Papers by Chun-Mei Chuang
Concentric: Literary and Cultural Studies, 2024
Contemporary affective, ontological, and nonhuman turns cut across the traditional boundaries bet... more Contemporary affective, ontological, and nonhuman turns cut across the traditional boundaries between reason and sensibility, knowledge and being, life and technology. On the one hand, these turns are based on the measurement regime of modern technosciences; on the other hand, they require us to rethink the affective dimension of theory, especially for us as a particular embodied perspective of planetary life. Taking Isabelle Stengers's speculative position and practicing Alfred North Whitehead's leap of imagination, this paper asks: how is the event of theoretical affect possible? By recounting some of the evolutionary trajectories of animal magnetosensitivity and bacterial magnetotaxis, I consider magnetotaxis a trope for theoretical affect and bring together the Gaia image of heterogenous symbiotic evolution and the political ontological significance of cosmic molecules. The molecular and planetary scales continue to meet in the historically specific measurement regime and coevolve in the concrete configurations of planetary life. The transversality manifested in multiple theoretical turns mirrors the transboundary movements of life on the microscopic scales and reshapes the limits of the imperceptible. I argue that we need a trans-species concept of transversality that demands engagement with the nonhuman and inhuman inside and outside us. By exploring the transduction dynamics of magnetotaxis and theoreticotaxis, we can open up a trans-species future that charts the co-evolutionary pathways of planetary life and, from there, sort out the way through theoretical and existential storms of the Anthropocene, which is always already more than human.
中外文學 Chung Wai Literary Quarterly, 2023
In this article, I will treat infection and immunity as micro-political events of becoming molecu... more In this article, I will treat infection and immunity as micro-political events of becoming molecular and explore the emergence, superposition, and interference of immunity, and the escape mechanisms of pathogens in transspecies coevolution, especially the microscale interface dynamics full of material-semiotic exchange, negotiation, deconstruction, and reconstruction. First, I discuss the formation of the self and nonself patterns in immunology to examine how the body is possible. Secondly, I articulate the cross-boundary nature of molecular sensibility and its cultural and political significance at the microscopic level in the era of techno-science molecular turn. Third, I put forward the viewpoint of planetary life evolution as a mode of diffractive mattering, emphasizing the possibility of political life as a heterogeneous coconfiguration. Fourth, I map the diffraction patterns exhibited in several immunization strategies, including the acquired immune CRISPR system against phages in bacteria, the MIMIVIRE system against virophages in giant viruses, and the multi-dimensional network among giant viruses, virophages, and protist hosts, as well as the research on Covid-19 hybrid immunity. Finally, I consider how diffractive immune temporalities traverse the borders between self and other, constantly negotiate in defense, and co-constitute the dynamic trans-species memory embodied in our planetary biosphere.
Keywords: diffractive mattering, ecological entanglement, immunological memory, multiple temporalities, molecular sensibility
摘要
在這篇文章，我將把感染和免疫視為化為分子的微型政治事件，從中梳
理跨物種共同演化中，免疫力的展露、疊加與干擾，以及病原體的逃避
機制等議題，特別是其中所涉及的微尺度介面動態，如何充滿物質－記
號的交換、協商、解組與重構。首先，從身體如何可能的觀點出發，探
討免疫學中的自我模型和非自我模式的形構。其次，闡述在技術分子轉
向的時代，分子感受力在微觀層次上的跨界性質，及其文化政治意涵。
第三、提出行星生命演化做為一種繞射物質化的觀點，強調政治生活做
為一種異質共構的可能性。第四，繪製幾種免疫化策略中呈現出的繞射
模式，包括細菌對抗噬菌體的後天免疫系統CRISPR、巨型病毒對抗噬
病毒體的免疫系統MIMIVIRE，以及巨型病毒、噬病毒體和原生生物宿
主之間的多重向度網絡，乃至於Covid-19 混種免疫力的相關研究等。最
後，在結論中，我思考繞射的免疫多重時間性如何穿越自我和他者的邊
界，在防守中不斷協商，動態地共構出我們行星生物圈中所體現的跨物
種記憶。
關鍵詞：繞射物質化，生態纏繞，免疫記憶，多重時間性，分子感受力
Bajo Palabra, Revista de Filosofía, 2023
Drawing on Vladimir I. Vernadsky, Lynn Margulis, Alfred N. Whitehead, Karen Barad, and relevant i... more Drawing on Vladimir I. Vernadsky, Lynn Margulis, Alfred N. Whitehead, Karen Barad, and relevant immunological studies, this paper proposes a trans-species noösphere, embracing the zoe-techne of innumerable nonhuman lifeforms, especially infinitesimal microscale agents, viruses included. In doing so, I also articulate the coevolutionary perspective of diffractive mattering on planetary life, map several diffraction patterns of immunity, and present a possibility of political life as a heterogeneous co-constitution.
symplokē, 2022
According to a viral diffractive approach, planetary life is all about infection and immunity, wh... more According to a viral diffractive approach, planetary life is all about infection and immunity, which can be comprehended as political events of becoming molecular, especially with the never-ending interface dynamics at every scale, including the submolecular scale. Different scales do not contribute to a hierarchical spatial order. Instead, planetary life, as well as cultural life in human and nonhuman senses, are made of feedback loops that continuously traverse multiple scales of observation.As the topologically reconfigured force field of diffractive cyborgs exhibits, I reimagine Taiwan as an island of diverse cyborgs, diffracted and diffracting simultaneously, continuing to co-create their postcolonial subjectivity through molecular translation and diffractive reading with others. I propose that a viral diffractive approach will help better comprehend cultural translation interface dynamics on every scale.
中外文學 CHUNG WAI LITERARY, 2021
隨著當代科技科學的分子轉向，奈米實在界的浮現，以及物質、能量、資訊和生命的動態流動，促使傳統人文主義及人類中心的世界觀產生徹底的轉變。界線的滲透、橫跨與重構，以及複雜系統的非線性反饋迴圈，都逐漸... more 隨著當代科技科學的分子轉向，奈米實在界的浮現，以及物質、能量、資訊和生命的動態流動，促使傳統人文主義及人類中心的世界觀產生徹底的轉變。界線的滲透、橫跨與重構，以及複雜系統的非線性反饋迴圈，都逐漸讓人類可問責性的概念越來越複雜。本文從分子女性主義的視角去參與相關的論述場域。首先，我彰顯人類世和病毒世的內爆，藉此提出一個跨物種繞射的體現視角主義。其次，我討論哈洛威的做親族政治，及其對馬古利斯的共生發源論的詮釋。第三，我檢視帕里西的微型女性主義政治，及其對馬古利斯的內共生理論的闡述。最後，援引相關研究，我將從有機體延伸組織的角度來勾勒異質共生的生命圖像，並探討複雜生命連結的微型界線政治。
With the molecular turn in contemporary technosciences, the emergence of nano-reality and the dynamic flows of matter, energy, information, and life have resulted in a radical transformation of the traditional humanist and anthropocentric worldview. The breach, transversal, and reconstitution of boundaries as well as the non-linear feedback loops of complex systems increasingly complicate the notion of human accountability. This paper engages in such a discursive field from a molecular feminist perspective. First, I foreground the implosion of the Anthropocene and the Virocene, and thereby propose an embodied perspectivism of trans-species diffraction. Second, I discuss Donna Haraway's politics of making kins with her interpretation of Lynn Margulis's symbiogenesis. Third, I examine Luciana Parisi's microfeminist politics with regard to her articulation of Margulis's endosymbiosis. Last, drawing on relevant studies, I outline a living imagery of heterogeneous symbiosis from the perspective of organisms' extended organization and explore the micropolitics of boundaries in complex life connectivities.
社會分析（Social Analysis）, 2021
這篇文章針對1909年社會學家韋伯（Max Weber）和化學家奧斯華德（Friedrich Wilhelm Ostwald）關於文化能量學的爭議，進行一種繞射的閱讀（diffractive r... more 這篇文章針對1909年社會學家韋伯（Max Weber）和化學家奧斯華德（Friedrich Wilhelm Ostwald）關於文化能量學的爭議，進行一種繞射的閱讀（diffractive reading），從中生產出切合當代人類世困局的觀點。首先，我彰顯當代社會複雜的能量地景，尤其是石化資本主義的高耗能模式。其次，我探討韋伯對奧斯華德的批判，聚焦在藝術和技術的利益群集，以及韋伯多元主義和奧斯華德統合理論之間的張力。接著，我討論晚近學界對奧斯華德能量論的重探，強調涉及技術科學的分子轉向，其促成有機體地景的多樣化。最後，我重新思考能量超有機體的概念，一種雜揉的綜合體，及其可能的方向。
This paper presents a diffractive reading of the controversy on cultural energeticism involving sociologist Max Weber and chemistry Nobel laureate Wilhelm Ostwald in 1909 to provide a relevant perspective for the Anthropocene conjunction. First, I highlight the complex energetic landscape of contemporary society, especially the high-energy-consuming model of fossil capitalism. Second, I discuss Weber's critique of Ostwald, focusing on the clustered interests of art and technology, as well as the tension between Weber's pluralism and Ostwald's aspiration for a unifying theory of everything. Third, I discuss some recent revaluations of Ostwald's energeticism, emphasizing the technoscientific molecular turn that has diversified the organismic landscape. Finally, I reassess the conception of an energetic superorganism-a hybrid synthesis- and its potential future direction.
CHUNG WAI LITERARY（中外文學）, 2020
本中以「抵抗的立足點」、「測量的政治」和「生命的肯定」等三條論述的線索出發，探討了六位當代女性主義思想家的生態想像，並透過這些討論，繪製出一張關於人類世中女性主義思考與實踐的地圖。在本文繪製的動... more 本中以「抵抗的立足點」、「測量的政治」和「生命的肯定」等三條論述的線索出發，探討了六位當代女性主義思想家的生態想像，並透過這些討論，繪製出一張關於人類世中女性主義思考與實踐的地圖。在本文繪製的動態航線中，席娃的「自然的創造力」、普姆伍德的「新的人性模式」、哈洛威的「製造奇異親族」、巴芮德的「酷兒展演能動力」、布拉達蒂的「泛人性化成」以及班內特的「化人的活力物質」都彰顯了其獨特的所在地政治，以及特定的肉身、地方和歷史立足點。除了延續拆解文化和自然的層級化二元對立，在人類世中的女性主義生態批判更需要正視能動力的不均衡分配，釐清人類行動者在多物種與跨類別的後人類化成中的實踐與責任。
This paper discusses six contemporary feminist thinkers' ecological imagination through three interconnected perspectives: the standpoint of resistance, the politics of measurement, and the affirmation of life. I thereby draw up a dynamic map of theory and practice in which Vandana Shiva's ＂nature's creativity,＂ Val Plumwood's ＂new mode of humanity,＂ Donna Haraway's ＂making oddkin,＂ Karen Barad's ＂queer performative agency,＂ Rosi Braidotti's ＂pan-human becoming,＂ and Jane Bennett's ＂anthropomorphic vibrant matter＂ all respectively highlight their specific politics of location as well as their particular bodily, local, and historical standpoints. Continuing to deconstruct the hierarchical dualism of culture and nature, feminism in the Anthropocene has called our attention to the uneven distribution of agency and the urgency of clarifying the orientations and responsibilities of human agents in the multispecies and transversal posthuman becoming in which we've always already participated.
中外文學（CHUNG WAI LITERARY）, 2020
《觸外》（Chu Wai）：中外文學部落格, 2021
Critical Asia Archives, 2020
e-flux Journal, 2020
Politics of Orbits: Will We Meet Halfway? 1. The Barycenter of Life on a Planet Can we live like ... more Politics of Orbits: Will We Meet Halfway? 1. The Barycenter of Life on a Planet Can we live like a planet? Or, can planets live like us? ÊÊÊÊÊÊÊÊÊÊWhat kind of life a human being should lead is a critical issue in social theory, involving ontological, epistemological, political, and ethical dimensions. What kind of life a planet should live, a query that seems guilty of literary anthropomorphism, touches the fundamental question about what a planet is. The Greek etymological root of the word ÒplanetÓ means Òwanderer.Ó It refers to those celestial objects that once seemed to revolve around us, from a human embodied perspective, such as the Sun, the Moon, and Venus. We used to think that our abode was stable, and we regarded the earthÕs intermittent shaking as divine condemnation. We believed the earth was the center of the universe, just as our individual bodies are the center of our various sensory functions in the lifeworld. Even after science proved that the earth revolved around the Sun, we could only make contact with the world from our physical bodies that inhabit the earth. However, to be precise, the earth does not revolve around the Sun. All celestial bodies in the solar system, including the Sun, revolve around the center of total mass, i.e., the barycenter, which is not fixed but changes position continually depending on where the planets are in their orbits. Even the largest celestial body in the system, the Sun, has to be drawn in by every planet and countless other objects, especially the most massive planet, Jupiter. Likewise, the Moon does not revolve around the earth; the two bodies revolve around the center of this systemÕs mass. 1 ÊÊÊÊÊÊÊÊÊÊWhat is the barycenter of our life on earth? We do not revolve around an invisible center of mass like celestial bodies do. However, maybe we revolve around each other in another way. As James Lovelock and Lynn MargulisÕs Gaia hypothesis implies, our revolving around each other is not just a metaphor, but represents the complex biochemical evolution of life on earth. 2 ÊÊÊÊÊÊÊÊÊÊNot only do we revolve around each other, but we also wrap around each other, establishing a new form of life. In this sense, itÕs clear that we are not merely humans, but always already trans-species hybrids, in terms of the boundaries within and without human species or individuals. In a controversial 1967 paper, Margulis argued that three organelles Ð mitochondria, chlorophyll, and flagellum Ð were once Òfree-living prokaryotic cells.Ó 3 Incorporating different cells that were once living biological individuals may not be as smooth a process as we might imagine. It could work through processes as varied as predation, parasitism, invasion, or capture. Different narrative tropes tell different stories of value, but e-flux journal #114 Ñ december 2020 Ê Chun-Mei Chuang Politics of Orbits: Will We Meet Halfway? 01/08 12.22.20 / 09:24:19 EST An artist's rendition of ÒThe Behemoth,Ó an enormous comet-like cloud of hydrogen bleeding off of a warm, Neptune-sized planet. Also depicted is the parent star, which is a faint red dwarf named GJ 436. Image credit: NASA, ESA, and G. Bacon (STScI).
社會理論學報, 2017
本文從當代生態危機的關懷出發，重新檢視漢娜·鄂蘭（Hannah Arendt）對人類活動的思考，尤其關於其中涉及的必然和自由之間的關係，大地棲居和世界建造之間的張力，以及包括歷史、自然、世界和大... more 本文從當代生態危機的關懷出發，重新檢視漢娜·鄂蘭（Hannah Arendt）對人類活動的思考，尤其關於其中涉及的必然和自由之間的關係，大地棲居和世界建造之間的張力，以及包括歷史、自然、世界和大地的多層次異化景況，藉以勾勒鄂蘭的生態政治圖像。本文主張，在這樣的圖像中，鄂蘭所提供不僅是關於政治行動與共同生活的想像，也回應了從二十世紀中以來人類科技進步所造成的生態挑戰。
This paper draws on Hannah Arendt's thinking on human activity, particularly about the relationship between necessity and freedom, the tension between earth-dwelling and world-building, and the multi-layered alienation of history, nature, the world, and the earth, to sketch an eco-political image of Arendt's work in the light of contemporary concerns about ecological crisis. In such an image, Arendt offers an imagination of political action, shared life, and a response to the ecological challenges posed by human technological progress since the mid-twentieth century.
臺灣社會學, 2017
本文的思考起點是臺灣的批判歷史能動力如何可能。第一節引文概
述本文的思考起點，強調理論和經驗的有機關連。第二節把歷史課綱的
爭議扣連到臺灣人民意識的版圖，並指出其中的主體意識漏缺。第三節
... more 本文的思考起點是臺灣的批判歷史能動力如何可能。第一節引文概
述本文的思考起點，強調理論和經驗的有機關連。第二節把歷史課綱的
爭議扣連到臺灣人民意識的版圖，並指出其中的主體意識漏缺。第三節
挪用女性主義哲學家茱蒂斯‧巴特勒（Judith Butler）的政治論述展演理
論（performative theory of political discourse），並討論其中關於歷史能
動力的曖昧處境與可能空間。第四節闡述臺灣原住民族透過抗爭與研究
而累積的主體性，並扣連到美加澳紐等地近年來嶄露頭角的原住民立足
點。第五節總結提出一個立足點與結盟的展演政治。
關鍵詞： 多重的發言位置、原住民立足點、展演政治、批判歷史能動
力、主體的辯證構成
book chapters by Chun-Mei Chuang
Look publications, 2023
Chuang, Chun-Mei. "Planetary Memory and Diffractive Immunity." Psychoanalysis Between Philosophy ... more Chuang, Chun-Mei. "Planetary Memory and Diffractive Immunity." Psychoanalysis Between Philosophy and Politics. Eds. Nicol A. Barria-Asenjo and Slavoj Žižek. Split: LOOK Publications, 2023. 244-265.
Although this chapter, "Planetary Memory and Trans-Species Immunity," does not directly discuss psychoanalysis theories, it touches upon the trans-species spiritual forces of the planetary noösphere, which necessarily encompasses the knowing, sensing, and material-spiritual forces of the 'more-than-human' as well. In this sense, it presents a planetary-scale psychoanalysis of Gaia.
國立臺灣大學出版中心 , 2021
張君玫，2021.12. 〈跨物種繞射〉（Trans-species Diffraction），《超越天啟：疫病、全球化、人類世》（Beyond Apocalypse: Plague, Glob... more 張君玫，2021.12. 〈跨物種繞射〉（Trans-species Diffraction），《超越天啟：疫病、全球化、人類世》（Beyond Apocalypse: Plague, Globalization, and the Anthropocene)，廖咸浩編，頁153-178。台北：國立臺灣大學出版中心
聯經出版社, 2019
張君玫，2019.04.，〈分子化翻譯〉（Molecular Translation），《台灣理論關鍵詞》（Keywords of Taiwan Theory)，史書美、梅家玲、廖朝陽、陳東升編... more 張君玫，2019.04.，〈分子化翻譯〉（Molecular Translation），《台灣理論關鍵詞》（Keywords of Taiwan Theory)，史書美、梅家玲、廖朝陽、陳東升編，頁21-34。台北：聯經出版社。
Conference Presentations by Chun-Mei Chuang
Gendering Transformations: Feminist Knowledge Production and Trans/national Activist Engagement, 2021
Conference paper for “Gendering Transformations: Feminist Knowledge
Production and Trans/national... more Conference paper for “Gendering Transformations: Feminist Knowledge
Production and Trans/national Activist Engagement.” 28. October 2021. Online.
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Papers by Chun-Mei Chuang
Keywords: diffractive mattering, ecological entanglement, immunological memory, multiple temporalities, molecular sensibility
摘要
在這篇文章，我將把感染和免疫視為化為分子的微型政治事件，從中梳
理跨物種共同演化中，免疫力的展露、疊加與干擾，以及病原體的逃避
機制等議題，特別是其中所涉及的微尺度介面動態，如何充滿物質－記
號的交換、協商、解組與重構。首先，從身體如何可能的觀點出發，探
討免疫學中的自我模型和非自我模式的形構。其次，闡述在技術分子轉
向的時代，分子感受力在微觀層次上的跨界性質，及其文化政治意涵。
第三、提出行星生命演化做為一種繞射物質化的觀點，強調政治生活做
為一種異質共構的可能性。第四，繪製幾種免疫化策略中呈現出的繞射
模式，包括細菌對抗噬菌體的後天免疫系統CRISPR、巨型病毒對抗噬
病毒體的免疫系統MIMIVIRE，以及巨型病毒、噬病毒體和原生生物宿
主之間的多重向度網絡，乃至於Covid-19 混種免疫力的相關研究等。最
後，在結論中，我思考繞射的免疫多重時間性如何穿越自我和他者的邊
界，在防守中不斷協商，動態地共構出我們行星生物圈中所體現的跨物
種記憶。
關鍵詞：繞射物質化，生態纏繞，免疫記憶，多重時間性，分子感受力
With the molecular turn in contemporary technosciences, the emergence of nano-reality and the dynamic flows of matter, energy, information, and life have resulted in a radical transformation of the traditional humanist and anthropocentric worldview. The breach, transversal, and reconstitution of boundaries as well as the non-linear feedback loops of complex systems increasingly complicate the notion of human accountability. This paper engages in such a discursive field from a molecular feminist perspective. First, I foreground the implosion of the Anthropocene and the Virocene, and thereby propose an embodied perspectivism of trans-species diffraction. Second, I discuss Donna Haraway's politics of making kins with her interpretation of Lynn Margulis's symbiogenesis. Third, I examine Luciana Parisi's microfeminist politics with regard to her articulation of Margulis's endosymbiosis. Last, drawing on relevant studies, I outline a living imagery of heterogeneous symbiosis from the perspective of organisms' extended organization and explore the micropolitics of boundaries in complex life connectivities.
This paper presents a diffractive reading of the controversy on cultural energeticism involving sociologist Max Weber and chemistry Nobel laureate Wilhelm Ostwald in 1909 to provide a relevant perspective for the Anthropocene conjunction. First, I highlight the complex energetic landscape of contemporary society, especially the high-energy-consuming model of fossil capitalism. Second, I discuss Weber's critique of Ostwald, focusing on the clustered interests of art and technology, as well as the tension between Weber's pluralism and Ostwald's aspiration for a unifying theory of everything. Third, I discuss some recent revaluations of Ostwald's energeticism, emphasizing the technoscientific molecular turn that has diversified the organismic landscape. Finally, I reassess the conception of an energetic superorganism-a hybrid synthesis- and its potential future direction.
This paper discusses six contemporary feminist thinkers' ecological imagination through three interconnected perspectives: the standpoint of resistance, the politics of measurement, and the affirmation of life. I thereby draw up a dynamic map of theory and practice in which Vandana Shiva's ＂nature's creativity,＂ Val Plumwood's ＂new mode of humanity,＂ Donna Haraway's ＂making oddkin,＂ Karen Barad's ＂queer performative agency,＂ Rosi Braidotti's ＂pan-human becoming,＂ and Jane Bennett's ＂anthropomorphic vibrant matter＂ all respectively highlight their specific politics of location as well as their particular bodily, local, and historical standpoints. Continuing to deconstruct the hierarchical dualism of culture and nature, feminism in the Anthropocene has called our attention to the uneven distribution of agency and the urgency of clarifying the orientations and responsibilities of human agents in the multispecies and transversal posthuman becoming in which we've always already participated.
This paper draws on Hannah Arendt's thinking on human activity, particularly about the relationship between necessity and freedom, the tension between earth-dwelling and world-building, and the multi-layered alienation of history, nature, the world, and the earth, to sketch an eco-political image of Arendt's work in the light of contemporary concerns about ecological crisis. In such an image, Arendt offers an imagination of political action, shared life, and a response to the ecological challenges posed by human technological progress since the mid-twentieth century.
述本文的思考起點，強調理論和經驗的有機關連。第二節把歷史課綱的
爭議扣連到臺灣人民意識的版圖，並指出其中的主體意識漏缺。第三節
挪用女性主義哲學家茱蒂斯‧巴特勒（Judith Butler）的政治論述展演理
論（performative theory of political discourse），並討論其中關於歷史能
動力的曖昧處境與可能空間。第四節闡述臺灣原住民族透過抗爭與研究
而累積的主體性，並扣連到美加澳紐等地近年來嶄露頭角的原住民立足
點。第五節總結提出一個立足點與結盟的展演政治。
關鍵詞： 多重的發言位置、原住民立足點、展演政治、批判歷史能動
力、主體的辯證構成
book chapters by Chun-Mei Chuang
Although this chapter, "Planetary Memory and Trans-Species Immunity," does not directly discuss psychoanalysis theories, it touches upon the trans-species spiritual forces of the planetary noösphere, which necessarily encompasses the knowing, sensing, and material-spiritual forces of the 'more-than-human' as well. In this sense, it presents a planetary-scale psychoanalysis of Gaia.
Conference Presentations by Chun-Mei Chuang
Production and Trans/national Activist Engagement.” 28. October 2021. Online.
Keywords: diffractive mattering, ecological entanglement, immunological memory, multiple temporalities, molecular sensibility
摘要
在這篇文章，我將把感染和免疫視為化為分子的微型政治事件，從中梳
理跨物種共同演化中，免疫力的展露、疊加與干擾，以及病原體的逃避
機制等議題，特別是其中所涉及的微尺度介面動態，如何充滿物質－記
號的交換、協商、解組與重構。首先，從身體如何可能的觀點出發，探
討免疫學中的自我模型和非自我模式的形構。其次，闡述在技術分子轉
向的時代，分子感受力在微觀層次上的跨界性質，及其文化政治意涵。
第三、提出行星生命演化做為一種繞射物質化的觀點，強調政治生活做
為一種異質共構的可能性。第四，繪製幾種免疫化策略中呈現出的繞射
模式，包括細菌對抗噬菌體的後天免疫系統CRISPR、巨型病毒對抗噬
病毒體的免疫系統MIMIVIRE，以及巨型病毒、噬病毒體和原生生物宿
主之間的多重向度網絡，乃至於Covid-19 混種免疫力的相關研究等。最
後，在結論中，我思考繞射的免疫多重時間性如何穿越自我和他者的邊
界，在防守中不斷協商，動態地共構出我們行星生物圈中所體現的跨物
種記憶。
關鍵詞：繞射物質化，生態纏繞，免疫記憶，多重時間性，分子感受力
With the molecular turn in contemporary technosciences, the emergence of nano-reality and the dynamic flows of matter, energy, information, and life have resulted in a radical transformation of the traditional humanist and anthropocentric worldview. The breach, transversal, and reconstitution of boundaries as well as the non-linear feedback loops of complex systems increasingly complicate the notion of human accountability. This paper engages in such a discursive field from a molecular feminist perspective. First, I foreground the implosion of the Anthropocene and the Virocene, and thereby propose an embodied perspectivism of trans-species diffraction. Second, I discuss Donna Haraway's politics of making kins with her interpretation of Lynn Margulis's symbiogenesis. Third, I examine Luciana Parisi's microfeminist politics with regard to her articulation of Margulis's endosymbiosis. Last, drawing on relevant studies, I outline a living imagery of heterogeneous symbiosis from the perspective of organisms' extended organization and explore the micropolitics of boundaries in complex life connectivities.
This paper presents a diffractive reading of the controversy on cultural energeticism involving sociologist Max Weber and chemistry Nobel laureate Wilhelm Ostwald in 1909 to provide a relevant perspective for the Anthropocene conjunction. First, I highlight the complex energetic landscape of contemporary society, especially the high-energy-consuming model of fossil capitalism. Second, I discuss Weber's critique of Ostwald, focusing on the clustered interests of art and technology, as well as the tension between Weber's pluralism and Ostwald's aspiration for a unifying theory of everything. Third, I discuss some recent revaluations of Ostwald's energeticism, emphasizing the technoscientific molecular turn that has diversified the organismic landscape. Finally, I reassess the conception of an energetic superorganism-a hybrid synthesis- and its potential future direction.
This paper discusses six contemporary feminist thinkers' ecological imagination through three interconnected perspectives: the standpoint of resistance, the politics of measurement, and the affirmation of life. I thereby draw up a dynamic map of theory and practice in which Vandana Shiva's ＂nature's creativity,＂ Val Plumwood's ＂new mode of humanity,＂ Donna Haraway's ＂making oddkin,＂ Karen Barad's ＂queer performative agency,＂ Rosi Braidotti's ＂pan-human becoming,＂ and Jane Bennett's ＂anthropomorphic vibrant matter＂ all respectively highlight their specific politics of location as well as their particular bodily, local, and historical standpoints. Continuing to deconstruct the hierarchical dualism of culture and nature, feminism in the Anthropocene has called our attention to the uneven distribution of agency and the urgency of clarifying the orientations and responsibilities of human agents in the multispecies and transversal posthuman becoming in which we've always already participated.
This paper draws on Hannah Arendt's thinking on human activity, particularly about the relationship between necessity and freedom, the tension between earth-dwelling and world-building, and the multi-layered alienation of history, nature, the world, and the earth, to sketch an eco-political image of Arendt's work in the light of contemporary concerns about ecological crisis. In such an image, Arendt offers an imagination of political action, shared life, and a response to the ecological challenges posed by human technological progress since the mid-twentieth century.
述本文的思考起點，強調理論和經驗的有機關連。第二節把歷史課綱的
爭議扣連到臺灣人民意識的版圖，並指出其中的主體意識漏缺。第三節
挪用女性主義哲學家茱蒂斯‧巴特勒（Judith Butler）的政治論述展演理
論（performative theory of political discourse），並討論其中關於歷史能
動力的曖昧處境與可能空間。第四節闡述臺灣原住民族透過抗爭與研究
而累積的主體性，並扣連到美加澳紐等地近年來嶄露頭角的原住民立足
點。第五節總結提出一個立足點與結盟的展演政治。
關鍵詞： 多重的發言位置、原住民立足點、展演政治、批判歷史能動
力、主體的辯證構成
Although this chapter, "Planetary Memory and Trans-Species Immunity," does not directly discuss psychoanalysis theories, it touches upon the trans-species spiritual forces of the planetary noösphere, which necessarily encompasses the knowing, sensing, and material-spiritual forces of the 'more-than-human' as well. In this sense, it presents a planetary-scale psychoanalysis of Gaia.
Production and Trans/national Activist Engagement.” 28. October 2021. Online.