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<!DOCTYPE html>
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        <meta charset="UTF-8">
        <title> Ici THK — Les Forces Francaises de l'Interieur parlent aux francais </title>
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        <header>
            <h1> <a href="index.html">Ici THK</a> </h1>
            <h2> Karen BARAD </h2>
            <h3>  </h3>
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            <article>
                <section id="author">
                    <h4>About the Author</h4>
                </section>
                <section id="sources">
                    <h4>Sources</h4>
                    Karen BARAD, <em>Meeting the Universe Halfway: Quantum physics and the Entanglement of Matter and Meaning.</em>,
                    ISBN 13-978-0-8223-3901-4.
                </section>
                <section id="quotes">
                    <h4>Quotes</h4>
                    <quote title="Preface to Meeting the Universe Halfway">
                        <p>There are no solutions; there is only the ongoing
                        practice of being open and alive to each meeting, each
                        intra-action, so that we might use our ability to
                        respond, our responsibility, to help awaken, to breathe
                        life into ever new possibilities for living justly.  The
                        world and its possibilities for becoming are remade in
                        each meeting.  How then shall we understand our role in
                        helping constitute who and what come to matter?  How to
                        understand what is entailed in the practice of meeting
                        that might help keep the possibility of justice alive in
                        a world that seems to thrive on death?  How to be alive
                        to each being's suffering, including those who have died
                        and those not yet born?  How to disrupt patterns of
                        thinking that see the past as finished and the future as
                        not ours or only ours?  How to understand the matter of
                        mattering, the nature of matter, space, and time?  These
                        questions and concerns are not a luxury made of esoteric
                        musings.  Mattering and its possibilities and
                        impossibilities for justice are integral parts of the
                        universe in its becoming; an invitation to live justly
                        is written into the very matter of being.  How to
                        respond to that invitation is as much a question about
                        the nature of response and responsibility as it about
                        the nature of matter.  The yearning for justice, a
                        yearning larger than any individual or sets of
                        individuals, is the driving force behind this work,
                        which is therefore necessarily about our connections and
                        responsibilities to one another-that is, entanglements.</p>
                    </quote>
                    <quote title="Ib.id. Footnote 45 of Chapter 8, Ontology, Intra-Activity, Ethics">
                        <p>Haraway does not take location to be about fixed
                        position (though unfortunately many readers who cite
                        Haraway conflate her notion of "situated" with the
                        specification of one's social location along a set of
                        axes referencing one's identity).  She reiterates this
                        point in different ways throughout her work.  For
                        example, in "Situated Knowledges" she writes: "Feminist
                        embodiment, then, is not about fixed location in a
                        reified body, female or otherwise, but about nodes in
                        fields, inflections in orientations, and responsibility
                        for difference in material- semiotic fields of meaning.
                        Embodiment is significant prosthesis; objectivity cannot
                        be about fixed visions when what counts as an object is
                        precisely what world history turns out to be about."
                        Situated knowledge is not merely about knowing or seeing
                        from somewhere (as in having a perspective) but about
                        taking account of how the specific prosthetic embodiment
                        of the technologically enhanced visualizing apparatus
                        matters to practices of knowing.  And ifher use of the
                        "@" sign in Modest_Witness can be understood as a mark
                        of the specificity of location, then we can conclude
                        that location is not equivalent to the local, but
                        neither does the globality of the Net imply universality
                        but rather points to its distributed and layered nature
                        (1997, 121): "The '@' and '.'  are the title's chief
                        signifiers of the Net.  An ordinary e-mail address
                        specifies where the addressee is in a highly
                        capitalized, transnationally sustained, machine
                        language-mediated communications network that gives byte
                        to the euphemisms of the 'global village.'  Dependent
                        upon a densely distributed array oflocal and regional
                        nodes, e-mail is one of a powerful set of recent
                        technologies that materially produce what is so blithely
                        called 'global culture.'  E-mail is one of the passage
                        points &mdash; both distributed and obligatory &mdash;
                        through which identities ebb and flow in the Net of
                        technoscience" (Haraway 1997, 4; italics mine).
                        Location, for Haraway, may be about the specification
                        ofwhere the addressee is in the Net, but the Net is not
                        fixed, and neither are identities or spacetime. Though
                        Haraway doesn't seem to go as far in making the
                        ontological points I want to emphasize here, in both
                        accounts it seems that while location cannot be about
                        occupying a fixed position, it may be usefully
                        (con)figured as specific connectivity.  See chapter 4 on
                        the agential realist conception of objectivity not as a
                        view from somewhere but as a matter of accountability to
                        marks on bodies.  Objectivity is not solely an
                        epistemological matter (a matter of seeing, albeit
                        specifically embodied sight) but an ontological
                        (ontoepistemological) one.</p>
                    </quote>
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