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With this paper, we walk out some central ideas about posthumanisms and the ways in which nursing is already deeply entangled with them. At the same time, we point to ways in which nursing might benefit from further entanglement with other ideas emerging from posthumanisms. We first offer up a brief history of posthumanisms, following multiple roots to several points of formation. We then turn to key flavors of posthuman thought to differentiate between them and clarify our collective understanding and use of the terms. This includes considerations of the threads of transhumanism, critical posthumanism, feminist new materialism, and the speculative, affirmative ethics that arise from critical posthumanism and feminist new materialism. These ideas are fruitful for nursing, and already in action in many cases, which is the matter we occupy ourselves with in the final third of the paper. We consider the ways nursing is already posthuman-sometimes even critically so-and the speculative worldbuilding of nursing as praxis. We conclude with visions for a critical posthumanist nursing that attends to humans and other/more/nonhumans, situated and material and embodied and connected, in relation., (© 2023 The Authors. Nursing Inquiry published by John Wiley & Sons Ltd.)

Reservations concerning the ontologies of theism, transhumanism and posthumanism compel an explicatory discourse on their influences on Nursing and rehabilitation healthcare. Key journals in Nursing and health sciences have recently devoted themed issues on intelligent machine technologies such as humanoid healthcare robots and other highly technological healthcare devices and practice initiatives. While the technological advance witnessed has been a cause for celebration, questions still remain that are focused on the epistemological concerns. The purpose of this article is to discuss theistic ontologies such as the Judeo-Christian, Shinto-Buddhist and Islamic religious belief systems on transhumanism and posthumanism in the assimilation of symbiotic technological beings in Nursing and rehabilitation healthcare practice. In view of the approaching technological singularity dominating arguments regarding the future of human beings, a treatise on Nursing and rehabilitation health care is positioned well within the realms of human care. Theism, transhumanism and posthumanism are directing discussions regarding human beings and healthcare processes. It is imperative that the beneficial effects of these discussions be acknowledged within the highly technological world of Nursing and rehabilitative healthcare., (© 2021 John Wiley & Sons Ltd.)

The COVID-19 pandemic is a man-made disaster, caused by undue interference in the ecological balance and the lives of multiple species. Paradoxically, the contagion has resulted in increased use of technology and digital mediation, as well as enhanced hopes for vaccines and biomedical solutions. It has thereby intensified humans' reliance on the very high-tech economy of cognitive capitalism that caused the problems in the first place. This combination of ambivalent elements in relation to the Fourth Industrial revolution and the Sixth Extinction is the trademark of the posthuman condition. This essay explores this condition further, offering both critical and affirmative propositions for moving forward.

Within the context of neoliberal healthcare, nurses and other health professionals face working conditions that leave them perpetually feeling inadequate, as though they are not enough. They are consistently expected to achieve more with less resources. In such an environment, mere professionalism proves wholly insufficient, enforcing norms of altruism and kindness. Professionals must transcend this disciplinary tool and embody a 'more‐than‐professional' approach. This study, informed by critical posthumanism, employs three mythical archetypes—the Medusa, the Witch and the Siren—to illuminate potential avenues for resistance against prevailing trends in healthcare. Drawing on the perspectives of Hélène Cixous, Silvia Federici and Jacques Rancière, we introduce a process of resistance for healthcare professionals pushing back against the challenges of crumbling healthcare systems. Cixous' feminist reimagining of Medusa symbolizes intensified embodied sensory experiences, emphasizing the power of irony, laughter and writing in highlighting the daily struggles faced by healthcare workers. Federici's depiction of the Witch exposes clandestine alliances among healthcare workers and patients, akin to a pact with the devil, countering the individualistic, alienating approach to care provision and resisting neoliberal pressures. The Witch archetype embodies resistance grounded in creativity against the commodification of public healthcare. Finally, Rancière's 'politics of the Siren' offers a strategy for disrupting entrenched hierarchies from the underworld. Like Sirens, healthcare workers and patients can subversively transform their silence into songs of resistance, simultaneously operating from beneath the surface of accountability measures. Our intention is to showcase the emergence of posthuman 'professionals' who adapt by forging new modes of social relations in response to neoliberal constraints, straying from conventional, apolitical notions of 'professionalism'. Drawing lessons from mythical figures of resistance offers a fresh understanding of subversion as a catalyst for social and political transformation within the healthcare sector. [ABSTRACT FROM AUTHOR]

This essay proposes to read the classic cycle of Godzilla films (roughly, 1954–1995) using a posthuman perspective that makes its emphasis on animal, vegetal and mineral life. We will use posthuman and materialist philosophy to analyze hybrid monsters as part of new interdisciplinary studies about non-human agencies and their creepy potential. As such, we want to offer the first posthumanist readings of the Godzilla franchise, in time to celebrate its 70 years of existence and, in consequence, highlight how posthumanist the series has always been. [ABSTRACT FROM AUTHOR]

Haemodialysis is a common treatment option offered internationally for people requiring kidney replacement therapy. Research exploring haemodialysis is predominantly clinical and quantitative, and improvements to its provision and receipt tends also to be clinically focused. In recent years, however, a number of studies have sought to explore the lived experience of haemodialysis. These studies tend to use semi-structured interviews and present descriptive findings. Such findings serve to raise the profile of patient perspectives and encourage thinking beyond the clinical gaze. To progress this, we apply a post-humanism approach to the understanding of the receipt of haemodialysis. Drawing on findings from a study to explore the experience and impact of in-centre, daytime, haemodialysis we follow Fox and Alldred's ethological toolkit to provide a post-human analysis of haemodialysis. In doing so we argue that haemodialysis exists as a heterogenous and changeable assemblage of multiple and fluid, human and non-human factors that has the capacity to affect. Here we outline this post-human approach and the impact it has for understanding not just haemodialysis but also the receipt of treatment for other chronic illnesses. [ABSTRACT FROM AUTHOR]

Interest in the role of technology and movement is growing in outdoor environmental education (OEE) research. However, there are many unexamined assumptions involving both non-digital technology and movement for outdoor learners. In this paper, we explore learning landscapes through non-digital technology and movement involving canoe journeys in south-eastern Australia. We examine ways that technology and movement come together to help shape learning orientations through situated examples from OEE fieldwork. Our investigations utilise posthumanist and process-relational theories for exploring onto-epistemological dimensions of outdoor learning. We bring such theory into conversation with photos, videos and student essays to analyse our fieldwork contexts. We highlight that technology and movement cannot be taken for granted; rather, they help constitute the ways we come to know places. We also acknowledge some cultural and conceptual aspects that overlap to influence learning. This paper offers alternative insights for learning landscapes and the mediating influence of technologies. [ABSTRACT FROM AUTHOR]

This study examines the challenges of humanism and education in the 21st century as addressed by the German philosopher Peter Sloterdijk in his Elmau Speech (1999). In this lecture, titled Rules for the Human Zoo, Sloterdijk argues that the traditional notion of humanism, specifically "humanism as a literary society," has reached its conclusion, necessitating the development of a new humanism appropriate for the contemporary era. However, the new concept of humanism emerging from what Sloterdijk terms the "anthropotechnic turn" appears to align with the discourses surrounding human enhancement that have emerged in the 21st century, thereby influencing the realm of education. The first half of this article reports on the significant concerns and criticisms expressed by the media at that time regarding this new humanism, which seems to be associated with eugenicist ideas. Taking a step further, this study critically examines the nature of the challenges around education implied by Sloterdijk, specifically the conflict between "friend of humans and friend of Übermensch", and explores the potential roles and responsibilities of education in the latter part of the paper. [ABSTRACT FROM AUTHOR]

This article explores the challenges presented to bioethics by the emergence of transhumanism in the West. The exploration is approached from a genealogical research perspective. A genealogical investigation aims to question the conditions of intelligibility of transhumanism and from there analyze its impacts on the updating of a central debate in bioethics, namely: the limits to the manipulation of human life. Transhumanism, inhabiting the crisis of humanism that precedes and compels it, updates the issue of the human condition by presenting a line of argument that at least authorizes to formulate again the limit question: can we/should we go beyond the human? [ABSTRACT FROM AUTHOR]

The journey of Byzantine scholar Manuel Chrysoloras and his stay in Florence at the turn of the fourteenth and fifteenth centuries has been celebrated as an event that decisively shaped the course of European humanism. The later return of Enlightenment humanism to Ottoman lands in the eighteenth to early twentieth centuries can be described as the return of Chrysoloras. This return is generally known in a fragmentary form as a regional phenomenon: the story of Greek, Arab, Turkish and Jewish nationalisms and of the Ottoman reforms. It is also framed historically as the evolution from a traditional and theological society to new forms of epistemic, literary, civic and national communities, while often leaving aside failures and later contradictory transformations. The present essay offers an integrative study of modern humanism in late Ottoman and post-Ottoman contexts. The migration of Enlightenment humanism to the Middle East raised a wide range of expectations, projecting a new national or imperial organization within a harmonious diplomatic relationship with Christian Europe and the Americas. Yet, the more the revivalist and reformist projects evolved, the more they involved ethnic and religious conflicts and colonial intervention. This article illuminates the rise and fall of humanism in Middle Eastern contexts. [ABSTRACT FROM AUTHOR]

The sociology of personal life (SPL) has been largely untouched by sociology's ontological turn. A few scholars have attempted to retrofit SPL and new-materialist ideas, but these limited attempts have overlooked the potential for SPL to furnish its own definitive ontological contributions in dialogue with the wider turn. In response, I offer an SPL-centred ontology: the 'connective ontology' of facet methodology. Introduced in 2011, facet methodology was originally supported by 'connective ontology', briefly outlined in a preliminary text, but as facet methodology has gained popularity, connective ontology has not been explicitly discussed. I argue that, while never mentioned outright, Jennifer Mason's 2018 Affinities is about connective ontology and therefore offers an extensive, albeit tantalisingly implicit, ontological thesis, which I attempt to develop. In my interpretation, the world is made up of fluctuating layerings of vitally animated connection units. This connective ontology resonates with contemporary new-materialist sensibilities, but is from and of SPL. It also speaks to broader theoretical traditions, offering provocations for ontologically-minded, live, post-humanist, vitalist and biosocial sociologies, especially regarding longstanding critiques of apoliticism. [ABSTRACT FROM AUTHOR]

This essay examines the Marxist humanism of two recent essays published in leading Marxist journals, by Sunyoung Ahn and Matthew Flisfeder, who argue that posthumanism within social science and philosophy has produced an apolitical response to the question of ecological crisis, removing the human subject from the center of theoretical enquiry and leaving theory without a political motor, whereas Marxist theoretical responses to ecological catastrophe must contain a political and ethical injunction upon the human subject to act. This essay argues that posthumanism's apoliticism stems from its ideological structure shared with theoretical humanism, and any insistence on a Marxist humanism will reproduce this very apoliticism. However, the renewal of this discussion realizes what Louis Althusser called a crisis of Marxism, and this gestures toward a theoretical antihumanism, reconstructed through a Spinozist-Marxist political anthropology, for developing an effective knowledge of political intervention in the face of ecological catastrophe. [ABSTRACT FROM AUTHOR]

Using a deconstructionist cultural studies lens, we interrogate how meaning is constructed when we can recognize only the form, and not the content, of an illustrated text. Such is the reader's experience when perusing Luigi Serafini's Codex Seraphinianus. The text of Codex Seraphinianus is all but indecipherable; yet we can tell that it does imply meaning, due to its organization into lists, labels, and other textual organizational features. Its indecipherability combined with the visual impression that it must mean something creates a lacuna in comprehension, which holds the potential to inspire childlike wonder in the reader. The book's combination of fantastic images and unreadable text destabilizes familiar concepts and opens new perspectives on reading and, by extension, on the instability of meaning. We can recognize familiar aspects of our world (people, food, tools, and cultural practices), but our associations with them are no longer useful in interpreting the images' meanings and reading the words. Serafini forces us to step away from preexisting knowledge and build new interpretations based purely on observation. Serafini's world deconstructs binary distinctions between alive and dead, born and manufactured, animate and inanimate, human and nonhuman, and nature and culture. As a result of this, Serafini's work produces a posthuman, deconstructionist narrative in which the hybridity of machines, humans, and other natural forms destabilizes an anthropocentric world order. [ABSTRACT FROM AUTHOR]

This essay proposes to read the classic cycle of Godzilla films (roughly, 1954–1995) using a posthuman perspective that makes its emphasis on animal, vegetal and mineral life. We will use posthuman and materialist philosophy to analyze hybrid monsters as part of new interdisciplinary studies about non-human agencies and their creepy potential. As such, we want to offer the first posthumanist readings of the Godzilla franchise, in time to celebrate its 70 years of existence and, in consequence, highlight how posthumanist the series has always been.

This study delves into the intersection of post-2000 Romanian criticism and historiography with global theoretical discourses, emphasizing the application of posthumanism in metaliterary contexts. It employs theories of Hayden White, Andrei Terian, and Cary Wolfe to navigate the narrative aspects of the critical imagination, examining how posthumanism is manifested in recent discourse in terms of its historical, ideological, and methodological dimensions. The research includes a diverse range of sources, such as the anthology Posthumanism, literary historical chapters by Mihai Iovănel, academic articles by Bogdan Vișan and Andrada Strugaru, and monographs by Radu Vancu. This exploration reveals that these sources mostly align with contextualist arguments, tracing a literary and metaliterary historical trajectory structured by liberalism, as well as by elements of radicalism and conservatism. The articles, essays, book chapters, and monographs cited here often approach these ideas with an empathetic stance towards theoretical adaptation. By utilizing Cary Wolfe’s analytical framework, the study identifies a dominant trend of humanist posthumanism and posthumanist humanism influencing critical perspectives. However, it also highlights a lack of studies that fully acquire posthuman(ist) epistemologies and protocols as they are manifested in Western academia and activist fields. [ABSTRACT FROM AUTHOR]

Due to contemporary experiences of climate crisis, large-scale migration, and global ruptures such as the spread of COVID-19, futurity has become newly problematized in both public discourse and critical discussions in literary and cultural studies. This article argues that literary texts contribute to the renegotiation of futurity for the cultural needs of the present. The article discusses how two contemporary Anglophone novels, Mohsin Hamid's Exit West (2017) and Nnedi Okorafor's Lagoon (2014), redirect both ecocritical and critical posthumanist concerns towards an ethics of open futurity that is, counterintuitively, contiguous with the humanist philosophies of Hannah Arendt and Emmanuel Levinas. The novels express forms of anticipation in which open futurity and the experience of encounter with the other form a basic ethical orientation, thereby pointing to an emergent reshaping of utopian practice in times of global emergency. [ABSTRACT FROM AUTHOR]

By examining an exemplar sample of mental health nursing educational policies and related legislation, in this article, we trace the discursive production of madness as an "othered" identity category. We engage in a critical discourse analysis of mental health nursing education in Canada, drawing on provincial and federal policies and legislation as the main sources of data. Theoretically framed by critical posthumanism and mad studies, this article outlines how the mad subjectivity becomes decontextualized out of its identity‐based understanding and recontextualized as an inferior category of "the human," circulating within discourses of pedagogy, economics, law, and psychiatry. The article maps the intertextual nexus of the discourse of mental health nursing education, making visible the complex, the arbitrary, and the sometimes‐contradictory nature of the discipline's grappling with identity‐based mental health concepts. We close with several implications for nursing policy, education, and practice. [ABSTRACT FROM AUTHOR]

In the summer of 2021, scholars working in seven different countries gathered online to hold a series of seven different forums, each dedicated to discussing one aspect of National Tsinghua University professor Rur-bin Yang's upcoming scholarly monograph Thinking the Republic of China (Forthcoming). The forum engaged with the following questions: what are the ideals of the Republic of China (ROC)? How can one understand the meaning of the ROC in relation to both the longue durée of imperial Chinese history and its once ideological adversary the People's Republic of China? How can one historically evaluate the accomplishments of the ROC in its post-1949 guise as a state-in-exile on the island of Taiwan? Has the combination of Confucian humanism and liberal constitutionalism imagined by early architects of the ROC been realised in Taiwan, and do these ideals still have meaning for the larger Chinese world as a whole? [ABSTRACT FROM AUTHOR]

Throughout its evolution, every theory usually faces certain challenges that prove its vitality. The discourse of rights, as a theoretical conception aimed at its explanation and foundation, is not exempt from the permanent task aimed at responding to these challenges. This essay analyzes the risks that are considered most decisive and pressing for the discourse of rights. To this end, three current challenges to the theory of rights are studied and three responses to them are suggested. Eleaticism, particularism and posthumanism are considered the main challenges facing reflection on rights today. The response to these attitudes is constituted by historicism, universalism and humanism. [ABSTRACT FROM AUTHOR]

Copyright of Er(r)go: Teoria, Literatura, Kultura is the property of Wydawnictwo Uniwersytetu Slaskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Espiga is the property of Revista Espiga and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Michel Houellebecq's Posthumanism and Novelistic Dystopias The article inspects the usage of the genre of anticipatory dystopia in selected novels by the world's most famous contemporary French novelist Michel Houellebecq (* 1956). In the first part, we examine the narrative and aesthetic relevance of anticipatory dystopia as a subversive allegoric tool of the author's novelistic discourse in the novels Elementary Particles (1998, Slovak translation 2017), Possibility of an Island (2005, Slovak translation 2021) and Submission (2015, Slovak translation 2021). In the second part, our aim is to demonstrate that the transgressive dystopian nature of Houellebecqian prose constitutes for the reader a source of knowledge about the epistemological paradigm shift of the contemporary world. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Kulturphilosophie is the property of Felix Meiner Verlag GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper, as a response to some of the recent attempts to promote a "post-critical" approach to the humanities, I propose an eco-critical posthumanism as a research program that analyzes the historical nexus between humanism and capitalism, thus attempting to reconcile several traditions and interventions in an intersectional framework. For this purpose, I look at the essential theoretical developments from the 1970s (eco-feminism, ecological economics) that have contributed to a critique of both humanism and capitalism as precursors of critical posthumanism. Instead of inventing new forms of ontological and metaphysical thinking, I argue that we still need, in the words of Marx, "a ruthless criticism of all that exists" that may lead to an alternative to capitalist humanism. [ABSTRACT FROM AUTHOR]

The term digital humanism is gaining traction in academia, but what does it mean? This brief discussion paper offers a conceptual analysis and discussion of the term and vision, thereby arguing for a more critical, posthumanist, and political version of digital humanism.

This article examines posthumanist concepts in relation to contemporary post-conceptual art projects. The first part of the article explores the genesis of posthumanism as a response to the problematic aspects of humanistic ideology. While contemplating the impasse that humanism has encountered, the necessity of reassembling basic humanistic intentions and concepts is demonstrated. After the post-anthropocentric turn, the philosophical space requires a redesignation of key reference points, defined in the era of classical narratives. Hence, the multidimensional space of posthumanism brings post-(non)human actants into the field of expansion of textuality. In this light, recent projects in contemporary art demonstrate the non-human hospitality of implementing concepts from current philosophy. The final part of the article presents various contemporary art projects of recent years, which succinctly demonstrate how classical concepts can be reassembled, and how the semiotic boundaries of text as a vessel of meanings can be transcended. The visual embodiment of posthumanist ideas allows for a clearer conveyance of new vital meanings, which are often confined within the boundaries of professional texts, to the viewer. В статье осмысляются постгуманистические концепты в их связи с проектами современного постконцептуального искусства. В первой части статьи показан генезис постгуманизма как ответа на проблемные точки гуманистической идеологии. В процессе осмысления тупика, в котором оказался гуманизм, демонстрируется необходимость пересборки основных гуманистических интенций и понятий. Философское пространство после пост-антропоцентрического поворота требует переозначивания ключевых опорных пунктов эпохи классических нарративов, и в этом контексте многомерное пространство постгуманизма выходит из пост(не)человеческих актантов в поле расширения текста как такового. В этом ключе проекты современного искусства последних лет демонстрируют нечеловеческое гостеприимство реализации концептов актуальной философии. В заключительной части статьи представлены различные проекты современного искусства последних лет, которые емко демонстрируют, как можно пересобирать ставшие уже классическими понятия и выходить за семиотические рамки текста как пристанища смыслов. Визуальное воплощение постгуманистических идей позволяет более доходчиво донести до зрителя новые витальные смыслы, которые обычно закованы в кандалы профессиональных текстов.

"The Wisdom of our Ancestors: Conservative Humanism and the Western Tradition" by Graham James McAleer and Alexander S. Rosenthal-Pubul explores the problems facing the "West" and proposes conservative humanism as the solution. The authors argue that the West is experiencing issues such as globalism, liberalism, a "culture of death," and a neglect for human nature. They advocate for a return to the three core institutions of religion, family, and education, which they believe are essential for maintaining a humanistic worldview. While the book does not provide a political roadmap, it emphasizes the importance of religion and spirituality in addressing the challenges faced by the West. [Extracted from the article]

Over the past two decades, the field of STEM education has produced a wealth of research findings. This study systematically reviewed the published literature from the perspective of subject integration and theme evolution, considering both K-12 and higher education. It was found that STEM education originated from higher education, but the main emphasis is gradually shifting to the K-12 stage. There were mainly sixteen subjects involved in STEM education, showing the gradual in-depth integration of science, engineering, technology, math, humanities, and social sciences, in which humanism is increasingly emphasized. Culture is a new perspective for understanding the diversity of participants, which also gives STEM education a distinctive regional character. In addition, in the K-12 stage, research related to computer science and art stands out alongside the four main subjects, demonstrating relatively even distribution across research themes. Conversely, in higher education, engineering, and chemistry garner considerable attention, with research themes predominantly concentrated on learning outcomes and social relevance. On a holistic scale, researchers exhibit a pronounced interest in learning outcomes, yet relatively less emphasis is placed on pedagogical aspects. Regarding prospective trends, there should be a heightened focus on the cultivation of students' thinking competencies, students' career development, and pedagogy. [ABSTRACT FROM AUTHOR]

Three directions for the AI avant-garde are sketched against the background of time. Posthumanism changes what we are, and belongs to the radical future. Transhumanism changes how we are, and corresponds with the radical past. Genhumanism changes who we are, and exists in the radical present. While developing the concepts, this essay intersects in two ways with theoretical debates about humanism in the face of technological advance. First, it describes how temporal divisions may cleanly differentiate post- and transhumanism. Second, the essay introduces generative humanism, which contributes to discussions about AI and society by delineating a novel humanistic response to contemporary technology. Finally, grounds are provided for a practical project, one where philosophers work with AI engineers in the area of genhumanism. Contemporary AI research into serendipity in recommendation engines provides natural support for the shared research. [ABSTRACT FROM AUTHOR]

This essay produces a paradigmatic analysis of anti-Blackness from within the history and philosophy of biology in order to explore Frantz Fanon's concept of ontological resistance. Through developing Sylvia Wynter's notion of the Darwinian Imaginary alongside an Afropessimist paradigmatic analysis, the paper argues that scientific humanism's claim that the Black is "the ostensible missing link between rational humans and irrational animals" (Wynter 2003: 266) is a form of metaphysical violence that the Black cannot ontologically resist. This heretical reading of three canonical figures in Western bioscience—Carl Linnaeus, George Cuvier, and Charles Darwin—is an attempt to synthesize Wynter's demonic ground and Wilderson's grammatology in order to develop a Black anti-philosophy of science that thinks antagonistically about what it means to be "the missing link" in the chain of Human being. [ABSTRACT FROM AUTHOR]

The author of this paper is currently working on a pilot project with school children and individuals who are in their final years of their prison sentence. The project should offer a pragmatic alternative to the way humanism has established and defined our mode of expressions. Such modes effect our ways of deliberation and judgement when it comes to ethical issues. This paper will act both as a critique and provide, at the same time, a positive alternative to those who are still being coerced into confessing an act they committed in a language in which they do not only not recognise themselves but risk, moreover, not being understood. The likelihood of this occurring stems from a fundamental disconnect, namely the fact that their way of communicating does not chime in with the expectations of the knowledgeable others whose formal speech registers betray deeply-ingrained oppressive humanist modes of discourse and ideologies which, having long been normalized are, to the former's detriment, regrettably and routinely overlooked. The aim of this paper is to introduce my project in order to show the reader that many of the postmodern critiques of narrative and agent formation can be overcome by a cybernetic system of a new mode of writing, by means of which the intentions of the agent are fragmented and reconstructed immediately by a secondary, non-human agent – the software. I shall be making a case that this software will become vital to mediate human storytelling through non- human generation creating an enhanced understanding for both reader and writer. [ABSTRACT FROM AUTHOR]

This article focuses on the French philosopher Jacques Derrida's thought in the 1960s. Though the discourse of the 'death of man' was regnant among French avant-garde intellectuals, this article argues that Derrida himself has to be described as a humanist at this stage in his career, even if a reluctant one. The case is made through close textual analysis of three of Derrida's early and seminal works: 'Cogito and the History of Madness' (1963), 'Violence and Metaphysics: An Essay on the Thought of Emmanuel Levinas' (1964) and 'The Ends of Man' (1968). In these texts, Derrida grapples with issues of the subject and the other. They collectively reveal that the Derrida of the 1960s held fast to the view that philosophical thought could neither dispense with the subject nor escape the horizon of humanism. However, Derrida reconceived the human subject with reference to his core concepts of différance and arche-writing, making for an aporetic humanism that deconstructs the binary of humanism–antihumanism. [ABSTRACT FROM AUTHOR]

This study explores representations of women, violence, and antihumanism in the Netflix original Love, Death & Robots animated anthology series. Drawing on the cyborg philosophical figure described by Donna Haraway in The Cyborg Manifesto and the posthumanist ideas of Gilles Deleuze and Félix Guattari, the text examines how posthuman representations are constructed. The present study begins with a literature review extending these theories. The first section under the main theme of "love and death" provides the intersecting narratives of sexual violence with love and women. In the second section "antihumanism" theme reveals the discourse that the series develops against humanist ideas through subheadings. Thus, the analysis section re-presents alternative ideas about the posthuman concept. In study, I argue that Love, Death & Robots have the masculine nature of perpetuating traditional gender stereotypes and rejecting humanistic philosophy at the beginning of the posthuman age. The TV show offers a unique textual rupturing, with its original take on the animated science fiction genre. [ABSTRACT FROM AUTHOR]

Much of the debate in archaeological theory throughout the last decades has revolved around challenging problematic humanist principles that have shaped our discipline, particularly the idea that humans are masters over nature. Postprocessualists sought, among other things, to emancipate the human condition from this essentialist claim in part by exposing the historical and cultural situatedness of this humanist principle – an epistemological endeavour. In comparison, posthumanists have animated the material world (albeit in different ways) to decentre human beings in relation to long-forsaken nonhumans – an ontological agenda. While posthumanists accuse postprocessualists of practicing anthropocentrism and the latter accuse the former of occupying an ahumanist and anti-epistemological position, there are powerful commonalities in their critique of late humanist doctrines. The aim of this paper is to introduce a theory that exposes the illusory humanist claim of human control over nature and to recognise other forces with momentum besides human will, while at the same time giving prominence to questions about human knowledge and practice. Therefore, a connection is formed between postprocessualism and posthumanism and, as an ironic result, a theory of breakage is formulated. When we consider human participation with breakage, defined as those continuous and uncontrollable phenomena involving the unbinding of object form, we come to terms with a different form of anthropological understanding termed 'the social knowledge of breakage'. This constitutes an embodied form of knowledge, which is acquired and expressed practically from a young age about how objects break and how one must respond to these situations. This knowledge is exposed in both mundane and ceremonial practices, in linguistic and non-linguistic forms, shaping social practices in uncertain ways, and can be analysed according to three different strands. In this way, we become aware of the creative ways in which broken materials inadvertently affect our practices. [ABSTRACT FROM AUTHOR]

Copyright of Revista Praxis & Saber is the property of Universidad Pedagogica y Tecnologica de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In recent years, qualitative research has gained popularity and legitimacy in sport and exercise psychology. However, this scientific discipline has not yet paid attention to postqualitative inquiry (PQI), despite the possibilities it offers for producing different knowledge and producing knowledge differently. The present article is the first attempt to rectify this lack of attention by offering a brief and partial sketch of PQI in the context of sport and exercise psychology. To start with, three of the basic propositions that enable PQI are described. These are: adopt a posthumanist view of ontology and the subject; engage with poststructuralism (necessarily) and new materialism (possibly); and think with concepts. Potential reasons for turning to PQI are then highlighted. Following from this, some perils and horizons for PQI are identified and discussed. The article concludes by presenting several reflections and recommendations to facilitate a progressive introduction of PQI in sport and exercise psychology. [ABSTRACT FROM AUTHOR]

Posthumanism is one of the emerging fields of study in recent times. It deals with a redefined perspective toward man. It advocates that man has always been in existence, which is a concoction of that which man considered to be the Other. The Self and the Other exist in a natural rhythm in the Universe. The theory delves deep into the nature of Man and attempts to travel away from the Humanistic idea that Man is at the centre of all the functioning of Nature and views Man as apart from Nature. Posthumanism suggests man to be a part of nature. A discussion of human nature cannot be completed without the mention of the Renaissance Man Satyajit Ray. The paper attempts to locate hints of a Posthumanist discourse in Ray's Aranyer Din Ratri and Agantuk. [ABSTRACT FROM AUTHOR]

In this paper, I argue that critical posthumanism is a crucial tool in nursing philosophy and scholarship. Posthumanism entails a reconsideration of what 'human' is and a rejection of the whole tradition founding Western life in the 2500 years of our civilization as narrated in founding texts and embodied in governments, economic formations and everyday life. Through an overview of historical periods, texts and philosophy movements, I problematize humanism, showing how it centres white, heterosexual, able‐bodied Man at the top of a hierarchy of beings, and runs counter to many current aspirations in nursing and other disciplines: decolonization, antiracism, anti‐sexism and Indigenous resurgence. In nursing, the term humanism is often used colloquially to mean kind and humane; yet philosophically, humanism denotes a Western philosophical tradition whose tenets underpin much of nursing scholarship. These underpinnings of Western humanism have increasingly become problematic, especially since the 1960s motivating nurse scholars to engage with antihumanist and, recently, posthumanist theory. However, even current antihumanist nursing arguments manifest deep embeddedness in humanistic methodologies. I show both the problematic underside of humanism and critical posthumanism's usefulness as a tool to fight injustice and examine the materiality of nursing practice. In doing so, I hope to persuade readers not to be afraid of understanding and employing this critical tool in nursing research and scholarship. [ABSTRACT FROM AUTHOR]

In this article we share our reflections on how childism has enabled us to navigate theoretical assumptions shaping our field and develop new positions and research practices fostering child–adult interdependencies. Justyna Deszcz‐Tryhubczak has relied on childism as a framework for the introduction of participatory research with young readers as a way for advancing child–adult collaboration. Macarena García‐González has deployed childism to think about adultism and its analogies to sexism. Although we offer a critique of childism as an essentializing concept, we also show how for both of us it has served as a gateway towards other approaches, and especially post‐anthropocentric understandings both of texts, readers and the world and of our critical engagements. Finally, we argue that childism may remain a productive starting point for further openings in children's literature and culture studies and childhood studies if it becomes a plural and messy notion that questions the discourse of hope for a better future as defining children's lives. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Educational Thought / Revue de la Pensée Educative is the property of University of Calgary, Faculty of Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Er(r)go: Teoria, Literatura, Kultura is the property of Wydawnictwo Uniwersytetu Slaskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Tropelías: Revista de Teoría de la Literatura y Literatura Comparada is the property of Prensas Universitarias de Zaragoza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article explores the concept of humanism both in modern discourse and in historical retrospective. Human has always been at the center of philosophy, regardless of what spheres of being were studied. Anthropology, cultural studies, psychology, philosophy, and many other sciences explore various manifestations of a person, all of which are ultimately designed to answer perhaps one of the most critical questions - what makes us human? However, this discourse significantly changed over the course of two thousand years. For example, Martin Heidegger points out an important nuance of the emergence of the concept of humanism, namely, as a kind of chauvinism - the division into humans (Romans) and non-humans (barbarians). This point of view is often overlooked, but it is critical to understanding the essence of this phenomenon. In the subsequent era of the Middle Ages, human was understood as the opposite of the divine, but in such realities, there were humanistic ideals and values. Already in the Renaissance, a return to the traditions of antiquity was announced, but the understanding of a person acquired a romantic character. Humanism clearly saw something more in a person than a person himself could demonstrate. It is for this metaphysical image that many critics of humanism have criticized this phenomenon. However, where there is criticism, there is progress, which is why this concept has gained a new round of discourse, which is why new trends have appeared that have brought the concept of humanism to a new theoretical level. As a historical phenomenon, humanism is faced with certain difficulties of new eras; because of these collisions, humanism is modified and adapted. Among humanism's problems are multiculturalism, technological breakthroughs, and the need to search for new theories. In its development, the course of humanism takes on various forms and iterations. It is worth mentioning transhumanism (the idea of becoming someone more than just a human), posthumanism (philosophical views on human nature as a posthuman), and global humanism. [ABSTRACT FROM AUTHOR]

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The article proposes a philosophical and political comprehension of the situation of humanism, starting from a terminological clarification. The pun occasioned by the term "situation" is capitalized here: the article follows the state of humanism against a general Weltanschauung of confusion provoked mainly by the fatigue of contemporary times and by the assault of transhumanism, posthumanism and metahumanism, as well as identifying its multitude of correlations (with Renaissance, republicanism, feminism etc.). For the purposes of a situation of humanism in contemporary times, we define humanism as a fluid philosophy whose dynamic correlates the axiological effort to identify and rank the values of humanity, in order to update them and further adjust human values with the role of themes and actional and existential frameworks, in a prolific loop and, perhaps, in leaps towards specific and ethically valuable human goals. Ethics and axiology compose the specificity of human frame of action and thought. However, the "new humanism" (Mircea Eliade) based on culture, education and consciousness seems a vanishing direction of development for contemporary mankind. Nevertheless, the paradoxical colossal tasks associated to the human being nowadays emphasize the contemporary disappointment with humanism, on the one hand, and, on the other hand, the importance attached to humanism, too. [ABSTRACT FROM AUTHOR]

It is in this non-place that the appearance of the effects of deconstruction can be situated, and I [...] distinguish this process from a state, from a "deconstructionist" theory, or an unlikely set of "deconstructionist" theorems.[36] Eco-deconstruction would thus take place in the differantial interstice between these two relationships to the academic economy, between a major and a minor science, between an "Eco-Deconstruction I ism i " and an eco-deconstruction that cannot lend itself to any ontological predication, that can never answer the question "What Is Eco-Deconstruction?" i , edited by Vicki Kirby (Edinburgh, Edinburgh University Press, 2017), 1-25; Deborah Goldgaber, I Speculative Grammatology: Deconstruction and the New Materialism i (Edinburgh, Edinburgh University Press, 2021) and Lynes' "The Imagination", Special issue of I Philosophy Today i , "New Concepts for Materialism" 63.4 (2018), 941-55. 33 Derrida, I Paper Machine i , 96. 34 Jacques Derrida, ' I As if i I were Dead: An Interview with Jacques Derrida', in I Applying: To Derrida i , edited by John Brannigan, Ruth Robbins and Julian Wolfreys (Houndmills, Macmillan Press, 1996), 216. The privilege given here to the term "eco-deconstruction" might be above all that deconstruction is the thinking of "closure" - indeed of I operational i closure, a necessarily partial reduction of environmental complexity on the part of the autopoietic organism - and as such relates to such issues as the impossible choice, the non-oppositional logic of the ' I pas au-delà i ' (both the step beyond and its negation or transgression, which Derrida draws from Blanchot) rather than any illusion of marching forward towards a more enlightened future. [Extracted from the article]