By Margret Grebowicz
Feminist theorist and thinker Donna Haraway has considerably impacted suggestion on technological know-how, cyberculture, the surroundings, animals, and social relatives. This long-overdue quantity explores her impact on feminist thought and philosophy, paying specific consciousness to her more moderen paintings on better half species, instead of her "Manifesto for Cyborgs."
Margret Grebowicz and Helen Merrick argue that the continued fascination with, and re-production of, the cyborg has overshadowed Haraway's vast physique of labor in ways in which run counter to her personal transdisciplinary practices. Sparked via their very own own "adventures" with Haraway's paintings, the authors supply readings of her texts framed through a sequence of theoretical and political views: feminist materialism, perspective epistemology, radical democratic idea, queer concept, or even technology fiction. They situate Haraway's serious storytelling and "risky analyzing" practices as types of feminist technique and realize her passionate engagement with "naturecultures" because the theoretical center using her paintings. Chapters situate Haraway as critic, theorist, biologist, feminist, historian, and stand-up comedian, exploring the entire diversity of her identities and reflecting her dedication to embodying all of those modes simultaneously.
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Extra info for Beyond the Cyborg: Adventures with Donna Haraway
For Derrida, sexuality is precisely the site of the human-animal difference where both humans and animals are denaturalized. Rather than challenging the modern anthropomorphic opposition between human and animal by pointing out how very animal we are in our sexualities, as Singer does, Derrida performs a contrasting gesture. He exposes the human as a highly mediated philosophical construct by exploring the degree to which animality poses the ultimate limit to the human. The animal is “more other than any other” and is so precisely “on the threshold of sexual difference.
Thus (at least) “Natures” and “Knowledges” may be said to be tracing Haraway’s relationships to other feminist theorists and (at least) “Knowledges,” “Politics,” and “Ethics” may be said to be tracing Haraway’s relationships to certain trends in philosophy. But, as we show throughout the book, theorists are not the interlocutors Haraway invokes the most, and we devote the “Stories” chapter to exploring why this may be. Haraway’s use of “story” to unpack the practices and products of science is well known, as is her use of SF to signal a field in which science fictions and science facts intermingle.
Definitely not agape. (Haraway 2003:99) Haraway’s political philosophy depends on the claim that humans and dogs (and many other animals) are semiotic agents in the production of naturecultures. The central role played by nonreproductive sex play is crucial to her position, which seeks to undermine the notion that animals are programmed by nature while humans are not (or that humans are animals only insofar as they are programmed by nature). She denaturalizes animal sex at the same moment that she endows the dogs with not just desire but sexual agency: “they invented this game” (Haraway 2003:100).