Universitetsforlaget 171<\/p>\n
misleading, if taken as its ultimate state: on a subatomic level, everything is in con-<\/p>\n
stant vibration. As famously demonstrated by Einstein (1905), matter and energy <\/p>\n
are equivalent. Energy is intrinsically relational, as well as matter is irreducible to a <\/p>\n
single determined entity; any reductionist approach has scientifically failed. From a <\/p>\n
physics perspective, anything which has mass and volume is considered matter: <\/p>\n
humans, for instance, are made out of matter, as well as robots. Let's now go back to <\/p>\n
our initial question: who am I? We are material networks of relations, fluctuant <\/p>\n
becoming in symbiotic interaction with the others, the environment, our sur-<\/p>\n
roundings; we are constant potentials. In nietzschean terms: we are a bridge <\/p>\n
(Thus Spoke Zarathustra, 7). Human existence is related to any other form of <\/p>\n
existence; nothing, in this dimension, is completely autonomous or totally inde-<\/p>\n
pendent. In this sense, the field of epigenetics is significant, with its emphasis on the <\/p>\n
heritable changes in gene expression caused by mechanisms which are external to <\/p>\n
the underlying DNA sequence. Posthumanism approaches the potentials opened by <\/p>\n
biotechnology, nanotechnology, cybernetics, robotics and space migration, in an <\/p>\n
ontological way, through Heidegger: technology is no mere means, but a way of <\/p>\n
revealing (1953:12). We can thus talk of technologies of existence. Posthumanism <\/p>\n
has to do with theoretical philosophy as well as with applied ethics. More extensiv-<\/p>\n
ely, posthumanism can be perceived as a path of knowledge, which may eventually <\/p>\n
turn into full awareness: we literally are what we eat, what we think, what we <\/p>\n
breathe, what and who we connect to. Currently, posthumanism seems the most <\/p>\n
open and sensitive critical frame to approach intellectual tasks, as well as daily prac-<\/p>\n
tices of being. Since any existential performance has interconnected agency, post-<\/p>\n
humanism will add to your perspective as much as your perspective will add to the <\/p>\n
posthuman shift. More than an exchange (ex comes from Latin, meaning out), <\/p>\n
it is an intra-change, a fluid entanglement of being, an expansion of material aware-<\/p>\n
ness, a fractal movement of energy which will have simultaneously affected your <\/p>\n
existence as well as the evolution of spacetime. This is why I think posthumanism is <\/p>\n
something you want to know about.<\/p>\n
references<\/p>\n
Anzalda, Gloria 1987. Borderlands\/La <\/p>\n
Frontera: The Ne w Mestiza. San Francisco: <\/p>\n
Aunt Lute Book s.<\/p>\n
Barad, Karen 2007. Meeting the Universe Half-<\/p>\n
way: Quantum Physics and the Entanglement of <\/p>\n
Matter and Meaning. Durham et al.: Duke Uni-<\/p>\n
versity Press. <\/p>\n
Braidotti, Rosi 1994. Nomadic Subjec ts: <\/p>\n
Embodiment and Sexual Difference in Contemp-<\/p>\n
orary Feminist Theory. New York: Columbia <\/p>\n
Universit y Press.<\/p>\n
Braidotti, Rosi 2013. The Posthuman. Cam-<\/p>\n
bridge, UK et al.: Polity Press. <\/p>\n
Butler, Judith 1999 [1990]. Gender Trouble: <\/p>\n
Feminism and the Subversion of Identity. New <\/p>\n
Yor k et a l.: Rou tle dge.<\/p>\n
Crenshaw, Kimberle 1989. Demarginalizing <\/p>\n
the Intersection of Race and Sex: A Black <\/p>\n
Feminist Critique of Antidiscrimination Doc-<\/p>\n
trine, Feminist Theory and Antiracist Politics. <\/p>\n
The University of Chicago Legal Forum 139<\/p>\n
167.<\/p>\n
Einstein, Albert. 1905. Ist die Trgheit eines <\/p>\n
Krpers von seinem Energieinhalt abhngig? <\/p>\n
Annalen der Physik 18 (13):639643. <\/p>\n
<\/p>\n
Go here to see the original:<\/p>\n
(PDF) Posthumanism - ResearchGate<\/a><\/p>\n","protected":false},"excerpt":{"rendered":" Universitetsforlaget 171 misleading, if taken as its ultimate state: on a subatomic level, everything is in con- stant vibration. As famously demonstrated by Einstein (1905), matter and energy are equivalent. Continue reading