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. Toward that end, she theorizes a 'vital materiality' that runs through and across bodies, both human and nonhuman. Bennett explores how political analyses of public events might change were we to acknowledge that agency always emerges as the effect of ad hoc configurations of human and nonhuman forces. She suggests that recognizing that agency is distributed this way, and is not solely the province of humans, might spur the cultivation of a more responsible, ecologically sound politics: a politics less devoted to blaming and condemning individuals than to discerning the web of forces affecting situations and events. Bennett examines the political and theoretical implications of vital materialism through extended discussions of commonplace things and physical phenomena including stem cells, fish oils, electricity, metal, and trash. She reflects on the vital power of material formations such as landfills, which generate lively streams of chemicals, and omega-3 fatty acids, which can transform brain chemistry and mood. Along the way, she engages with the concepts and claims of Spinoza, Nietzsche, Thoreau, Darwin, Adorno, and Deleuze, disclosing a long history of thinking about vibrant matter in Western philosophy, including attempts by Kant, Bergson, and the embryologist Hans Driesch to name the 'vital force' inherent in material forms. Bennett concludes by sketching the contours of a 'green materialist' ecophilosophy.
Jane Bennett is Professor of Political Theory and Chair of the Department of Political Science at Johns Hopkins University.
Critical Case Study Review Vibrant Matter: A Political Ecology of Things In traditional thoughts, politics belongs to the concern of men, precisely so in the polis from the Classical world (e.g., Aristotle 1995). Although more recent literature on politics ...
评分Critical Case Study Review Vibrant Matter: A Political Ecology of Things In traditional thoughts, politics belongs to the concern of men, precisely so in the polis from the Classical world (e.g., Aristotle 1995). Although more recent literature on politics ...
评分Critical Case Study Review Vibrant Matter: A Political Ecology of Things In traditional thoughts, politics belongs to the concern of men, precisely so in the polis from the Classical world (e.g., Aristotle 1995). Although more recent literature on politics ...
评分Critical Case Study Review Vibrant Matter: A Political Ecology of Things In traditional thoughts, politics belongs to the concern of men, precisely so in the polis from the Classical world (e.g., Aristotle 1995). Although more recent literature on politics ...
评分Critical Case Study Review Vibrant Matter: A Political Ecology of Things In traditional thoughts, politics belongs to the concern of men, precisely so in the polis from the Classical world (e.g., Aristotle 1995). Although more recent literature on politics ...
大体讲得是propose a political ecology that share democracy among humans and non-humans. Bennett是支持vital materialism的,还有culture,nature不分家。有提到anthropomorphism, 但是讲得更多的是这有利于更重视nonhumans in ecology.
评分这本书当年是过得很细致的。过了几年想起来才标注。Bennett很明确其目的,对vital materialism提出挑战并且在第一章就鲜明得指出要去人类中心化。Matter matters,politically.这个提法在当时是radical的,但其悬置“人”中心的方式仍然停留在修辞层面。一种拟人化的伦理层面的政治讨论。可是这种“物的拟人化”似乎和“人的物化”形成呼应后反而削弱了其政治诉求,让political ecology变成了无解的命题,同时对于"actant"和“agency”的讨论也止步于此。所以“如何走向民主”,她并没有给出答案。我记得课上教授最后用一个量子力学的理论做类比,并提问“偶然不可预测”是否可以成为实现民主的(一种)可能性?但今天我仍然不懂她第三章的意义。
评分核心还是延续了德勒兹的“本体一元论但有多重形式”,但似乎又更接近Bogost讨论的,equally ontological yet not ontologically equal。Bennett虽然力争提升物质的位置,但是似乎还是在anthropocentric scope中谈论matter matters,她仅是告诉我们物质也很重要的一部分,仅此而已,不激进,也不彻底。书是很有参考意义,但是我还是不能接受关于anthropomorphism作为一种折中路径。另外的思考是,必然性是会导向阶级?只有偶然性不可预测,才能导向民主?
评分Acknowledging agentic capacities intrinsic to matter, subverting the life/matter binary, and challenging Kantian a priori with epistemological categories that are empirical. 有待商榷之处:human actants与事件因果割裂,如何/是否可能有效介入事件?Human&nonhuman水平化,行动成为conjoint action of assemblages,是否反会带来相对主义?历史唯物主义的物质观必然是人类中心主义的吗?作者推崇的anthropomorphizing作为隐喻手段在本体-喻体之间是否仍暗藏等级秩序?
评分非常喜欢。
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