i think all this discussion is very closely related to how we think,
live, interpret, practice, etc. there are a lot of people who live
without questioning anything they are dictated (religion, consumerism,
fashion, political movements, philosophical theories, generic trends,
etc.). such people are, in my view, more robotic than any
part/full-machine human-like droid that is taught to reason. so a
machine can at times be more humane than a human:)
annick was pointing to chemical support (steroids and stuff) in sports
in her last message. a chemically boosted human racer is probably as
much robotic as a car factory robot...
so i guess the point here is that the boundaries are not as clear as one
would expect...
best,
murat
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On 7/23/09 4:10 PM, fmarineo@libero.it wrote:
> Dear Veroniki and Murat,
> I think this is exactly the point, and I am happy
> that your posts resurfaced the ethic and political implications of the cyborg
> condition. If cyborgs are conceived as embodied (although hybrid), contingent
> (not futuristic) and partial (anti-individualistic) formations, then we must
> give account of all the possible connections that they can both create and
> destroy. This means being able to account for the different cyborgian praxes
> through the networks, and their strategic as well as tactical employments.
>
>
> The feminist artist and theorist Faith Wilding affirms that "the personal
> computer is a political computer" (echoing the feminist slogan "the personal is
> political"). That is: when talking about the ways in which technobiopowers have
> transnationally altered the domains of production and reproduction, it is our
> responsibility to give account of the ways in which the same technology
> differently relates to different indentity formations. But this also means
> being resposible for tracing the connections and asymmetries between the
> possible uses of the same technology. The same laptop signifies differently -
> on a material and symbolic level - when it is assembled by a woman working in
> the assembly line of a maquiladora than when it is used by a woman working in
> the academy as a professor, for example (see for instance the works of Ursula
> Biemann, Prema Murthy, subRosa and Critical Art Ensemble...).
>
> Monika also
> quoted Rosi Braidotti for her critique of Giorgio Agamben, and I believe that
> reading "Transpositions" as well as many other essays of her can help us
> rediscover the deeply political implications of (harawaian) cyborg theory.
>
>
> Federica
>
>
>
>
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