“The boys worked from a music and sound-effects score. After several false starts, sound and action got off with the gun. The mouth organist played the tune, the rest of us in the sound department bammed tin pans and blew slide whistles on the beat. The synchronization was pretty close.
Clearly, all technology has a learning curve and features trial-and-error.
posthumanist theory at times risks the elision of Indigenous cultural and intellectual authority by remaining blind to the ancient presence and contemporary force of Indigenous concepts of human being
"Post-" has always been a curious prefix for me for this reason. Does it imply a recovery from or progress to another stage of thought in systems that are otherwise skeptical of progress narratives?
but there is no question that contemporaryfeminist theory is productively posthuman.
It's an interesting move to eschew the necessity of reinventing the wheel by instead noting how conversations that might not have labelled themselves "posthuman" have, in effect, already practiced it as a methodology.
. I want to insist thatthe posthuman – a figuration carried by a specific cartographic readingof present discursive conditions – can be put to the collective task ofconstructing new subjects of knowledge, through immanent assemblagesor transversal alliances between multiple actors
I am interested in what the practical implications of such a figuration, if successful, might be beyond the academy.
. Two related notions emerge from this claim: firstly,the mind-body continuum – i.e. the embrainment of the body and embodiment ofthe mind – and secondly, the nature-culture continuum – i.e. ‘naturecultural’ and‘humanimal’ transversal bonding. The article explores these key conceptual and meth-odological perspectives and discusses the implications of the critical posthumanitiesfor practices in the contemporary ‘research’ university
I am reminded a of John Dewey's organism/environment continuum articulated in Art as Experience and am interested in what resources critical posthumanism might offer rhetoricians investigating American pragmatism.
One of the hazards of life in the 9.9 percent is that our necks get stuck in the upward position. We gaze upon the 0.1 percent with a mixture of awe, envy, and eagerness to obey. As a consequence, we are missing the other big story of our time. We have left the 90 percent in the dust—and we’ve been quietly tossing down roadblocks behind us to make sure that they never catch up.
Speaking to Marx's ideas about the middle class siding with the wrong team.
The meritocratic class has mastered the old trick of consolidating wealth and passing privilege along at the expense of other people’s children. We are not innocent bystanders to the growing concentration of wealth in our time. We are the principal accomplices in a process that is slowly strangling the economy, destabilizing American politics, and eroding democracy. Our delusions of merit now prevent us from recognizing the nature of the problem that our emergence as a class represents. We tend to think that the victims of our success are just the people excluded from the club. But history shows quite clearly that, in the kind of game we’re playing, everybody loses badly in the end.
Key paragraph in which the progress shifts from descriptive to argumentative.
Scx::RATES: Forgive me, my friend. I am devoted to learning; landscapes and trees have nothing to teach me-only the people in the city can do that
Objects (empirical and transitory existences) cannot teach him, but minds (permanent and immaterial entities) can.
PHAEDRUS: And you, my remarkable friend, appear to be totally out of d place. Really, just as you say, you seem to need a guide, not to be one of the locals. Not only do you never travel abroad-as far as I can tell, you never even set foot beyond the city walls_
The oft-highlighted meta-discussion that indicates that the Phaedrus is the one Platonic dialogue that occurs outside the walls of Athens.
510 Plwerirus too hard-mainly because after that he will have to go on and give a rational account of the form of the Hippocentaurs, and then of the Chimera; e and a whole nood of Gorgons and Pegasuses and other monsters, in large numbers and absurd forms, will overwhelm him. Anyone who does not believe in them, who wants to explain them away and make them plausible by means of some sort of rough ingenuity, will need a great deal of time. But r have no time for such things; and the reason, my friend, is this. I 230 am still unable, as the Delphic inscription orders, to know myself; and it really seems to me ridiculous to look into other things before I have understood that. This is why I do not concern myself with them. [ accept what is generally believed, and, as I was just saying, I look not into them but into my own self: Am I a beast more complicated and savage than Typhon/ or am I a tamer, simpler animal with a share in a divine and gentle nature?
Essentially. it seems that Socrates finds knowing the knower vastly more interesting than knowing the known--what is the being that comes to hold knowledge seems, to him, a prerequisite for answering questions of fact.
lizabeth L. Angeli Professor Patricia Sullivan English 62412 February 2012
Do this.
Persons of the Dialogue CALLICLES SOCRATES CHAEREPHON GORGIAS POLUS
It helps if you read some of the intro materials (they're everywhere--just Google it) to find out who the characters are, but it's not essential.
Following the final Dark Knight installment, in 2012, the studio turned its DC movies over to Zack Snyder, who shares Nolan’s affinity for darkness but little of his cinematic talent.
Ain't that the truth.