A theoretical physicist and feminist theorist, Karen Barad elaborates her theory of agential realism, a schema that is at once a new epistemology, ontology, and ethics.

Life, but not as we know it -- Still life in nearly present time -- Driving and the city -- Movement-space -- Afterwords -- From born to made -- Spatialities of feeling -- But malice aforethought -- Turbulent passions.

Suggests an open system of psychological exploration to cut through accepted norms of morality, language, and politics.

This book, which presents Spinoza's main ideas in dictionary form, has as its subject the opposition between ethics and morality, and the link between ethical ...

In Encountering Affect, Ben Anderson explores why understanding affect matters and offers one account of affective life that hones in the different ways in which affects are ordered. Intervening in debates around non-representational theories, he argues that affective life is always-already ‘mediated’ - the never finished product of apparatuses, encounters and conditions. Through a wide range of examples including dread-debility-dependency in torture, ordinary hopes, and precariousness, Anderson shows the significance of affect for understanding life today.

Although the body has been the focus of much contemporary cultural theory, the models that are typically applied neglect the most salient characteristics of embodied existence—movement, affect, and sensation—in favor of concepts derived from linguistic theory. In _Parables for the Virtual_ Brian Massumi views the body and media such as television, film, and the Internet, as cultural formations that operate on multiple registers of sensation beyond the reach of the reading techniques founded on the standard rhetorical and semiotic models. Renewing (...) and assessing William James’s radical empiricism and Henri Bergson’s philosophy of perception through the filter of the post-war French philosophy of Deleuze, Guattari, and Foucault, Massumi links a cultural logic of variation to questions of movement, affect, and sensation. If such concepts are as fundamental as signs and significations, he argues, then a new set of theoretical issues appear, and with them potential new paths for the wedding of scientific and cultural theory. Replacing the traditional opposition of literal and figural with new distinctions between stasis and motion and between actual and virtual, _Parables for the Virtual _tackles related theoretical issues by applying them to cultural mediums as diverse as architecture, body art, the digital art of Stelarc, and Ronald Reagan’s acting career. The result is an intriguing combination of cultural theory, science, and philosophy that asserts itself in a crystalline and multi-faceted argument. _Parables for the Virtual_ will interest students and scholars of continental and Anglo-American philosophy, cultural studies, cognitive science, electronic art, digital culture, and chaos theory, as well as those concerned with the “science wars” and the relation between the humanities and the sciences in general. (shrink)

This text in the expanding area of social theory and space provides an anlysis of how space is socially constructed, unmade and reconstructed. It shows how social theory can be used to make sense of spatial forms and practices, and how spatial relations are made durable over space and time.

This article explores the possibilities of considering how ‘matter and meaning are mutually constituted’ in the production of knowledge (Barad, 2007: 152) through presenting a diffractive analysis of a piece of interview data with a six-year-old boy in a preschool class. Inspired by Donna Haraway’s (1997) and Karen Barad’s (2007) theorising, I understand diffractive analysis as an embodied engagement with the materiality of research data: a becoming-with the data as researcher. Understanding the body as a space of transit, a series (...) of open-ended systems in interaction with the material-discursive ‘environment’, diffractive analyses constitute transcorporeal engagements with data. Stacy Alaimo’s (2010) theorisation of the transcorporeal is put to work diffractively with Gilles Deleuze and Felix Guattari’s (1987) thinking on the process of becoming minor or minoritarian. This implies a reconceptualisation of the very act of thinking as a transcorporeal process of engagement, going beyond the idea of reflexivity and interpretation as inner mental activities taking place in the mind of the researcher understood as separated from the data. Through my example, I argue that diffractive analysis can make visible new kinds of material-discursive realities that can have transformative and political consequences. (shrink)

Throughout much of his writing, Whitehead outlines a critique of what he termed the `bifurcation of nature'. This position divides the world into objective causal nature, on the one hand, with the perceptions of subjects on the other. On such a view, truth lies in a reality external to such subjects and it is the task of science to deliver clear and immediate access to this realm. Further, judgments about this external reality are the province of human subjects and it (...) is the task of philosophy to ascertain the validity or otherwise of these. This article outlines Whitehead's attempts to develop a conception of nature which avoids this premise; it also explains how he offers a way for contemporary theories to construct or engineer abstractions which go beyond notions of social construction or deconstruction. This article argues that not only does Whitehead offer a coherent alternative to such approaches but that the manner in which his major text is written reflects his commitment to the inherently constructed and constructing character of all existence. (shrink)

The Posthuman Child combats institutionalised ageist practices in primary, early childhood and teacher education. Grounded in a critical posthumanist perspective on the purpose of education, it provides a genealogy of psychology, sociology and philosophy of childhood in which dominant figurations of child and childhood are exposed as positioning child as epistemically and ontologically inferior. Entangled throughout this book are practical and theorised examples of philosophical work with student teachers, teachers, other practitioners and children (aged 3-11) from South Africa and Britain. (...) These engage arguments about how children are routinely marginalised, discriminated against and denied, especially when the child is also female, black, lives in poverty and whose home language is not English. The book makes a distinctive contribution to the decolonisation of childhood discourses. Underpinned by good quality picturebooks and other striking images, the book's radical proposal for transformation is to reconfigure the child as rich, resourceful and resilient through relationships with (non) human others, and explores the implications for literary and literacy education, teacher education, curriculum construction, implementation and assessment. It is essential reading for all who research, work and live with children. (shrink)