Cross-readings along the axes of universal:

Manifesto for the Gynecene [EN] (2015)
Only a strong belief – with universal ambitions – in equality of races and gender, in equal rights for women, queers, the poor and the disenfranchised, in negotiation with animal rights and the rights of inorganic entities – all linked together – can stand against and oppose an expansive and interconnected politics of exclusion, capitalist exploitation, religious fundamentalism, racism, sexism and brutal anthropocentrism.
Manifesto for the Gynecene [EN] (2015)
Economic equality should be the basis of society and therefore we strongly support the universal basic income.
Manifesto for the Gynecene [EN] (2015)
Everyone should have the right of free movement, in the spirit of a universal citizenship.
Manifesto for the Gynecene [EN] (2015)
7.. Pluralism is possible only on the ground of a universal, secular frame which allows for a certain relativisation of belief.
Xenofeminist manifesto [EN] (2015)
Whilst capitalism is understood as a complex and ever-expanding totality, many would-be emancipat- tory anti-capitalist projects remain profoundly fearful of transitioning to the universal, resisting big-picture speculative politics by condemning them as necessarily oppressive vectors.
Xenofeminist manifesto [EN] (2015)
Refusing to think beyond the microcommunity, to foster connections between fractured insurgencies, to consider how emancipatory tactics can be scaled up for universal implementation, is to remain satisfied with temporary and defensive gestures.
Xenofeminist manifesto [EN] (2015)
0x0F Xenofeminism understands that the viability of emancipatory abolitionist projects -- the abolition of class, gender, and race -- hinges on a profound reworking of the universal.
Xenofeminist manifesto [EN] (2015)
The universal must be grasped as generic, which is to say, intersectional.
Xenofeminist manifesto [EN] (2015)
This is not a universal that can be imposed from above, but built from the bottom up -- or, better, laterally, opening new lines of transit across an uneven landscape.
Xenofeminist manifesto [EN] (2015)
Absent such a universal, the abolition of class will remain a bourgeois fantasy, the abolition of race will remain a tacit white-supremacism, and the abolition of gender will remain a thinly veiled misogyny, even -- especially -- when prosecuted by avowed feminists themselves.
Xenofeminist manifesto [EN] (2015)
0x10 From the postmoderns, we have learnt to burn the facades of the false universal and dispel such confusions; from the moderns, we have learnt to sift new universals from the ashes of the false.
Xenofeminist manifesto [EN] (2015)
Wielding the universal requires thoughtful qualification and precise self-reflection so as to become a ready-to-hand tool for multiple political bodies and something that can be appropriated against the numerous oppressions that transect with gender and sexuality.
Xenofeminist manifesto [EN] (2015)
The universal is no blueprint, and rather than dictate its uses in advance, we propose XF as a platform.
The 3D Additivist Manifesto [EN] (2015)
The enabling of biological and synthetic things to become each others prostheses, including: Skeletal cabling Nervous system inserts Lenticular neural tubing Universal ports, interfaces and orifices.
Feminist Principles of the Internet [EN] (2016)
A feminist internet starts with enabling more women and queer persons to enjoy universal, acceptable, affordable, unconditional, open, meaningful and equal access to the internet.
A Cyborg Manifesto [EN] (1984)
Exchange in this world transcends the universal translation effected by capitalist markets that Marx analysed so well.
A Cyborg Manifesto [EN] (1984)
Information is just that kind of quantifiable element (unit, basis of unity) which allows universal translation, and so unhindered instrumental power (called effective communication).
A Cyborg Manifesto [EN] (1984)
Cyborg imagery can help express two crucial arguments in this essay: first, the production of universal, totalizing theory is a major mistake that misses most of reality, probably always, but certainly now; and second, taking responsibility for the social relations of science and technology means refusing an anti-science metaphysics, a demonology of technology, and so means embracing the skilful task of reconstructing the boundaries of daily life, in partial connection with others, in communication with all of our parts.