[...]) ='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”

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

='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 lg1" stl="font-size:113%"> 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

="large lg3" stl="font-size:110%"> 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 lg4" stl="font-size:111%"> 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

="large lg5" stl="font-size:127%"> ='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 cen[...]