Promiscuity (the state of being characterized by many transient sexual relationships)—in the broader and speculative mode—invites “us” to look at the potential outcomes of multiple engagements across multiple disciplines. Not only as a system of knowledge production, but also as a catalyst of energies—cultural, aesthetic, theoretical, artistic, and ethical—that shapes a methodology not in the direction of a complex unity, but at the contrary of a site of different, of-all-kinds forms of becoming. Perhaps it is time to think promiscuity as a way to escape the normalizing discourse perpetuated by normative capitalistic structures of generating knowledge? 

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Compiled by Michal Leszuk
8 Essays
Is acceleration a condition for a final collapse of power? Acceleration is the essential feature of capitalist growth: productivity increase implies an intensification in the rhythm of production and exploitation. The accelerationist hypothesis, nevertheless, points out the contradictory implications of the process of intensification, emphasizing in particular the instability that acceleration brings into the capitalist system. Contra this hypothesis, however, my answer to the question...
Today, it seems interesting to me to go back to what I would call an animist conception of subjectivity, if need be through neurotic phenomena, religious rituals, or aesthetic phenomena. How does subjectivity locate on the side of the subject and on the side of the object? How can it simultaneously singularize an individual, a group of individuals, and also be assembled to space, architecture and all other cosmic assemblages? —Félix Guattari 1. Animism and...
We are in the middle of a time in which classical notions of flexibility and freedom actually work to alienate our relations to one another. But in fact the ability to shift, to deviate, to morph should constitute the strongest claim that we are much more than what traditional categories tell us we must only be. It is precisely when elaborate techniques of labor extraction become indistinguishable from sensations of pleasure and self-realization that queerness returns to insist on the...
With The End of Capitalism (As We Knew It) (1996), J. K. Gibson-Graham won the hearts of many socialist, post-socialist, and queer-feminist readers. 1 The book’s main argument is that new possibilities for economic transformation will arise once we no longer understand capitalism as a monolithic entity or as covering the whole range of existing economic practices. The argument is taken up again in the more recent book A Postcapitalist Politics : “As we begin to conceptualize contingent...
I live in a world where many things I thought impossible are possible. —Guillaume Dustan, Dans ma chambre (1996) The day of your death I put a 50-mg dose of Testogel on my skin, so that I can begin to write this book. The carbon chains, O-H3, C-H3, C-OH, gradually penetrate my epidermis and travel through the deep layers of my skin until they reach the blood vessels, nerve endings, glands. I’m not taking testosterone to change myself into a man, nor as a physical strategy of...

But what does vulnerability actually mean? Is it being able to acknowledge a state of pain or insecurity, embracing the feeling of coming undone? I feel that it’s something I’ve tried to hide from others and from myself. At the cost of headaches, a bloated stomach, the inability to articulate a sentence. A mental-physical feeling of paralysis. I now suspect that people spend a lot of time and effort hiding in this way. Could I overcome my terror of falling apart if I allowed myself to rely on others, on you? Or should I be a “cruel optimist” and create hopeful and positive attachments, in full awareness that they will not work out?

The mediated, sentient, and intelligent plant potentially invites us to think about nature, plants, technology, and ourselves-as-humans in different ways. As plants in particular are revealed as agentic, intentional beings, the mediated plant potentially invites us to develop more caring, attentive, and communicative attitudes toward the vegetal. In this way, the mediated plant can push us forward in the urgent “struggle to think differently” that Val Plumwood called us to join. Perhaps the mediated, sentient, intelligent plant can help us to queer nature, to queer botanics, to queer ourselves-as-humans as we “go onwards in a different mode of humanity.” But why to queer? Why not “simply” to “decolonize”?

We need to learn from trees and forests. We need to practice a politics of solidarity with nonhumans. Without this understanding, the only common ground that humans and nonhumans will have is a planetary future without us.

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