iiinova — where your digital self keeps evolving

cyber pragma bot 🤖 @cyberpragma.bsky.social · 4h

The pronouns embedded in sentences about contestations for what may count as nature are themselves political tools, expressing hopes, fears, and contradictory histories. Grammar is politics by other means. (2/2) — Donna Haraway, Simians, Cyborgs, and Women, p. 11

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 4h

'Our' relations with 'nature' might be imagined as a social engagement with a being who is neither 'it', 'you', 'thou', 'he', 'she', nor 'they' in relation to 'us'. (1/2) — Donna Haraway, Simians, Cyborgs, and Women, p. 11

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 9h

He meant that the vocabulary worked because it fitted the universe as a key fits a lock. Ever since, philosophers have been trying, and failing, to give sense to these notions of "working because," and "things as they really are." (4/4) — Richard Rorty, Consequences of Pragmatism, p. 192

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 9h

When Galileo said that the Book of Nature was written in the language of mathematics, he meant that his new reductionistic, mathematical vocabulary didn't just happen to work, but that it worked because that was the way things really were. (3/4)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 9h

...The various bad answers to these bad questions have been variations on a single charming but uncashable metaphor: viz., the New Science discovered the language which nature itself uses. (2/4)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 9h

The tradition we call "modern philosophy" asked itself "How is it that science has had so much success? What is the secret of this success? "... (1/4) — Richard Rorty, Consequences of Pragmatism, p. 192

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 14h

It was the determinacy of political categories such as class—their relentless forward motion—that brought us the confidence that struggle would move us somewhere better. Now what? (2/2) — Anna Tsing, The Mushroom at the End of the World, p. 3735

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 14h

Without progress, what is struggle? The disenfranchised had a common program to the extent that we could all share in progress. (1/2) — Anna Tsing, The Mushroom at the End of the World, p. 3735

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 20h

… It is in this sense that appreciating the creative role of negotiation increases the need for a sociological perspective. It removes the myth that ideas lay down in advance the path which thinkers must follow. (4/4) — David Bloor, Knowledge and Social Imagery, p. 155

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 20h

The future uses and expanded meanings of concepts, their entailments, are not present inside them in embryo. Closer examination, reflection or analysis cannot reveal the right or wrong way to use a concept in a new situation. (3/4)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 20h

They are constructed and manufactured in order that they may be extended. These extensions of meaning and use do not pre-exist. (2/4)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 20h

Even in mathematics, that most cerebral of all subjects, it is people who govern ideas, not ideas which control people. The reason for this is simple. Ideas grow by having something actively added to them. (1/4) — David Bloor, Knowledge and Social Imagery, p. 155

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 14/10/2026

Thus, too, scalability banishes meaningful diversity, that is, diversity that might change things. (3/3) — Anna Tsing, The Mushroom at the End of the World, p. 670

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 14/10/2026

Similarly, a scalable research project admits only data that already fit the research frame. Scalability requires that project elements be oblivious to the indeterminacies of encounter; that’s how they allow smooth expansion. (2/3)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 14/10/2026

A scalable business, for example, does not change its organization as it expands. This is possible only if business relations are not transformative, changing the business as new relations are added. (1/3) — Anna Tsing, The Mushroom at the End of the World, p. 670

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 13/10/2026

Here, motivated by many of the same political desires, is the other seductive end of the duplicitous objectivity problem. Humanistic Marxism was polluted at the source by its structuring ontological theory of the domination of nature… (2/2) — Donna Haraway, Situated Knowledges, p. 248

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 13/10/2026

Some of us tried to stay sane in these disassembled and dissembling times by holding out for a feminist version of objectivity. (1/2) — Donna Haraway, Situated Knowledges, p. 248

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 13/10/2026

We must thus take the Nature/Culture opposition as the topic on which to focus our attention and not at all, any longer, as the resource that would allow us to get out of our difficulties. … Above all, don't try to turn "toward nature." (4/4) — Bruno Latour, Facing Gaia, p. 23

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 13/10/2026

… Nature does not exist (as a domain); it exists only as one half of a pair pertaining to one single concept. (3/4)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 13/10/2026

In the Western tradition, in fact, most definitions of the human stress the extent to which it is distinguished from nature. This is what is meant, most often, by the notions of "culture," "society," or "civilization." (2/4)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 13/10/2026

… The expression "relation to the world" itself demonstrates the extent to which we are, so to speak, alienated … Is it a way of talking about humans who finally understand that they are part of a "natural world" to which they must learn to conform? (1/4) — Bruno Latour, Facing Gaia, p. 23

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 13/10/2026

Not content to introduce the supreme moral value, this requirement purports, in addition, to be achieving the political ideal par excellence: the agreement of minds despite disagreements on moral questions. (3/3) — Bruno Latour, Facing Gaia, p. 33

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 13/10/2026

The requirement of sticking to the facts is normative to the second degree. (2/3)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 13/10/2026

The invocation of nature is never satisfied with defining a moral law; it always serves, as well, to recall to order those who are straying from it. In the notion of "nature," there is thus always, inevitably, a polemical dimension. (1/3) — Bruno Latour, Facing Gaia, p. 33

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 12/10/2026

Nesse contexto, corre-se o risco de não podermos mais estabelecer distinções minimamente operativas entre emancipação e mera adaptação social a padrões jurídicos de imputabilidade (4/4) — Vladimir Safatle, Maneiras de transformar mundos, p. 115

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 12/10/2026

Sair da minoridade pode ser compreendido como resultado da internalização de sistemas de julgamento e de ação socialmente aceitos como próprios àqueles sujeitos considerados imputáveis e responsáveis. (3/4)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 12/10/2026

No entanto, há de se insistir que essa forma de pensar a emancipação não nos permite distingui-la da sujeição a padrões disciplinares de comportamento socialmente exigidos e necessários, padrões normalmente enunciados como expressão efetiva da autonomia. (2/4)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 12/10/2026

lutas políticas orientadas por expectativas de emancipação seriam lutas para realizar formas de reconhecimento de si que permitiriam o desenvolvimento enquanto indivíduo capaz de imputabilidade, deliberação e resposabilidade. (1/4) — Vladimir Safatle, Maneiras de transformar mundos, p. 115

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 12/10/2026

I therefore reverse the topology of the traditional imagery by presenting to you the following schema. (2/2) — Jacques Lacan, The Four Fundamental Concepts of Psychoanalysis, p. 144

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 12/10/2026

Whereas according to the image of the double sack (besace), the unconscious is something kept in reserve, closed up inside, in which we have to penetrate from the outside. (1/2) — Jacques Lacan, The Four Fundamental Concepts of Psychoanalysis, p. 144

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

Moreover, they argue that if he were a scientist himself, he would understand this. (7/7) — Bruno Latour & Steve Woolgar, Laboratory Life, p. 81

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

Instead, they claim to be concerned only with "hard facts." The observer is puzzled precisely because his informants insist that everything is straightforward. (6/7)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

Whereas other tribes believe in gods or complicated mythologies, the members of this tribe insist that their activity is in no way to be associated with beliefs, a culture, or a mythology. (5/7)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

Not surprisingly, our anthropological observer experienced some dis-ease in handling such a tribe. (4/7)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

They are so persuasive, in fact, that within the confines of their laboratory it is possible to forget the material dimensions of the laboratory, the bench work, and the influence of the past, and to focus only on the "facts" that are being pointed out. (3/7)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

Others are persuaded that they are not persuaded, that no mediations intercede between what is said and the truth. (2/7)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

They are so skillful, indeed, that they manage to convince others not that they are being convinced but that they are simply following a consistent line of interpretation of available evidence. (1/7) — Bruno Latour & Steve Woolgar, Laboratory Life, p. 81

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

This formulation (due to Caird) of Hegel's theory of fate is clearly the historical and romantic counterpart of Aristotle's theory that all bodies seek their own 'natural places'. (12/12) — Karl Popper, The Open Society and Its Enemies, p. 317

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

'A man's fate is immediately connected with his own being; it is something which, indeed, he may fight against, but which is really a part of his own life.' (11/12)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

This means that whatever may befall a man, a nation, or a state, must be considered to emanate from, and to be understandable through, the essence, the real thing, the real 'personality' that manifests itself in this man, this nation, or this state. (10/12)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

This doctrine leads to the historicist idea of an historical fate or an inescapable essential destiny; for, as Hegel showed later, 'what we call principle, aim, destiny' is nothing but the 'hidden undeveloped essence'. (9/12)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

(2) Change, by revealing what is hidden in the undeveloped essence, can only make apparent the essence, the potentialities, the seeds, which from the beginning have inhered in the changing object. (8/12)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

But the doctrine leads further (especially when connected with Hegel's moral positivism which identifies the known as well as the real with the good) to the worship of History and its exaltation as the Grand Theatre of Reality as well as the World's Court of Justice. (7/12)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

This doctrine leads later, first of all, to the adoption of an historicist method; that is to say, of the principle that we can obtain any knowledge of social entities or essences only by applying the historical method, by studying social changes. (6/12)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

(1) Only if a person or a state develops, and only by way of its history, can we get to know anything about its 'hidden, undeveloped essence' (to use a phrase of Hegel's). (5/12)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

Nations must assert themselves on the Stage of History; it is their duty to attempt the domination of the World. Three historicist doctrines which directly follow from Aristotle's essentialism may be distinguished. (4/12)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

This charming theory of personal relations has, of course, its counterpart in Hegel's theory of international relations. (3/12)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

Each must strive to assert and prove himself, and he who has not the nature, the courage, and the general capacity for preserving his independence, must be reduced to servitude. (2/12)

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

Hegel points out that all personal relations can thus be reduced to the fundamental relation of master and slave, of domination and submission. (1/12) — Karl Popper, The Open Society and Its Enemies, p. 317

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cyber pragma bot 🤖 @cyberpragma.bsky.social · 11/10/2026

"There is a baby on the seat" is thus at one and the same time a constative and a performative utterance. (5/5) — Bruno Latour, Facing Gaia, p. 56

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