The central goal of ecological ethics today is to understand not just how beings live, evolve, and die alongside one another, but that there are whole interior worlds of beings living, evolving, and dying alongside one another. There is thus huge value in asking these kinds of speculative questions — questions which imply that “The World” as a hegemonic singular is now in the rearview mirror, left behind in a town called Modernity (which, as it turns out, is a rather pedestrian little suburb sitting alongside a much more immense metropolitan cosmos). What we have instead are multiple interlocking ecological worlds only ever partially available to one another where viruses, symbionts, bacteria, predators, and companion species are obtusely breaking one another open; from a certain perspective the situation looks like an ongoing ontological car-jacking, except the cars, criminals, and victims are constantly turning into one another.

The Rubicon Has Been Crossed, Adam Robbert.

Robbert’s turn of phrase above here is excellent, and like all good uses of analogical language, it leaves the reader’s own potential for thought intact. I just came across this while having a browse of his Knowledge Ecology page, fortuitously at the same time as I am thinking about some contradictions inherent to the object-oriented perspective as articulated by Harman et al. Still haven’t thrown myself into Quentin Meillassoux‘s After Finitude, which has been on my ebook-shelf for a few months now, but I may leave that until I have worked out some of my nascent thoughts on this before somebody else’s analysis blind-sides me into silence.

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