Cross-readings along the axes of human:
Moreover, trying to imagine a future ecology for the whole planetary assemblage, not only a future for the human race, we support the idea that any desirable mode of existence connected/integrated into nature-culture or constituted of equally important organic and inorganic life-forms (including an animistic perspective) cannot be separated from the human subject’s struggle to overcome oppression based on gender, race and class within the species.
Insofar as we cannot speak of “man” – the human species – as a unity, we have to support these struggles as interconnected and fight them simultaneously, we need to imagine and constantly discuss the connections and similarities as well as the contradictions arising.
We support an empowering of women that is founded on a desired change of paradigm, where weakness is understood and respected as a valuable condition in itself, and at the same time on the possibility, accepted and detabooed, of technological transformations of the human body towards hybrid forms such as the cyborg.
As our physical and chemical limits also limit our perceptions and our experiencing of the world, we embrace transhumanism or expanded humanism as a possible solution to the challenge of belonging to the human race.
Any form of justice in a future sustainable society has to be imagined and exercised in another realm than that of retaliation, deprivation of basic human rights and brutality.
In order to achieve a truly pluralistic society where possibilities can be enacted, we support the universalism of basic human rights as a common ground for a broader, interspecies and inter-objective politics of inclusion and true respect for difference.
We can only respect and support religion that is compatible, in its majoritarian practices and interpretations, with the right to a secular education (which can guarantee the least freedom of choice in matters of religion), that embraces equal rights for women, queers and non-believers and a politics of freedom rather than a politics of submission and interdiction, apart from protecting basic human rights.
Providing easy and simple answers for the complexity of human existence might fake the offering of a “meaning” and help some survive, but it will never help us evolve.
By the late twentieth century in United States scientific culture, the boundary between human and animal is thoroughly breached.
The last beachheads of uniqueness have been polluted if not turned into amusement parks-language tool use, social behaviour, mental events, nothing really convincingly settles the separation of human and animal.
And many people no longer feel the need for such a separation; indeed, many branches of feminist culture affirm the pleasure of connection of human and other living creatures.
Movements for animal rights are not irrational denials of human uniqueness; they are a clear-sighted recognition of connection across the discredited breach of nature and culture.
Biological-determinist ideology is only one position opened up in scientific culture for arguing the meanings of human animality.
The cyborg appears in myth precisely where the boundary between human and animal is transgressed.
The second leaky distinction is between animal -human (organism) and machine.
Our best machines are made of sunshine; they are all light and clean because they are nothing but signals, electromagnetic waves, a section of a spectrum, and these machines are eminently portable, mobile -- a matter of immense human pain in Detroit and Singapore.
Likewise for race, ideologies about human diversity have to be formulated in terms of frequencies of parameters, like blood groups or intelligence scores.
For example, control strategies applied to women's capacities to give birth to new human beings will be developed in the languages of population control and maximization of goal achievement for individual decision-makers.
Human beings, like any other component or subsystem, must be localized in a system architecture whose basic modes of operation are probabilistic, statistical.
The dichotomies between mind and body, animal and human, organism and machine, public and private, nature and culture, men and women, primitive and civilized are all in question ideologically.
Human babies with baboon hearts evoke national ethical perplexity-- for animal rights activists at least as much as for the guardians of Human purity.
The new biotechnologies concern more than human reproducdon.
It is not clear who makes and who is made in the relation between human and machine.
The cyborgs populating feminist science fiction make very problematic the statuses of man or woman, human, artefact, member of a race, individual endty, or body.
In a fiction where no character is 'simply' human, human, status is highly problematic.
The Centaurs and Amazons of ancient Greece established the limits of the centred polls of the Greek male human by their disruption of marriage and boundary pollutions of the warrior with animality and woman.
Unseparated twins and hermaphrodites were the confused human material in early modern France who grounded discourse on the natural and supernatural, medical and legal, portents and diseases -- all crucial to establishing modern identity.
It is not just that science and technology are possible means of great human satisfaction, as well as a matrix of complex dominations.
Feminist Principles of the Internet [EN] (2016)
There is a need to resist the state, the religious right and other extremist forces who monopolise discourses of morality, while silencing feminist voices and persecuting women’s human rights defenders.
XF constructs a feminism adapted to these realities: a feminism of unprecedented cunning, scale, and vision; a future in which the realization of gender justice and feminist emancipation contribute to a universalist politics assembled from the needs of every human, cutting across race, ability, economic standing, and geographical position.
'Gender abolitionism' is not code for the eradication of what are currently considered 'gendered' traits from the human population.
0x11 Our lot is cast with technoscience, where nothing is so sacred that it cannot be reengineered and transformed so as to widen our aperture of freedom, extending to gender and the human.
The Manifesto of Futurist Woman [EN] (1912)
Woman, become sublimely injust once more, like all the forces of nature!Delivered from all control, with your instinct retrieved, you will take your place among the Elements, opposite fatality to the conscious human will.
Glitch Feminism Manifesto [EN] (2012)
Digital dualism’s IRL is juxtaposed with AFK, a falsehood, for sure—the rapidly waning notion that there are somehow two selves, operating in isolation from one another, rather than one continuous self, two sides of a vivacious equation looped together in a continual narrative of daily living and human existence.
Glitch Manifesto [EN] (2009)
When the glitch becomes domesticated, controlled by a tool, or technology (a human craft) it has lost its enchantment and has become predictable.
*Money, Marriage and Prostitution, Work and Prevention of an Automated Society:* There is no human reason for money or for anyone to work more than two or three hours a week at the very most.
But there are non -human, male reasons for maintaining the money-work system: 1.
So they label the male condition the Human Condition, pose their nothingness problem, which horrifies them, as a philosophical dilemma, thereby giving stature to their animalism, grandiloquently label their nothingness their "Identity Problem", and proceed to prattle on pompously about the "Crisis of the Individual", the "Essence of Being", "Existence preceding Essence", "Existential Modes of Being", etc., etc.
*Prevention of Conversation:* Being completely self-centered and unable to relate to anything outside himself, the male's "conversation", when not about himself, is an impersonal droning on, removed from anything of human value.
Also specific to Manifesto for the Gynecene [EN] (2015):
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