[...] 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.

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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="large lg2" stl="font-size:112%">
="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'>***

="large lg14" stl="font-size:121%"> (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

="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 lg6" stl="font-size:133%"> 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

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="large lg14" stl="font-size:135%">
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:112%"> (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


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

="large lg14" stl="font-size:125%"> 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

="large lg3" stl="font-size:111%"> (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)
[...]