Context: Written in June 2020 in the US
Author: Francesca Ferrando

Being a scholar offers a great opportunity: to be an agent of social change and racial justice. Knowledge-production is one of the technologies through which social constructions and racial hierarchies are created and maintained. We, scholars, produce what is valued as scientific knowledge, which constitutes the basis for laws, civic norms and social evolutions; this is why we bear great responsibility. This is a time of deep social awareness, as demonstrations, protests and riots are calling for racial justice and social change. Black people have been systemically killed and brutalized; thousands of people are currently being arrested while bringing a clear message to all humankind: Black Lives Matter. Racism has been revealed in its ongoing brutality and historical pervasiveness, systemically institutionalized and ingrained in psychological, cultural, social and political norms. As scholars, we need to realize that our role is not neutral. We play a key role and we need to be fully aware of it.

A good scholar is someone honest with themselves and with the world around them. A good scholar is someone who can see what is happening and is able to say: this has to change, right now. Karl Marx said it clearly: "the philosophers have only interpreted the world in various ways; the point, however, is to change it" (Marx and Engels 1888; emphasis in original). Society trusts us to produce scientific knowledge in order to advance not only general welfare, but also a fair system of regulations and ethics. Still, academic productions often reflect the biases of their era; thus, it is not surprising that relevant minds of the past could also be racist and sexist, such as the case of Aristotle, according to whom women were inferior and slavery was a natural condition. Scholarly productions that are still tainted with racism, sexism and ethnocentrism, among other discriminatory frames, are becoming less dominant, thanks to the work of intellectuals who dare to challenge mainstream views. As the black feminists Akasha (Gloria T.) Hull, Patricia Bell Scott, and Barbara Smith render it: “all the women are white, all the blacks are men, but some of us are brave” (Hull et al. 1982). We need to be brave to change social, political and intellectual trajectories that are perceived as ‘normal’. How can we do this?

It is time to stop, take a pause and listen. It is time to rethink our habits as a species, and be aware of our biases, not only as individuals, but as a society. We, scholars, have a great responsibility. We cannot be silent and uncritical of white privilege and supremacist narratives: this kind of silence turns into complicity with conditions that are, in fact, infectious and life-threatening social disorders. From this lens, anti-black racism is, more clearly, an insidious culturally-learnt, systemically-induced, and historically-specific mental disease that needs to be addressed thoroughly and urgently, since it is undermining the existential dignity, safety and lives of black people, along with the general well being of the human species. As Martin Luther King, while jailed because of protesting racial discrimination in Birmingham (Alabama), evocatively said: “Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly” (1963). Racism has been historically sustained by systems of knowledge-production: this is why our role, as scholars, is crucial. We are now aware that words shape the world, and thus, an integral understanding of our world needs to shape our words. We bear great responsibility, and now that we know it, we can make a difference. Nothing is inevitable, and everything we promulgate through our writings and teachings will affect and effect the generative network of social and species interactions. 

​It is time to be agents of change. It is time to ask ourselves, in all sincerity: what kind of assumptions are we taking for granted in our research and in our life? Are we conscious of (macro- and micro-) dynamics of racial oppression? It is time that our scholarly efforts produce knowledge that is fully aware of the historical legacies of systemic racism by offering studies, researches, examples, visions, actions, ethical views and social norms that are based on pluralism, diversity and social equity; that emanate racial justice and dignity; that take into consideration the intra-relationality of existence; that are manifesting radical ontological healing. Only these steps will bring real change to us, as individuals, to society, and to our posthuman era. The time is now. We can do this together, because we are in this together. This is a call to posthuman scholars for social change and racial justice, right now, because Black Lives matter: to all of us. 

Context: Written during the COVID-19 pandemic
Style: Essayistic 
Author: Ye Hwa (Raina) Lee
Bio: Ye Hwa Lee is pursuing a major in economics at New York University. 

Plato’s Theory of Forms asserts all that is present in the physical realm is a shadow of its true essence and reality. Thus, in the subsequent decades following Plato’s discovery of his theory, philosophers, scientists, politicians, among many others, have been asking variants of the question: “What is the essence of mankind?” There have been a multitude of proposed theories. Some say mankind is the rational animal; some propose the essence of mankind is his or her eternal spirit. However, none of the propositions provided me with a satisfying answer, and I am beginning to realize that this may be because we have been asking the wrong question.

The idea of the principle of mankind has an anthropocentric connotation and therefore is flawed. One cannot separate the individual from the ingroup, society, ecosystem, or planet he or she exists in. For instance, the second wave of feminism introduced the argument that “the personal is political.” The quote stems from the idea that the experience one thinks is personal is in reality shared by many others. This is because the individual experience cannot be separated from larger social and political structures. In the same sense, the idea of mankind is a social construct based on a hierarchical categorization of species. For as long as we are human, we are biased in our perceptions of humankind. We think of ourselves as the positive that opposes the Other’s negative; in doing so, we illusion ourselves as deserving of power and control. In reality, Homo sapiens only comprise 0.01% of the planet’s biomass and their existence depends on their relationship with all life on Earth (Ritchie). This has become more evident than ever in the year 2020 as mankind strives to find ways humanity can co-exist with the COVID-19 virus. The existence of mankind is threaded and woven into Earth’s tapestry. Where does our identity start and where does it end? Perhaps the answer to that question is that there is no such thing as a beginning nor end to our identity; the borders we draw to separate us from them are ingrained, and we simply cannot think of ourselves separate from all life despite life’s multifarious manifestations. Hence, our existence is life. Therefore, the question we must ask ourselves is not: “What is the essence of mankind?” rather, we must ask: “What is the essence of life?” When examining Earth’s history, billions of species have emerged and gone extinct; if we put time into perspective, the length of time we, Homo sapiens, have been around is substantially minuscule. However, ever since the emergence of the first forms of life, life has never stopped living. The observable fact that life has never ceased is very telling when we examine the question: “What is the principle of life?” This is because perhaps the principle of life is life itself. Perhaps the essence of life is to ensure the continuation and sustainment of life.

When observing a colony of ants, many people may find themselves pitying the worker ant; the worker ants devote their entire work, resources, and life to the queen ant. It was later in life where I learned that this system among the ants exists because the queen ant is the only ant that can reproduce. Worker ants who cannot reproduce are an evolutionary dead end; the only way the individual ants can ensure the continuation of their species and therefore life is by devoting themselves to protecting the queen ant. This gives insight into the essence of life: there is a difference between life and survival. If the essence of life was survival rather than life itself, it would be detrimental to the species as individual ants forget they require the life of the queen as well as the lives of other worker ants to sustain their own life as well as their species’ life in the future.

Another example of the principle of life at work can be seen when we examine the cells that we are built out of. We, as multicellular organisms, are systems built upon systems, and the most fundamental blocks that make up our biological structures are our cells. The colonial theory of multicellular life suggests that multicellular organisms, as opposed to single-celled organisms, require an excessive amount of ATP to sustain itself and thus are energetically expensive (Baranski). Therefore, to sustain its existence, the survival mechanism of multicellular organisms was to invest in complexity by creating multiple layers of symbiotic relationships with other multicellular life (Baranski). For example, the cells that make up our nervous system depend on the cells that make up our lungs to provide oxygen, and the lungs depend on the nervous system to command it to breathe. However, as a trade-off of taking advantage of the emergent properties of multicellular traits, all multicellular life does not come without the probability of becoming cancerous. Cancer is when an individual cell forgets that they need to cooperate with other cells to sustain their own life. A cancerous cell only cares about its own survival and neglects the fact that its larger purpose is to sustain life, and therefore, the cancerous organism is basing its principles on survival rather than life. This is disastrous to not only the whole biosystem the cancerous cell interacts with but also to the cancerous cell itself. The notion of cancer sheds light on the fragility of life: the principle of life is life; however, our existence lies in the physical realm, and the physical realm is subject to flaws. If we, human beings, lose sight of life’s essence and forget the fact that our existence is dependent on all life both from the past, present, and future, we risk the destruction of all life including our own.

Today, more than ever, we ask, “How can we live alongside nature? How can we live alongside each other?” In an effort in answering these questions, perhaps we should look towards the principle of life. The principle of life is life, and life is living proof that unity exists among us just as much as diversity does. Life reminds us, “I exist because of the life that has existed before me.” Life reminds us, “My well-being is for the well-being of others because the well-being of others is the reason for my own well-being.” If each and every one of us comes to the understanding that we all have the duty to sustain and protect “life,” our collective respect for one another may one day achieve an equal and just society.

CRITICAL RACE AND THE POSTHUMAN
The Global Posthuman Network joins the worldwide demonstrations against systemic racism, police brutality, and all forms of racial injustice, past and present. We are inviting blog entries on the topic of critical race and the posthuman, to address specifically anti-black racism. ​Entries can be short and long; original images and video links are also welcome (see specificities in the Disclaimer on the right side of this page). Please send your entry at NYposthuman[at]gmail.com Thanks for making a change in this world!

Context: Recorded in May 2020 in Israel, during the (prolonged) lockdown due to the Covid-19 Emergency
Style: This Video is part of the Youtube Channel "Posthumans Go Viral".
Author: Carmel Vaisman
Bio: Carmel Vaisman is a Digital Culture Researcher and Lecturer at the multidisciplinary Program in the Humanities and the Cohn Institute for the History and Philosophy of Science and Ideas at Tel Aviv University.