As the planet’s largest ecosystem, oceans stabilise climate, produce oxygen, store CO2 and host unfathomable biodiversity at a deep time-scale. In recent decades, scientific assessments have indicated that the oceans are seriously degraded to the detriment of most near-future societies. Human-induced impacts range from climate change, ocean acidification, loss of biodiversity, eutrophication and marine pollution to local degradation of marine and coastal environments. Such environmental violence takes form of both ‘spectacular’ events, like oil spills and ‘slow violence’, occurring gradually and (...) out of sight. The purpose of this paper is to show four cases of coastal and marine forms of slow violence and to provide counter-accounts of how to reinvent our consumer imaginary at such locations, as well as to develop what is here referred to as ‘low-trophic theory,’ a situated ethical stance that attends to entanglements of consumption, food, violence, environmental adaptability and more-than-human care from the co-existential perspective of multispecies ethics. We combine field-philosophical case studies with insights from marine science, environmental art and cultural practices in the Baltic and North Sea region and feminist posthumanities. The paper shows that the oceanic imaginary is not a unified place, but rather, a set of forces, which requires renewed ethical approaches, conceptual inventiveness and practical creativity. Based on the case studies and examples presented, the authors conclude that the consideration of more-than-human ethical perspectives, provided by environmental arts and humanities is crucial for both research on nature and space, and for the flourishing of local multispecies communities. This paper thus inaugurates thinking and practice along the proposed here ethical stance of low-trophic theory, developed it along the methodological lines of feminist environmental posthumanities. (shrink)

Bioart is a form of hybrid artistico-scientific practices in contemporary art that involve the use of bio-materials (such as living cells, tissues, organisms) and scientific techniques, protocols, and tools. Bioart-works embody vulnerability (intrinsic to all beings) and depend on (bio)technologies that allow these creations to come into being, endure and flourish but also discipline them. This article focuses on ‘semi-living’ sculptures by The Tissue Culture and Art Project (TC&A). TC&A’s artworks consist of bioengineered mammal tissues grown over biopolymer scaffoldings of (...) different shapes and require sterile conditions of a bioreactor and constant care in order to survive. The article explores how bioart-works are always already intertwined with multiple (bio)technologies and techniques of care and labour, forming specific feminist technoecologies that challenge conventional bioscientific and cultural imaginaries of embodiment and the relation between physis and techné. TC&A’s sculptures expose life as the non/living: the processual enmeshment of the organic and inorganic, living and non-living, and growth and decay. The article argues that thinking with and through the feminist technoecologies of bioart mobilises philosophical inventiveness: not only does it problematise the entwinement of technology and biomatter and of culture and nature, but it also prompts us to rethink the ontology of life. (shrink)

This short paper offers a series of responses to Jochem Zwier and Timothy Barker’s comments on my extended paper ‘Taking Exception: Philosophy of Technology as a Multidimensional Problem Space.’ Part one responds to questions concerning the modality of the renewed understanding of the theme of the transcendental that was argued for in my initial paper: I argue for the deep _contingency_ of such a move, against any sense that it is _necessary._ Part two takes this consideration of modality further, considering (...) the _possibilities_ that a renewal of the theme of the transcendental stands to offer philosophy of technology today. I argue that the contingency of our contemporary sense of the transcendental can be precisely what makes it valuable. Whereas parts one and two turn on incisive questions posed by Zwier, part three closes by reconsidering the claims for a ‘multidimensional problem space’ offered in my initial paper. In response to an acute insight from Barker, I close by arguing that philosophy of technology’s problem space should be explored in terms of a notion of ‘shared agonism’. (shrink)

In this chapter we argue for biophilosophy as a queerfeminist and posthumanities methodology that attends to the question of life by focusing on multiple differences and transformations, materiality and processuality, as well as relations, intra-actions, and disconnections. By combining both the ontological and ethical concerns that go beyond what is conventionally seen as “life”, biophilosophy offers a critical and innovative approach to the issues of death, extinction, (un) liveability, terminality, and toxicity, among others, which all form the backbone of the (...) environmental crises and changing conditions of life on Earth, often framed as the Anthropocene. In what follows, we first discuss select theorisations and implications of the “life/death” coupling as an ethico-political question; subsequently we elaborate the concept of biophilosophy as a methodology; and finally, we propose two examples where we test biophilosophy as a framework that allows us: (1) to engage with the enmeshment of life and death through the concept of the non/living, and (2) to explore the concept of toxic embodiment as an onto-ethical condition we all (human and non-human) are differentially immersed in. (shrink)