“But in terms of the posthuman, the question is complex. In a recent interview, Rosi Braidotti nailed it when referring to Katherine N. Hayles.22 Perhaps, she argues, we should be less concerned with the question of non-anthropomorphism than with non-anthropocentrism. Echoing Braidotti, some recent philosophy seems to have finally discovered non-anthropocentrism as a necessary perspective. But the insistence on abandoning anthropomorphism is rather difficult. We cannot just adapt a position of “nowhere”—of imagined object worlds—and a phenomenology or even an ontology of that sort of enterprise without having something to say about epistemology.
This marks a departure from some proponents of speculative realism. I am not that interested in getting involved in the current philosophical discourse that seems a bit removed from my concerns in materiality, art, technology, and historical conditions of issues that are quite pressing, not least the climate disaster. I am interested in the longer roots of the kind of non-anthropocentric thinking that still attaches to a wide range of determinations relevant to media history and media archaeology. For me, the philosophical question of nonhuman intelligence is one that we can address through media history: the various phases in which cultural techniques shift from humans to machines, and in which complex feedback loops and informational patterns redefine notions of intelligence. Alien intelligence also comes in many forms and has arrived many times already in the form of everything from bacteria to technological constructions”