[...]sure's “words considered as signifiers to signs where meaning is held” ='and'>& meaning is dependent on ="trms">difference (and not on concepts outside ="trms">language) ='lgc'>--structuralism='lgc'>='lgc'>--> “myth='lgc'> = a form of speech that exists before ideas”
='lgc'>='lgc'>==> ="ppl">Strauss='lgc'>: ='lgc'>[speech and re="trms">membrance ='lgc'>='lgc'>==>='lgc'>] pre-="trms">literary ="trms">societies produce images and ="trms">narratives that resembled ="trms">nature and the meaning of the mind ='lgc'>='lgc'>--> mythic ="trms">narrative='lgc'> = ="trms">embodied resolution of contra="trms">diction ='lgc'>[='lgc'>=/= archives of achievements='lgc'>]
='lgc'>--Doja='lgc'>='lgc'>--> mythic structures='lgc'>: ="trms">generalizable forms (common in all types of ="trms">societies and universal ="trms">categories of the human mind) ='lgc'>~ “collective structures ='lgc'>='lgc'>==> superstructures='lgc'> = myth”
="ppl">Strauss='lgc'>: “myths operate in men's minds without their being aware of the fact”
='lgc'>[='thdf'>for example Mauss's gift='lgc'>: ="trms">obligation of reciprocation='lgc'> = power-="trms">relationship creating a binary of giver and receiver ='lgc'>==reciprocity='lgc'>='lgc'>==> synthesis of the gift='lgc'>]

="lsts lst1">•="ppl">="frds scrmbld">Geertz's ‘="trms">thick description’ (='lgc'>='lgc'>--> an antidote, ="trms">symbolic ="trms">anthropology ='lgc'>=/= ="trms">technocratic, mechanistic means of understanding cultures and settings, exercise of bridging perceived binary op="trms">positions and creating triadic arrays of meaning)
="lsts lst1">•="ppl">Derrida's random movement of signifiers (='lgc'>=/= o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin as a transcendental anchor to build signification, ="ppl">Strauss's concept of the exemplar model)

Saussure ='lgc'>='lgc'>==>
="lsts lst1">•="ppl">Barthes='lgc'>: “myth='lgc'> = manifestation of ideological tendencies of cultures” ='lgc'>='lgc'>--> distorts ="trms">history, depoliticizes speech ='lgc'>='lgc'>==> “="trms">language of the bourgeoisie becomes the myth of universal truths, obscuring the power ="trms">relations and blocking the perspective of power between class, race, gender and other marginalized people” ='lgc'>='lgc'>--> perpetuate existing ="trms">social conditions
='lgc'>=/= ="ppl">Peirce='lgc'>: ="trms">systems of signification create discourses (='lgc'>~ practices create the meaning behind an individual's ="trms">interaction with a sign)
='lgc'>}='lgc'>='lgc'>--> ‘advertisers and ="trms">marketers use signs and ="trms">symbols to create meaning surrounding their brands. ="trms">consumers ="trms">interpret these signs and ="trms">symbols in ="trms">different ways’

‘perspective theory’
="trms">naturalization of ideological assumptions and how ="trms">consumers problematize those assumptions in creating individual identity (shared identity and ="trms">symbolic significance through ="trms">consumer ="trms">narratives)
='lgc'>[="ppl">Thompson and Haytko='lgc'>]

problematization ='lgc'>--highlight='lgc'>='lgc'>--> ideological subtexts ='lgc'>--="trms">formulate='lgc'>='lgc'>--> binary op="trms">position ='lgc'>--="trms">naturalization='lgc'>='lgc'>--> constructed ="trms">consumption meaning

four major ="trms">imaginaries within stock shows='lgc'>:
="lstsrd">1. ‘="trms">symbolic freedom and independence of rancher life ='lgc'>=/= commercial ranching’ ='lgc'>='lgc'>==> mythically relieve ="trms">anxiety
="lstsrd">2. ‘ove and respect for ="trms">nature ='lgc'>=/= need for food and control over ="trms">nature’
="lstsrd">3. ‘="trms">community ='lgc'>=/= competitive realities of ranching life’
="lstsrd">4. mythologising ‘family unification ='lgc'>=/= male domination and female subordination’

="large lg2" stl="font-size:111%"> ='lgc'>[="trms">symbolic perspective of mythology ='lgc'>='lgc'>==>='lgc'>] “="trms">narrative performance='lgc'> = ideology ='lgc'>='lgc'>--> allowing people to act without logic, facts or values through illusion or myth” ='lgc'>='lgc'>--> mythology='lgc'>: a ="trms">storyline ="trms">crafted by the process of individuals’ incorporation of ="trms">symbolic resources provided through the ="trms">marketplace, which then must be negotiated between the cultural contra="trms">dictions and sphere of the dominant and public viewpoints


functionalism='lgc'>: each part of ="trms">society is dependent on other parts of ="trms">society ='lgc'>='lgc'>==> ="trms">social cohesion
='lgc'>~ “whatever is happening in ="trms">society is what is ="trms">supposed to happen” ='lgc'>='lgc'>--> “myth='lgc'>: a collective re="trms">presentation that empowers and supports ="trms">social solidarity”
="lsts lst1">•Durkheim='lgc'>: “knowl="trms"nttrm="knowledge,Knowledge">edge is ="trms">socially constructed and the ="trms">world exists through collected re="trms">presentations”
“personal desire ='lgc'>=/= ="trms">community ="trms">obligation ='lgc'>='lgc'>==> mythology”

="lsts lst1">•Eliade='lgc'>: “myth='lgc'> = an account of a creation,” of that which ‘really’ happened ='lgc'>='lgc'>--> ="trms">religion

='lgc'>}='lgc'>--(Belk, Wallendorf, Sherry)='lgc'>='lgc'>--> sacred and profane ="trms">consumption
="lsts lst1">•sacred ="trms">consumption inherent in ="trms">material objects that ="trms">embody myth helps to develop ="trms">social cohesion.
sonsumers resist commodification of cultural resources that in Eliade's view are the ="trms">embodiment of myth
='strcls'>*="trms">consumers’ sacred creation='strcls'>*
='lgc'>[example='lgc'>: temporary ="trms">consumption ="trms">community Burning Man='lgc'>: synthesis of ="trms">community and ="trms">markets through the exchange of goods and creative acts of art and performance ='lgc'>='lgc'>--> ="trms">community ="trms">narratives ="trms">embodying mythological creativity as art and performance ‘construct a temporary cohesiveness'='lgc'>]
functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list perspective of ="trms">social cohesion='lgc'>: “="trms">consumption='lgc'> = means of ="trms">consumer conformity to culture” ='lgc'>='lgc'>--> (cohesion perspective='lgc'>:) ='strcls'>***a ="trms">positive feeling through the appropriation of creative ="trms">agency and resistance to challenge the unreflexive ="trms">consumption at the heart of the ="trms">marketplace myth='strcls'>***

="large lg6" stl="font-size:108%"> ="ppl">Barthes ='lgc'>='lgc'>==>
="lsts lst1">•critical theory='lgc'>: “myth='lgc'> = ="trms">naturalising ="trms">socially constructed and ="trms">historical discourse” ='lgc'>~ dominant ="trms">societal actors oppress subordinates by normalising markers of segregation and subordination ='lgc'>='lgc'>--> the concern is to take the side of the oppressed's ="trms">language and ='strcls'>*emancipation='strcls'>*='lgc'>[= demythologising (dominant ideology)='lgc'>] ='lgc'><='lgc'>== ="ppl">Marx's ‘false consciousness’ (='thdf'>for example capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ideology conceals and ="trms">naturalizes managerial power and implicit subordination of workers) ='lgc'>='lgc'>--> either side of a power duality can become valorised
="lsts lst1">•="ppl">Hegel='lgc'>: “mythology='lgc'> = ideology ="trms">aesthetically expressed for easy adoption by ="trms">society” ='lgc'>='lgc'>--> “ideology='lgc'> = an ="trms">imaginary map”; political breakdowns ='lgc'>='lgc'>==> ideologies become apparent (independent of mythology)
="prgrph">-(Murray and Ozanne='lgc'>:) meanings people attribute to ="trms">social structures change more slowly than the structures themselves ='lgc'>='lgc'>--> reality='lgc'>[= the meanings given to ="trms">social structure and the objective structures='lgc'>] is contradictory ='lgc'><='lgc'>== ='strcls'>*inconsistency between subject and object='strcls'>* (='lgc'>~ ="trms">societies both create reality and are shaped by it)
='lgc'>}='lgc'>='lgc'>--> ="trms">consumers as the oppressed class in postindustrial ="trms">society
="ppl">Thompson='lgc'>: ="trms">natural health myth (based on ‘cultural creatives’='lgc'>: dominant ="trms">consumer segment of ="trms">natural medicine)='lgc'>:
="lsts lst1">•='strcls'>*romantic ideology derived from ="trms">technologies’ ill effects on humanity and ="trms">nature ='lgc'>='lgc'>--> ="trms">nature is mythologized as a state of harmony, ="trms">science and ="trms">technology as forbidden knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•='strcls'>*gnostic myth emerged from a desire of ="trms">consumers to bridge ="trms">technology and spirituality ='lgc'>='lgc'>--> “the immune ="trms">system is ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically rendered as a mysterious im="trms">material force, constituted by intricate mind-body connections and ephemeral energistic forces, which can be brought to practical ends through quasi-magical practices of ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic healing” ='lgc'>[="ppl">Thompson 2004='lgc'>]
='lgc'>}='lgc'>='lgc'>--> advertisers exploit these tensions as conflicting ideologies converge with reality
brand ='lgc'>='lgc'>==> a point of ="trms">difference ='lgc'>+ op="trms">positional meanings ='lgc'>='lgc'>--> ='lgc'>[for example the attraction of the coffee shops that don't personify the ="ppl">="ppl">Starbucks hegemony ='lgc'>~='lgc'>] anti-hegemonic ="trms">consumers hold strong preferences for decor that ="trms">symbolises the counter-culture

(="ppl">Thompson ='lgc'>+ ="ppl">Barthes ='lgc'>='lgc'>==> Kristensen, Boye, Askegaard='lgc'>:) how ="trms">communities develop conceptualizations of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right and wrong
='strcls'>*moral ="trms">systems are inherently ideological='strcls'>* in order to emancipate ="trms">consumers from these forces critical reflection must occur='strcls'>***
='at'>@constant and ="nms">apass='lgc'>: ='strcls'>***="trms">consumers don't escape the ="trms">market per se but instead reshape collective identity through counter-mythology='strcls'>***
(='thdf'>for example) hipster ="trms">consumer's attempt to demythologize a ="trms">consumption ideology in order to protect themselves from mainstream ="trms">consumers or ‘followers’ (when followers encroach on inside values='lgc'>:) ="trms">consumers demythologize their ="trms">consumption practices ='lgc'>==allowing='lgc'>='lgc'>==> new avenues of ="trms">consumption to occur in an emancipated state

(critical theorists='lgc'>:) ='strcls'>**="trms">market='lgc'> = arena of domination and power struggle='strcls'>**
='lgc'>='lgc'>==> ="trms">consumerism can be enslaving and manipulative mythology ="trms">crafted by the ruling class, can be overcome through resistance and demythologizing ='lgc'>='lgc'>==> ='strcls'>***emancipation='lgc'> = (a form of) new ="trms">consumption arenas (that hold a favourable power dynamic for ="trms">consumers)='strcls'>***

mythology ='lgc'>='lgc'>--> ="trms">consumer resistance, emancipation and identity projects

neoliberalism='lgc'>:
="lsts lst1">•="trms">community-based meaning of goods
="lsts lst1">•individuals (able of) attaching meaning to objects in their own self-expressive way

mythology research='lgc'>: shifted from ‘myth as organizational cohesion’ to ‘understanding ="trms">agency and emancipatory ="trms">consumption practices in oppressive ="trms">situations’

="large lg1" stl="font-size:141%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

with Ereshefsky
how to do ="trms">scientific ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='qstn'>?
="lsts lst1">•conduct piecewise and local ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics (not universa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics, not ="trms">science ="trms">fiction)
="lsts lst1">•balance ="trms">naturalism and normativity
="lsts lst2">◦="trms">naturalism ='lgc'>='lgc'>--> learn about ="trms">different ="trms">scientific practices that have ="trms">different aims
="lsts lst2">◦normativity ='lgc'>='lgc'>--> evaluate how well those practices achieve those (="trms">epistemic and ="trms">pragmatic) aims
="lsts lst1">•


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

filial piety ='lgc'>='lgc'>--> family formation ='lgc'>+ ="trms">consumption behaviours (in Asian context)
(public policymakers and) ="trms">social ="trms">marketers addressing family dissatisfaction

understanding family identity has important implications for ="trms">consumption ='lgc'>--western='lgc'>='lgc'>-->
="lsts lst1">•how meal ="trms">consumption helps to maintain family bonds
="lsts lst1">•how home-made meals are useful in constructing and ="trms">communicating family identity (='at'>@="nms">apass, ="frds scrmbld"nttrm="Leonardo">Leo, ="frds scrmbld">Sarah, food-ing, ‘="trms">formulations of family identity ='lgc'>='lgc'>~=!='qstn'>? collective’)
="lsts lst1">•how families preserve identity through the transfer of inalienable possessions
="lsts lst1">•how families navigate complex ="trms">consumption choices such as involving parenthood
="lsts lst1">•


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

(="ppl">Campbell ='lgc'>+ Saren ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]posthumanism='lgc'>: an ="trms">aesthetic (not just an ="trms">epistemology) that blends='lgc'>:
="lstsrd">1. the primitive
="lstsrd">2. ="trms">technology
="lstsrd">3. ="trms">horror

='lgc'>[='strcls'>*='lgc'>]="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis='lgc'>: (an engine that encourages the viewer) to recognize life not as being, but as perpetual becoming ='lgc'>=/= (liberatory promises of) ‘flow’

(each ="trms">articulating opposing fantasies of posthumanism='lgc'>:)
="trms">morphing ='lgc'>=/= mutating

primal ="trms">technology

proto-atavism نياکان گرايى ='lgc'>='lgc'>--> ='strcls'>***multiple paradigms of life exist on the peripheries of humanist life='strcls'>***

="ppl">Campbell ='lgc'>='lgc'>--> a posthuman biology (an ethical imperative that in a ="trms">technological age, that life is not just life)


Golem ='lgc'>='lgc'>--> perennial ="trms">horror in western ="trms">imagination
Jewish psalms of the 6th century
formation of life (golmi='lgc'>: unformed limb) ='lgc'><='lgc'>==emanate='lgc'>== mother's womb ='and'>& nonhuman earth itself
='lgc'>--exemplifies='lgc'>='lgc'>--> how ='strcls'>*western humanist versions of ="trms">technology tend to create a master-servant dialectic='strcls'>* (master-slave) and anything that threatens this divide invokes ="trms">horror
(roots embedded in the Romantic tradition='lgc'>:)
="lsts lst1">•“frankenfood” (mash up o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal and unexpected food combinations, genetically modified crops)
="lsts lst1">•genetic engineering ="trms">technologies
="lsts lst1">•“revenge of ="trms">nature”
="lsts lst1">•“="trms">nature out of control” leitmotif
="lsts lst1">•
='strcls'>*since antiquity (in the west) ="trms">technology has been ="trms">simultaneously imbued with magic and rationality, evil and redemption, trickery and transparency ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Baxstrom ='lgc'>+ ="ppl">Meyers Realizing The Witch='lgc'>]

="ppl">Descartes='lgc'>: the philosopher who provided the western ="trms">imagination with the most enduring model of the human ='lgc'>='lgc'>--> preoccupation with mechanism as something that ="trms">pervaded machines, bodies and ="trms">animals but never the non-="trms">material, spiritual realm of the mind

='strcls'>*eschatological significance attached to ="trms">technology='strcls'>*
="trms">schizoid stance, alternating between the ="trms">technophobic and the ="trms">technophilic (='lgc'>='lgc'>--> expressed in avant-garde)='lgc'>: Dadaism, Futurism, Cubism, constructivism)
="lsts lst1">•="trms">technocs ="trms">aestheticized and fetishized='lgc'>: ="trms">world expos such as the Crystal Palace, garden cities, the ="trms">cite industrielle, Citta Nuova, the Werknund, etc.
="lsts lst1">•military machinery of first ="trms">world war which alienated human life while at the same time making the human inhuman

='strcls'>*="trms">technology as revold='strcls'>*
="trms">imagined as rebellious and repellent
(human civilization) haunted by the temptation of a reverse evolution which coexists in it with the potential for progress
='lgc'>='lgc'>--> ='strcls'>*="trms">techno-="trms">anxiety='lgc'>: potential infallibility of the ="trms">technological

(teratology, wider context of studies on ="trms">monsters)
logic of contemporary ="trms">technoculture ='lgc'>--="trms">trope='lgc'>='lgc'>-->
="lsts lst1">•primitive
="lsts lst1">•="trms">technology
="lsts lst1">•="trms">horror


(="ppl">Campbell drawing from a larger) ="trms">intertextual repertoire consisting of advertising, film, and other images in visual culture
='lgc'>='lgc'>--> ="trms">aesthetic conflation of the primitive, ="trms">technology, and ="trms">horror points to three new concepts='lgc'>:
="lsts lst1">•="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphing='lgc'>: ='lgc'>{<='lgc'><='lgc'>--='strcls'>** exactly my problem with Manning's process philosophy='lgc'>}
="lsts lst2">◦(a logic of) ='strcls'>***identity as constant becoming='strcls'>***
="lsts lst2">◦='strcls'>***emphasis on flow='strcls'>*** (as a necessary way to understand process)
="lsts lst1">•primal ="trms">technology ='lgc'>=/= (humanist and ="trms">pervasive) concept of ="trms">technology as ="trms">modern, progressive, clean, nonalive
="lsts lst1">•proto-atavism='lgc'>: evolutionary traits from the future can exist in the ="trms">present (='lgc'>=/= atavism='lgc'>: evolutionary traits from the ="trms">past can exist in the ="trms">present) ='lgc'>[='lgc'>]
='lgc'>='lgc'>==> type of posthuman biology conception of life

(let's have atavism instead of activism)

="ppl">Campbell ='lgc'>='lgc'>--> ='strcls'>*critique the almost universal celebration of flow in contemporary philosophical thought='strcls'>* ='lgc'>{='lgc'><='lgc'>-- yes yes! thank you! ='heart'>♥='lgc'>}


primitive='lgc'>: a site of primordial simplicity ='lgc'>='lgc'>~= o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginary unity ='lgc'>}='lgc'><='lgc'>== ="trms">history of ="trms">technology ='lgc'><='lgc'>--(told from a western lens)='lgc'>-- gradual progression and sophistication of the ="trms">technical (='thdf'>for example Black Panther film)
="prgrph">-the ="trms">presence or absence of ="trms">specific ="trms">technologies has often been ="trms"nttrm="already,spread">read as a marker of cultural ‘backwardness’ ='lgc'><='lgc'>== “="trms">technology='lgc'> = something that comes from the West (rich-="trms">world ="trms">technologies) and does something to other people in other places such as the “third ="trms">world” (a well-intentioned framework that denies both ="trms">agency and contemporaneity to the ‘other’ ='lgc'>='lgc'>--> ='thdf'>for example Eliasson's Little Sun)

="trms">technological progress is not a force unique to ="trms">modern ‘civilized’ ="trms">society; it is intimately bound with art and antiquity
="lsts lst1">•="ppl">Heidegger (seeks the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of ="trms">technology in ancient Greece) ='lgc'>='lgc'>--> ="trms">technology referred to the ways in which realities are brought into the ="trms">world, a mode of unconcealing reality (hervorbringen) ='lgc'>[='lgc'>=/= mere means or ="trms">instrument='lgc'>]
='lgc'>+ every unconcealment of reality is also by necessity a concealment of another reality
='strcls'>*="trms">poiesis='lgc'>: bring hither out of concealment forth into unconcealment='strcls'>* ='lgc'>='lgc'>--> ="trms">techne='lgc'> = tech ='lgc'>+ art

paleolithic hunters (so-called primitive ="trms">societies) have been shown to have been affluent and ="trms">technologically advanced

="trms">technological primitivism, as ="trms">aesthetic in subcultures of high-="trms">technology, incorporating into their philosophies icons of='lgc'>: shamanism, esotericism, hermeticism, the occult, mythology
='lgc'>=/= my ="nms">ajayeb.net


="trms">horror in commercial images (="ppl">Campbell's investigation ='lgc'>=/= fear appeals that act to discourage or warn)
="trms">horror (like primitive) is a ="trms">historically ="trms">specific form ='lgc'>=/= an eternal constant (='lgc'>~ whay is horrific today might be completely unhorrific tomorrow ='lgc'>='lgc'>--> ='thdf'>for example ="nms">ajayeb's ="trms">horror)
="trms">horror='lgc'> = ="trms">science ="trms">fiction ='lgc'>+ primitivism

liberatory/avant-garde ="trms">horror
female-as-victim
female-as-="trms">horror
='lgc'>='lgc'>--> ="trms">apparatus of phallogocentrism
='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> ='strcls'>*="trms">horror works to produce figures that contain within them an overflow of contradictory signs='strcls'>*


="large lg3" stl="font-size:112%"> 20th century high-tech machines induce ="trms">horror ='lgc'>: depiction of ='strcls'>*="trms">technology out of control='strcls'>* inducing ="trms">horror in the humanist consciousness (='thdf'>for example Black Mirror TV series)
(both primitive ='and'>& ="trms">technical) borderline figures of contemporary culture='lgc'>: replicants, androgynes, zombies, androids, posthumans, avatars, clones, undead
='lgc'>}='lgc'>='lgc'>--> ='strcls'>*almost-not-quite ="trms">ontologies='strcls'>* ='lgc'><='lgc'>-- displacing the unitary subject of classical humanism ='lgc'><='lgc'>== ='lgc'>{new processes and quasi objects='lgc'>} ='lgc'><='lgc'>==create='lgc'>== ='strcls'>***='lgc'>{globalization, ="trms">questions of ="trms">history, ="trms">social change, political movements, collapse of ="trms">communism, fundamentalism, feminism, post-="trms">communist nationalism, global immigration flows, transnational projects such as human genome, digital human='lgc'>}='strcls'>***

="lsts lst1">•mothers
="lsts lst1">•machine='lgc'>: the ="trms">scientific, political and discursive field of ="trms">technology
="lsts lst1">•="trms">monster='lgc'>: emblematizes the ="trms">history and philosophy of the biological ="trms">sciences ='lgc'>+ their ="trms">relation to ="trms">difference and ="trms">different bodies

enlightenment ='lgc'>='lgc'>==> a comprehensive philosophical and ="trms">scientific discourse of ="trms">positioning “people of color, native australians, females, slaves (='lgc'>+ scaipods, cynocephali, tailed men, giants)='lgc'> = nearly-human ='lgc'>=/=liberal human subject (white male)
="prgrph">-in the ="trms">interstices between humans and apes, there was plenty of space to locate speculative or ="trms">imaginary creatures='lgc'>: ='strcls'>*similititudines huminis='strcls'>* (="trms">beast-men, ="trms">monsters with human resemblances, degeneracy)


posthuman
="lsts lst1">•celebratory declaration of the end of humanity as we know it
="lsts lst1">•heralding an era of='lgc'>:
="lsts lst2">◦human being will be superseded by ="trms">technical being (='lgc'>+ ironically promissing to vouchsafe human being for eternity)
="lsts lst2">◦(liberatory seeks to) displace the arrogance of the human (as the ultimate and sole ="trms">authorities of meaning)
="lsts lst1">•replete with ideological ="trms">positions (ranging from horrific to hopeful)
="lsts lst1">•concerned with deconstruting the human as an ancient concept ='lgc'>[='lgc'>~='qstn'>?='lgc'>='lgc'>~> dissatisfied and alienated by ="trms">nature='lgc'>]

="large lg4" stl="font-size:110%"> ectogenetic foetus (growth of an organism in an artificial environment)
surrogate mother جایگزین
pregnant man ='lgc'>{in the fear-fantasy of miscegenation

(crossing='lgc'>:)
="trms">animal
  human
inanimate
   tec[...]