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<title> Ici THK — Les Forces Francaises de l'Interieur parlent aux francais </title>
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<h1> <a href="index.html">Ici THK</a> </h1>
<h2> Karen BARAD </h2>
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<section id="author">
<h4>About the Author</h4>
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<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 — both distributed and obligatory —
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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