「生命/邊界:生命政治、後人文、非人」國際學術研討會(The international symposium on Life at the Threshold:Biopolitical,Posthuman,Nonhuman)

研討會
主題
主題: 
生命/邊界:生命政治、後人文、非人(Life at the Threshold: Biopolitical,Posthuman,Nonhuman)
時間與地點
時間: 
星期五, 十月 14, 2016 - 08:40 - 星期六, 十月 15, 2016 - 18:20
地點: 
10/14:中興大學人文大樓A102;10/15:中興大學A815
台中市南區興大路145號
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※ 詳情請參閱研討會網址:
http://dfll.nchu.edu.tw/symposium2016.html
 
※ 報名網址:
注意事項:
1. 若需午餐,則需當日付款
2. 報名時間:2016年9月14日至10月8日。
3. 當天亦可現場報名。 
 
大會議題(Theme):
 
This symposium aims to bring together a group of (inter)national scholars to focus on the different forms of disposable life, human and nonhuman, in East and West, in a time when the humanities are under critique. To examine life at the threshold is to inquire after the different ways in which lines of demarcation are drawn, in the East and the West, between inclusion and exclusion of life, based on the rules imposed by sovereign power. As social and technological progress became identified in the wake of the Enlightenment, the exercise of rationality, instead of achieving autonomous freedom, fell prey to an anthropocentric narcissism that subordinates all life to the imperative of human survivorship. From modern industrialization to postmodern informatization and contemporary digitalization in 21st century, successive modes of social production have rendered life itself vulnerable gradually to the economic “sovereign power.” As Derrida observes in The Beast & the Sovereign I, the “criminal, beast, and sovereign strangely resemble each other.” On the other hand, Antonio Negri and Michael Hardt show how the exploited and excluded multitude can resist the authoritarian power of neoliberalism by assuming the force of monstrosity.
 
In addressing these issues, it is worthwhile to return to Michel Foucault’s famous assertion that a society’s “threshold of modernity” has been reached when the life of the species is wagered on its own political strategies. For millennia, man remained what he was for Aristotle: a living animal with the additional capacity for a political existence; modern man is an animal whose politics places his existence as a living being into question.” The full weight of this proposition becomes apparent only once we understand “existence” in the etymological sense of “standing out” or “standing apart” – that is to say, as referring not only to an ontological state, but also to a relationship: the advent of biopolitics transforms the human by rendering problematic its relationships to what is not human. While much of the debate about biopolitics has focused on the latter’s consequences for human beings, what has received less attention is the extent to which the whole panoply of strategies for securing, controlling, and optimizing human life is predicated on the understanding that human life is contiguous with and contingent upon other forms of life. The ways of “making live” and “letting die” which constitute modern biopolitics were thereforenever targeted onlyat humans, but at all sorts of life forms with which humans co-exist and co-evolve, be they prokaryotic or eukaryotic, vegetalor animal, wild or domestic. This is precisely the reason why the distinction between the human and the animal, as a semantic and material apparatus separating those beings who count as political subjects from those who do not, could become such a matter of contention.
 
One question this conference seeks to answer, then, is how our understanding of biopolitics needs to change if we conceive of it as a formation that is crucially concerned not with human life as such, but rather with the relationships between the human and the nonhuman, with the thresholds that both separate and join them.Yet this question, we wish to argue, cannot be addressed without also putting at issue Foucault’s characterization of biopolitics as marking the threshold to modernity. In the background of this claim lies a long tradition of thinking about modernity in terms of processes of secularization and disenchantment. The advent of biopolitics, thiswould suggest, is hitched tothe advance of instrumental rationality and the concurrent expulsion of the myriad of spirits, local deities and nonhuman forces which, prior to modernization, inhabited the world, enabling and constraining human action. Biopolitics subordinate life to a calculus of expediency in which the experience of the sacred contracts into the isolated figure of what Giorgio Agamben has described as “bare life.” Yet such a monolithic historical narrative is unable to account for the many different local inflections of the biopolitical. Like the belief that modernization must entail secularization, the notion of a singular threshold to modernity is based on a narrowly Eurocentric view of history. Across East Asia, for example, practices such as traditional Chinese medicine, geomancy, or Qi-Gong, for example, flourish within the framework of neoliberal consumer capitalism, even though they place the threshold between the human and the nonhuman in ways that arefundamentally at odds with the contemporary life sciences. Even within the “Western” world, old and new forms of animism are resurgent, and receive theoretical support from a growing cohort of new materialist and neo-vitalist scholars. Rather than dismissing such developments as pre-modern holdovers, we argue that they need to be theorized as distinctive biopolitical formations.
 
Topics to be addressed include, but are not limited to, the following:
biopolitics / thanatopolitics
posthuman ethics / aesthetics
animality / zoopolitics
sovereignty / bestiality
plants / vibrant matter
multitude / monstrosity
madness / medication
precarious life / violence
climate change / food insecurity
neoliberalism / democracy
geomancy / animism
 
Organizing committee:
HannesBergthaller, National Chung-Hsing University
Jiann-guang Lin, National Chung-Hsing University
Emily ShuHui Tsai, National Chung-Hsing University
Robin Chen-Hsing Tsai, Tamkang University
Sun-Chieh Liang, National Taiwan Normal University
 
Coordinators: Emily ShuHui Tsai and HannesBergthaller
 
主辦單位: 
中興大學外文系、科技部105年度圖書研究專題計畫、圖書館
主辦單位: 
中興大學人文與社會科學研究中心、研發處、文學院(合辦單位)
協辦單位: 
台灣科技藝術學會(協辦單位)
協辦單位: 
生態學會、文鶴書局、敦煌書局、書林書局、聯方科技(贊助單位)