experience of daily life. T

Garard

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On the res

A Field Guide to Civilian Drones

Thinking about what Escobar calls the “radical interdependence” of all things — human and non-human — is key: every design and designer constitutes part of a dynamic set of relations with innumerable others, making and unmaking the world, sustaining and unsustaining, or, as Fry would put it, futuring and defuturing.

meta-discipline

One of the most vocal proponents of ontological design theory, much of his output has focused on the dialectical agency of design as both a “futuring” activity — that extends possibilities for the prospering of life on earth — and a “defuturing” one — that instead reduces those prospects by causing severe social and environmental harm, thus “taking the future away”.

Just as we have no memory of how we acquired language and began to use and be shaped by it, we have no memory of how we began to use and be shaped by design

surrounds

The hyphenation is employed to emphasize how “being” is always situated “in the world”. A human being cannot exist independently of its surrounding environment — it is not possible to be without being-in-the-world.

pluriverse

extends

Th is common world is not so much a place where entit ies agree to show up, but rather is a milieu among a diversity of milieus that is actively made through shared inhab it a tions and exper i ences

participatory

I found this approach unsatisfying; yet I could appreciate his agnostic stance

Thus his observations are broken and ̄eeting,

bone conduction offers opportunities for novel and rich experiences with sound and bodies.

Transducers vibrate the sound directly into the banister hiding it in the metal.

engaging sonic interactionsexploring the life of trees

dirigibility

the absence of a loved one

At same time, I am drawn to the value of thinking of things as the gathering of something diffuse without anything becoming discrete

object

object

thing

, I want to show how the balloon is a device for making something happen.

is amplifying, attuning, defamiliarizing, drawing out, following, foregrounding, gathering, holding in place, providing some con-straint, tracing and tracking, scattering.

And this is because thinking—and non-representational thinking especially so—is already empirical.

weak theory in an unfi nished world”

And it also has something to do with how the stricture of method is often rather too easily invoked, with a chiding tone, as a kind of reminder that theory is something existing above or outside the world,

about how attending to the properties and qualities of things

“stretch our sensory, perceptual, experimental, and conceptual powers so that our [methods] can be tested and extended” (2013, 169).

Ecological thinking is not limited to environmentalist projects, so any adaptive system (a city, a lab, a discipline) could serve

Conclusion: Rhetoric’s Footprint

Perhaps the Dithering is a more apt name than either the Anthropocene or Capitalocene!The Dithering will be written into earth’s rocky strata, indeed already is written into earth’s mineralized layers

This idea raises questions about how humans conceptualize the autonomy of nonhuman animals—a consideration central to compassionate conservation

Ecology is more like an operation.

They take us higher, lower, deeper, involve us speaking to minerals, taking a breath of air with the wind, and seeing differently

set of sensitivities in our encounter with empirical phenomena:

affective neighbourhood

According to design educator Anastasiia Raina, it’s not too early to begin considering what the roles of designers might be in a future where tasks like layout and production are completely automated.

‘more-than-human

posthuman predicament

and Misery causing men to be Prudent and Industrious, by which they come to Flourish again

grammatical categories

There is an enormous difference, for example, between the postmodernclaim that we have moved from the regime of the real into that of thesimulacrum and the posthuman claim that the real is structured bysimulacra.

Strong Defense a

G

Molding ourselves in this way

rhewa

social scientists-cum-artists

Order is part of the account, but only insofar as it creates the conditions for the occasion to become stable enough to have an effect within the realm of the actual.

dodge to liv

For something to exist, for it to have been felt as such, there had to have been a cut, for it is the cut that brings the occasion to experience, making it known in itself

therefore it does not exist

speculative pragmatism, speculative in the sense that a process remains open to its potential, and pragmatic in the sense that it is rooted in the in-act of its “something doing.”

knowledge does

Subjectivity is how the occasion accounts for itself.

This means that it is an occasion of experience that creates the conditions for subjectivity, a subjectivity than can never be disen-tangled from how the event came to fruition

is decipherable precisely because its operations are muted

ocating art not at the level of the fi nished object but in its trajectory

This New Typeface Merges Braille You Can Touch With Letters You Can See

I contend with what’s there and what’s not there. In return, my body disappears and reappears.

My feeling is that surveillance is a false issue, that there’s no problem except for the credit rating.

Corporations could squeal but they couldn’t make the army go onto the streets against the people

The libertarian Silicon Valley view is lame. They’re not geniuses. I would say that your average scientist is more politically savvy than your average computer geek making tons of money down in Silicon Valley.

HF As you mentioned actor networks, do you like the work of Bruno Latour? KSR I think Laboratory Life and Science in Action are crucial texts, and they taught me a lot.

This is funny, because they’re acting politically without admitting it.

rational

For those of us willing to face up to facts

sophisticated trick

shape

Even if we sometimes reach what resembles the rationalist ideal, we probably do so only sporadically, and the notion of controlled, effortful thinking is probably a very bad model of conscious thought in general. Our conscious mental activity is usually an unbidden, unintentional form of behaviour. Yet somehow the tourist on the prow begins to experience herself as an omnipotent magician, making dolphins come into existence out of the blue, and jump at her command.

Instead, our conscious inner life seems to be about the management of spontaneously emerging mental behaviour.

One of the most exciting recent research fields in neuroscience and experimental psychology is mind-wandering – the study of spontaneous or task-unrelated thoughts. Its results have radical implications for politics, education and morality.

At this moment in the evolution of the auto industry, there were still no seat belts, airbags, emission controls, or mandatory crumple zones.

What we are seeing now is that when free speech is treated as an end and not a means, it is all too possible to thwart and distort everything it is supposed to deliver.

But back then, every political actor could at least see more or less what everyone else was seeing.

How do you respond to what you cannot see?

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Post-humanism in general (and Thomas Rickert, in particular) would read this scene as being about more than Florens, the human who is seemingly acting upon the plantation home in this scene.

the speakers needed to forcefully assert themselves onto the scene, because anything else [would have been] too easy to write off (Byron).

This bizarre leap from public speaking to nudity was a means to attack and undermine the Grimke’s as women and as moral authorities.

conflicting accounts

Since part of the lesson from this historical moment is that the relationship between the rhetor and the audience does matter, it therefore undermines her very ideas to overlook or simply gloss the potential violence she faced by getting up on stage.

The fact that we do not have information about the hostility she faced demonstrates that whatever violence was threatened against Stewart was not considered important or significant enough to be recorded and remembered.

meaning

articulation

Scars are not superficially upon the body, but woven into that body (Nathaniel).

utilizing

present themselves and their arguments in a way that would account for the biases and oppression to which they were subject

A generation of subjugated rhetors recognized that their embodiment impacted their ability to use rhetoric, and that their physicality shaped their relationship with the audience and the audience’s reception of their ideas.

relatively equal access to knowledge

it was assumed that rhetors’ bodies were not relevant to their ability to make arguments or persuade

Or as when she reflects on the “present” moment of her writing

inserts

The result is a layering of language, a tapestry, a work of art (Amanda).

That is, like Corder, Anzaldua finds her sense of self in her difference from other people, but significantly she places emphasis on her physical differences as well as differences of ideas.

discovered

This performance is not to merely demonstrate the fluidity of boundaries we take for granted and treat as immovable.

expands it

reinforces

as vehicles

crucial

markers of her intersectional multiplicity

we have to acknowledge that they move in another dimension as well

pulling us back into the moment of the text’s production.

sit up straight, you’re slouching!

never truly allowing there to be a post-production stage wherein the text is completed and stands on its own

we are returning the text to the production stage,

Classmates’ micro-responses and annotations in bold and with (names) as best as possible after the inevitable meshing/melding of annotations/microresponses.

Here is the a mercy excerpt on which the image above is based.

This scene, in which Florens cries out to her mother through the literal writing on the wall, is incredibly resonant for literary and rhetorical reasons.

agential participation

Standing on an x made of painter’s tape and moving on an ordained cue create strict boundaries, but those boundaries reveal opportunities to perform, transform, and deform in, as Barad terms, a discourse with those boundary-formers.

This piece refuses to be a mere residue

is always trying to not finally discipline itself.

find strategies in transient, emergent coalitions and in diagramming networks of power.

It seems to add to the “performance as a process” idea

There is an important sense in which practices of knowing cannot befully claimed as human practices, not simply because we use nonhumanelements in our practices but because knowing is a matter of part of theworld making itself intelligible to another part. Practices of knowingand being are not isolatable, but rather they are mutually implicated.

foreclose the understanding of how “nature”and “culture” are formed

Agency is about the possibilities and account-ability entailed in reconfiguring material-discursive apparatuses of bodilyproduction, including the boundary articulations and exclusions that aremarked by those practices in the enactment of a causal structure

Agency is theenactment of iterative changes to particular practices through the dy-namics of intra-activity.

On an agential realist account, agency is cut loose from its traditionalhumanist orbit. Agency is not aligned with human intentionality or sub-jectivity

That is, intra-activity is neither a matter of strict determinism norunconstrained freedom

In this case, therhetoric should be softened to more accurately reflect the fact that theforce of culture “shapes” or “inscribes” nature but does not materiallyproduceit

The inscription model of constructivism is of this kind: culture isfigured as an external force acting on passive nature.

What is the nature of causality on this account? What possibilities existfor agency, for intervening in the world’s becoming?

The differential constitution of the “human” (“non-human”) is always accompanied by particular exclusions and alwaysopen to contestation.

matter is substance in its intra-active becoming—not a thing,but a doing, a congealing of agency. Matter is a stabilizing and destabilizingprocess of iterative intra-activity.

Bohr offersa new epistemological framework that calls into question the dualisms ofobject/subject, knower/known, nature/culture, and word/world.

Foucault’s account of discursive practices has some provocative reso-nances (and some fruitful dissonances) with Bohr’s account of apparatusesand the role they play in the material production of bodies and meanings

Discourse is not a synonym for language.24

the universe is agential intra-activity in its becoming

Inessence, there are no noumena, only phenomena. Agential realist phenomena are neitherKant’s phenomena nor the phenomenologist’s phenomena

Indeed, it is through such practices that the differential bound-aries between “humans” and “nonhumans,” “culture” and “nature,” the“social” and the “scientific” are constituted. Phenomena are constitutiveof reality.

Boundaries do not sit still.

practices

I argue thatphenomena are not the mere result of laboratory exercises engineered byhuman subjects

21

On an agential realist account, it is onceagain possible to acknowledge nature, the body, and materiality in thefullness of their becoming without resorting to the optics of transparencyor opacity, the geometries of absolute exteriority or interiority, and thetheoretization of the human as either pure cause or pure effect while atthe same time remaining resolutely accountable for the role “we” play inthe intertwined practices of knowing and becoming.

This entails a reworking of the familiar notions of dis-cursive practices, materialization, agency, and causality, among others

For all Foucault’s emphasis on the politicalanatomy of disciplinary power, he too fails to offer an account of thebody’s historicity in which its very materiality plays anactiverole in theworkings of power.

for example, its anatomy and physiology

Atomism poses the question of which representation is real. Theproblem of realism in philosophy is a product of the atomistic worldview.

The idea that beings exist as individuals with inherent attributes,anterior to their representation, is a metaphysical presupposition that un-derlies the belief in political, linguistic, and epistemological forms of rep-resentationalism

repeatedly

Engaging in a bit of etymology, I propose another version

Persuasion occurs, then, not as much through rational appeals to claims but through an exercise of material and discursive forms. Practice makes persuasion

Such ethics are not to be thought of as separate from practice but are practices in the strictest sense.

As we are embodied and embedded as an ecological body, a practice absent moral imperatives is itself necessary since we cannot avail ourselves of critical distance to impose such ideal

alker’s conflation of agency with capacity works against reconsidering practice away from its current humanist confines.

This database then serves as a resource from which to draw for connecting a millisecond gap between a phe-nomenon and the experience of that phenomenon.

Practice, then, needs new terms for encountering its ways of becoming that are not reducible to a humanist orientation’s dependence on reflection

irreducible to an individual’s agenc

way of becoming

ut differently, just as critical consciousness seeks to practice one’s subject position, so does critical reflection hone a knower-known relationship to a variety of objects

New media cannot be under-stood in terms of subjective approaches to technologically-derived ob-jects, objects that stand against us in a kind offor/against relation: those that empower and enable us, and those that restrict or oppress us.

Dwelling in the world would indicate a mindfulness of these fourfold elements, which is to say, constructive activity driven by care for how the fourfold manifests itself, not as four different elements, but as a oneness with four expressions

None of these things exist as objects in a naIve realist sense, as a simple "what-it-is-ness.

An intractable humanism is ultimately a refusal of the gathering call of things in the world