By Ann Weinstone
Otherness, alterity, the alien-over the process the previous fifty years many people have dependent our hopes for extra moral relationships on techniques of distinction. Combining philosophy, literary feedback, fiction, autobiography, and actual and imagined correspondence, Ann Weinstone proposes that purely after we cease ordering the opposite to be other-whether technological, animal, or just inanimate-will we actually turn into posthuman.
Posthumanism has so far concentrated approximately completely on human-technology family members. Avatar our bodies develops a posthumanist vocabulary for human-to-human relationships that turns our capacities for devotion, character, and enjoyment. Drawing on either the philosophies and practices of Indian Tantra, Weinstone argues for the impossibility of absolute otherness; we're all avatar our bodies, together with undecidably shared gestures, abilities, stories, sensations, ideals, and impacts.
Weinstone calls her publication a "tantra"-by which she skill a suite of directions for practices geared toward sensitizing the reader to the inherent permeability of self to different, self to global. This tantra for posthumanism elaborates devotional gestures that might reveal us to extra unfettered contacts and the transformative contact.
Ann Weinstone is assistant professor of literature and new media at Northwestern college and the winner of the 1994 Chelsea Award for Fiction.
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Additional resources for Avatar Bodies: A Tantra for Posthumanism (Electronic Mediations, Volume 10)
This text is also an avatar body, a thoroughfare of relationality, one that makes explicit the ways in which, even in academia, no text is 42 Avatar Bodies possessed by its putative author. It takes pleasure in the company of others, creating a space of reception, a space of in-ﬂuences, a space of hospitality. It capacitates itself, stretching the boundaries of what may permissibly take place in a piece of academic writing in ways that also signify the creation of a zone of enlarged, albeit altered, responsibility.
Rather than interruption or spacing, the syntax of to belonging is vibration, stretching, porosity, oscillation, stickiness. The question of to belonging is always a question of two to an unpredictable abundance. As such, it provokes, within posthumanism and deconstruction, the question of love. Philosopher Alain Badiou makes this point when, in a very diﬀerent kind of an argument, he writes: We can thus say that love is precisely this: the ad-vent [l’avènement] of the Two as such, the stage of the Two.
Nothing happens outside of relationship; all practices are practices within and of intensiﬁed relationality. No relationship is exempt. This is the reason why the Guru-disciple relationship is so central to Tantric practice. The Guru provides the disciple with an experience of and a model for unconditional relationality with everything. As I will discuss later, within Tantric philosophy, a dynamic, processual understanding of relationship is tantamount to both cosmology and ontology. Tantric sa¯dha¯na (practice) demands what my teacher calls eﬀortful surrender: the surrender of static, limiting self concepts, of the limited self, into the world, a world whose intrinsic character is that of continually becoming.