버라드의 행위적 실재주의는 신물질주의에서 가장 많이 논의되고 또 중요하게 언급되는 이론 중 하나다. 이 연구에서 나는 버라드에 대한 기존의 논의를 발전시키되 특히 실재와 물질 개념에 초점을 맞춘다. 먼저 실재주의와 구성주의 입장 그리고 버틀러의 수행성 개념에 대한 버라드의 비판으로부터 두 가지.

In their paper, “Conversational Artificial Intelligence in Psychotherapy: A New Therapeutic Tool or Agent?” Sedlakova and Trachsel (2023) claim that therapeutic insights and therapeutic changes are...

This study is defined within the context of the critical posthuman project of decentring humanist subjectivity. We argue that because agential realism, and the agency and performativity that go with it, do not enable non-human matter to be accountable, only human matter, in its intra-active becoming with non-human matter, can support an ethical project. Secondly, we map our understanding of Barad’s agential realism, explaining the importance of agential cuts in phenomena-in-their-becoming that are the world (...) worlding itself, and evaluate ethics, agency, and performativity in this material-discursive framework. Thirdly, understanding the material-discursive to underpin storied matter, we engage it via some clarification of narrative, and narrative agency. We conclude that much organic or inorganic nature as non-human matter is directional and responsive, so alive and generative and, in this sense, capable of worlding itself. However, it does not tell its own stories in the process. (shrink)

The study of active matter systems demonstrates how interactions might co-constitute agential dynamics. Active matter systems are comprised of self-propelled independent entities which, en masse, take part in complex and interesting collective group behaviors at a far-from-equilibrium state (Menon, 2010 ; Takatori & Brady, 2015 ). These systems are modelled using very simple rules (Vicsek at al. 1995), which reveal the interactive nature of the collective behaviors seen from humble to highly complex entities. Here I show how (...) the study of active matter systems supports two related proposals regarding interaction and agency. First, I argue that the study of interactive dynamics in these systems evidences the utility of treating interaction as an ontological category (Longino, 2021 ) and challenges methodological individualism as the received explanatory primitive in the study of agency. Second, the methods used to research active matter systems demonstrate how a minimal approach to agency can scale up in studying interactive agential dynamics in more complex systems. The examples of coordination dynamics (Kelso, 2001 ) and participatory sense-making (De Jaegher & Di Paolo, 2007 ) are provided to show how understanding agency requires us to look beyond the individuals to the interactive agential dynamics that can guide, scaffold, or constrain their activity. (shrink)

I argue for a novel interpretation of Leibniz’s conception of the kind of contingency that matters for freedom, which I label ‘agential contingency.’ In brief, an agent is free to the extent that she determines herself to do what she judges to be the best of several considered options that she could have brought about had she concluded that these options were best. I use this novel interpretation to make sense of Leibniz’s doctrine that the reasons that explain free (...) actions are merely inclining and not necessitating. (shrink)

In recent years, there has been a growing interest in the human and social sciences to­wards contemporary natural science. In this regard, we can talk about a kind of “natural sciences turn” in these fields of knowledge. It is not just a matter of an active use of ter­minological and ideological baggage from the arsenal of natural sciences, but we can even talk about direct borrowing of argumentation. American researcher Karen Barad is one of the leading figures of this (...) movement. Barad connects her theoretical conception of agential realism directly with quantum mechanics in its interpretation proposed by Niels Bohr. The article compares some of the key concepts of the Bohr vision of quantum mechanics, such as phenomenon, agency of observation with the reading acquired by these concepts in Barad’s agential realism. On a comparative analysis of the interpreta­tion of these concepts by Bohr and Barad a number of problematic points of the concept of agential realism are revealed. (shrink)

In this two-part article, I propose a new materialist understanding of behavior. The term “mattering” in the title refers to sense-making behavior that matters, that is, to significant habits and materialized behaviors. By significant habits I mean protocols, practices and routines that generate ways of reading material signs and fixed accounts of movement. I advance a notion of behaving that stresses its materiality and sensory shaping, and I provide select examples from music. I note that current definitions of behavior do (...) not capture its material dimension. This is because behavioral science has mostly viewed matter as passive, and not as an active agency. Such an approach has metaphysically framed behavior as a phenomenon of presence that is external from its environment. The approach of behavioral science to matter where there are fixed borders between the internal and external is lacking, since it does not account for agential cuts as conceptualized by Karen Barad. Instead, I consider behavior performatively; as an ongoing iterative practice and as integral to the growth of immanently self-caused matter that spawns metastable relational formations that produce different possibilities for successive formations. In this regard, behavior matters, and matter behaves. One key aspect of my article advances Bernard Stiegler as a critical new materialist thinker. This advancement concerns the technical doings of artworks, which include the material activity that is generative of sensitivity: feelings and beliefs associated with a sense or meaning. I outline an example of the materiality of habits as constitutive of music. After that, I coin the transformative doings of matter on the artist as a “caripulation,” which is a desired movement or motion that transforms the mover and the moved. Finally, I raise “pharmacological” considerations in terms of the Stieglerian aspects of organic and inorganic organized matter. (shrink)

By ruling out questions of impairment from the social critique of disability, Disability Studies analyses establish a limit point in the field. Of course the setting of “limits” enables possibilities in multiple directions as well as fortifies boundaries of refusal. For instance, impairment becomes in DS simultaneously a productive refusal to interpret disabled bodies as inferior to non-disabled bodies and a bar to thinking through more active engagements with disability as materiality. Disability materiality such as conditions produced by ecological toxicities (...) serve as active switch-points for creative corporeal navigations of the interaction between bodies and environments.In fact in this paper we want to propose a more “lively” definition of disability materiality to existing definitions of impairment as limiting expressions of non-normative bodies. We have no useful ways of explaining disability as adaptation and it’s time we begin the process of theorizing more active ideas of materiality that extend existing ideas of disability beyond simplistic conceptions of socially rejected biologies made available by social constructivist thought. (shrink)

This paper reconsiders what implications quantum decoherence has for Karen Barad’s agential realism. In contrast with the recent claim of Thomas Everth and Laura Gurney (2022), this paper argues that decoherence supports rather than defeats the holist, relational ontology of agential realism. Indeed, decoherence offers an explanation for how a quantum system can remain entangled and superposed in principle while it nevertheless in practice appears classical to a local observer. Decoherence shows why the appearance of classicality is not (...) an objection to the ontology being in reality that of agential realism, in accordance with Barad’s repeated insistence that we should not mistake principle for practice. Whether users of agential realism in social theory should be encouraged by this is another matter that this paper does not take a stance on. As an ontology, however, agential realism is vindicated. (shrink)

The article contributes to the debate on new materialism commenced by Sara Ahmed (2008). Taking up Lena Gunnarsson’s (2013) argument that erasing distinctions is no effective antidote to dualistic theorising, the article argues that Karen Barad’s (2003, 2007) theory is problematic on this count. Whereas Barad dilutes the theoretical distinction between mind and matter as well as that between the animate and the inanimate, the contention here is that it is ethically and politically vital to hold on to a (...) notion of subjectivity understood in terms of the capacity for experience, on account of which sentient being is exposed to suffering. This requires accentuating the passive dimension of subjectivity rather than merely the active dimension of matter. This article contests Barad’s reinscription of a masculinist devaluation of passivity on the grounds that only by moving beyond it can we overcome the hierarchical opposition of subject versus object and, in consequence, of mind versus matter. (shrink)

A theoretical physicist and feminist theorist, Karen Barad elaborates her theory of agential realism, a schema that is at once a new epistemology, ontology, and ethics.

In this article, we engage critically with the understanding of majority-minority relations in a liberal democracy as relations of toleration. We make two main claims: first, that appeals to toleration are unable to capture the procedural problems concerning the unequal socio-political participation of minorities, and, second, that they do not offer any critical tool to establish what judgements the majority is entitled to consider valid reasons for action with respect to some minority. We suggest supplementing the reference to toleration with (...) a specific interpretation of respect for persons; all persons should be treated equally as self-legislators and as if they were opaque to our judgement as regards their agential abilities, on which their capacity for self-legislation supervenes. Minorities are disrespected in this sense whenever are treated merely as the addressees of the rules constraining the formulation and pursuit of their life-plans, rather than as their co-authors on an equal footing with the majority, and whenever their treatment in politics and society is considered as legitimately influenced by the majority's judgement of their agential abilities, either directly or by indirect inference from the evaluation of the content of their beliefs and practices. (shrink)

This article aims to read feminist new materialisms (Barad), together with ‘postulated’ linguistic or cultural primacy of Queer Theory (Butler), to show how both are engaged in similar critical-ethical endeavours. The central argument is that the criticism of Barad and new materialisms misses Butler’s materialistic insights due to a narrow interpretation of Butler's alleged social-constructivist position. There is, therefore, a specific focus on where they both make similar ethical appeals. Moreover, the article relies on Adorno's negative dialectic to highlight an (...) interpretation of Barad and Butler as being part of the same dialectical movement, in which materialism and idealism fluctuate in their mutual criticisms, thus continuing the procession towards 'new knowledge' and emancipation, or freedom, through their motions back and forth. (shrink)

In this article, we engage critically with the understanding of majority‐minority relations in a liberal democracy as relations of toleration. We make two main claims: first, that appeals to toleration are unable to capture the procedural problems concerning the unequal socio‐political participation of minorities, and, second, that they do not offer any critical tool to establish what judgements the majority is entitled to consider valid reasons for action with respect to some minority. We suggest supplementing the reference to toleration with (...) a specific interpretation of respect for persons; all persons should be treated equally as self‐legislators and as if they were opaque to our judgement as regards their agential abilities, on which their capacity for self‐legislation supervenes. Minorities are disrespected in this sense whenever are treated merely as the addressees of the rules constraining the formulation and pursuit of their life‐plans, rather than as their co‐authors on an equal footing with the majority, and whenever their treatment in politics and society is considered as legitimately influenced by the majority's judgement of their agential abilities, either directly or by indirect inference from the evaluation of the content of their beliefs and practices. (shrink)

This paper poses a series of objections to Sofia Jeppsson’s hard-line reply to Pereboom’s four-case manipulation argument. According to Jeppsson, the compatibilist can resist Pereboom’s argument by disregarding facts about what caused an agent to act (the ‘causal perspective’) and focusing primarily on the agent’s own perspective of their action (the ‘agential perspective’). Jeppsson argues that we have an obligation to disregard the causal perspective. This is for two reasons: (I) we must disregard the causal facts of the agent’s (...) action, including whether they have been manipulated, since the agent has reason to disregard them; and (II) the causal perspective is not obviously relevant to judgments of moral responsibility. In this paper, I show that both (I) and (II) can be undermined because the causal perspective provides information that is necessary for moral deliberations. This is because it would seem that at least one necessary condition for an agent to be considered morally responsible is that the agent’s actions are not fully controlled by someone else. Since this is information that we can only obtain via the causal perspective, we do not have an obligation to disregard this perspective and so need not accept the compatibilist’s hard-line account. (shrink)

One of the most influential contemporary authors of the new materialist turn in the social sciences is Karen Barad. Barad’s work in agential realism, based on her interpretations of quantum physics, has been widely cited within a growing body of new materialist publications. However, in translating Barad’s assertions into social domains, there has been increasing critical appraisal of the physics underlying her work and its relationship with non-quantum domains. In this paper, we contribute to this discussion by exploring aspects (...) of agential realism through quantum decoherence and quantum Darwinism. We explore implications for Barad’s metaphysics and the relationship of the social with the rest of the material world. (shrink)

So-called ‘new materialism’ enables feminist theorists to emphasize the agential quality of matter, thereby challenging the notion that matter, particularly the biological body, is passive and inert – a notion that is gendered given the traditional association of passive matter with the feminine. While appreciating the materialist turn increasingly evident in feminist theory, Claire Colebrook warns feminist thinkers against an uncritical appeal to the vitalist tradition, which continues to privilege action, creativity and productivity over that materiality (...) which remains unactualized potential. After outlining the new materialist re-conception of matter, this paper considers the idea of a ‘passive vitalism’, which Colebrook develops in light of Gilles Deleuze and Felix Guattari's co-authored works. This paper shares Colebrook's contention that the new materialist emphasis on the agency of matter simply extends the model of the human person to the rest of nature. However, the final part of this paper begins to indicate how a theological materialism is able to affirm both the agency and patiency of matter in ways that challenge the view that the avowal of divine transcendence is inevitably opposed to the integrity of material immanence. (shrink)

I read Stefan Collini’s What are Universities For? last week with very mixed feelings. In the past, I’ve much admired his polemical essays on the REF, “impact”, the Browne Report, etc. in the London Review of Books and elsewhere: they speak to my heart. If you don’t know those essays, you can get some of their flavour from his latest article in the Guardian yesterday. But I found the book a disappointment. Perhaps the trouble is that Collini is too decent, (...) too high-minded, has too unrealistically exalted a view about what actually happens in universities which is too coloured by attitudes appropriate to the traditional humanities. And he is optimistic to the point of fantasy if he thinks that people are so susceptible to “the romance of ideas and the power of beauty” that they will want, or can be brought to want, lots and lots of universities in order to promote the ideas (as if they would suppose that the task of “conserving, understanding, extending and handing on to subsequent generations the intellectual, scientific, and artistic heritage of mankind” was clearly ill-served when there were only forty universities in England, as opposed to a hundred and whatever). (shrink)

This article addresses the possible conditions under which parodies of prayer could emerge and be transmitted in the High and Late Middle Ages. It aims to offer a systematic overview over the different forms of prayer parody in the German-speaking Middle Ages. After some preliminary remarks on definitions I suggest a typology of German-speaking prayer parodies and conclude with some general observations on the possible contexts in which such texts were used.

_From Knowledge to Beatitude _is a collection of original essays on the intersection between Christian theology and spiritual life primarily in the twelfth and thirteenth centuries, especially in the Parisian School of St. Victor, which honors the influential work of Grover A. Zinn, Jr. Written by distinguished scholars from various fields of medieval studies, these essays range from the study of the exegetical school of twelfth-century St. Victor and medieval glossed Bibles to the medieval cultural reception of women visionaries, preachers, (...) and crusaders. Although focused on St. Victor, they provide analyses of Christian themes up to the modern period. A common thread is Zinn’s careful attention to the connections between medieval spirituality and biblical studies, the origin of these ideas, and their lasting influence in Christian culture. The essays take us from Hugh of St. Victor’s foundation—material culture—to the “beatitude” of a wider understanding of Victorine culture and its lasting legacy. This volume is a fitting tribute to a generous scholar, teacher, and mentor. It will appeal to historians, scholars of religion and theology, and art historians. "_From Knowledge to Beatitude_ serves a need and fills an important gap in the Victorine tradition, the history of medieval exegesis, and medieval studies. The volume also honors the contributions of Grover Zinn, an important medieval scholar and teacher. It serves as a model for doing research and generalizing in the field of medieval studies and demonstrates how the last generation and the current generation of medieval scholars have plowed through difficult primary and secondary sources to make the medieval traditions clear." —_Philip Krey, Lutheran Theological Seminary at Philadelphia_. (shrink)

This book offers a theory of how human conceptual life begins, and shows how perceptual information becomes transformed into concepts. Drawing on extensive research, Mandler describes the development of preverbal concept formation, inductive inference, and recall, and explains how these processes form the conceptual basis for language and adult thought.