18 Matching Annotations
  1. Jun 2019
    1. esponse-ability

      Responsibility in the Islamic tradition stems from what I call "response-necessity". Which means, one is responsible to act when others are not acting while action is necessary. If we as communities, nations and the globe as whole decide what is necessary, responsibility as response-necessity follows.

    2. Whatmight Owens mean by “assume responsibility” when the form of our response-ability is precisely what he is calling into question?

      Yes, who decides responsibility and using what parameters?

    3. ts strangeness lies in the call for more relations and not less—not a removal ofhumans from the environment, which is the value underlying much contemporaryenvironmentalism, but another way of comporting ourselves with environments

      I wonder whether the shelter would have been burned if it carried a Western value as a sign of civility for instance. So we need more relations not less, but relations between nature and whom, which kind of human?

    1. If performativity is linked not only to the formation of the subject butalso to the production of the matter of bodies, as Butler’s account of“materialization” and Haraway’s notion of “materialized refiguration”suggest, then it is all the more important that we understand the natureof this production.

      This challenges my understanding of the difference between new-materialism and posthumanism. Matter here is connected to its performance not to its "nature" as something fixed, because that matter keeps changing as it performs.

    1. In entertainment—from video games to virtual reality—theinterface achieves its apotheosis as pure thing-in-itself: all that matters isdestroying the space invaders as they appear on the screen. This surface/depthcontrast is an invitation to talk about postmodernity (Jameson 1991) which I willnot take up—except to note that a functioning virtual reality would makepossible a fully alienated subject position.

      I didn't think of the interface when I interviewed the chess pieces. I paid attention to the chess board as it facilitated and restricted the pieces mobility, but didn't recognize the other layer of space which is the interface. To me, the interface at least temporarily disappeared because of my point of focus.

    2. We thus see how the material, the conceptual and the social evolvedtogether in the history of the synthetic dye industry. The establishment of newmaterial procedures and products (the coupling reaction and azo dyes), newbodies of knowledge (modern organic chemistry) and topologicaltransformations of social institutions (the enfolding of science by industry in theindustrial research laboratory) hung together, reinforced one another andreciprocally structured each other’s development.

      key idea

    3. To return to Marx, we see how‘production not only creates an object [synthetic dyes] for the subject [industry,science, the consumer] but also a subject [an industry with science now enfoldedwithin it] for the object.’

      Key idea here

    4. The thematics of a history of agency would thus be close to the thematicsof Marxist historiography, and could easily draw upon empirical work in thattradition.

      I would like to hear us discuss this tomorrow.

    5. social theory has traditionallyemulated the natural sciences in seeking to expose hidden structures as theexplanation of visible phenomena.

      Interesting that social theory "emulated" rather than attempted to understand connections between social and natural sciences.

    6. nstead we need a posthumanist social theory:one that recognizes from the start that the contours of material and human agencyreciprocally constitute one another.

      The exigency of this article seems to be what we identified in our discussion today which is a new understanding of agency as collective and includes non-human matter.

    1. This explains in a more explicit fashion the deep interconnectedness between health of Country and health of people and cultural life:Ngarrindjeri Ruwe/Ruwar (lands, waters, body spirit and all living things) needs to be healthy for Ngarrindjeri to be healthy, and for this reason Ngarrindjeri care for, speak for and exercise cultural responsibility as Ngarrindjeri Ruwe/Ruwar.

      Doesn't that still put nature in service of the human

    2. For example, the Huuy-ay-aht people of Vancouver Island consider themselves governed by three core principles:Hishuk Tsa’walk (Everything is One, denoting the interconnected, interdependent and reciprocal relationship between the people, the land and the wider world(s) in a physical, spiritual and social sense); Uu-a-thluk(taking care of present and future generations and of the resources provided by the land and the natural world); and Iisaak (relational respect, entailing both personal and collective respect for the community and its people, trad-itional knowledge, the natural world, the metaphysical world and other peoples and communities).

      I find a lot in common between this understanding of "more than human" and the Islamic guidelines of collective responsibility and inter-dependency.

    1. ntological equality of actors,

      Yes, even when understanding agency as enacted through assemblages of actors, these actors are not equal because each actor's position facilitates certain quality and amount of power to pass through that actor.

    2. human rights studies

      in what ways is "human right studies" posthuman?

    3. My argument is that theposthuman enables us to track, across a number of interdisciplinaryfields, the emergence of discourses about the non/in/trans/meta/post-human, which are generated by the intersecting critiques of humanismand of anthropocentrism

      I feel that assemblage theory does the same work, especially when we think of agency as spread and enacted through assemblages as in Jane Bennett.

    4. Thismethod accounts for one’s locations in terms both of space (geo-politicalor ecological dimension) and time (historical memory or genealogicaldimension), thereby grounding political subjectivity.

      Where does location in term of power hierarchy lies?

    5. Subjectivity is not restricted to bound individuals, but is rather aco-operative trans-species effort (Margulis and Sagan, 1995) that takesplace transversally, in-between nature/technology; male/female; black/white; local/global; present/past – in assemblages that flow across anddisplace the binaries.

      I am also thinking of the binary of virtual/actual and online/offline especially in the context of affects that flaw through these non distinct realms.

    6. embodied and embedde

      This resonates with me as the roots of social collective responsibility.