She thus describes vibrant networks of change operating beyond and within human beings without providing a purposiveness to the separable matter of nature, either coming from human beings anthropocentrism or some divinity ontotheology.
Or rather she appears to be using these terms in their 19th century connotation and dennotations and seems to forget that late Victorian concepts of vitalism have been eclipsed by break throughs in biology, genetics and chemistry.
This is highly unlikely, given a Nietzschean view of nature as flux or a Serresean view of nature as a viscous, clotting flow. A great example of this is her exclusion of how Nietzsche is all about human agency fir the sake of humans.
Ethics, Politics, and The Wild Modernity and Political Thoughttying together well recent work in ecology and new forms of materialism. As we have seen, my freedom, in order to fulfill itself, requires that it emerge into an open future: So sure, ontologically everything is an actant; but materially, not everything is.
Neither Vitalism nor Mechanism 62 6. Political Ecologies 94 8. The reconceptualization of the material world that Vibrant Matter represents is a meaningful step in the direction of reformulating many of the debates within environmental philosophy that continue to retain the vestiges of overt dualism and its less obvious manifestation in the subject-object distinction.
A perhaps unnecessary caveat: This is a genuine question: Mar 08, Mike Hayden rated it did not like it For the Deluzian dogmatist, this will be the perfect book. This text recuperates, as and for life, what modernist humanism constitutively excludes. Part of this may be a pendulum swing in scholarship: I have two questions about this move: A Life of Metal 52 5.
What do you make of this historical moment where we have this seemingly wide return to the things themselves that your book marks? A second kind of call is coming from the weather, from volcanos that stop flight traffic across Northern Europe and from hurricanes like Katrina that take down neighborhoods and maybe even George W.
As usual, this is all very raw, just me trying to articulate some ideas and think out loud. You ask another important and difficult question. To what is vital materialism receptive? How do you respond to those that may worry, after fighting so long for how certain human are not simply their materiality, that this is what is ecologically necessary to think?
It is just this agency that is at work, Bennett claims, in our airfields, in the wild, in the rush of a blackout, and all around and within us our bodies are nothing but organic and inorganic assemblages.
In this way, we are left with an exciting, but daunting challenge of living democratically as and amidst vital matter. In the book, I also suggest that a heightened sensitivity to the agency of assemblages could translate into a national politics that was not so focused around a juridical model of moral responsibility, blame, and punishment.
Additionally her argument is inchorent and contradictory and at times non existent. Vibrant Matters is the best argument to date of how materiality operates as a vital force, as much more than social construction or brute resistance or recalcitrance.
With regard to the liabilities of the strategy of anthropomorphizing or allowing yourself to relax into resemblances between your-body-and-its-operations and the bodies-of-things-outside, I can think of at least three: Stem Cells and the Culture of Life 82 7.
My political strategy is indirect because its target is not the macro-level politics of laws, policy, institutional change but the micro-politics of sensibility-formation. Merely decrying the human loss of its supposed mastery is not enough.
Bennett wisely encourages us to practice such judgments without the banisters of deadening binaries of subject-object and human-nonhuman. The chapter on the history of vitalism was the most detailed and effective so far as the ontology goes.In Vibrant Matter the political theorist Jane Bennett, renowned for her work on nature, ethics, and affect, shifts her focus from the human experience of things to things themselves.
Bennett argues that political theory needs to do a better job of recognizing the active participation of nonhuman forces in events/5. So, (a): One of the stated aims of Bennett’s book is ““to induce in human bodies an aesthetic-affective openness to material vitality” (x).
As a method of “open-ended comportment” to thing-power, vital materialism sure sounds like a type of receptivity.
-- Vibrant Matter, x To do this, Bennett seeks to develop the notion of thing-power, a concept which "gestures toward the strange ability of orginary, man-made items to exceed their status as objects and to manifest traces of independence or aliveness, constituting the outside of our own experience" (xvi).
Jane Bennett, Vibrant Matter: A Political Ecology of Things () Jane Bennett, a political theorist and the celebrated author of The Enchantment of Modern Life (), is a central figure in a growing interdisciplinary cohort of scholars theorizing the power of things.
Bennett, Vibrant Matter, Chapter 1, Section 1: Thing Power, or the Out-Side CHAPTER 1: THE FORCE OF THINGS Jane Bennett begins by noting the previous work on the embodiment (Foucaultian, feminist, etc.) in order to.
In Vibrant Matter the political theorist Jane Bennett, renowned for her work on nature, ethics, and affect, shifts her focus from the human experience of things to things themselves. Bennett argues that political theory needs to do a better job of recognizing the active participation of nonhuman forces in events/5(4).Download