{"title":"Reflections on Victorian Fashion Plates","authors":"Sharon Marcus","doi":"10.1215/10407391-14-3-4","DOIUrl":"https://doi.org/10.1215/10407391-14-3-4","url":null,"abstract":"","PeriodicalId":46313,"journal":{"name":"Differences-A Journal of Feminist Cultural Studies","volume":"1 1","pages":"33 - 4"},"PeriodicalIF":0.3,"publicationDate":"2003-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79687656","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2003-08-21DOI: 10.1215/10407391-14-2-27
David Golumbia
{"title":"Computation, Gender, and Human Thinking","authors":"David Golumbia","doi":"10.1215/10407391-14-2-27","DOIUrl":"https://doi.org/10.1215/10407391-14-2-27","url":null,"abstract":"","PeriodicalId":46313,"journal":{"name":"Differences-A Journal of Feminist Cultural Studies","volume":"212 1","pages":"27 - 48"},"PeriodicalIF":0.3,"publicationDate":"2003-08-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75481881","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In recent years, the impact of exponential technological innovation and globalization on all spheres of human life has led to the urgent questioning of the limits of the human and even to predictions about its imminent demise within the horizon of virtual reality and cyborg worlds where the boundaries of human bodies themselves seem to dissolve as they undergo limitless prosthetic extension. But the question of the end of man, or the posthuman, is not a new one. It is a grand old anthropologistic theme. As Jacques Derrida pointed out in 1968 (with special reference to Foucault’s prediction of the disappearance of man at the conclusion of The Order of Things), the end of man in the sense of the exceeding of the limits of the anthropos always involves a transcendence of human finitude that points toward a higher end in the sense of an infinite telos.
近年来，指数级技术创新和全球化对人类生活各个领域的影响，导致了对人类极限的迫切质疑，甚至在虚拟现实和半机械人世界的视野中，人类身体本身的边界似乎随着假肢的无限延伸而消失，预言人类即将消亡。但是人类的终结，或者说后人类的终结，并不是一个新问题。这是一个宏大而古老的人类学主题。正如雅克·德里达(Jacques Derrida)在1968年指出的那样(特别提到福柯在《事物的秩序》(the Order of Things)的结语中对人类消失的预言)，在超越人类极限的意义上，人类的终结总是涉及对人类有限性的超越，这种超越在无限的终极意义上指向更高的终结。
{"title":"Human Freedom and the Technic of Nature: Culture and Organic Life in Kant's Third Critique","authors":"Pheng Cheah","doi":"10.1215/10407391-14-2-1","DOIUrl":"https://doi.org/10.1215/10407391-14-2-1","url":null,"abstract":"In recent years, the impact of exponential technological innovation and globalization on all spheres of human life has led to the urgent questioning of the limits of the human and even to predictions about its imminent demise within the horizon of virtual reality and cyborg worlds where the boundaries of human bodies themselves seem to dissolve as they undergo limitless prosthetic extension. But the question of the end of man, or the posthuman, is not a new one. It is a grand old anthropologistic theme. As Jacques Derrida pointed out in 1968 (with special reference to Foucault’s prediction of the disappearance of man at the conclusion of The Order of Things), the end of man in the sense of the exceeding of the limits of the anthropos always involves a transcendence of human finitude that points toward a higher end in the sense of an infinite telos.","PeriodicalId":46313,"journal":{"name":"Differences-A Journal of Feminist Cultural Studies","volume":"14 1","pages":"1 - 26"},"PeriodicalIF":0.3,"publicationDate":"2003-08-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84331249","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2003-08-21DOI: 10.1215/10407391-14-2-78
A. Emerson
{"title":"From Equivalence to Equity: The Management of an American Myth","authors":"A. Emerson","doi":"10.1215/10407391-14-2-78","DOIUrl":"https://doi.org/10.1215/10407391-14-2-78","url":null,"abstract":"","PeriodicalId":46313,"journal":{"name":"Differences-A Journal of Feminist Cultural Studies","volume":"42 1","pages":"105 - 78"},"PeriodicalIF":0.3,"publicationDate":"2003-08-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76143454","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2003-08-21DOI: 10.1215/10407391-14-2-49
Aden Evens
ion, but at what point in this process is content or the actual left behind? In order to count with them, we align fingers with objects in the world. Fingers measure an amount, they are matched against whatever needs counting, be it figures on a hilltop, trees in a grove, or other fingers. In this alignment, fingers become placeholders, tokens that stand for the objects they count;28 and manipulations of those fingers yield results that apply to the counted objects. Note that in this usage fingers lose their internal difference. As tokens or representatives, one finger is as good as another, and my fingers are equivalent to yours. If there is still a distinction, it is the merely formal distinction of place: as counters, second and fourth fingers do not differ in themselves, but only in the order in which they are assigned. When the finger is removed from the hand to become a line on the ground or on paper, when the finger no longer points to what is before us, but rather, to an abstract or absent case—the general—then we are no longer employing its singularity or haecceity, but treating it as a member of a species, an arbitrary digit, one among others. Soon enough, fingers give way to other tokens (stones, beads, dollars), signs, and sounds, and these various practices of counting constitute numbering per se, which grounds itself in fingers but encompasses a variety of tokens and their uses. (In this sense, phylogeny recapitulates genealogy, for children learn to use numbers along these same lines.) Not only is every finger, as a counter, equivalent to every other, but tokens are generally interchangeable, and we choose to count with signs, sounds, or material tokens based purely on convenience, for the end is the same in any case. Each of these things loses its specific content, its haecceity, when it is used for counting, to become a general representative, not of an object to be counted, but of a step in the process of counting. Not just anything could serve as the basis of numbers; neither tails nor teeth fit the bill. The possibility of aligning fingers with countable objects is not invented from nothing, but derives from their form. Prior to counting, we discover in holding hands the align-ability of fingers, the way in which they match each other to the point where they are almost indistinguishable. (Hand-holding is possible by virtue of the multiple articulations of fingers, but also by virtue of the complementarity of left and right.) Where I impress my fingers in clay, there your hand too will find a grip. The manual manipulation of form is almost always generalizable: what one hand can do another can soon learn, primarily because the hand operates almost entirely through its form, and we all share this 64 Concerning the Digital same form. Alignment is thus given as part of the hand, so that the hand, by its nature, already directs us toward the abstraction of counting. (Alignment relies also on the liminal character of fingers, noted
{"title":"Concerning the Digital","authors":"Aden Evens","doi":"10.1215/10407391-14-2-49","DOIUrl":"https://doi.org/10.1215/10407391-14-2-49","url":null,"abstract":"ion, but at what point in this process is content or the actual left behind? In order to count with them, we align fingers with objects in the world. Fingers measure an amount, they are matched against whatever needs counting, be it figures on a hilltop, trees in a grove, or other fingers. In this alignment, fingers become placeholders, tokens that stand for the objects they count;28 and manipulations of those fingers yield results that apply to the counted objects. Note that in this usage fingers lose their internal difference. As tokens or representatives, one finger is as good as another, and my fingers are equivalent to yours. If there is still a distinction, it is the merely formal distinction of place: as counters, second and fourth fingers do not differ in themselves, but only in the order in which they are assigned. When the finger is removed from the hand to become a line on the ground or on paper, when the finger no longer points to what is before us, but rather, to an abstract or absent case—the general—then we are no longer employing its singularity or haecceity, but treating it as a member of a species, an arbitrary digit, one among others. Soon enough, fingers give way to other tokens (stones, beads, dollars), signs, and sounds, and these various practices of counting constitute numbering per se, which grounds itself in fingers but encompasses a variety of tokens and their uses. (In this sense, phylogeny recapitulates genealogy, for children learn to use numbers along these same lines.) Not only is every finger, as a counter, equivalent to every other, but tokens are generally interchangeable, and we choose to count with signs, sounds, or material tokens based purely on convenience, for the end is the same in any case. Each of these things loses its specific content, its haecceity, when it is used for counting, to become a general representative, not of an object to be counted, but of a step in the process of counting. Not just anything could serve as the basis of numbers; neither tails nor teeth fit the bill. The possibility of aligning fingers with countable objects is not invented from nothing, but derives from their form. Prior to counting, we discover in holding hands the align-ability of fingers, the way in which they match each other to the point where they are almost indistinguishable. (Hand-holding is possible by virtue of the multiple articulations of fingers, but also by virtue of the complementarity of left and right.) Where I impress my fingers in clay, there your hand too will find a grip. The manual manipulation of form is almost always generalizable: what one hand can do another can soon learn, primarily because the hand operates almost entirely through its form, and we all share this 64 Concerning the Digital same form. Alignment is thus given as part of the hand, so that the hand, by its nature, already directs us toward the abstraction of counting. (Alignment relies also on the liminal character of fingers, noted ","PeriodicalId":46313,"journal":{"name":"Differences-A Journal of Feminist Cultural Studies","volume":"24 1","pages":"49 - 77"},"PeriodicalIF":0.3,"publicationDate":"2003-08-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81328458","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2003-08-21DOI: 10.1215/10407391-14-2-134
Greg Forter
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Pub Date : 2003-08-21DOI: 10.1215/10407391-14-2-106
J. Mieszkowski
But to restore to “ideology” this complex way of dealing with its roots in its own social reality would mean reinventing the dialectic, something every generation fails in its own way to do. —Jameson 280 For a theoretical account of the category of progress it is necessary to scrutinize the category so closely that it loses its semblance of obviousness, both in its positive and its negative uses. —Adorno, “Progress” 143
{"title":"Exhaustible Humanity: Using Up Language, Using Up Man","authors":"J. Mieszkowski","doi":"10.1215/10407391-14-2-106","DOIUrl":"https://doi.org/10.1215/10407391-14-2-106","url":null,"abstract":"But to restore to “ideology” this complex way of dealing with its roots in its own social reality would mean reinventing the dialectic, something every generation fails in its own way to do. —Jameson 280 For a theoretical account of the category of progress it is necessary to scrutinize the category so closely that it loses its semblance of obviousness, both in its positive and its negative uses. —Adorno, “Progress” 143","PeriodicalId":46313,"journal":{"name":"Differences-A Journal of Feminist Cultural Studies","volume":"24 1","pages":"106 - 133"},"PeriodicalIF":0.3,"publicationDate":"2003-08-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78671774","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2003-06-17DOI: 10.1215/10407391-14-1-22
B. Heiner
{"title":"The Passions of Michel Foucault","authors":"B. Heiner","doi":"10.1215/10407391-14-1-22","DOIUrl":"https://doi.org/10.1215/10407391-14-1-22","url":null,"abstract":"","PeriodicalId":46313,"journal":{"name":"Differences-A Journal of Feminist Cultural Studies","volume":"65 1","pages":"22 - 52"},"PeriodicalIF":0.3,"publicationDate":"2003-06-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89158439","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2003-06-17DOI: 10.1215/10407391-14-1-125
A. Athanasiou
What is nazism if not also the worst moment in the history of technology? “Worst” can serve as a rhetorical qualification of “moment,” which may not be restricted or an indication of closure. The worst moment in the history of technology may not have an off switch, but only a modality of being on. —Ronell 16 Today politics knows no value (and, consequently, no nonvalue) other than life, and until the contradictions that this fact implies are dissolved, Nazism and fascism—which transformed the decision on bare life into the supreme political principle— will remain stubbornly with us. —Agamben, Homo Sacer 10
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Pub Date : 2003-06-17DOI: 10.1215/10407391-14-1-74
Jacques Lezra
The words that Plato puts in his stranger’s mouth are the program of a humanistic society, which embodies itself in a singular, complete humanist, the master of a royal pastoral art. The task of this superhumanist would be nothing other than designing a plan within and for [bei] an elite, which must be bred expressly on behalf of the whole [Ganzen] [. . .]. But now, after the great revolution [Umwälzung] (metabole), the gods under Zeus’s reign having withdrawn and leaving to man the responsibility for his own custody, the wise man stays behind as the worthiest guardian and breeder/educator [Zeuchter], in whom the heavenly vision of absolute good is most alive. Without the guiding image [Leitbild] of the wise, the care and cultivation [Pflege] of humanity remains a fruitless passion [eine vergebliche Leidenschaft]. —Sloterdijk 54–55, my translation Kind old Mrs. Beckwith said something sensible. But it was a house full of unrelated passions—she had felt that all the evening. And on top of this chaos Mr. Ramsay got up, pressed her hand, and said: “You will find us much changed” and none of them had moved or had spoken; but had sat there as if they were forced to let him say it. —Woolf 221–22
{"title":"Unrelated Passions","authors":"Jacques Lezra","doi":"10.1215/10407391-14-1-74","DOIUrl":"https://doi.org/10.1215/10407391-14-1-74","url":null,"abstract":"The words that Plato puts in his stranger’s mouth are the program of a humanistic society, which embodies itself in a singular, complete humanist, the master of a royal pastoral art. The task of this superhumanist would be nothing other than designing a plan within and for [bei] an elite, which must be bred expressly on behalf of the whole [Ganzen] [. . .]. But now, after the great revolution [Umwälzung] (metabole), the gods under Zeus’s reign having withdrawn and leaving to man the responsibility for his own custody, the wise man stays behind as the worthiest guardian and breeder/educator [Zeuchter], in whom the heavenly vision of absolute good is most alive. Without the guiding image [Leitbild] of the wise, the care and cultivation [Pflege] of humanity remains a fruitless passion [eine vergebliche Leidenschaft]. —Sloterdijk 54–55, my translation Kind old Mrs. Beckwith said something sensible. But it was a house full of unrelated passions—she had felt that all the evening. And on top of this chaos Mr. Ramsay got up, pressed her hand, and said: “You will find us much changed” and none of them had moved or had spoken; but had sat there as if they were forced to let him say it. —Woolf 221–22","PeriodicalId":46313,"journal":{"name":"Differences-A Journal of Feminist Cultural Studies","volume":"2 1","pages":"74 - 87"},"PeriodicalIF":0.3,"publicationDate":"2003-06-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84545212","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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