because the human (the only source of analytical attention) is the only thing doing the ="trms">consuming, having the experience, making the meaning


="large lg3" stl="font-size:112%"> ="trms">figuration='lgc'>: new ways of taking account of the ="trms">world ='lgc'>=/= ="trms">anthropo="trms">morphism
='lgc'>--="ppl">="ppl">Haraway='lgc'>='lgc'>--> practices that create ='strcls'>*knots='strcls'>* of ="trms">material-="trms">semiotic actors ='lgc'>{='lgc'><='lgc'>-- art does that='qstn'>? art's sometimes unreal ="trms">figurations ='lgc'>=/= ='strcls'>**="trms">interpretative ="trms">consumer research makes the most rea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic ="trms">figurations of this century='strcls'>**='lgc'>}='at'>@="frds scrmbld">="frds scrmbld">Chloe2

the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors of our time='lgc'>:
="lsts lst1">•becoming (='lgc'>=/= being) ='lgc'><='lgc'>-- a shift towards a ='strcls'>*process ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='strcls'>*
="lsts lst1">•

(Parsons ='lgc'>+ Maclaren)
items of disposal (do not fail to exists, but rather they) are ='strcls'>*moved along='strcls'>* to other spaces or politics and become other things
="lsts lst1">•becoming a precious antique
="lsts lst1">•becoming a water blockage
="lsts lst1">•becoming a source of marine death
="lsts lst1">•becoming a ="trms">materially precious thing (in another part of the ="trms">world)
="lsts lst1">•
='lgc'>='lgc'>--> ='strcls'>**how things actually move, how they ="trms">transition between many states='strcls'>**[...]