Originally posted on Larval Subjects .:

Thinking at the edge of the apocalypse requires an ecological thinking. Yet ecology must be rescued from green ecology, or that perspective that approaches it as a restricted domain of investigation, pertaining only to rain forests and coral reefs. Ecology is a name of being tout court. It signifies not nature, but relation. To think ecologically is to think beings in relation; regardless of whether that being be the puffer fish, economy, or a literary text. Everything is ecological. Above all, we must think culture and society as ecologies embedded in a broader ecology. This entails overcoming that form of thought that restricts culture to an economy of signs and norms governing the functioning of those signs; as something that can safely bracket out the ecological. These things, of course, are elements in the ecology of societies.  Yet so too are infrastructure, material, waste, and energy.  Even ecological enunciations themselves…

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“Ariel Salleh: The Vicissitudes of an Earth Democracy
Even as we face the global crisis, an Earth on fire, the role of water goes unacknowledged. Yet it is water that joins Humanity and Nature, mind and body, subject and object, men, women, queers, children, animals, plants, rocks, and air. Water carries the flow of desire, nourishes the seed, sculpts our valleys, and our imaginations. As water joins heaven and Earth, it steadies climates. But the Promethian drive to mastery, militarism, mining, manufacture, steals water, leaves deserts in its wake. More than peak oil, we face peak water. What kind of ecotheory will turn this Anthropocene around? Who embodies the deep flow of resistant affect that Adorno and Kristeva find in non-identity? Can the universities give us theory that is guided by this logic of water? Or are our canons and cognitions still too embedded in the commodities and objects of fire? While life on Earth falls into Anthropocenic disrepair, a global bourgeois culture promotes ad hoc action as policy and pastiche as style. Timothy Morton’s recent essay ‘The Oedipal Logic of Ecological Awareness’ is provocative in this respect. In response, we ask: What does the hybrid politics of ecological feminism say about affect and the dissolution of old binaries like Humanity versus Nature? How does its embodied materialism translate into an Earth Democracy? Whose affective habitus can nurture nature’s agency – indigenes, mothers, peasants? Whose common labour skills reproduce the unity of water and land?
Eileen Joy: Post/Apocalyptically Blue
This talk is an attempt to think about depression as a shared creative endeavor, as a trans-corporeal blue (and blues) ecology that would bind humans, nonhumans, and stormy weather together in what anthropologist Tim Ingold has called a meshwork, where “beings do not propel themselves across a ready-made world but rather issue forth through a world-in-formation, along the lines of their relationships.” In this enmeshment of the “strange strangers” of Timothy Morton’s dark ecology, “[t]he only way out is down” and art’s “ambiguous, vague qualities will help us to think things that remain difficult to put into words.” It may be, as Morton has also argued, that while “personhood” is real, nevertheless, “[b]oth the surface and the depth of our being are ambiguous and illusory.” And “still weirder, this illusion might have actual effects.” I want to see if it might be possible to cultivate this paradoxical interface (literally, “between faces”) between illusion and effects, especially with regard to feeling blue, a condition I believe is a form of a deeply empathic enmeshment with a world that suffers its own “sea changes” and which can never be seen as separate from the so-called individuals who supposedly only populate (“people”) it.”

“My wasteful and unproductive time was the only time I asked: What should I be doing? What is a worthwhile life? And so it followed that was the only time when I could start to answer those questions. What is good work? Is any of this worth it? What makes life worth living? What good can I do in this world?

What is this world anyway?

I am only now beginning to harvest what was sown in that wasted and unproductive time. But now there are so many threads and ideas from that time, I can’t possibly follow them all. I see the world differently now. I like it more, and I see, just a tiny bit better, how it fits together.”

read the rest @ https://medium.com/message/against-productivity-b19f56b67da6
and on stepping back from reporting on security/hacking:

View story at Medium.com

dmfant:

if you don’t know Metzinger’s work you should and this seems as good a place as any to jump into the deep end.

Originally posted on Three Pound Brain:

Thomas Metzinger recently emailed asking me to flag these cognitive science/philosophy of mind goodies–dividends of his OPENmind initiative–and to spread the word regarding his MIND Group. As he writes on the website:

“The MIND Group sees itself as part of a larger process of exploring and developing new formats for promoting junior researchers in philosophy of mind and cognitive science. One of the basic ideas behind the formation of the group was to create a platform for people with one systematic focus in philosophy (typically analytic philosophy of mind or ethics) and another in empirical research (typically cognitive science or neuroscience). One of our aims has been to build an evolving network of researchers. By incorporating most recent empirical findings as well as sophisticated conceptual work, we seek to integrate these different approaches in order to foster the development of more advanced theories of the mind. One major purpose of…

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