Abstract
Materialist feminism, since its start in the late 1980’s (see for instance Haraway D Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective. Feminist Studies 14(3): 575–99, 1988), has been occupied with the questions of science and technology. The concepts accepted, the methodologies applied, the representations that (seemingly and unseemingly) dominated its narratives, have been critically examined ever since. Especially today, as the ecological crises are becoming such an important field of study in academia, it is of fundamental importance to ask ourselves th key question ‘how matter comes to matter’ and to rethink, in what way the politics of modernity and its white, male and upper class assumptions of normality, are still at the heart of todays the scientific agenda. Of course, these agendas are blured, complex and do not easily reveal their preferences. Living in 2019, an age in which the blood of Uranus has polluted mother Earth (Gaia) like never before, the furies of materialist thinking demand us to search for modernities conditions for truth and to see in what way we need to change life as a whole. And let us not start with the Subject, as we did this since 1968, but with the Object, the starting point of science.
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Notes
- 1.
Anthropocentrism refers to the idea that thinking, in Modern times, started from a very specific and implicit idea of the Human Being. Phallogocentrism, a concept coined by Jacques Derrida, more or less refers to a similar perspective yet stresses that the Modernist view was by definition Male.
- 2.
Coined by the dutch physicist Paul Crutzen in the year 2000, the Anthropocene is supposed to be the era in which the human being is the dominant geological force.
- 3.
N. David Mermen stresses that it makes no sense not to include fields like quantum mechanics into an analysis of the study of the everyday. He states: “There has always been talk to the effect that quantum mechanics describes not the physical world but our knowledge of the physical world. This intrusion of human knowledge into physics is distastefully anthropocentric.” (In Barad 2007: 323).
- 4.
Identity politics, though often at work in very different ways, tend to stress a particular ‘group identity’, a stigma that demands to be defended at all costs.
- 5.
For Braidotti, bios is the rational, the organized life whereas zoe is the irrational, the wild (see for instance 2006).
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Dolphijn, R. (2019). “There It Is Again”. On Objects, Technologies, Science, and the Times. In: Loh, J., Coeckelbergh, M. (eds) Feminist Philosophy of Technology. Techno:Phil – Aktuelle Herausforderungen der Technikphilosophie, vol 2. J.B. Metzler, Stuttgart. https://doi.org/10.1007/978-3-476-04967-4_15
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