It reexamines humanity’s place in the broader network of relationships involving non-human entities (such as animals, plants, technology, and the environment), rejecting the notion of humans as separate, dominant rulers

Painted by P.S. Mueller Cartoon Studio

So this allows us to understand that all things are connected and are interconnected. We are neither the be-all nor the end all nor the top of the apex. We're not the center anymore. We're all connected. Everything is accountable and accounted for in a relationship that is relational, consensual, and considerate of other things.”

New materialism, however, believes that matter has vitality, agency and self-transformation capabilities, advocating that humans are embedded in the material world and are not the sole agents of action, breaking through human-centeredism and binary opposition thinking.

Question: How does new materialism view the role of the body in politics?

Answer: New materialism holds that the body is not a passive political object but an active political participant. The body participates in power relations through perception and practice, such as daily behaviors and physiological reactions influencing political judgments and social interactions; at the same time, the body is the venue for the operation of biopolitics, where biotechnologies and medical practices shape the body to implement governance, demonstrating the close interweaving of the body and politics.

2. Personifying animals actually still centers around humans.

Author：Charlie Jimenez

Work：TRANSMUTATION

This film challenges the audience to confront and embrace the plasticity of the human body, as well as the terrifying and otherworldly power of hypnosis.

More-than-human

Interspecies design

Human exceptionalism

2. Tend towards symbiosis and coexistence rather than emphasizing that only humans have meaning

3. People are no longer understood as stable and rational individuals. Post humanism emphasizes the variability of the body and its mixing with non-human organisms and even the environment.

4. Critique the heritage of modernity and humanism.

5. Non human beings can no longer be ignored.

Keywords: Cyborg, non-human, posthumanism

1. Feature stripping

• Physiological aspect: Remove typical human appearances (such as limbs and facial features), or replace them with mechanical, animal, or abstract forms (such as mechanical cybics and alien creatures in science fiction).

• Emotional and conscious level: It is manifested as a lack of empathy, no joy, anger, sorrow or happiness, and only follows logic or instructions to act (such as indifferent AI, tamed tool humans).

2. Relationship alienation

• Breaking the fundamental connections of human society, such as kinship and friendship being replaced by interests and power, individuals being reduced to pure "resources" or "data" (like the people controlled by the system in dystopian works).

People are disconnected from the environment, losing a sense of belonging to nature and culture, and becoming isolated beings.

3. Value dissolution

Denying human moral, ethical or meaning pursuits and simplifying behavior to survival instincts or utilitarian purposes (such as the behavioral logic of extreme egoists).

View the world from non-human perspectives (such as machines, nature, and the universe), weakening the central position of humans (for instance, in environmental literature, the Earth's ecology is at the core, and humans are just one part of it).

4. Contextual application

In artistic creation, a dehumanized atmosphere may be created through cold tones, mechanical movements, and meaningless repetitive behaviors.

In social criticism, it is often used to reveal the squeezing of human nature by industrialization and digitalization (such as the "dehumanization" of repetitive labor by assembly line workers).

From a post-humanistic geological perspective (such as in combination with Bruno Latour's actor-network theory), it is pointed out that the so-called "Anthropocene" is not the result of human unilateral dominance, but rather the product of the complex feedback loop interaction between human activities and the Earth system (atmosphere, ocean, lithosphere, biosphere). For instance, burning fossil fuels to release CO2 is a "human behavior", but the accumulation of CO2, ocean acidification, and gas

The change of weathering patterns is the response mechanism of the Earth system itself, which has non-human initiative. Human beings cannot fully control these consequences.

Naming geological eras as "human" itself implies the arrogance of anthropocentrism and exaggerates human control and uniqueness on a planetary scale

Post-humanism encourages this "planetary perspective"

It forces

Human beings have come to realize that the value and significance of the Earth do not depend on human existence or evaluation. The Earth existed before the emergence of human beings. Even after humans (possibly due to their own actions) disappear, the Earth system will continue to evolve (possibly not at all)

The same life form.

This perspective reveals that the "cosmocentrism" of anthropocentrism is a pure fantasy from the perspective of the Earth (and the human self)

"Network

• Domestication of animals and plants: Agricultural success depends on the utilization and symbiosis of the biological intelligence of plants (crops) and animals (livestock, pollinators).

• Technical system: Modern infrastructure (power grids, the Internet) is a distributed intelligent system composed of human engineers, automated machines, algorithms, and the properties of physical materials. Humans do not have complete control. Systems have their own complexity and vulnerability

The picture work "When We Met, We Were Young" is woodcut, collage, acrylic, framed in a wooden box, from 2007 to 2019.

In Revelation chapter 6, the four horsemen represent plague (a white horse), war (a red horse), famine (a black horse), and death (a pale horse), foreshadowing the coming of the great tribulation. In this final battle, these four horsemen wreak havoc on the world, bringing devastating damage.

Chapter 19 depicts Christ, as a warrior on a white horse, leading the heavenly armies in the final battle against the forces of evil, ultimately achieving victory. This battle not only symbolizes God's final judgment on evil but also marks a turning point in human history towards a new order.

The final battle in Revelation expresses faith in the ultimate victory of good over evil and serves as a warning to humanity about the ultimate judgment that lies ahead. This symbolic war scene is often interpreted as a metaphor for major turning points and conflicts in the social, moral or political spheres.

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