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En su libro "Geontologies. A Requiem to Late Liberalism", Elizabeth Povinelli continua su análisis sobre los valores, las subjetividades y formas íntimas de la vida política que son parte de la experiencia del liberalismo tardío. 

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En su libro "Geontologies. A Requiem to Late Liberalism", Elizabeth Povinelli continua su análisis sobre los valores, las subjetividades y formas íntimas de la vida política que son parte de la experiencia del liberalismo tardío. 

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Ya no estamos solo en los dominios del biopoder, habitamos el geontopoder con sus tropos o figuras y sus formas de gobierno de de la Vida y de lo Inerte

Povinelli siempre ha estado interesada en examinar el  gobierno de la diferencia en el liberalismo, especialmente aquel que se despliega en las colonias de asentamiento (su escenario etnográfico ha sido Australia).  Povinelli ha sido una estudiosa minuciosa de la formación de nuevas subjetividades y corporalidades en el liberalismo tardío.

Basada en el concepto de biopoder de Foucault, en este libro, Povinelli explora la nuevas figuras que son parte de los sistemas contemporáneos de poder y que resume en tres: el Desierto, el Animista y el Virus.
Propone el concepto de poder geontológico o geontopoder, para demostrar, de una parte, que el viejo concepto de biopoder se quedó corto en posibilidad de explicar los discursos, afectos y tácticas que emergen en la gobernanza de la diferencia y de los mercados en el liberalismo tardío.  Así, para Povinelli, no sólo se trata de pensar en el gobierno de la vida y las tácticas de la muerte (biopoder), sino en las nuevas formas, procesos y figuras que modelan la relación y la distinción en la Vida y la NoVida (lo inerte).  Ella lo resume de la siguiente forma:
Life (Life {birth, growth, reproduction} v. Death) v. Nonlife

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Povinelli avanza en su reflexión sobre el geontopoder, enfocándose en las dimensiones de lo tóxico, de nuestra relación íntima, cotidiana y promiscua con muchas fuentes y procesos tóxicos, por ejemplo, el DDT, el asbesto, etc. También explora la historia sensorial y la relación química entre los gases, las formas de oxidación y su relación con el fuego y su aceleración con el viento, tratando de revelar lo que llama el "toxic unconscious" en el que habitamos.  Ese inconsciente tóxico modela nuestras memorias, nuestros afectos, nuestros deseos e incluso nuestra nostalgia.

El capital-químico se integra a las formas de consumo y de circulación de información del capitalismo tardío, a partir de la colonización de Lo Inerte (nonlife).  Es toda una nueva política poshumana acompañada de nuevas corporalidades poshumanas.

Esto transforma y tensiona las analíticas de la existencia de los pueblos originarios a través de territorialidades tóxicas (el caso Australiano).  Volvemos así al círculo de la desigualdad que define las relaciones sociales del capitalismo tardío.  No es que estemos frente a un problema de los humanos y los no humanos, de la vida y de lo inerte, sino frente a un modo específico de sociedades humanas divididas y segregadas en confines raciales y de clase.

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Eduardo Kohn ha sido el más importante exponente de esta propuesta que el mismo ha llamado "antropología de la vida" (cf. "How forests think"). 

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Eduardo Kohn ha sido el más importante exponente de esta propuesta que el mismo ha llamado "antropología de la vida" (cf. "How forests think"). 

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Humanos y no humanos vivimos y respondemos unos a otros a partir de nuestros mundos y prácticas semióticos

Charles Sanders Peirce es esencial en el enfoque que desarrolla Kohn sobre la semiosis de la vida, en la que agentes que registran de manera indicial e icónica, se mezclan con aquellos que registramos además, de forma simbólica (los humanos).  Aquí también es clave el concepto de Jacob Von Uexküll, Umwelt que está en la base de la biosemiótica.

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Associate Professor

Ph.D. UW-Madison, 2002

My lifework is dedicated to developing the conceptual equipment -the ideas, methods, and theories- to prepare us to live in this age of unprecedented anthropogenic climate change. Centrally, this involves imagining better ways to live with the living world, in ways that can allow that world to orient our conduct. It involves, that is, a fundamental rethinking of anthropology and "the human" so that we can learn to "ecologize" our ethics.

The framework I have developed for understanding this living world and our connection to it builds on twenty-five years of sustained and ongoing anthropological research with Amazonian indigenous people living in one of the most biologically diverse ecosystems on Earth. As I argue in my critically acclaimed book How Forests Think, in order to truly comprehend what it means to live in this age we need to reimagine our relationship to a larger living world that really -but in sometimes counter-intuitive ways- also thinks. To do so, I have developed a robust conceptual toolkit and a set of alternative ethnographic methods based on semiotics -the study of signs- to understand this kind of thinking beyond the human and its relation to human thought.

How Forests Think won the 2014 Gregory Bateson Award for Best Book in Anthropology and is translated into nine languages. It has inspired the planetary ecological imaginary in a surprisingly diverse number of ways, ranging from an eponymous symphony premiering at Lincoln Center, to international museum exhibits, and best-selling works of fiction and non-fiction. The bookbeen enthusiastically received and endorsed by the leading scholars in anthropology and the environmental humanities. Donna Haraway calls it, " a powerfully good read, one that changed my dreams and reworked my settled habits of interpretation." Bruno Latour calls it, " a work of art" and an " immensely refreshing...philosophical anthropology." Anna Tsing calls it, " radically innovative and original" and " beautifully written," a book she adds, that will " provoke important conversations in and beyond Anthropology," Marilyn Strathern calls it " thought-leaping in the most creative sense," and Philippe Descola says that, " a remarkable aspect of How Forests Think is the complex -and often beautifully written - intermingling of subtle theoretical propositions with an even subtler ethnography." Le Monde characterizes it as, " une veritable refondation de la discipline anthropologique...un chef-d'oeuvre...étonnant et déjà classique." The Times Literary Supplement says, " Kohn...walks a tightrope with perfect balance: never losing sight of the unique aspects of being human, while refusing to force those aspects into separating us from the rest of the abundantly thinking world."

My current project, Forest for the Trees, builds on this foundation to argue that a forest -that highly "absential" emergent product of a vast network of nonhuman semiosis- is a real thing and not merely a human abstraction. As such, a forest can provide a kind of ethical orientation for the sake of the various human and nonhuman life forms - the trees - it sustains. It can thus orient us, as we develop a mode of comportment and an orientation for these times of climate crisis. Just how to discern such guidance from the holistic properties a living world manifests is a complex philosophical problem (involving, as it turns out, the relation between aesthetics and ethics). It is also one that I explore ethnographically in the real world with a diverse and remarkably creative Ecuadorian network of indigenous activists, leaders, architects, lawyers, academics, scientists and artists with whom I collaborate.

Without losing scholarly rigor or the ability to make a continuing impact on anthropology, this project has led me to a number of interdisciplinary collaborations that involve, for example, theatre, experimental filmmaking and contemporary music, and it has taken me to the heart of timely debates related to, among other things, the revival of a psychedelic science; a rethinking of "religion" in times of climate crisis; the Rights of Nature, especially in my collaboration with lawyers; and the creation and curation of a permanent museum.

I teach a series of courses in anthropological theory and an anthropology "beyond the human" and collaborate on major team grants with the aim of making McGill a centre for the environmental humanities and a place from which to rethink our relationship to the living world in times of climate crisis.

My postdocs, graduate students and honours students, competitively recruited from a deep and highly diverse international pool, include practicing lawyers (experts in the Rights of Nature and aboriginal rights), renowned museum curators, researchers with years of experience in guerilla occupied areas of the northwest Amazon, and published creative fiction authors. Their research topics range from the aesthetics of post-Hiroshima Japanese garden design; the metaphysical systems of New Age channels; postcolonial Copoeira semiotics; Cetacean ethnographies; forests haunted by the ghosts of war; and Wampis and Cree activist alliances and alter-politics.

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Associate Professor Ph.D. UW-Madison, 2002 My lifework is dedicated to developing the conceptual equipment -the ideas, methods, and theories- to prepare us to live in this age of unprecedented anthropogenic climate change. Centrally, this involves imagining better ways to live with the living world, in ways that can allow that world to orient our conduct.

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Thom van Dooren y Deborah Bird Rose han sido los exponentes de esta perspectiva y son muy conocidos por sus "extinction studies".  

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Thom van Dooren y Deborah Bird Rose han sido los exponentes de esta perspectiva y son muy conocidos por sus "extinction studies".  

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Todos los organismos, incluidos los humanos, tenemos maneras de ser y estilos de vida

El concepto de ethos (ethea en plural) recoge viejas ideas en torno a la importancia del estilo de vida, carácter y conducta, costumbres, legados y acciones que forman parte de la manera de ser y el modo de vida de los organismos.  Es un viejo concepto antropológico que, con el giro poshumano, tiene una nueva vida.  Al igual que con el concepto de animismo, es importante mantener una mirada crítica del concepto, si bien también es importante explorar su versatilidad etnográfica y descriptiva.

De otra parte, vale la pena reflexionar sobre la  correspondencia entre la perspectiva etológica-fenomenológica de Lestel, que toma la singularidad de la vida animal como uno de sus ejes, y la propuesta de Van Dooren y Bird Rose en torno al ethos y la particularidad de los ciclos vitales y los estilos de vida de animales y plantas.

En 2017, Van Dooren y Bird Rose junto a Matthew Chrulew (quien también trabaja con Dominique Lestel) publican  "Extinction Studies: Stories of Time, Death and Generations".  Van Dooren también ha trabajado cerca de Kirskey en las propuestas de etnografías multiespecie (VER "ETNOGRAFÍA MULTIESPECIE")

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ISBN: 9780231178815

256 Pages

Format: Paperback

List Price: $30.00 £25.00

ISBN: 9780231178808

256 Pages

Format: Hardcover

List Price: $90.00 £74.00

ISBN: 9780231544542

256 Pages

Format: E-book

List Price: $29.99 £25.00

Extinction Studies focuses on the entangled ecological and social dimensions of extinction, exploring the ways in which extinction catastrophically interrupts life-giving processes of time, death, and generations. The volume opens up important philosophical questions about our place in, and obligations to, a more-than-human world. Drawing on fieldwork, philosophy, literature, history, and a range of other perspectives, each of the chapters in this book tells a unique extinction story that explores what extinction is, what it means, why it matters-and to whom.

Extinction Studies collects haunting and haunted multivoiced stories that echo together in a vibrant plea for an ethic of care, lucidity, and obstinate, stammering hope. We need such stories to make us feel and think with the unraveling of a world we inherit and share together with innumerable entangled forms and ways of life. We need them also to repopulate our devastated imaginations and to help us escape the twin easy temptations of nihilist despair and blind confidence. Isabelle Stengers, author of Cosmopolitics

This extraordinary collection addresses one of the most sobering aspects of the current environmental crisis. The contributing scholars use narrative as the vehicle for their historical, ethnographic, zoological, meditative, and poetic insights. The result is both personal and scholarly, both illuminating and a pleasure to read. Harriet Ritvo, Arthur J. Conner Professor of History, Massachusetts Institute of Technology

Extinction Studies makes an important contribution to human-animal studies and the environmental humanities as the volume explores what extinctions and recoveries of endangered animal species mean in different cultural contexts. These perceptive and wide-ranging essays focus on the narrative and philosophical frameworks that turn the ecological reduction of bioabundance and biodiversity into sources of reflection about human and more-than-human ways of life as they unfold across generations and evolutionary ages. These analyses and meditations acknowledge both that animals can never be fully assimilated to human understanding, and that human stories play a crucial role in shaping the bonds with animals that take multispecies communities into a future of danger, but also of hope and exuberance. Ursula K. Heise, Marcia H. Howard Chair in Literary Studies, University of California, Los Angeles

Human-caused extinction challenges our own survival-but also our compassion and our ability to tell stories adequate to shifting configurations of 'us' and 'them.' This volume gathers seven fine storytellers who show us what it means to lose or save another animal species in an era of rapid extinctions. These are tales of passion, time, conflict, learning, slaughter, imprisonment, and prayer. Drawing upon their common membership in an interdisciplinary and international working group on extinction studies, the authors show the potential of the environmental humanities to address one of the major crises of our moment in history. Anna Tsing, University of California, Santa Cruz

The studies contained in this volume cross species and kingdom boundaries, and are full of hope just as much as grief and mourning. In bearing witness to the lives of species that are functionally and/or already extinct, the authors present multiple modes of response and responsibility for those of us who remain. Brett Buchanan, associate professor of philosophy and director of the School of the Environment at Laurentian University

This book will interest those individuals who wish to deeply ponder the topic of extinction and its meaning and ramifications. Choice

The overall concept of [this book], to focus on social and philosophical aspects of species extinctions, represents an interesting and fresh perspective on the extinction phenomenon. The Quarterly Review of Biology

Foreword, by Cary Wolfe
Introduction: Telling Extinction Stories, by Deborah Bird Rose, Thom van Dooren, and Matthew Chrulew
1. Walking with Okami, the Large-Mouthed Pure God, by James Hatley
2. Saving the Golden Lion Tamarin, by Matthew Chrulew
3. Extinction in a Distant Land: The Question of Elliot's Bird of Paradise, by Rick De Vos
4. Monk Seals at the Edge: Blessings in a Time of Peril, by Deborah Bird Rose
5. Encountering Leatherbacks in Multispecies Knots of Time, by Michelle Bastian
6. Spectral Crows in Hawai'i: Conservation and the Work of Inheritance, by Thom van Dooren
Afterword: It Is an Entire World That Has Disappeared, by Vinciane Despret
Contributors
Index

About the Author

Deborah Bird Rose is adjunct professor of environmental humanities at the University of New South Wales.

Thom van Dooren is associate professor of environmental humanities at the University of New South Wales.

Matthew Chrulew is a research fellow in the Centre for Culture and Technology at Curtin University.

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Extinction Studies | Columbia University Press

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ISBN: 9780231178815 256 Pages Format: Paperback List Price: $30.00 £25.00 ISBN: 9780231178808 256 Pages Format: Hardcover List Price: $90.00 £74.00 ISBN: 9780231544542 256 Pages Format: E-book List Price: $29.99 £25.00 Extinction Studies focuses on the entangled ecological and social dimensions of extinction, exploring the ways in which extinction catastrophically interrupts life-giving processes of time, death, and generations.

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En Alien Ocean, Stephen Helmreich propone esta idea, tomando algunas bases de la teoría crítica y de la teoría literaria.  

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En Alien Ocean, Stephen Helmreich propone esta idea, tomando algunas bases de la teoría crítica y de la teoría literaria.  

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Para comprender los procesos de la biotecnología actual, debemos trabajar entre registros, atravesarlos, examinar la forma en que la biología produce imaginarios de la vida y la ciencia recrea figuras tecnológicas de poder mientras mitifica sus propias prácticas

Athwart Theory significa a través de, transversalmente o de manera oblicua, entre múltiples registros.  Esta es para Helmreich la mejor opción para acercarse  al mundo real (sideways approach). Las investigaciones de Helmreich giran en torno a la producción y circulación social de la ciencia y la tecnología, las etnografías multiespecie y el sub-campo de la "antropología de la biología". Su último libro es "Sounding the limits of life. Essays in the anthropology of biology and beyond" es otra exploración de la teoría a través...

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What is life? What is water? What is sound? In Sounding the Limits of Life, anthropologist Stefan Helmreich investigates how contemporary scientists-biologists, oceanographers, and audio engineers-are redefining these crucial concepts. Life, water, and sound are phenomena at once empirical and abstract, material and formal, scientific and social. In the age of synthetic biology, rising sea levels, and new technologies of listening, these phenomena stretch toward their conceptual snapping points, breaching the boundaries between the natural, cultural, and virtual.

Through examinations of the computational life sciences, marine biology, astrobiology, acoustics, and more, Helmreich follows scientists to the limits of these categories. Along the way, he offers critical accounts of such other-than-human entities as digital life forms, microbes, coral reefs, whales, seawater, extraterrestrials, tsunamis, seashells, and bionic cochlea. He develops a new notion of "sounding"-as investigating, fathoming, listening-to describe the form of inquiry appropriate for tracking meanings and practices of the biological, aquatic, and sonic in a time of global change and climate crisis.

Sounding the Limits of Life shows that life, water, and sound no longer mean what they once did, and that what count as their essential natures are under dynamic revision.

Awards and Recognition

Winner of the 2016 Michelle Kendrick Memorial Book Prize, Society for Literature, Science, and the Arts

"This collection is extremely impressive. The notes and bibliography read like a veritable state-of-the-art of the field; the author has read and imbibed everything and everyone and is in firm command of his disciplinary landscape. Helmreich has been a leader among anthropologists in applying to science a new kind of methodologically sophisticated ethnography." -Oren Harman, European Legacy

"In this timely collection of writings on life, water, and sound, one of anthropology's most eloquent essayists delivers a truly sensational analysis of the geobiological politics shaping our multispecies world. Stefan Helmreich has reinvented participant observation for his discipline and beyond in this erudite and prescient work that will appeal to a broad audience."-Sarah Franklin, University of Cambridge

"The biological sciences are changing as never before. Sounding the Limits of Life offers an expansive, open vision of how to think about the contemporary life sciences. Drawing not only on anthropology, but also on history, literature, and philosophy, this collection presents riveting insights into life forms at the edges of what we know."-Peter Galison, Harvard University

"Expansive and erudite, Sounding the Limits of Life tests the limits of categories central to scientific and humanistic thinking. The book's imaginative fusion of anthropology, science and technology studies, and sound studies extends these fields into places they otherwise would not go."-Jonathan Sterne, author of MP3: The Meaning of a Format

"A work of brilliant and challenging anthropology, Sounding the Limits of Life takes a fresh look at some key issues in the social sciences, humanities, and biology/ecology. Exploring in detail several sites-the microbiome, the ocean, outer space, the arts, biological laboratories, and academe-this book shows how they connect and why they matter."-Gisli Palsson, University of Iceland and King's College London

"This richly textured book is an inspirational contribution to anthropology and science studies. It is certain to stand the test of time as a work of stunning imagination and solid scholarly exploration."-Debbora Battaglia, Mount Holyoke College

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What is life? What is water? What is sound? In Sounding the Limits of Life, anthropologist Stefan Helmreich investigates how contemporary scientists-biologists, oceanographers, and audio engineers-are redefining these crucial concepts. Life, water, and sound are phenomena at once empirical and abstract, material and formal, scientific and social.

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Dominique Lestel es el principal exponente de lo que se conoce como bi-constructivismo. 

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Dominique Lestel es el principal exponente de lo que se conoce como bi-constructivismo. 

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El bi-constructivismo combina la etología y la etnología bajo una mirada fenomenológica. El biconstructivismo se  opone a la filosofía naturalista, al dualismo cartesiano y al mecanicismo-conductualismo como modos de explicar los comportamientos animales.

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Institutions : Ecole normale supérieure

Dominique Lestel est un philosophe et éthologue français, maître de conférences au département d'études cognitives de l'École normale supérieure et membre d'une équipe de recherche en éco-anthropologie et ethnologie du Muséum national d'histoire naturelle.

Dominique Lestel s'oppose, dans ses travaux de recherche, aux représentations classiques de l'animal. L'opposition entre nature et culture ne suffit plus à rendre compte de la différence qui sépare l'homme de l'animal. Une véritable ethnologie est nécessaire pour comprendre de nombreuses sociétés animales. En réexaminant les notions d'outil, de communication, de rationalité, il montre que les comportements culturels ne constituent pas une rupture propre à l'humain. Dominique Lestel explique qu'il y a progressivement émergence de comportements culturels dans l'histoire du vivant.

Publications :

Paroles de singes L'impossible dialogue homme-primate, éd. La Découverte, Paris

L'Animalité Essai sur le statut de l'humain, éd. Hatier, Paris, 1996

Les Origines animales de la culture, éd. Flammarion, Paris, 2001

L'Animal singulier, éd. du Seuil, coll. " La Couleurs des idées ", Paris, 2004

Les Grands Singes. L'Humanité au fond des yeux, avec Pascal Picq, Vinciane Despret et Chris Herzfeld, éd. Odile Jacob, Paris, 2005

Les Animaux sont-ils intelligents ?, éd. Le Pommier, Paris, 2006

Les Amis de mes amis, éd. du Seuil, Paris, 2007

L'Animalité, éd. de l'Herne, Paris, 2007

L'Animal est l'avenir de l'homme. Munitions pour ceux qui veulent (toujours) défendre les animaux, éd. Fayard, Paris, 2010

Affiliation : Ecole normale supérieure

Statut : Maître de conférences

- Laboratoire de sciences cognitives à l'ENS
- Page personnelle de Dominique Lestel

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Institutions : Ecole normale supérieure Dominique Lestel est un philosophe et éthologue français, maître de conférences au département d'études cognitives de l'École normale supérieure et membre d'une équipe de recherche en éco-anthropologie et ethnologie du Muséum national d'histoire naturelle. Dominique Lestel s'oppose, dans ses travaux de recherche, aux représentations classiques de l'animal.

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Jane Bennett ha sido una de las principales voces de los materialismos vitalistas contemporáneos, los cuáles retoman ideas de Spinoza, Heidegger, Guattari y Deleuze, Peirce y Merleau-Ponty.  

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Jane Bennett ha sido una de las principales voces de los materialismos vitalistas contemporáneos, los cuáles retoman ideas de Spinoza, Heidegger, Guattari y Deleuze, Peirce y Merleau-Ponty.  

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Bennett plantea que el giro no-humano representa una continuación de intentos tempranos de la filosofía antígua de describir un mundo poblado por materiales y cuerpos humanos y no humanos en interacción. La pregunta es: ¿cómo abrirle paso a los no-humanos dentro de nuestro mundo? Al igual que para otros investigadores, para Bennett Umwelt es también un concepto útil.  Su interés es el de explorar el poder productivo de las cosas, su poder para acercar cuerpos, relacionar materia-energía y materia-movimiento, entender las conexiones heterogéneas entre gente, lugares y cosas quizás como en una especie de "mente extendida".  Uno de los objetivos centrales, tal como Bennett misma lo expresa, es ir "más allá de la hubris del excepcionalismo humano".

El giro vitalista en  la filosofía ha sido ampliamente cuestionado tanto por la filosofía orientada a los objetos, también llamada OOO (Object-Oriented Onthology) como por antropólogos como Elizabeth Povinelli.

Recomiendo el libro de Bennett "Vibrant Matter".

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" Vibrant Matter promises to invigorate ethical and political judgment by attuning us to the material world, to ourselves, in new ways. Bennett wisely encourages us to practice such judgments without the banisters of deadening binaries of subject-object and human-nonhuman. In this way, we are left with an exciting, but daunting challenge of living democratically as and amidst vital matter." - Torrey Shanks, Theory & Event

" Vibrant Matter takes us on a journey through the philosophical tradition of critical vitalism - or, in Bennett's terms, vital materialism - in order to help us recognize the profound yet delightful weirdness of being in a body that only seems to belong to us."
- Natania Meeke and Antónia Szabari, Los Angeles Review of Books

" Vibrant Matter will reward readers by opening many fields of inquiry that require responses. The reconceptualization of the material world that Vibrant Matter represents is a meaningful step in the direction of reformulating many of the debates within environmental philosophy that continue to retain the vestiges of overt dualism and its less obvious manifestation in the subject-object distinction." - Bryan E. Bannon, Environmental Philosophy

"[An] eloquent, carefully reasoned book. . . . With Bennett's keen insights, I believe I can now show students (and others, maybe even some colleagues) that, through the concept, the sensibility, the practice of vibrant materialities, people in all walks of life can see the sense in treating both nature and artifacts 'more carefully, more strategically, more ecologically' (p.18)." - Thomas Princen, Perspectives on Politics

"How elating I found reading Vibrant Matter, with its eloquent vision of an ethics of the nonhuman. Bennett argues for a perceptual style open to the appearance of thing-power: we who study the texts and objects of a remote age can get behind that, I think. Indeed, for those of us for whom time doesn't simply pass into lostness we are already behind it, still feeling the power of history's things, which didn't know they were supposed to be still. " - Jeffrey J. Cohen, In the Middle blog

"Bennett's is one of those books where, on finishing, you want to begin immediately again to experience the excitement and élan vital of eloquent, simple ideas presented in clear, concise and considered prose, wherein the presence of a generous, kind and unpretentious author speaks straight into your understanding. Vibrant Matter is fresh, alert, quiet and potent, a door opening in a stuffy room to let the outside in, which lets it speak so as to embolden us to breathe differently. It will redraw the boundaries of political thought; it's already doing so. Read it." - Mark Jackson, Emotion, Space and Society

"Bennett's proposals are innovative, and while in the end she may raise more questions than she can offer answers to, Vibrant Matter is a text ripe with possibilities. The strength of the work is its careful treatment of nonhumans as vital forces and the numerous examples employed to develop a political ecology of things." - Katherine F. Chandler, Qui Parle

"Orienting us to re-encounter both nature and familiar objects as newly strange and pulsing with 'thing-power,' Bennett challenges our worn assumptions concerning the hierarchy between humans and things, the workings of causality, and our deep cultural attachment to matter and nature as inanimate. . . . Her book is surprising, refreshing, and troubling." - Lori J. Marso, Political Theory

"Overall, I am attracted by the ideas Bennett presents. They lead to new ways of thinking about things and artifacts, and for those of us who are used to think about embodied interaction, user experience, etc. many of the ideas are not that far fetched. I am curious to see how this and similar new philosophical attempts will be translated into more concrete activities and approaches relevant for design. This new evolution of ideas concerned with the status of 'things' and of the material world is highly interesting and with Bennett's work we have another example of why we need it and how it could be used." - Erik Stolterman, Transforming Grounds blog

"What Jane Bennett has delivered is the most precise and compelling account of a more than human politic sand why it matters. Vibrant Matters is the best argument to date of how materiality operates as a vital force, as much more than social construction or brute resistance or recalcitrance. In respecting the stuff of the world, in being attentive to it, Bennett has pushed political philosophy way beyond its comfort zone: something that was long overdue and from which there is no return." - Gay Hawkins, Cultural Studies Review

"For the sake of assuaging harms already inflicted we have always cobbled together publics that deal with vibrant matters of floods, fires, earthquakes and so on. For the sake of preventing unseen future harms, Bennett's book argues that we need to take a closer look at how we are embedded in a web of mutual affect that knows no bounds between living and nonliving, human and nonhuman. It is in this refreshingly naïve 'no-holds-barred' approach that Bennett's work has much to offer for a reconsideration of our role as thinking, speaking humans in a cosmos of vibrant matter that we continually depoliticize even in our efforts to 'protect' and 'save' the earth . . . a highly recommended read." - Stefan Morales, M/C Reviews

"In Vibrant Matter, Bennett encourages us to think slowly about those ideas that run rampantly through our lives as educators.... I found Bennett's approach made the conceptual renderings of new feminist materialists such as Barad, Ahmed and Braidotti, to educational settings more accessible." - Jennifer Clutterbuck, Educational Review

"Because Bennett's objectives are both philosophical and political, she offers two suggestions for fostering a discernment that will temper ontological anthropocentrism. . . . Bennett, through her actionable approach, successfully strays from critical theory's popular method of 'demystification,' a method that leaves ethics out to dry." - Wesley Mathis, Communication Design Quarterly

"Bennett is a philosopher and political theorist. But her intellectual work is not primarily about creating new theories. In her writing, she expertly distills and juxtaposes the ideas of Gilles Deleuze, Immanuel Kant, Martha Nussbaum, and others, but her goal is often to create a mood. She wants readers to adopt and embody an ethos that makes room for the vitality of matter." - Morgan Meis, The New Yorker

" Vibrant Matter is a fascinating, lucid, and powerful book of political theory. By focusing on the 'thing-side of affect,' Jane Bennett seeks to broaden and transform our sense of care in relation to the world of humans, non-human life, and things. She calls us to consider a 'parliament of things' in ways that provoke our democratic imaginations and interrupt our anthropocentric hubris." - Romand Coles, author of Beyond Gated Politics: Reflections for the Possibility of Democracy

" Vibrant Matter represents the fruits of sustained scholarship of the highest order. As environmental, technological, and biomedical concerns force themselves onto worldly political agendas, the urgency and potency of this analysis must surely inform any rethinking of what political theory is about in the twenty-first century." - Sarah Whatmore, coeditor of The Stuff of Politics: Technoscience, Democracy, and Public Life

"This manifesto for a new materialism is an invigorating breath of fresh air. Jane Bennett's eloquent tribute to the vitality and volatility of things is just what we need to revive the humanities and to redraw the parameters of political thought." - Rita Felski, author of Uses of Literature

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" Vibrant Matter promises to invigorate ethical and political judgment by attuning us to the material world, to ourselves, in new ways. Bennett wisely encourages us to practice such judgments without the banisters of deadening binaries of subject-object and human-nonhuman. In this way, we are left with an exciting, but daunting challenge of living democratically as and amidst vital matter."

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Eben Kirskey ha sido el principal vocero de las etnografías multiespecie, aunque esta propuesta involucra un conjunto amplio de investigadores.  

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Eben Kirskey ha sido el principal vocero de las etnografías multiespecie, aunque esta propuesta involucra un conjunto amplio de investigadores.  

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Kirskey y Helmreich escribieron en 2010 un artículo sobre el surgimiento de la etnografía multiespecie. En este enfoque pueden situarse las investigaciones de Anna Tsing.

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Tim Ingold ha sido el vocero de esta manera de repensar la antropología.  

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Tim Ingold ha sido el vocero de esta manera de repensar la antropología.  

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Entender las correspondencias y marañas vitales del mundo más allá del imaginario de humanidad legado por el dualismo cartesiano

Tanto en sus trabajos sobre las tres AAA (Antropología, Arte y Arquitectura) como  la vida de las líneas (lineología y meteorología) ha buscado revitalizar la antropología. Meshwork (marañas o entramados vitales) es una palabra clave en su antropología más allá de la humanidad.

En 2016 estuvo en la Universidad Católica de Chile, Programa de Antropología, y allí fue entrevistado por Espiritu y Simonetti.

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En 2016, Van Dooren, Kirskey y Münster se pronunciaron sobre los contornos de las etnografías multiespecie. Este es el artículo:

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En 2016, Van Dooren, Kirskey y Münster se pronunciaron sobre los contornos de las etnografías multiespecie. Este es el artículo:

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Volume 8 Issue 1 | Environmental Humanities | Duke University Press

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Read Volume 8 Issue 1 of Environmental Humanities.

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Siguiendo un poco el análisis de Kohn sobre la "percepción del sí mismo" la película "Forest of Bliss" me produjo una sensación de que la vida y la muerte de las personas se ve mediada por una relación simbólica con los colores y los sonidos presentes en las relaciones. En cambio

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Considero que este ha sido el mejor concepto que he aprendido en esta clase. Me parece maravilloso que mediante este concepto se pueda, de algún modo, dimensionar aspectos de la vida que pasan desapercibidos y que al ginorarlos perdemos grandes oportunidades de conocer y valorar más al mundo en el que vivimos. La palabra Umwelt me permitió ver más allá de la realidad humana, me hizo entender que no es necesario tener consciena o cierto intelecto para ser capaz de construir y representar la realidad. Pensar en que una abeja o una flor tienen su propio mundo fenomenológico fomenta una mayor sensibilidad a ese mundo natural que nos rodea y nos permite desarrollaruna mejor convivencia con esta.

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Extracto del texto Being Alive (Ingold, 2011) en el que se refiere al concepto de Umwelt (traducción propia)

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Extracto del texto Being Alive (Ingold, 2011) en el que se refiere al concepto de Umwelt (traducción propia)

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"Al igual que Gibson lo haría más adelante, von Uexküll se propuso comprender de que manera existe el mundo para el animal, dada su morfología particular, sus sensibilidades y sus potencialidades de actuación.  Al igual que Gibson, von Uexküll era renuente a aceptar que los animales vivían en mundos sin sentido.  Difícilmente uno podría imaginar que un animal tan distante de la estructura de las seres humanos como el piojo estuviera, tal como lo mostró von Uexküll, en un entorno poblado de sentido, aunque solo de tres clases.  El primer sentido es el que acarrea el olor del sudor común a todos los mamíferos; el segundo, la piel o pelo del huésped, y el tercero la temperatura de la sangre caliente.  El significado de cada uno de estos sentidos reside en las acciones que desencadena: caer (en el sentido de caer en el huésped)  está relacionado con excavar (en un área sin pelo de la piel) o chupar (de los vasos sanguíneos cercanos a la superficie).  Tanto para von Uëxkull como para Gibson, hay significado en el mundo de los animales no porque estos sean capaces de producir una representación interna de lo que ocurre sino porque sus acciones en el mundo están íntimamente sintonizadas con su percepción" (p. 79)

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Jacob von Uëxkull

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Jacob von Uëxkull

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How Forests Think

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Fragmento del libro https://www.dukeupress.edu/meeting-the-universe-halfway This book is about entanglements. To be entangled is not simply to be intertwined with another, as in the joining of separate entities, but to lack an independent, self-contained existence. Existence is not an individual affair. Individuals do not preexist their interactions; rather, individuals emerge through and as part of their entangled intra-relating. (Barad 2007, IX)

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Subjects
Science and Technology Studies > Feminist Science Studies, Theory and Philosophy > Feminist Theory, Cultural Studies

Meeting the Universe Halfway is an ambitious book with far-reaching implications for numerous fields in the natural sciences, social sciences, and humanities. In this volume, Karen Barad, theoretical physicist and feminist theorist, elaborates her theory of agential realism. Offering an account of the world as a whole rather than as composed of separate natural and social realms, agential realism is at once a new epistemology, ontology, and ethics. The starting point for Barad's analysis is the philosophical framework of quantum physicist Niels Bohr. Barad extends and partially revises Bohr's philosophical views in light of current scholarship in physics, science studies, and the philosophy of science as well as feminist, poststructuralist, and other critical social theories. In the process, she significantly reworks understandings of space, time, matter, causality, agency, subjectivity, and objectivity.

In an agential realist account, the world is made of entanglements of "social" and "natural" agencies, where the distinction between the two emerges out of specific intra-actions. Intra-activity is an inexhaustible dynamism that configures and reconfigures relations of space-time-matter. In explaining intra-activity, Barad reveals questions about how nature and culture interact and change over time to be fundamentally misguided. And she reframes understanding of the nature of scientific and political practices and their "interrelationship." Thus she pays particular attention to the responsible practice of science, and she emphasizes changes in the understanding of political practices, critically reworking Judith Butler's influential theory of performativity. Finally, Barad uses agential realism to produce a new interpretation of quantum physics, demonstrating that agential realism is more than a means of reflecting on science; it can be used to actually do science.

" In Meeting the Universe Halfway, Barad takes us carefully through the science, the science studies, and the critical theory that inform her arguments. One of the most impressive things about this book is her facility in each of these disciplinary modes of inquiry. She provides an excellent overview of science studies. . . . Barad writes . . . in a way that is accessible to the lay reader, but that nonetheless provides rigorous descriptions and illustrations. . . . Barad's posthumanist performative ethics is among the most promising of posthuman philosophies for animal studies, one that promises to make the 'post' not just beyond humanism or the human-as-currently-conceived, but rather a 'post' to an anthropocentric world." - Sherryl Vint, Science Fiction Studies

" Meeting the Universe Halfway is an ambitious, thought-provoking, challenging book. . . . The book is a provocative, generative, contribution to our attempts to provide effective tools to describe and understand the rapidly changing world we are part of. It deserves wide analysis and discussion. My intent here is to argue that it merits the serious attention of historians, philosophers, sociologists of science, and science studies and STS scholars." - S. S. Schweber, ISIS

"[A]n elegant mesh of detailed explanations of social theories, scientific concepts and new pathways of technological innovation; all explored and then rewoven to form the carefully constructed foundation for her theory of agential realism." - Jennifer M. Wilson, Feminist Review Blog

"[Barad's] background in theoretical physics enables her to open a much needed dialogue the sciences and the humanities, one which is as happy discussing social theories of materiality, as the waves and particles which constitute it." - Vita Peacock, Opticon1826

"Among the numerous merits of Karen Barad's finely researched and thought-provoking book is the fact that she writes with the authority of a theoretical physicist about a field that is all too often co-opted by non-scientists and used in ways that seem forced or artificial, not to mention misguided" - Lisa M. Dolling, Hypatia

" Meeting the Universe Halfway is highly original, exciting, and important. In this book Karen Barad puts her expertise in feminist studies and quantum physics to superb use, offering agential realism as an important alternative to representationalism." - Arthur Zajonc, coauthor of The Quantum Challenge: Modern Research on the Foundation of Quantum Mechanics

" Meeting the Universe Halfway is the most important and exciting book in science studies that I have read in a long time. Karen Barad provides an original and satisfying response to a perennial problem in philosophy and cultural theory: how to grasp matter and meaning or causality and discourse together, without either erasing one of them or introducing an unbridgeable dualism. These theoretical abstractions come alive in Barad's vivid examples; she shows that uncompromisingly rigorous analysis of difficult theoretical issues need not sacrifice concreteness or accessibility. Her methodological lessons from the diffraction of light and her convincing interpretations of familiar puzzles and recent experimental results in quantum physics also display how science and science studies can genuinely learn from one another. What other book could be a 'must read' in such diverse fields as science studies, foundations of quantum mechanics, feminist and queer theory, and philosophical metaphysics and epistemology?" - Joseph Rouse, Wesleyan University

"Karen Barad's Meeting the Universe Halfway makes fundamental contributions to science studies, philosophy, feminist theory, and physics-it is a rare book that can do that. This is an important, ambitious, readable, risk-taking, and very smart book, one to savor and grow with. Barad elaborates Niels Bohr's philosophy-physics in the light of feminist science studies to propose an account of material-discursive practices in scientific knowledge. Eschewing all romantic appropriations of quantum physics that evade strong knowledge claims, Barad argues that Bohr's interpretation of the experimental-theoretical nexus of quantum mechanics is crucial to understanding how observations and agencies of observation cannot be independent. 'Agencies of observation' are not liberal opinion-bearers, but situated entities made up of humans and non-humans in specific relationship. Reality is not independent of our explorations of it; and reality is not a matter of opinion, but of the material consequences of some cuts and not others made in the fabric of the world. As Barad reminds us, identities are always formed in intra-action. Ethical practices and consequences are intrinsic to the web. These issues are at the heart of debates about 'constructivism,' 'realism,' and the import of science studies, including feminist science studies, for configuring the nature of objective knowledge and the kinds of authorized actors in public worlds deeply shaped by science and technology." - Donna Haraway, author of Modest_Witness@Second_Millennium.FemaleMan©_Meets_OncoMouse™: Feminism and Technoscience

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Subjects Science and Technology Studies > Feminist Science Studies, Theory and Philosophy > Feminist Theory, Cultural Studies Meeting the Universe Halfway is an ambitious book with far-reaching implications for numerous fields in the natural sciences, social sciences, and humanities. In this volume, Karen Barad, theoretical physicist and feminist theorist, elaborates her theory of agential realism.

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Bruno Latour ha tomado la noción de Gaia de su contexto original, la hipótesis Gaia de James Lovelock & Lynn Margulis, y la ha transformado en una gran herramienta interpretativa.

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Bruno Latour ha tomado la noción de Gaia de su contexto original, la hipótesis Gaia de James Lovelock & Lynn Margulis, y la ha transformado en una gran herramienta interpretativa.

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James Lovelock & Lynn Margulis: la hipótesis Gaia
Los organismos de la tierra forman un sistema complejo de autoregulación y sinergía que alcanza la macro-escala terrestre y se expresa en la temperatura global, la salinidad de agua de los océanos, el oxígeno de la atmósfera, el mantenimiento de la hidrósfera y una serie de procesos climáticos y ambientales.

Gaia en Latour.  Para Latour es necesario comprender como se produce Gaia en tanto entidad científica e imaginario social.