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Journal articles on the topic 'Posthumanism'
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1
Umbrello, Steven. "Posthumanism." Con Texte 2, no. 1 (October 17, 2018): 28–32. http://dx.doi.org/10.28984/ct.v2i1.279.
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Defining posthumanism as a single, well-oriented philosophy is a difficult if not impossible endeavour. Part of the reason for this difficulty is accounted by posthumanism’s illusive origins and its perpetually changing hermeneutics. This short paper gives a brief account of the ecological trend in contemporary posthumanism and provides a short prescription for the future of posthumanist literature and potential research avenues.
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Parham, John. "Hungry Unlike the Wolf: Ecology, Posthumanism, Narratology in Fred Vargas’s Seeking Whom He May Devour." Ecozon@: European Journal of Literature, Culture and Environment 3, no. 2 (October 6, 2012): 145–60. http://dx.doi.org/10.37536/ecozona.2012.3.2.478.
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This paper examines posthumanism as a philosophical position equipped to inform ecocriticism and the potential of popular fiction to articulate ecological complexity. Posthumanism will be reappraised as a dialectical model that decentres the human in relation to ‘evolutionary, ecological, or technological coordinates’ (Wolfe 2010: xvi) while nevertheless retaining a sense of the integrity of, and boundaries between, human and nonhuman species or phenomena. It will be argued that a novelistic emphasis on human being, agency, and action, coupled with devices of genre, plot, and narrative – are consistent with the process of human self-examination engendered by posthumanism. The essay will, thereafter, illustrate and examine this approach through the French crime writer Fred Vargas’s1999 novel Seeking Whom He May Devour. Identifying two human protagonists – the Canadian conservationist Johnstone and his girlfriend Camille – an initial decentring of the human subject will be examined in relation to two equivalent, nonhuman protagonists, the French Alps and the wolf. Utilising newspaper interviews that highlight Vargas’s own posthumanist perspective (grounded in her profession as an archaeologist), I will examine a) how the novel explores appropriate relationships between human and nonhuman animals; b) how Vargas utilises both the generic features of the crime novel – e.g. the resolution of a ‘crime’ – and the subtle narrative manipulations of character focalisation to construct (via the preferred ‘point of view’ offered by Camille) a posthumanist position on human/animal relations which Vargas explicitly opposes to the inhumanism represented by Johnstone. Resumen Este artículo examina el posthumanismo como una posición filosófica dotada para contribuir con la ecocrítica y el potencial de la ficción popular para articular la complejidad ecológica. El posthumanismo será revaluado como un modelo dialéctico que descentra al ser humano en relación con “las coordinadas evolutivas, ecológicas o tecnológicas” (Wolfe, Posthumanism xvi), mientras que aún así retiene un sentido de la integridad de, y de las fronteras entre, las especies o fenómenos humanos y no-humanos. Se argumentará que un énfasis novelístico en el ser humano, la agencia y la acción, junto con los recursos del género, argumento y narración, son consistentes con el proceso del auto-examen engendrado por el posthumanismo. Después, este ensayo ilustratá y examinará este enfoque a través de la novela Seeking Whom He May Devour (1999), del escritor francés de novela policíaca Fred Vargas. Identificando a los dos protagonistas humanos, el conservacionista canadiense Johnstone y su novia Camille, el de-centramiento inicial del sujeto humano será examinado en relación a los dos protagonistas no-humanos equivalentes: los Alpes franceses y el lobo. Usando entrevistas en periódicos que destacan las perspectiva posthumanista de Vargas (basada en su profesión como arqueólogo), examinaré: a) cómo la novela explora las relaciones apropiadas entre animales humanos y no-humanos; b) cómo Vargas utiliza tanto las características genéricas de la novela policíaca (e.g. la resolución de un crimen) y las sutiles manipulaciones narrativas en la focalización de los personajes para construir (a través del favorecido “punto de vista” que ofrece Camille) una posición posthumanista en las relaciones humanas/animales que Vargas explícitamente opone al inhumanismo que Johnstone representa.
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Cohen, Erik. "Posthumanism and tourism." Tourism Review 74, no. 3 (June 12, 2019): 416–27. http://dx.doi.org/10.1108/tr-06-2018-0089.
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Purpose This study aims to raises the question of the potential impact of posthumanism, a stream in contemporary postmodernist philosophy, on current tourism practices and tourism studies. The author discusses its denial of some basic positions of enlightenment humanism: human exceptionalism, anthropocentrism and transcendentalism. The author then seeks to infer the implications of posthumanist thought for the basic concepts and categorical distinctions on which modern tourism and modernist tourist studies are based. Design/methodology/approach This paper raises the question of the potential impact of posthumanism, a stream in contemporary postmodernist philosophy, on current tourism practices and tourism studies. The author discusses its denial of some basic positions of Enlightenment humanism: human exceptionalism, anthropocentrism and transcendentalism. The author then seeks to infer the implications of posthumanist thought for the basic concepts and categorical distinctions on which modern tourism and modernist tourist studies are based. This paper raises the question of the potential impact of posthumanism, a stream in contemporary postmodernist philosophy, on current tourism practices and tourism studies. The author discusses its denial of some basic positions of Enlightenment humanism: human exceptionalism, anthropocentrism and transcendentalism. The author then seeks to infer the implications of posthumanist thought for the basic concepts and categorical distinctions on which modern tourism and modernist tourist studies are based. The author then discusses some inconsistencies in posthumanist philosophy, which stand in the way of its applicability to touristic practices, and end up with an appraisal of the significance of posthumanism for tourism studies. Findings The author pays specific attention to the implications of the effort of posthumanism to erase the human-animal divide for tourist-animal interaction, and of the possible impact of the adoption of posthumanist practices on the tourist industry and the ecological balance of wilderness areas. The author then discusses some inconsistencies in posthumanist philosophy, which stand in the way of its applicability to touristic practices, and end up with a brief appraisal of the significance of posthumanism for tourism studies. Originality/value This is the first attempt to confront tourism studies with the radical implications of posthumanist thought. It will hopefully open a new line of discourse in the field.
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Chagani, Fayaz. "Critical political ecology and the seductions of posthumanism." Journal of Political Ecology 21, no. 1 (December 1, 2014): 424. http://dx.doi.org/10.2458/v21i1.21144.
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"Posthumanist" theories have become increasingly popular among scholars in political ecology and other fields in the human sciences. The hope is that they will improve our grasp of relations between humans and various nonhumans and, in the process, offer the means to recompose the "social" and the "natural" domains. In this paper, I assess the merits of posthumanisms for critical scholarship. Looking specifically at the work of Bruno Latour (including his latest book, An inquiry into modes of existence) and Donna Haraway, I argue that posthumanist thinking offers not only analytical but normative advantages over conventional and even Marxian approaches. But these newer frameworks contain their own ethico-political limitations and, to the extent that they are useful for addressing conditions of injustice, they continue to depend upon conceptual resources from their precursors. For this reason, a critical political ecology would best be served by preserving a tension between humanist and posthumanist methods.Keywords: posthumanism, critical theory, political ecology, human-nonhuman relations, Bruno Latour, Donna Haraway
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Daigle, Christine, and Russell Kilbourn. "Introducing Interconnections / Voici Interconnexions." interconnections: journal of posthumanism 1, no. 1 (June 24, 2021): 4. http://dx.doi.org/10.26522/posthumanismjournal.v1i1.2758.
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In December 2015, a group of researchers at Brock University launched the Posthumanism Research Institute to provide an interdisciplinary networking hub for individuals interested in posthumanist theory. One of the goals of the founding group was to establish a peer-reviewed, international, open-access, online, bilingual, and interdisciplinary journal. We are proud to present you with the inaugural issue of Interconnections/Interconnexions. En décembre 2015, un groupe de chercheurs de Brock University a mis sur pied le Posthumanism Research Instituteafin d’offrir une plateforme interdisciplinaire de réseautage à tous ceux qui s’intéressent à la théorie posthumaniste. Un des objectifs du groupe fondateur était de lancer une revue internationale, libre d’accès, bilingue, interdisciplinaire, avec évaluation par les pairs. Nous sommes fiers de vous présenter le numéro inaugural de Interconnections/Interconnexions.
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Murawska, Oliwia. "Empirischer Posthumanismus." Zeitschrift für Empirische Kulturwissenschaft 2023, no. 2 (December 2023): 223–46. http://dx.doi.org/10.31244/zekw/2023/02.05.
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Although posthumanism has arrived in cultural anthropology, there is still uncertainty regarding the methodological implementation and practicability of its postdualist, post-anthropocentric, post-humanist demands. This paper addresses these uncertainties asking what ethnographers can do to participate in or even advance the posthumanist project, which empirical methods are suitable for this purpose, or how they have to be transformed in the light of the posthumanist paradigm. The thesis pursued here is that due to their ethnographic orientation cultural anthropologist have always possessed a posthuman sensibility, which equips them well for the posthuman turn. Indeed, cultural anthropology and posthumanism can benefit from and complement each other to an empirical posthumanism. To explore the field of empirical posthumanism, anthropological positions that can be identified as empirical posthumanist are first discussed. In a further step, concrete methods are presented that have proven suitable in empirical posthumanist geo-centered studies conducted by the author in Kashubia. Then, it is clarified, how an empirical-posthumanistic approach affects the researcher’s attitude in the research process as well as the quality of the knowledge produced, and what implications it has for the research ethics.
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Kriman, A. I. "Postmodern Philosophy as a Condition for the Emergence of Posthumanism Theory." Siberian Journal of Philosophy 19, no. 3 (January 12, 2022): 161–74. http://dx.doi.org/10.25205/2541-7517-2021-19-3-161-174.
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The article presents a brief retrospective of the conceptions of philosophical postmodernism in their connection with posthumanism. Posthumanism is a philosophical movement that has been actively developed in the last decade, with its roots in the 60s and 70s of continental philosophy. The discourse of posthumanism implies work and development of conceptions and notions used by M. Foucault, J. Derrida, J. Deleuze and F. Guattari, R. Barthes and others. Connecting with such philosophical trends as disability studies, animal studies, postcolonial philosophy, actor-network theory, intersectional feminism, posthumanism expands, complements and reincarnates many provisions of postmodern philosophy. This article outlines the main concepts used in posthumanist discourse.
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Gajić, Aleksandar, and Ljubiša Despotović. "Posthumanism: History, goals and imminent perils." Srpska politička misao 85, no. 3 (2024): 7–24. http://dx.doi.org/10.5937/spm85-50230.
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The Paper studies the origin, development, main representatives, and basic characteristics of the posthumanist movement, its normative positions and goals (including its relation towards technology and nature), as well as the similarities and differences between modern posthumanism and transhumanism. In order to compare the posthumanist movement with humanistic modernism and notice their basic similarities and differences, which are crucial for understanding the relationship of man and technology towards natural conditions, the second part of the Paper points out the basic characteristics of modern humanistic anthropocentrism and its attitude towards technique. The final part of the Paper concerns the critique of posthumanism from the perspective of Christian personalism, which opens up possibilities for us to have a different view of the problems of postmodern living that posthumanism wants to overcome.
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Soeiro, Ricardo Gil. "Vibrant Matter: Posthumanism as an Ethics of Radical Alterity." Revista 2i: Estudos de Identidade e Intermedialidade 2, no. 2 (December 3, 2020): 191–204. http://dx.doi.org/10.21814/2i.2650.
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The present article wishes to present critical posthumanism as an ethics of radical alterity. It is divided into three explanatory moments: firstly, it provides a set of perfunctory remarks on the interdisciplinary field of posthumanism; it will then proceed to a general overview of Rosi Braidotti’s The Posthuman (2013); finally, a brief case-study analysis of W. Szymborska’s poetry will be conducted, thus hoping to show how posthumanist theory can illuminate literary texts and, indeed, how these can, in turn, prompt a reassessment of posthumanist theory.
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Banerji, Debashish. "Traditions of Yoga in Existential Posthuman Praxis." Journal of Posthumanism 1, no. 2 (December 26, 2021): 213–17. http://dx.doi.org/10.33182/jp.v1i2.1777.
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This is a discussion of Francesca Ferrando’s book Philosophical Posthumanism, focusing in particular on three chapters, “Antihumanism and the Ubermensch,” “Technologies of the Self as Posthumanist (Re)Sources” and “Posthumanist Perspectivism.” It traces the origins and implications of the concepts at the center of these chapters from a posthumanist perspective. It then evaluates these implications from the viewpoint of a non-Western praxis, specifically the spiritual praxis of Indian yoga. For this, it elaborates briefly on some genealogies of yoga and discusses what an intersection of posthumanism and yoga may look like. It holds that such a consideration would enhance the concepts of the chapters in question in Ferrando’s text.
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Srinivas, Vedant. "Towards a Decolonial Cinematic Imagination: A Posthumanist Intervention." Journal of Posthuman Studies 7, no. 1 (June 2023): 70–79. http://dx.doi.org/10.5325/jpoststud.7.1.0070.
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Abstract When it comes to cinema, posthumanism has tended to focus explicitly on technology, machines, cyborgs, hybrids, and monsters. An alternative approach is sought in this article. First, the relationship between posthumanism and what is here called the “decolonial imagination” is elaborated upon. The two are then further related to a recent curatorial intervention in India called “Cinema of Prayōga,” which seeks to situate certain Indian filmmakers (and films) within a heterogeneous premodern tradition of philosophy and the arts. Also included is a brief discussion of colonial responses to Indian iconography, as well as evidence for a posthumanist strain in both Indian art and philosophy. The intention is to wrest cinema and posthumanist thought away from their exclusive reliance on Eurocentric frameworks, and thus pave the way for multiple and diverse imaginaries of thought. Such a questioning—of cinema’s very ontology and methodology—is bound to make for more fruitful connections between posthumanism, decolonialism, and cinema.
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Vos, Laurens De. "The Observer Observed. The Promise of the Posthuman: Homeostasis, Autopoiesis and Virtuality in Samuel Beckett." Journal of Beckett Studies 27, no. 2 (September 2018): 245–60. http://dx.doi.org/10.3366/jobs.2018.0239.
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This essay will argue that the structure and poetics of many Beckett plays follows the technological and informational new, self-generative patterns that have been associated with posthumanism. If we can distinguish three main waves in posthumanism – homeostasis, reflexivity and virtuality –, it appears that these can be clearly discerned in Beckett's work. Drawing on examples from among others Krapp's Last Tape, Endgame, Play and Ohio Impromptu, we will not only trace this posthumanist inclination, but align this way of thinking to the wave of performativity that emerged in the second half of the 20th century. Thus, Beckett also informs us about the underlying ideology of posthumanism itself.
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Öncüler Yayalar, Emine. "Murray, S. (2020). Disability and the posthuman: Bodies, technology, and cultural futures. Liverpool University Press." Journal of Posthumanism 4, no. 1 (April 28, 2024): 57–59. http://dx.doi.org/10.33182/joph.v4i1.3250.
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In Disability and the Posthuman: Bodies, Technology, and Cultural Futures (2020), Stuart F. Murray presents an insightful exploration of the intersections of posthumanism and disability studies and offers a compelling framework for understanding how these disciplines can mutually inform and enrich one another. Embedded firmly within critical disability studies, Murray explores the productive potentials of an encounter between posthumanism and disability studies. His analysis mainly focuses on the disruptive nature of disability and its implications for envisaging a posthumanist future. While integrating posthumanism with disability studies is not unprecedented, Murray distinguishes his work through a unique emphasis on cultural representations, contributing a fresh perspective to the literature.
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Kriman, Anastasia I. "The Posthuman Turn to the Post(non)human." Voprosy Filosofii, no. 12 (2020): 57–67. http://dx.doi.org/10.21146/0042-8744-2020-12-57-67.
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The article shows the retrospective of such modern philosophical movement as posthumanism, one of the basic ideas of which is the “posthuman”. The posthuman in posthumanism is understood not as a being who has overcome his biology (as in transhumanism), but as a point of assembly of mythical, chimerical, technological, social, biological; as a further deconstruction of humanistic “vitruvian man”. This aspect reveals the exceptional features of the new anthropology of posthumanism, which makes it possible to show the difference between transhumanism and posthumanism. The evolution of humanism, through anti-humanism and transhumanism (which is understood as “hyperhumanism”) leads to posthumanism. Its main features, according to R. Braidotti and Fr. Ferrando, are post-anthropocentrism, post-dualism and post-humanism. The article analyses each of these concepts, which allows us to delve deeper into the contexts of contemporary philosophical anthropology. The analysis of the posthuman turn towards non-human agents and, as a consequence, the general trend of tendency of contemporary philosophy to the de-anthropologization is being carried out. The genealogy of this phenomenon includes fatigue from the hierarchy of humanism ideals, which, as M. Foucault showed back in the middle of the twentieth century, were conditioned by historical prerequisites of cultural development. Inheriting ideas of postmodern philosophy, gender theory, post-colonial studies, animal studies, unable studies, actor-network theory, and even quantum physics, posthumanism opens up a space for being in terms of subjectivity for all others previously oppressed in the era of humanism (animals, women, and all those whom Aristotle, as opposed to bios, referred to zoe). To illustrate this thesis, the article introduces a new term “post(non)human”, which reveals the concept of posthumanist discourse. The use of this term allows us to express more comprehensively the results and consequences of the posthumanist turn in the philosophical anthropology of the twenty-first century.
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Sanasintani, Sanasintani, and Alfonso Munte. "Philosophical analysis of Mortimer J. Adler's Christian education and global education management." Journal of Education and Learning (EduLearn) 18, no. 4 (November 1, 2024): 1385–93. http://dx.doi.org/10.11591/edulearn.v18i4.21149.
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The present research shows the absurdity of education, especially education management, in the posthumanist schema. Posthumanists seem to want to form their own group, but researchers see that posthumanism is not new, especially in the world of education. Philosopher Mortimer J. Adler, in the framework of perennialism, shows the structure of education, especially in America, which, according to researchers, is relevant in Indonesia. Research findings are based on qualitative research with data retrieval methods from literature studies. Results showed that Mortimer J. Adler's philosophical thinking emphasizes the expansion of education management in both depth and fragility by and through learners, parents, teachers and related parties in the mecca of an independent curriculum.
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Dickman, Nathan Eric. "A Zhuangzian Tangle: Corroborating (Orientalism in?) Posthumanist Approaches to Subjectivities and Flourishings." Religions 10, no. 6 (June 13, 2019): 382. http://dx.doi.org/10.3390/rel10060382.
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Posthumanist critics such as Braidotti—informed by the antihumanisms of Foucault, Irigaray, and Deleuze—seek to respond to advanced capitalism by promoting what they take to be a radical transformation of what it means to be “human,” a way of conceiving being human that is thoroughly and consistently post-anthropocentric. Braidotti calls out advanced capitalism’s global economy as being inconsistently post-anthropocentric. In response, I first lay out ways through which posthumanists can find corroboration in Asian religious thought, such as in Zhuangzi and classical Chan (Zen) Buddhism. I simply put forth, basically side by side, posthumanist positions on subjectivity and flourishing and parallels in Zhuangzi and Chan. This may strike some as sophomoric, which is in part what I hope to illustrate: just how easy it is to find corroboration in these Asian religious resources. This leads to my second issue. Given such conveniently available resources, what might this tell us about limitations in posthumanist Humanities and posthumanist critical theory as developed so far? I seek to bring out both a possible covert form of Orientalism in posthumanism and a myopic methodology in excluding Religious Studies in general as paradigmatic of posthumanist Humanities.
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Aline Flieger, Jerry. "Is there a Doctor in the House? Psychoanalysis and the Discourse of the Posthuman." Paragraph 33, no. 3 (November 2010): 354–75. http://dx.doi.org/10.3366/para.2010.0204.
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This article uses a Lacanian framework both to map types of posthuman discourse that shape the debates around science, technology and the fate of the human, and to advocate a more psychoanalytic framing of these debates. It identifies three dominant posthumanisms: ‘doomsday’, ‘celebratory’ and ‘critical’. The first adopts an apocalyptic tone in the defence of a supposedly natural human essence; the second unthinkingly embraces the promise of new technologies for augmenting human potential; the third draws on the critique of humanism to balance the first two tendencies. The article then proposes a ‘fractal’ reading of both Freud and Lacan which updates psychoanalysis for the online world today. Finally, the article aligns each of the types of posthumanism with one of Lacan's ‘four discourses’: ‘doomsday’ posthumanism with the discourse of the hysteric, ‘celebratory’ posthumanism with that of the master, and ‘critical’ posthumanism with that of the analyst, thereby putting psychoanalysis at the centre of the posthuman rather than its margins.
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Wirtz, Markus. "The Hidden Religious Dimension of Posthumanism." Journal of Posthumanism 1, no. 2 (December 26, 2021): 207–12. http://dx.doi.org/10.33182/joph.v1i2.2096.
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Since the end of the twentieht century, the intellectual movements of trans- and post-humanism have gained growing awarness in the humanities and social sciences, but also in a broader public. As Francesca Ferrando makes very clear in her brilliant and thought provoking introduction to Philosophical Posthumanism, both currents are connected in many ways but should nevertheless be sharply distinguished from each other: Whereas transhumanism develops visions of human enhancement via technology, posthumanism ismuch more a critical enterprise which reflects on problematic an thropocentrisms in all domains of natural and social life. As such, according to the first sentence of Ferrando’s book, “Posthumanism is the philosophy of our time” (Ferrando, 2019a, 1). A great deal of posthumanism’s attractivity is probably due to its astonishing unifying force. Many important critical movements and theoretical approaches who used to be practiced separatedly from each other seem to converge in philosophical posthumanism.
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Mikoś, Natalia. "The Evolution Within Human. Francesca Ferrando, <i>Philosophical Posthumanism</i>. (<i>Theory in the New Humanities</i>)." Er(r)go. Teoria - Literatura - Kultura, no. 42 (September 3, 2021): 283–92. http://dx.doi.org/10.31261/errgo.11647.
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Philosophical Posthumanism is a unique intellectual proposition – one in which Francesca Ferrando not only presents and expands but also celebrates posthumanist thought. The monograph is an open invitation to explore new horizons by de-familiarizing classical humanist thought embedded within the Western civilization. Explicitly deconstructing classical humanism, Ferrando offers her readership a versatile insight into the complexity of the polyphony of new voices including, but not limited to, Posthumanism, Transhumanism, and Antihumanism – contributing to the discourse, which, as the author affirms, is tantamount to the “philosophy of our time.”
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Kim, Min Seong. "Posthumanism is Right in so far as Humanism is Not Human Enough: Introducing Vol. 11 No. 2." Retorik: Jurnal Ilmu Humaniora 11, no. 2 (December 31, 2023): v—xiv. http://dx.doi.org/10.24071/ret.v11i2.7885.
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Alongside the “Anthropocene,” “posthuman” undoubtedly counts among the most prominent keywords of today’s academic discourses. Its increasing prominence in the Indonesian academia was reflected in the theme of the Sanata Dharma Berbagi conference held in October 2023. The title of the fifth edition of the ASLE-ASEAN Ecocritical Conference held in Chiang Rai, Thailand, just a month later, too, was “Posthuman Southeast Asia.” If the conference series had understandably close affinity with broadly posthumanist orientations from its inception, the title of the fifth iteration of the conference perhaps distinguished itself with its constative resonance, that Southeast Asia already is posthuman. The avenues for thought that the posthumanist wave clears, particularly in the Indonesian context wherein it represents advances beyond a myopic culturalism that so often constrains research in the humanities, deserve full intellectual attention from those in the field of cultural studies in the country. However, even though I myself have recently defended certain theoretical projects that are sometimes associated with posthumanism, I still remain hesitant to ride the wave of posthumanism at full speed. For I have also found myself wondering whether the great strides promised by posthumanism risk obfuscating alternative paths forward potentially opened by other lines of thought.
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Gumanay, Jorisse Campado. "MORE HUMAN THAN HUMAN: POSTHUMANISM IN LITERARY DISCOURSE." International Journal of Humanity Studies (IJHS) 7, no. 1 (October 2, 2023): 115–26. http://dx.doi.org/10.24071/ijhs.v7i1.6265.
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“What makes us human?” Throughout time, people have been preoccupied with this question, believing that humans are at the pinnacle of the world. Today, technology blurs the boundaries of what is considered “natural” versus “enhanced,” leading to a fallout with the limited views of humanism and modernity. This paper explores the many views on posthumanism that have been established by several thinkers to attempt to understand the concept. An illustrative text is then used to elucidate the implication of the posthumanist thought in literature. Posthumanist themes are prevalent in science fiction, embodying people’s collective anxiety toward the looming future of humanity, such as in the works of Philip K. Dick. The story “The Electric Ant” poses existential questions on the nature of reality and our place in it, with highly posthumanist themes such as the presence or assimilation of robots in human societies. Posthumanism is as yet a complex and broad field of study, challenging our notions of what it means to be human and alive, and making us ask questions about how the present and future of technology could shape our human existence.
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Clinci, Daniel. "Object-Oriented Ontology and Neoliberal Capitalism: a Materialist-Discursive Critique." Studia Universitatis Babeș-Bolyai Philologia 68, no. 1 (March 31, 2023): 285–98. http://dx.doi.org/10.24193/subbphilo.2023.1.16.
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"Object-Oriented Ontology and Neoliberal Capitalism: A Materialist- Discursive Critique. Object-oriented ontology [OOO], alternatively known as flat ontology or as a branch of speculative realism, has recently been developed and presented as a non-anthropocentric attempt to construct an ontology, a metaphysics, or both. In this paper, I will look at the texts of Graham Harman, probably the most vocal of all the theorists working within the framework of OOO, in order to show that the many flaws of this approach end up legitimizing a neoliberal capitalist worldview and reinforcing its contradictions. Also, one of my goals is to answer a current misunderstanding of object-oriented ontology as posthumanism; OOO is not a posthumanism because it rejects any political discourse and criticism. On the contrary, as we will see, OOO explicitly opposes the new posthumanist materialisms. Keywords: object-oriented ontology, posthumanism, new materialisms, neoliberal capitalism "
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Krikunov, A. E., and N. N. Arkhangel’skaya. "THE STATEMENT OF THE PROBLEM OF EDUCATION IN POST-HUMANISTIC PHILOSOPHY." Educational Psychology in Polycultural Space 55, no. 3 (2021): 84–90. http://dx.doi.org/10.24888/2073-8439-2021-55-3-84-90.
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Posthumanism is considered as one of the significant areas of modern philosophy. The article describes the main provisions of modern philosophical posthumanism: the multiplicity of human experience, the rejection of anthropocentrism and hierarchical representation of nature; overcoming dichotomous thinking. Its connection with the movements of feminism and postcolonialism is indicated. Based on contemporary philosophical and pedagogical research, the authors provide a general outline of the post-humanist theory of education. We can talk about the posthumanist nature of the modern understanding of university education, formed by the openness of universities, their international rivalry in the postindustrial economy and the active involvement of foreign students. This nature is expressed in the transition from personality formation to the formation of assigned skills, expressed in competencies. The growth of the importance of environmental issues at all levels of education, the interaction of education with new technologies, the constitution of new ethics and new aesthetics are also considered. It is noted that in modern conditions pedagogy and philosophy of education cannot avoid discussing the issues posed by the posthumanist movement. The authors believe that a characteristic feature of the posthumanist concept of the necessary transformation of education is its focus on the problem of modernizing its content. An example is the saturation of educational programs with environmental issues. The authors interpret this situation as the preservation of the traditional structure of education, which adapts to the solution of new, including ideological, tasks. The vulnerability of this approach lies in the impossibility for posthumanism to legitimize it by referring to the essentialist view of man.
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Buran Utku, Sumeyra, Cagdas Dedeoglu, Pelin Kümbet, and Yunus Tuncel. "Posthumanisms beyond Disciplines." Journal of Posthumanism 1, no. 1 (May 6, 2021): 1–4. http://dx.doi.org/10.33182/jp.v1i1.1510.
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Posthumanism and its core ideas have been spreading in different parts of the world and in various areas of human interest as a response to the multi-faceted problems human and more-than-human worlds are facing. In the spirit of addressing the burning questions of our times from diverse global and multi-disciplinary perspectives within the context of Posthumanism, we came together to start a new journal: Journal of Posthumanism (JoPH). As the field’s first multidisciplinary and multilingual journal, the JoPH, aims to bring together conversations that go beyond Anglo-American academia, including marginalized ontologies, epistemologies, methodologies, and axiologies, as well as underrepresented disciplines, experiences, views, cultures, and histories. By marking global multiple chapters and discussions in the area, the JoPH promises to expand fresh and diverse understandings of posthumanisms. With the hope of continuing the dialogue on a global forum in solidarity with other journals, we invite all researchers, writers, artists, activists, and scholars from different disciplines to share their work with us.
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Dedeoğlu, Çağdaş, and Nikoleta Zampaki. "Posthumanism for Sustainability: A Scoping Review." Journal of Posthumanism 3, no. 1 (March 5, 2023): 33–57. http://dx.doi.org/10.33182/joph.v3i1.2761.
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The purpose of this study is to explore the relationship between posthumanism and sustainability and contribute to the interdisciplinary concept of posthuman sustainability. We conducted a scoping review of 45 peer-reviewed journal articles that met our inclusion criteria and employed co-occurrence analysis based on the clustering techniques of the VOSviewer. We identified five themes within the articles: post-humanism, post-anthropocentrism, post-dualism, post-Enlightenment, and post-technologism. Through our analysis, we found that posthumanism can offer insights into ecological issues and help promote alternative sustainable practices. We also identified three immediate concerns for post/humanities scholars: (1) fostering dialogue between critical humanist and posthumanist scholarship based on onto-epistemological plurality, (2) achieving conceptual clarity in the field, and (3) advocating for meaningful engagement with indigenous worldviews in a multidimensional and multitemporal manner. By exploring the relationship between posthumanism and sustainability, we hope to expand our knowledge of the urgent ecological issues we face and contribute to interdisciplinary efforts to address them.
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Veljović, Jelica A. "POSTHUMANISTIČKA ETIKA ODGOVORNOSTI: OD LEVINASA KA DRUGOM, KA NEHUMANOM." Nasledje, Kragujevac XVIII, no. 50 (2021): 253–56. http://dx.doi.org/10.46793/naskg2150.253v.
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The objective of this paper is to demonstrate the theoretical and conceptual connections between the philosophy of the Otherness by Emanuel Levinas and postulates established by the critical posthumanism theoreticians regarding the new humanism ethics. The starting point for this elaboration is the theory of responsibility for the Other developed by Levinas, which is understood as the basic principle of humanity, and therefore of the human subject as well. The responsibility for the Other is an immanence of being, instigated by the encounter with the face, the look and the touch of the Other. For Levinas, precisely these form the primary speech of humanity that one can express to the Other, becoming himself too in that expression. As posthumanism is a paradigm which brings the overcoming of the exclusivist principle of the traditional anthropocentric humanism, the notion of the Other has become a focal point for all the posthumanist discourses regarding the investigation of the essence of the human. Considering the fact that posthumanism tends to surpass all the dichotomies related to the Other – human or inhuman, configured differently in the racial, class, gender, biological or technological manner – we can confirm that posthumanism has restored the question of the responsibility for the Other and the necessity of his recognition without any tendency to assim- ilate, subjugate or eradicate it. Therefore the paper comparatively depicts and analyzes all the overlapping points of the new ethics of Levinas and the desired ethics of posthumanism overlap.
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Dydrov, Artur A. "Apologetics and Criticism of Posthumanism (Review)." Journal of Frontier Studies 9, no. 2 (June 10, 2024): 205–26. http://dx.doi.org/10.46539/jfs.v9i2.594.
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Posthumanistic ideas associated with the rejection of anthropocentric discourses and practices and implying (in transhumanism) the technological transition of man and society to a fundamentally new level of existence and organization of life, have a solid history of almost four decades. In Russia, with the exception of top essays such as “A Cyborg Manifesto” by Donna Haraway or “The Transhumanist FAQ” by Nick Bostrom, posthumanist conceptology began to take root intensively since the 10s. 21st century. Then “Cannibal Metaphysics” by Eduardo de Castro and “Being Ecological” by Timothy Morton first appeared on the Russian market. Gradually, the transmission of posthumanist ideas gained more intense momentum. Today, the domestic literary market features transhumanist literature (“Upgrade to Superhumans”), new anthropology, or “postanthropology,” marking the boundaries “beyond man,” representation of indigenous thinking, a series of books about socio-natural phenomena (“Insectopedia,” by Hugh Raffles, “How forests think” by Eduardo Kohn, “Gathering moss” by Robin Kimmerer), as well as new ontologies (Graham Harman, Ian Bogost), revising the classical subject-object picture of the world. Posthumanism can no longer be considered an inconspicuous cultural phenomenon. It is not surprising that sharp critical reactions appeared in the form of monographic studies. The article provides reviews of current Russian posthumanist literature and criticism. Particular attention is paid to the critical agenda, which positions posthumanism as a carrier of apocalyptic strategies for humans. The need for a careful study of the intellectual phenomenon and the search for common grounds for a constructive dialogue between cultures and concepts are argued.
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Hornborg, Alf. "Artifacts have consequences, not agency." European Journal of Social Theory 20, no. 1 (July 24, 2016): 95–110. http://dx.doi.org/10.1177/1368431016640536.
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This article challenges the urge within Actor-Network Theory, posthumanism, and the ontological turn in sociology and anthropology to dissolve analytical distinctions between subject and object, society and nature, and human and non-human. It argues that only by acknowledging such distinctions and applying a realist ontology can exploitative and unsustainable global power relations be exposed. The predicament of the Anthropocene should not prompt us to abandon distinctions between society and nature but to refine the analytical framework through which we can distinguish between sentience and non-sentience and between the symbolic and non-symbolic. The incompatibility of posthumanist and Marxist approaches to the Anthropocene and the question of agency derives from ideological differences as well as different methodological proclivities. A central illustration of these differences is the understanding of fetishism, a concept viewed by posthumanists as condescending but by Marxists as emancipatory.
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Fox, Nick J., and Pam Alldred. "Climate change, environmental justice and the unusual capacities of posthumans." Journal of Human Rights and the Environment 12 (December 1, 2021): 59–75. http://dx.doi.org/10.4337/jhre.2021.00.03.
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In this article, we theorize and develop a posthumanist and new materialist approach to sustainable development policy. We trace a humanist and anthropocentric emphasis in policy discussions of ‘sustainable’ development that reaches back almost 50 years, and still underpins recent United Nations (UN) statements. This UN approach has tied policies to counter environmental challenges such as anthropogenic climate change firmly to sustaining and extending future human prosperity. By contrast, we chart a path beyond humanism and anthropocentrism, to establish a posthumanist environmentalism. This acknowledges human matter as an integral (rather than opposed) element within an all-encompassing ‘environment’. Posthumanism simultaneously rejects the homogeneity implied by terms such as ‘humanity’ or ‘human species’, as based on a stereotypical ‘human’ that turns out to be white, male and from the global North. Instead, ‘posthumans’ are heterogeneous, gaining a diverse range of context-specific capacities with other matter. Some of these capacities (such as empathy, altruism, conceptual thinking and modelling futures) are highly unusual and – paradoxically – may be key to addressing the current crises of environmental degradation and anthropogenic climate change.
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Daigle, Christine. "Can Existentialism Be a Posthumanism?" Philosophy Today 64, no. 3 (2020): 763–80. http://dx.doi.org/10.5840/philtoday2020109358.
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In this article, I demonstrate that Simone de Beauvoir’s philosophy represents a first major step toward a rejection of the humanist subject and therefore was influential for the development of contemporary posthumanist material feminism. Specifically, her unprecedented attention to embodiment and biology, in The Second Sex and other works, as well as her notion of ambiguity, serve to challenge the humanist subject. While I am not claiming that Beauvoir was a posthumanist or material feminist thinker avant la lettre, I show that she is an important precursor to some of their key ideas. Indeed, her thinking about the body, sex, gender, and the importance of embodiment and situation constitutes a challenge to the subject of humanism, thereby opening up a path for thinkers that follow to push Beauvoir’s critique and articulate a posthumanism that does away with the subject of humanism.
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Fernández-Götz, Manuel, Andrew Gardner, Guillermo Díaz de Liaño, and Oliver J. T. Harris. "Posthumanism in Archaeology: An Introduction." Cambridge Archaeological Journal 31, no. 3 (May 18, 2021): 455–59. http://dx.doi.org/10.1017/s0959774321000135.
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Posthumanism is a growing field of interdisciplinary study that has emerged, principally in the last 20 years, as a broad church which seeks to reconceptualize human beings’ relationships with the world. At its heart, Posthumanism seeks to destabilize and question the category of ‘human’, which it sees as having previously been treated as transcendent and ahistorical. In its place, the figure of the posthuman aims to capture the complex and situated nature of our species’ existence, outside traditional dichotomies like culture and nature, mind and body, person and environment, and so on. From animal studies (e.g. Despret 2016; Wolfe 2009), via a rekindled attention to the material world (Coole & Frost 2010) to the cutting edge of quantum physics (Barad 2007), Posthumanism draws on a diverse range of inspiration (Ferrando 2019). This diversity also covers a significant internal dissonance and difference, with some posthumanists taking relational approaches, others arguing for the essential qualities of things, some focusing primarily on material things without humans and others calling for explicitly feminist investigations.
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Ferrando, Francesca. "Posthumanism." Tidsskrift for kjønnsforskning 38, no. 02 (August 19, 2014): 168–72. http://dx.doi.org/10.18261/issn1891-1781-2014-02-05.
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Roden, David. "Posthumanism." Philosophical Quarterly 65, no. 261 (March 13, 2015): 873–76. http://dx.doi.org/10.1093/pq/pqv005.
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Darwood, Nicola. "Posthumanism." Journal of Gender Studies 23, no. 3 (June 25, 2014): 318–20. http://dx.doi.org/10.1080/09589236.2014.928436.
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Beaulieu, Alain, Martin Boucher, and Caitlin Heppner. "Posthumanism." Con Texte 2, no. 1 (October 17, 2018): 1–3. http://dx.doi.org/10.28984/ct.v2i1.288.
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Mackiewicz, Marek. "Posthumanism." Disability & Society 29, no. 8 (August 8, 2014): 1329–31. http://dx.doi.org/10.1080/09687599.2014.934059.
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Demuro, Eugenia, and Laura Gurney. "Can nonhumans speak? Languaging and worlds in posthumanist applied linguistics." Linguistic Frontiers 6, no. 2 (September 1, 2023): 92–105. http://dx.doi.org/10.2478/lf-2023-0015.
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Abstract This paper mobilises posthumanism as a way to theorise and articulate what language(s)/languaging may be for nonhuman animals. This is investigated via various concepts brought together: we turn to the ontological turn in anthropology to expand on what language is, or might be, amongst humans, and then discuss Umwelt and languaging as two possible modes of exploring ontologies and biosemiosis among nonhumans. The dialogue between posthumanism and biosemiosis is so far absent in the field of critical language studies. The aim, thus, is to contribute to the nascent field of posthumanist applied linguistics by tentatively linking discrete fields of enquiry for a productive exchange across disciplines, and to further the discussion of how nonhuman language is (or may be) ontologised.
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KRIMAN, ANASTASIA I. "Posthumanism and Сontemporary Art: Reassembling the Anthropocentric Discourse in the Visual Space." Art and Science of Television 19, no. 3 (2023): 21–41. http://dx.doi.org/10.30628/1994-9529-2023-19.3-21-41.
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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.
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Botz-Bornstein, Thorsten. "Critical Posthumanism." Pensamiento y Cultura 15, no. 1 (June 1, 2012): 20–30. http://dx.doi.org/10.5294/pecu.2012.15.1.2.
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Schussler, Aura Elena. "From Dasein to the Posthuman, Or toward a Rhizomatic-Coexistence-in-an-Open-World." Journal of Posthuman Studies 6, no. 2 (December 2022): 151–67. http://dx.doi.org/10.5325/jpoststud.6.2.0151.
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Abstract This article presents a brief mapping of Martin Heidegger’s theory of Dasein within the critical posthumanism framework. Adopting a cartographic analysis, it maps some similarities and differences between Heidegger’s fundamental ontology and critical posthumanism. It relies especially on Braidotti’s posthumanist arguments and theories to explain both the relational and transversal features of Dasein (in the posthumanist framework) and the weak anthropocentrist ones (in Heidegger’s fundamental ontology). In this paradigm, the Heideggerian concept of Dasein is situated both beyond and between classical humanism and weak anthropocentrism, given that Heidegger is deconstructing the metaphysical dialectic of binary oppositions (between human and animal), while remaining anchored in some type of weak anthropocentrism. Relying on a posthumanist and post-anthropocentrist methodology, the posthuman convergence twists the existential inquiry of Dasein and opens up a vitalist–materialist and immanent approach to the posthuman. This attracts the conceptual deterritorialization of Dasein (from its existential paradigm) and its reterritorialization in an open materialist process ontology of becoming, toward the posthuman, which is situated on the basis of an immanent, rhizomatic, transversal, and symbiotic movement given by our multiple belongingness to this material world, which relies on relational assemblages with human/non-human others, the environment, the Earth, and so on.
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Erasmus, Margeaux Bernadette. "“When you die, you will liveâ€: Dystopia , Posthumanism and Zombies in the Mall Rats Series by Lily Herne." Mousaion: South African Journal of Information Studies 35, no. 2 (February 7, 2018): 79–94. http://dx.doi.org/10.25159/0027-2639/2852.
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Zombies have become prominent figures in popular culture in the twenty-first century. Books, movies and series are all fascinated with the walking dead and the possible meanings of the figure. International portrayals of zombies raise concerns about a lack of self-control; by contrast, this paper argues that Lily Herne’s Mall Rats series, which is about a zombie outbreak in South Africa, explores posthumanist associations with the dead. The philosophical approach of posthumanism can be used to question the ideas and conceptualisation of human identity. While humanism places humans at the centre of the universe, both in control of and separate from other living, animal and non-human beings, posthumanism acknowledges that this is only a myth. According to posthuman thought, human subjectivity is created through a connection to animal and non-human beings; it is an assemblage that co-evolves with all living beings on the planet. Thus, posthumanism can be used to study the representations of human identity that have been used to situate the human above other life forms. Herne depicts this posthuman subjectivity through her South African zombies categorised as Rotters and Guardians whose thoughts and emotions are connected with each other, animals and humans. It is this connection to all things that Herne proposes will end any form of discrimination. As it becomes more and more uncomfortable for the reader to side with zombie slayers, the posthumanist objective is realised as traditional beliefs that humans are somehow superior and more conscious than other beings on Earth come into question.
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Chowdhury, Shreosi Roy. "The Posthuman in Ray’s Aranyer Din Ratri and Agantuk- Embracing the Redefined Self." New Literaria 04, no. 02 (2023): 122–27. http://dx.doi.org/10.48189/nl.2023.v04i2.013.
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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.
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Patra, Indrajit. "Delineating humanistic underpinnings in the midst of posthuman evolution: A study of Hannu Rajaniemi’s Jean le Flambeur trilogy." Multidisciplinary Reviews 6, no. 4 (October 23, 2023): 2023046. http://dx.doi.org/10.31893/multirev.2023046.
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This research aims to delve into the intricate and multilayered connection between humans and posthumans, as depicted in Hannu Rajaniemi's Jean le Flambeur trilogy. This Finnish American author's trilogy, consisting of The Quantum Thief (2010), The Fractal Prince (2012), and The Causal Angel (2014), paints an insightful picture of this interaction. The investigation aims to illuminate the emergence of humanity in an extremely posthuman and postsingular landscape, arguing that one must understand humanity as not entirely separate from posthumanism. Instead, humanity should be considered a specific case, or limit case, of the broader posthumanist concept. The form of humanity that arises from the boundaries of an extreme posthuman state of evolution will not mirror the pre-posthuman state; instead, it will transform into a more comprehensive, inclusive entity. The analysis of these three novels will illustrate how Rajaniemi's work does not entirely dismiss human agency. Instead, it recontextualizes and reshapes it within a dramatically different posthuman setting.
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Juozelis, Evaldas. "Religious Dimensions in Transhumanist and Posthumanist Philosophies of Science." Conatus 6, no. 1 (September 19, 2021): 125. http://dx.doi.org/10.12681/cjp.24582.
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The article discusses transhumanism and posthumanism as marginal trajectories of the modern philosophy of science, which, however, distinctly influence the mainstream narrative of science and societal relations. Among the decisive determinants of this impact is trans/posthumanism’s para-religious content that replenishes a conceptualised process of cutting-edge scientific practices and ideals. In particular, transhumanism and posthumanism evolve as ideological exploiters of seemingly obsolete forms of religiosity, for they simultaneously exploit and reinvent the entire apparatus of the scientific, political, and moral activity in Western societies. Avant-garde secular worldviews tend to be religious in the sense that their ultimate quest is the transformation of humans into certain historical entities, which are capable of rearranging their own systems of order.
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Fredengren, Christina. "Bodily Entanglements: Gender, Archaeological Sciences and the More-than-ness of Archaeological Bodies." Cambridge Archaeological Journal 31, no. 3 (May 18, 2021): 525–31. http://dx.doi.org/10.1017/s0959774321000226.
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Critical feminist Posthumanism provides novel ways of dealing with bodies as material-discursive phenomena. As such, bodies come about, change and dissolve by re-workings of entangled relations. Such relationships are making human bodies more-than-human. Bodies can be understood as full of excesses—that will not be captured by, for example, gender or age categories alone—albeit occasionally materially shaped by them. Examples of such excessive relations are captured by DNA analysis or various isotope analyses—where diet as well as geological habitat gets imprinted into the body and become a part of the personhood—and can be discussed as the landscape within. This paper deals with some misunderstandings around Posthumanism, but also with how critical posthumanist feminist theory can breathe new life into archaeological gender studies and thereby also forge new relationships with the archaeological sciences.
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Baker, Carole. "From Postmodernism to Posthumanism: The Photographed Animal." Instinct, Vol. 4, no. 1 (2019): 66–70. http://dx.doi.org/10.47659/m6.066.art.
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This essay was inspired by the growing critical and artistic attention currently afforded to the subject of the nonhuman animal within Posthumanism and a curiosity to explore photographic practices that could potentially contribute to this endeavour. An exploration of Postmodernist art practice has revealed a dramatic shift in approach to the nonhuman animal subject; essentially characterised as a move from a sceptical, emotionally-distanced, theoretically-grounded range of practices to those that are emotionally-engaged, affective and ethically responsive. This is not to suggest that this characterises all Posthumanist photographic practices; a number of critical writers ably theorise about global networks, nonhuman photography, abstraction of vision. Instead, I examine photographic practices which are embedded within compassion, generosity, responsibility. This is not a return to the modernist notion of the artist and his or hers creation, but a plea for productive interrelations based on equality and experimentation which will potentially lead to novel ways of living. Keywords: animality, art photography, nonhuman, photography of animals, posthumanism
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Sterling, Kathleen. "Commentary." Cambridge Archaeological Journal 34, no. 1 (February 2024): 20–22. http://dx.doi.org/10.1017/s0959774323000409.
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Greer offers an excellent primer on some Black Studies scholars’ critiques of humanism, for which he uses the label ‘counter-humanism’ after Erasmus (2020), distinguishing these approaches from ‘posthumanism.’ He identifies two primary strains of posthumanism relevant to archaeological interpretation, symmetrical archaeology and posthuman feminism, though examples of the latter are drawn from a broader body of academic literature and are subject to less critique. Posthumanists are shown to prioritize dismantling a human–object divide, while counter-humanists critique the human–non-human split. This may appear to be more or less the same project, but the framing of ‘A/not-A’ rather than ‘A–B’ emphasizes the hegemonic relationships between these categories, the continuity within, and makes more explicit the fact that people are included in both the non-human and object categories.
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Campana (book editor), Joseph, Scott Maisano (book editor), and Timothy Kircher (review author). "Renaissance Posthumanism." Renaissance and Reformation 40, no. 2 (October 5, 2017): 182–84. http://dx.doi.org/10.33137/rr.v40i2.28514.
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Checketts, Levi. "Philosophical posthumanism." Theology and Science 20, no. 1 (December 16, 2021): 131–32. http://dx.doi.org/10.1080/14746700.2021.2012928.
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Tuncel, Yunus. "Philosophical Posthumanism." Journal of Posthuman Studies 4, no. 2 (December 2020): 216–24. http://dx.doi.org/10.5325/jpoststud.4.2.0216.
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