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The Mangle in Practice最新文献

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Index 指数
Pub Date : 2020-12-31 DOI: 10.1515/9780822390107-016
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引用次数: 0
Frontmatter 头版头条
Pub Date : 2020-12-31 DOI: 10.1515/9780822390107-fm
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引用次数: 0
A Choreography of Fire: A Posthumanist Account of Australians and Eucalypts 火的舞蹈:澳大利亚人和桉树的后人类主义描述
Pub Date : 2020-12-31 DOI: 10.1515/9780822390107-003
A. Franklin
In this chapter I ask whether there is anything to be gained by taking serionsly a posthumanist analysis of the relarionship between humanity and the natural world, one that in fact extinguishes dualism and produces only naturecultures (Haraway 2003b, 5). I will examine this question through an analysis of the relationship between eucalyptus (gum) trees and Australia. Most humanist accounts, such as those developed in "traditional" social anthropology and sociology, privilege the activity, agency, and representations of humans, and in so doing render the natural world and its individual species as passive and of interest only insofar as they provide a palette of meanings for essentially human symbolism, dreamings, imaginaries (see Rival 1998; Douglas 1975,1996). Such an approach has an impeccable track record ranging from Emile Durkheim to Mary Douglas, and it is not one I want to challenge here per se. What I do want to challenge is the implicit assumption that this approach is all there is to the relationship between nature and humanity, or all we can say about it. Rather than only inquire about the meaning of nature (or gum trees in this case), I also want to inquire about what it is they do, and, importantly, what implications those acrions have for the world, themselves, humans, and "the social."
在本章中,我要问,认真对待人类与自然世界之间关系的后人文主义分析是否有任何收获,这种分析实际上消灭了二元论,只产生了自然文化(Haraway 2003b, 5)。我将通过分析桉树(树胶)与澳大利亚之间的关系来检验这个问题。大多数人文主义的解释,比如那些在“传统的”社会人类学和社会学中发展起来的,对人类的活动、能动性和表征给予了特权,并因此将自然世界及其个体物种视为被动的,只有当它们为本质上人类的象征、梦想和想象提供了一种意义调色板时,才会引起人们的兴趣(见Rival 1998;道格拉斯1975年,1996年)。从埃米尔•迪尔凯姆(Emile Durkheim)到玛丽•道格拉斯(Mary Douglas),这种方法有着无可挑剔的记录,我在这里并不想挑战它本身。我想要挑战的是一种隐含的假设,即这种方法就是自然与人类之间关系的全部,或者我们所能说的全部。我不仅要探究大自然(在这里是桉树)的意义,我还想探究它们是做什么的,更重要的是,这些动物对世界、它们自己、人类和“社会”有什么影响。
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引用次数: 5
Mảrup Church and the Politics of Hybridization: On Choice and Becoming Mảrup教会与杂交政治:论选择与形成
Pub Date : 2020-12-31 DOI: 10.1515/9780822390107-008
C. Jensen, Randi Markussen
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引用次数: 0
The Mangle of Practice and the Practice of Chinese Medicine: A Case Study from Nineteenth-Century China 实践的混乱与中医实践:以19世纪中国为例
Pub Date : 2020-12-31 DOI: 10.1215/9780822390107-005
V. Scheid
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引用次数: 2
New Ontologies 新本体
Pub Date : 2020-12-31 DOI: 10.1515/9780822390107-002
Andrew Pickering
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引用次数: 25
Going with the Flow: Living the Mangle through Environmental Management Practice 随波逐流:通过环境管理实践在轧槽中生活
Pub Date : 2008-12-24 DOI: 10.1215/9780822390107-007
Lisa Asplen
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引用次数: 1
Crate and Mangle: Questions of Agency in Confinement Livestock Facilities 板条箱与轧槽:封闭牲畜设施中的代理问题
Pub Date : 2008-12-24 DOI: 10.1215/9780822390107-002
D. Coppin
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引用次数: 7
The Docile Body of the Scientist 科学家温顺的身体
Pub Date : 2008-12-24 DOI: 10.1215/9780822390107-009
Y. Koutalos
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引用次数: 1
The Mangle of Practice or the Empire of Signs: Toward a Dialogue between Science Studies and Soviet Semiotics 实践的混乱还是符号的帝国:科学研究与苏联符号学的对话
Pub Date : 2008-12-24 DOI: 10.1215/9780822390107-010
M. Waldstein
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引用次数: 0
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The Mangle in Practice
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