By Arthur Kroker
As exemplary representatives of a kind of serious feminism, the writings of Judith Butler, Katherine Hayles, and Donna Haraway provide access into the good crises of latest society, politics, and tradition. Butler leads readers to reconsider the bounds of the human in a time of perpetual battle. Hayles turns herself right into a "writing computer" on the way to discover a living position for the electronic humanities in the austere panorama of the tradition of the code. Haraway is the single modern philosopher to have all started the mandatory moral venture of constructing a brand new language of strength reconciliation between formerly warring species.
According to Arthur Kroker, the postmodernism of Judith Butler, the posthumanism of Katherine Hayles, and the companionism of Donna Haraway are attainable pathways to the posthuman destiny that's captured by way of the threat of physique float. physique flow refers back to the undeniable fact that members now not inhabit a physique, in any significant feel of the time period, yet quite occupy a multiplicity of our bodies: gendered, sexualized, laboring, disciplined, imagined, and technologically augmented.
Body flow is constituted through the blast of data tradition estimated through artists, communicated by way of social networking, and signified through its symptoms. it really is lived day-by-day through remixing, resplicing, and remodeling the codes: codes of gender, sexuality, classification, ideology, and identification. The writings of Butler, Hayles, and Haraway, Kroker unearths, give you the serious vocabulary and political context for realizing the deep complexities of physique flow and not easy the present emphasis at the fabric physique.
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Additional info for Body Drift: Butler, Hayles, Haraway
Of course, in these dark times, utopias, particularly utopias of impossibility, are not permitted. Nietzsche correctly anticipated this when he envisioned a future of suicidal nihilism with its orgies of cynical power led by ascetic priests as “blond beasts of prey,” and all this driven onward by the passion for subjection so powerfully captured by the concept of the bad conscience. It is our specific historical fate to actually live today within the body politic thought “posthumously” by Nietzsche, that point where the philosophically universal has been made historically particular.
Privilege the question of contingency and the narrative of all the master referents—power, gender, sexuality, knowledge, desire—immediately come unglued. Disavowal of the contingency of the human situation is the necessary gesture of a power, a body, a reason, a desire that would seek to substitute itself for the lost language of the gods who, in the face of this challenge, continue to maintain their long silence, hidden in shadows from human view. But if we are not to passively mime the psychic strategy of disavowal nor lament the flight of the gods, we should, for all that, 32 contingencies remain attentive to the sentiment of Antigone at work in Giving an Account of Oneself.
Consequently, political paradoxes proliferate. For example, at the same instant futurist genetic laboratories are conjuring android successors to the human species, the remainder of the all-toohuman species lives in a growing archipelago of radical destitution and despair—Mike Davis’ Planet of Slums with its one billion occupants denied the most minimal forms of recognition and reciprocity. Or consider the rhetoric of panic terror that dominates the administrative apparatus of homeland security in most of the countries of the Western world.