STORIES OF THE PARASITE AND SYMBIOSIS AT A TIME OF CRISIS.

Serres thought that humans had become the world's parasites and that we must seek a more reciprocal partnership with our host. He put forward a legal justification for writing a new social contract that encompassed the more-than-human. Serres associated the foundation of the "natural contract" with the story of evolution, the biological relation between symbiosis and the parasite. Closely aligned to his proposal, Serres also envisioned the gathering together of a universal history revealed by the knowledge of the diverse sciences of matter and life and stories from the humanities and religion. He thought the "Grand Narrative" would bring people to an intimate understanding of our relation to the living world and the need for a contract of symbiosis. Serres referred to Molière's Tartuffe, the fables of La Fontaine, the adventures of Tintin and Livy's history of Rome to describe an underlying parasitical logic. Crossing social, medical, communicative and historical practices, the parasite is portrayed by Serres as an acquisitive guest, a contagious microbe, a confusing noise and part of ritualistic feasts. Crossing these specific examples, Serres depicts how the general operation of the parasite works in close partnership with the symbiotic. For instance, germs can both invade the body and strengthen immunity. As evolutionary biologists recognise, there is no simple division between parasitic and symbiotic processes. In this paper, I explore the biological–parasitic–symbiotic framework that Serres applies in the context of the ecological crisis and his proposal for a contract of symbiosis. I focus on pioneering research into the history of bacteria carried out by microbiologist Lynn Margulis and associated studies on the evolution of fungi and moss. I describe how this research contributes to Serres's formulation of a universal story and at the same time helps both to supplement and critically engage with Serres's thought on the natural contract. Specifically, I describe how Margulis's contentions about the abilities of micro-organisms differ from Serres's conception of the technology of "nature." I also examine how his notion of the "Biosum," a body that integrates all the perceptions and senses of the living world, informs his understanding of the divergent evolution of humankind. I conclude that Serres's natural contract seeks to reinvent rather than imitate the rest of nature and briefly consider how his vision of inclusive global stories offers a glimpse of a new politics. [ABSTRACT FROM AUTHOR]