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PALGRAVE STUDIES IN
EDUCATIONAL FUTURES
Pedagogical Encounters
in the Post-Anthropocene,
Volume 1
Childhood, Environment,
Indigeneity
jan jagodzinski
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Palgrave Studies in Educational Futures
Series Editor
jan jagodzinski
Department of Secondary Education
University of Alberta
Edmonton, AB, Canada
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The series Educational Futures would be a call on all aspects of education,
not only specific subject specialists, but policy makers, religious education
leaders, curriculum theorists, and those involved in shaping the educational imagination through its foundations and both psychoanalytical and
psychological investments with youth to address this extraordinary precarity and anxiety that is continually rising as things do not get better but
worsen. A global de-territorialization is taking place, and new voices and
visions need to be seen and heard. The series would address the following
questions and concerns. The three key signifiers of the book series title
address this state of risk and emergency:
1. The Anthropocene: The ‘human world,’ the world-for-us is drifting toward a global situation where human extinction is not out of
the question due to economic industrialization and overdevelopment, as well as the exponential growth of global population. How
to we address this ecologically and educationally to still make a
difference?
2. Ecology: What might be ways of re-thinking our relationships with
the non-human forms of existence and in-human forms of artificial
intelligence that have emerged? Are there possibilities to rework the
ecological imagination educationally from its over-romanticized
view of Nature, as many have argued: Nature and culture are no
longer tenable separate signifiers. Can teachers and professors
address the ideas that surround differentiated subjectivity where
agency is no long attributed to the ‘human’ alone?
3. Aesthetic Imaginaries: What are the creative responses that can
fabulate aesthetic imaginaries that are viable in specific contexts
where the emergent ideas, which are able to gather heterogeneous
elements together to present projects that address the two former
descriptors: the Anthropocene and the every changing modulating
ecologies. Can educators drawn on these aesthetic imaginaries to
offer exploratory hope for what is a changing globe that is in constant crisis?
The series Educational Futures: Anthropocene, Ecology, and Aesthetic
Imaginaries attempts to secure manuscripts that are aware of the precarity
that reverberates throughout all life, and attempts to explore and experiment to develop an educational imagination which, at the very least, makes
conscious what is a dire situation.
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jan jagodzinski
Pedagogical
Encounters in the
Post-Anthropocene,
Volume 1
Childhood, Environment, Indigeneity
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I dedicate this book to
Bernd
whose humour and scholarship I admire
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Preface
I have been teaching in a university setting since 1980. Before that, I had
hung up my shingle to sell art after a successful BFA and a somewhat failed
start at an MVA. It didn’t take long to figure out I wasn’t going to make
a living through my art. I found education or education found me. One
never knows how these decisions truly come about. Often it seems accidental. I taught visual art in elementary, junior high, and high school. It
came to a point where this was no longer satisfying enough, although the
students were fun and challenging. They made me angry; they gave me
great joy; and at times, they made me cry from the stories they told. I
thought, “that’s enough” and entered graduate school. I taught at university until 2021. The COVID pandemic set in and online teaching of visual
art education—well—it was less than satisfying. Students knew it as well
and had to go through two years of screen misery that delighted instructional technicians, and at the same time overwhelmed them with work.
The Academy bestows its titles. Mine was Professor of Visual Art and
Media Education. The ‘media’ part of the title came later as it became so
apparent that screen culture needed to be taken seriously. After 41 years of
university teaching, I became, something called Professor Emeritus, the
fancy word for ‘retirement,’ whatever that means these days.
Looking back, I feel I was always a faux artist and a faux pedagogue. To
this day, I do not have a strong grasp as to what ‘art’ is or what media ‘is.’
I have lived through extraordinary changes over those 40 years in each of
those fields. I finally recognized that each field has its own dynamic—
everything changes, and one tries to understand why. The same goes for
education and pedagogy. To this day, I don’t have an assured answer as to
vii
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viii
PREFACE
what a teacher ‘is’ and what education ‘is’ about. Sure, I have ideas, but I
know that the field will change as technology changes, as politics change,
as … as … as. Well, you know what I mean. There is an impossible gap
between the written curricula and how those curricula are acted out in
school and university settings by teachers and professors engaged in pressing questions. There are only questions. The best ‘teachers’ only ask questions and share what and why they have come to the point they expo(u)se.
Sometimes they are reprimanded for it, sometimes fired and let go; other
times, they simply leave ‘the profession,’ as it is too unbearable to teach
nonsense to their students with beliefs that they are told to. Teaching is an
exchange of rhetoric, conviction, compelling stories, belief in one’s mission, empathy for students, and knowing full well that there is no ultimate
answer, only the journey with students who enable ways to face the passions and celebrate the joys of uncontrollable life.
These two volumes as ‘pedagogical encounters’ were written in the past
number of years when there was more time as an emeritus. There is some
overlap between them. Some themes are elaborated in the second volume
that are introduced in the first. While I address pedagogy, the meaning of
the term is rather nebulous, as there is no specific definition given. It
shows itself where it may in these works. These encounters are written
under the cover of, what some may find irritating, the signifier: post-­
Anthropocene. The ‘post’ is a nasty prefix, but I keep it as the event of the
Anthropocene has been recognized, although there is enough critique as
to its misnomer. As I wrote this preface, COP28 was taking place in Dubai.
As I listened now and again and read the latest discussions, it is a reminder
that nothing will happen unless there is an attempt to convince planetary
leaders that ecological thinking, under the color green for symbolic purposes, will happen unless the industry finds a profit in it. The incentive for
profit is what drives its machinery. No bullshit about each citizen doing his
or her part is going to be compelling enough to see that message spread
because of the goodness of citizen hearts to become planetary citizens. If
electric cars are profitable and the advertisement industry works to convince the buyer that the purchase will ‘save the planet,’ there is some likelihood that there may be change and that providing profit will continue. If
you can harness and reform capitalism—with jobs, jobs, jobs, and maintain economic growth, well then, maybe. The rich will become richer, and
the poor will become poorer. There is no need to hide my cynicism. We
see this globally already. The COP28 key agreement is an economic ‘slush’
fund provided by rich polluting-energy devouring countries to help those
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PREFACE
ix
countries that are in need. What is more likely to change the post-­
Anthropocene era is a significant war that surpasses Putin’s Russian invasion of Ukraine and the Israeli genocidal aggression against Palestinians.
The continued rise of fascism stroke the growing fear of climate migrants
and refugees ‘banging’ on the walls that are being resurrected on the borders. The belief in a technological ‘fix’ will grow stronger as the projected
3C degree of climate warming at the end of the twenty-first century is
reached where liveable land is reduced to the point where there is the historical repeat as to why wars were fought over land to feed the populace.
Of course, you say. It doesn’t have to be this way. The future is open; the
projections can change. We can invent fusion energy in the next ten years
and change the planet’s energy distribution toward a post-capitalist world.
All will change. Sure.
The labor of these two volumes has been to encounter a number of
broad areas that shape the forces of the post-Anthropocene, where education and pedagogy are treated at times explicitly as to what is being done
but most of the time obliquely as a desire what can or might be done. The
explicit and implicit way of looking at education and pedagogy is uneven
throughout these two works. The first volume looks at three broad areas:
educationally rethinking the child and youth, environmental education,
and the question of Indigeneity. These three areas are explored via the
spate of new materialist philosophies that have been introduced to face the
problematic of human anthropogenic influences on the planetary system.
The reader will find constant reference to this proliferation of philosophies
that have emerged that question, in their own way, a ‘materialistic and
affective’ turn. From the ‘new (feminist) materialism,’ speculative and
processes philosophies of various kinds, object-orientated ontology, and
non-philosophy, to the difficult questions that quantum theory has introduced when it comes to a fundamental understanding of reality.
Throughout the two volumes, it will be clear that my own preferences
have been a turn to the literature that builds on the philosophical writings
of Deleuze and Guattari.
The second volume continues to encounter the ‘post’ of the
Anthropocene through an in-depth attempt to engage in the vast territory
of technology that preoccupies both education and cosmotechnology.
The discussion is far ranging, covering important proposals made by
Bernard Stiegler’s neganthropocene thesis and the question of what might
be a pharmacological approach to technology. This broad theme segues
into neurology and an in-depth examination of issues that bring quantum
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x
PREFACE
theory into the discussion. I end volume two with my own projection on
technology, which I call Lassen technologies (as opposed to Macht) and
pedagogical forcework that riffs on the tensions that Deleuze’s philosophy
of difference has initiated in relation to the Earth’s indifference to our
existence as we, as a species, continue to pollute the environment with the
energy of ‘distinct creatures,’ which, following our own extinction, will be
followed by yet other species. There are no sure answers, and the map I
chart is not the territory.
Edmonton, AB, Canada
jan jagodzinski
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Praise for Pedagogical Encounters in the Post-­
Anthropocene, Volume 1
“This is one of the most original books within contemporary posthuman pedagogical thought, both beyond and up to date with our current ecological crisis.
Through its conceptual courage and innovations, jan jagodzinski, in an exciting
way, moves educational thinking into new terrain, tackling the difficulties of our
age of environmental and societal disaster head on. In this two-volume book, jagodzinski has created a new classic for the future, gathering his thoughts from a
lifelong engagement with art, education, political ecology, capitalism, media and
the (post) Anthropocene into a baffling masterpiece. If you want to engage seriously with finding new ways out of the miserable ecological and societal situation
we face today within pedagogy, as elsewhere, this is doubtless a book for you.”
—Michael Paulsen, Associate Professor and Head of CUHRE – Center for
Understanding Human Relationships with the Environment,
University of Southern Denmark
“The scope of this work is extensive in its attempt to ‘turn away’ from education
as it exists within its institutionalised formats that are driven largely by the values
of capitalist economies and to argue for education and approaches to pedagogy
that try to recognise and work with the complex issues confronting people today
in what are called post-Anthropocene times…times in which new values are
required, new subjectivities, new assemblages of practice that try to appreciate
(though this may be impossible) and work with local and global problematics
towards, we might say, a convivial future.
The striking feature across all of this work is its depth and range of scholarship
as well as its extensive reference to and critical discussion of numerous problematics covering a number of surfaces including education, pedagogy, numerous philosophical fields, social and cultural studies, anthropology, local and global politics,
ethics. It is a text, which in Deleuze and Guattari’s terminology, is attempting to
‘become with a world’ and in doing so registers the enormous and unending problematics of such becoming without pretending to offer solutions, rather it faces
our difficulties with concern in the Quaker sense of this term (as employed by
whitehead).
I know of no other text in the domain of educational or pedagogic work
(though the scope is much wider than this) that is tackling our current difficulties
head on. The critical discussion of theoretical work in the many fields that are
covered is comprehensive and may be somewhat daunting to some, but this feeling
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only then emphasises the complexities that the work is attempting to engage with
in a serious manner.”
—Dennis Atkinson, Professor Emeritus, Goldsmiths University of London, UK
“jagodzinski’s two volume work presents encounters with a number of areas that
address the topology of the post-Anthropocene: childhood, environment,
Indigeneity, technology, neurology and his own attempt that projects a possible
future path for education to confront the phase change of the Earth. While no
solutions are offered, the right problems are put into focus through an in-depth
and comprehensive discussion concerning this problematic as undertaken by
numerous philosophical fields. Calling predominately on the theoretical tool kit of
Deleuze and Guattari, the recognition of creative destruction cannot be dismissed.
Education, he suggests, needs to address the disruptive potential of the planet’s
physical change that offers no redemptive anthropomorphization. An important
book in these dark times.”
—Bernd Herzogenrath, Institute for English & American Studies, Goethe
Universität, Frankfurt am Main, Germany
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Contents
1 Ruminations
on the Pedagogical Posthuman Landscape 1
‘Post’ 1
Swimming with Fish 6
Planetary Paideia 11
Commons 13
A ‘Word’ on Theory 14
References 19
2 Previewing Post-Anthropocene Themes 25
Materiality|Materialism (Yet Again) 28
Anthropocentrism|Speciesism 30
Environmental Education 34
New Materialism 35
On Diffraction 40
Agency: Posthumanism. Posthuman. Transhuman 45
References 48
Part I The ‘Last’ Child Standing: Post-­Anthropocene
Pedagogy 53
3 The
Figure of the Child 55
Das Überkind 55
Paedomorphism 61
References 64
xiii
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xiv
Contents
4 The
Queer Child as the Nonhuman Other 67
Becoming-Child 74
Orphaned 76
References 80
5 The
Children of the Post-Anthropocene 83
Outdoor and Environmental Education 83
Childhoodnatures in the Post-Anthropocene 91
What of the Event? 93
References 100
6 Variations
on the Posthuman Child105
Querying Childhoodnature Research 114
End of Childhood? 120
References 120
7 Whiteheadian
Excursions and Worries123
Why Whitehead? 123
The Pedagogy of Immersive Cartography 125
Optimism of Ecological Aesthetics 128
Why Quarrel About Whitehead’s ‘God’? Paradoxical Musings 133
God Again! 140
References 143
Part II Becoming Indigenous in the Post-Anthropocene 145
8 Preliminaries: Mapping Tensions147
References 165
9 Becoming Soil167
Learning and Unlearning: Skin as Soil 171
Plants, Forests, Weeds 175
Cautionary Note 177
References 178
10 Decolonizing the North183
Boaventura de Sousa Santos’ Vision 183
Difficulties of Unlearning 189
References 192
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Contents xv
11 Gaian-Global War195
Gaia 195
Globe 199
Spheres 201
Earth 205
Planet 207
Gaia 2.0 210
References 212
12 Pedagogy
in and Among Magick, Cosmology, Animism215
Magick 215
Cosmology 219
Animism 222
Interspecies, Toxicity, Indigeneity 225
References 228
13 Raising Difficult Questions231
Land 231
Perspectivism 233
Becoming Indigenous 238
References 243
14 Environmental
Education, Indigeneity, and Its Challenges247
Environmental Education 247
Facing Concerns 249
Land Education 254
Language-Land 256
Land-We 258
Post-Anthropocene Settler-Colonialism 262
Summary Remarks 263
References 265
Index271
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About the Author
jan jagodzinski is Emeritus Professor of Visual Art and Media Education,
University of Alberta in Edmonton, Alberta, Canada, where he taught for
42 years, and series editor for Educational Futures (Palgrave-Springer).
Until the present, the all too boastful account of service to the field consists of 22 books, 95 book chapters, and 137 refereed articles, and the too
numerous to count international presentations and keynote addresses.
The recent decade has been spent on post-­Anthropocene issues. Most
recent titles include the following: jagodzinski, j. ed. Interrogating the
Anthropocene: Ecology, Art, Pedagogy, the Future in Question (SpringerPalgrave, 2018); Schizoanalytic Ventures at the End of the World: Film,
Video, Art and Pedagogy (Springer-Palgrave, 2019); Pedagogical
Explorations in a Posthuman Age: Essays on Designer Capitalism, EcoAestheticism, Visual and Popular Culture as West-East Meet (SpringerPalgrave, 2020); Jessie Beier and jagodzinski, eds., Ahuman Pedagogy:
Multidisciplinary Perspectives for Education in the Anthropocene (2022,
Springer); M. Paulsen, j. jagodzinski, S. Hawke, eds., Pedagogy in the
Anthropocene: Re-Wilding Education for a New Earth (Palgrave-­Springer,
2022); two volumes: jan jagodzinski (Pedagogical Encounters in the Post-­
Future Anthropocene (Springer-Palgrave, 2024); and Speculations on
Pedagogy for the Post-Anthropocene (forthcoming).
xvii
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CHAPTER 1
Ruminations on the Pedagogical Posthuman
Landscape
All education is inhuman because it does not happen without constraint and
terror to shape humanity. (Lyotard, 1991, Inhuman, p. 4)
If there is a post-Anthropocene worth living in, those who will live in it will
need different stories, with no entity at the center of the stage. (Stengers
“Matters of Cosmopolitics,” 2013, p. 178)
‘Post’
What is a ‘post-Anthropocene’? What are the pedagogical encounters that
face it? The ‘event’ of the Anthropocene has already taken place, exemplified in its ramifications by the coronavirus pandemic. Just when it happened, its origins will always be in dispute. An ‘event,’ as a disruption of the
linear chronological flow of time, only takes place when there is a realization that it has indeed happened. As Deleuze (1990) writes, an event takes
place either too early or too late but never during. The Anthropocene event
has made plain the realization that the phase change of the Earth has
brought about a fundamental understanding that posthuman agency consists of human and nonhuman networks that inform the emergence of our
‘species becoming.’ A further realization has been materialized: As a species, we are both impotent and powerful in regard to the cosmic forces of
the Earth. The post-Anthropocene is divided by a fundamental
1
j. jagodzinski, Pedagogical Encounters in the Post-Anthropocene,
Volume 1, Palgrave Studies in Educational Futures,
https://doi.org/10.1007/978-3-031-54849-9_1
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2
J. JAGODZINSKI
anthropocentric view where ‘we’ can ‘save’ the Earth and ‘ourselves’
through technological, scientific means by working with the forces of
Nature, and one where a new relationality toward the nonhuman-other
must materialize to cope with the indifference that this phase change presents to human existence and its potential extinction. The post-­Anthropocene
also emerges against the backdrop of the dismantling of the neoliberal
world order and its geopolitics as the United States’ global influence has
waned after the Trump presidency. The repercussions of populism, the rise
of fascism, the proliferation of wars and extreme migration, and the failings
of the United Nations make it that much more unlikely that there can be a
concerted global effort to redirect the current trajectory of the planet.
The Anthropocene is a contested event in every way, even to a point
where it is meant to be ‘hacked’ (Mae et al., 2021). As a contested epoch,
it can also be thought of as toppling the grip Western thought has had on
the Global North via modernist concepts infused with Christian religious
zeal, colonial expansion, and the rise of sciences that have made extraordinary technological advances in all sectors of society, at the same time inadvertently toxifying and geoengineering the Earth to the detriment of the
life-supporting biosphere. In many respects, the hierarchy of the Great
Chain of Being, as the micro- and macro-ontology that pervaded the West
in the past six hundred years, has begun to topple by the efforts of its very
lowest rungs, all of which have increased their agency as understood within
the Anthropocene’s contested narrative. Minerals, animals, children,
women, Indigenous, and scattered diasporas (via decolonialization), in
that order of increasing agency, and its various possible degrees of ‘queering’ throughout, have begun to ‘flatten’ its pyramidal shape into so-called
flat ontologies. The concept of a ‘hidden God’ in the eighteenth and nineteenth centuries made possible a ‘naturalist theology’ to flourish as forwarded by Deist scientists. This led to a new secularization of the spirit,
manifested most prominently and forcefully as an animist fascination with
industrial goods, goods that seemed to emanate lures of attraction on their
own accord by beckoning shoppers to gaze and purchase them as they
laid, seemingly dormant, in showcases behind wall-high window fronts of
grands magasins in major European metropolitan centers at the turn of
the twentieth century (Papapetros, 2012). What was disparaging called
the fetishization of commodity goods by many of Marxist persuasion has
now been dispersed and almost normalized as a ‘new animism’ through
forces of affect with its accompanying de-anthropocentrized discourse.
Every object, it seems, has a lure as to its expression. Lacanians would call
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1 RUMINATIONS ON THE PEDAGOGICAL POSTHUMAN LANDSCAPE
3
this allure object a part of the unknown Real. In either/or terms, this is
either a fetishization of the ‘world picture’ or its re-enchantment? In the
former case, this amounts to the geoaesthetics of the designed environment (Andersson, 2021), while in the latter, it becomes a revival of the
sensuous (Abram, 1996). There is even a theological position by Ilia Delio
(2020) that straddles the dichotomy by desiring that future artificial intelligence (AI) be orientated by a new religious sensibility. Her call for “a
new religion of the earth” is based on a renewed spirituality and a ‘second
Axial age.’ As head of the Center for Christogenesis, this ends up being a
renewed cosmology as first projected by Teilhard de Chardin’s Omega
Point. In stark contrast, Bronislaw Szerszynski (2017) presents his own
secular yet mythologized version of a Second Axial Age by developing
theory-fictions that call on the evolutionary work of Henri Bergson and
Gilles Deleuze. To overcome the limitation of the first Axial Age that
ended with ‘universal’ world religions, Szerszynski attempts to project the
“infinite within itself” (45), a way of exploring the concepts of deep time,
postmortem existence, material self-organization, internal relations
between things, singularities, irreversible shifts, and so on. These are
themes that run deep in the post-Anthropocene problematic. The unity of
finitude is shattered by ‘boundless difference’ after Deleuze. The
Anthropocene image in global terms presents an ever-changing incomprehensible hyperobject that seems contained and controlled through daily
weather reports, satellite images, news casts of constant war and weather
catastrophes, and broadcast 24/7 to a global public, a minority of which
has turned to right-wing autocrats, fascists, conspiracy theories, and magic
thinking to ground their belief to appease their fears and anxieties.
A range of pedagogical and political responses to this ‘awakening’ are
brought up throughout this first volume. In brief, posthuman education
in the post-Anthropocene is the problem that stretches out across the two
volumes in various forms. A ‘problematic’ as defined within a
Deleuze|Guattrian inquiry, as James Williams (2021) so remarkably shows,
worries the -isms that compete with one another in their solving abilities;
that is, actualizing the ‘problem,’ which does not go away but waits for
another iteration. Much like the turn of the twentieth century with its
plethora of -isms, the twenty-first century has generated its own lot of -isms,
which has often been called the ‘ontological turn’ (Holbraad & Pedersen,
2017). For Deleuze, all -isms are ‘real,’ but only in degree; that is, relative
to perspectives and problems they address. The extraordinary problem is
the dissipation of what ‘anchored’ the subject of Western philosophy:
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4
J. JAGODZINSKI
judgment based on ‘objective criteria’ of science and reason (facts, data,
evidence) that empowered an elite, ending with a ‘supreme court’ in democratic republics that pass judgment based on a country’s constitution, a
democratic structure that is now eroding as conspiracy theories, corruption, ‘untruth,’ fascist right-wing populism arise within the context of possible extinction, whether this will be by nuclear war, climate change, or
renewed panepidemics. The global ‘structure of feeling’ is bathed in
resentiment, precarity, and outright polarization, a splitting of differences.
Alain Badiou (2017) calls it ‘democratic fascism,‘ a rule by a minority.
Would it be odd to think then that the anthropogenic labor of our species (Homo sapiens) has always modified the Earth, and the Earth has always
modified our species through the ontogenesis of tool use? “We have neverbeen posthuman.” It has only been a question of the degree to which
modifying the Earth has been possible: the range spans from stone axes to
the nuclear bomb. Speculations as to just ‘how’ the structure of the brain
is modified through various cosmo-technologies, in what is a relatively
short period of our species existence in relation to Earth time, remain
intriguing. The brilliant ground-breaking work of the paleontologist André
Leroi-Gourhan (1993) and then Julian Jaynes’ (1990) bicameral-­mind
hypothesis surrounding writing technologies raise questions as to how current digitalized screen culture affects ‘digital natives.’ Not well, if we are to
believe Jonathan Haidt’s (2022) contemporary Tower of Babel narrative.
Preliminary physical evidence shows that processing screen information
(Small and Vorgan, 2009) impacts neuroconnections ‘otherwise’ than print
and certainly oral cultures, raising questions for educators when it comes to
approaches to learning (Carr, 2010), given that reading and writing are not
innate to the brain as is speech. They have to be learned (Wolf, 2007). It
has been to the credit of Bernard Stiegler (2019) to develop the idea of
technics as exosomatic ‘tertiary memory,’ and to sound alarm bells over the
madness of ‘technological proletarianization’ of the human mind, and his
search for a ‘pharmacological solution’ that ended all but too soon for him
in an untimely death. A closer examination of his Neganthropocene theory
is developed in the second volume.
The youth are suffering as they face a bleak future. The most active
organizations: Fridays for Future, Extinction Rebellion, No More Oil, and
The Last Generation attempt a wakeup call to COP delegates; the latest
meeting (#27) in 2022, Egypt (at the time of this writing) also ended in
disappointment. The social withdrawal of youth in virtually every industrialized country, perhaps most dramatically highlighted by the Japanese
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1 RUMINATIONS ON THE PEDAGOGICAL POSTHUMAN LANDSCAPE
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Hikikomori, speaks to the oversaturation of gaming and glut of entertainment that keeps sucking up affective vitality to keep the media machines
fed. In China, the fascistic use of facial recognition cameras to ensure ‘happiness’ in the workplace is ubiquitous. In Beijing’s Canon headquarters,
workers are mandated to smile into a camera to check their ‘emotional
quotient.’ Many Chinese firms use surveillance technologies to track the
efficiency of their workforce, making sure they remain focused on their
screen tasks. Twelve-hour shifts (9–9), six days a week are the order of the
day. These are the new forms of controlled enslavement. The rise of autism
spectrum disorders (ASD) and attention deficit hyperactivity disorder
(ADHD), both of which continue to be labeled ‘disorders’ despite the
best efforts of Rights’ activists, should give pause as to what ‘might’ be
happening at environmental epigenetic levels. These issues are further
explored in the second volume. Is it any wonder why we now have educators talking of measuring and teaching ‘emotional intelligence’? The rise
of addiction and substance abuse related to the malaise of ‘unhappiness’
related to poverty and unemployment, as well as the general trend toward
authoritarian and fascist regimes globally accompanied by a glut of conspiracy theories, cannot be outright dismissed as somehow not being
quasi-related phenomena to this general uneasiness of the ‘world order.’
Such correlations would (of course) be beyond any easy algorithmic formulas, but this is not to say ‘algorithmic governmentality’ is not up to its
job! Big data enables all kinds of correlational presuppositions to be
exploited for political ends to advance legislative agendas. I take an in-­
depth look at these issues surrounding what some have called the Algoscene
in the second volume. The global ‘structure-of-feeling’ is blanketed by the
color of carbon, figuratively, literally, and ironically, as it is the primary element of all known life on Earth.
The recognition of the Anthropocene as an event comes about when
our species (its scientists at least) recognize the magnitude of the Earth’s
planetary changes, succinctly identified by nine such boundaries by The
Stockholm Resilience Centre: stratospheric ozone depletion; biodiversity
loss and extinctions; chemical pollution and the release of novel entities;
climate change; ocean acidification; freshwater consumption and the
global hydrological cycle; land system change; nitrogen and phosphorus
flows to the biosphere and oceans; and atmospheric aerosol loading. These
are coupled with nine ‘tipping points’: Amazon rainforest, Arctic Sea ice,
Atlantic circulation, boreal forests, coral reefs, Greenland ice sheet, permafrost, West Antarctic ice sheet, and part of East Antarctica. These
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J. JAGODZINSKI
thresholds will by crossed due to planetary climate change that profoundly
disrupts planetary cycles and directly affects and effects the survival of the
human species.
As a clarifying note, although the term ‘species’ is used throughout
these two volumes, which seems to be the usual state of affairs, it is not
accurate. One objection would be the charge of ‘speciesism,’ a sense of
exceptionalism, which I certainly do not wish to convey (see Marchesini,
2015, 2016a, 2016b). The second issue, one that receives virtually no
discussion in anthropology, raises questions about our species-becoming
across the expanse of deep history. Given there is only one homo sapient
species, how is it that changes physiologically and psychically as technologies modify the bio-ontological condition are not given fundamental recognition? Wading into this question becomes extraordinarily difficult as it
raises fundamental questions of historical shifts in epigenetic conditions as
technologies and species-becoming change. Put bluntly: what ethnological comparisons remain legitimate between the Homo sapiens of the
Paleolithic, whose ‘organological’ (to use Stiegler’s lexicon) material existence is profoundly different than contemporary civilization? In what way
are they the same species if evolutionary-becoming does not stop?
Swimming with Fish
A ‘higher’ anthropomorphism that flattens anthropocentrism would place
our species in the same post-Anthropocene predicament of the sixth
extinction. The analogy of fish swimming in water as it heats up slowly,
depriving them of oxygen to the point that they float belly up dead is not
that far-fetched. We need only substitute the element of water for air,
equally invisible, its breathability hampered only in those far-off polluted
places or visibly statured by smoke from mega-forest fires that the media
brings into our homes; otherwise, the steady rise of carbon dioxide index
is noted as ‘just’ a number, and all but ignored by the majority of any
given population: besides, what can be done given the enormity of the
scale? It is one thing to change car tires once every six to ten years, but
what happens to these numbers on a yearly basis? For the United States,
there are 290 million discarded tires alone. The eco-artist Chris Jordan has
brought the sublimity of such numbers home in such a starkly simple way.
Any fool can grasp the magnitude of a ‘throwaway society’ viewing his
“Running the Numbers I and II” online exhibitions.
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Some fish, realizing just what is happening, become hysterical and dart
around the fish tank as if nothing can be done, their anxiety levels are not
controllable and need supplements to sleep; others can’t be bothered as
they cannot perceive any changes to their well-being: they have found
great spots to live in this tank; after all, it’s all the ‘natural’ turn of events,
simply a question of adjusting to the rising water temperature, or move
into more comfortable ‘hiding’ places as this happens. However, others—
let’s call them, in Bruno Latour’s (2017) schema of things, ‘Earthbound
Peoples’—those that become aware try to figure out just what can be done
to keep the water temperature from continuing to rise, and stop it from
being polluted as the build-up of shit is not only smelling, but becoming
alarmingly visible in the ‘gyre locations’ of the tank. Perhaps there is a way
to filtrate the water and make it cleaner: geoengineer the tank by seeding
this plastic shit with synthetically created bacteria to eat it all up? Would
that help? Some ask: “Do we have any control over what’s happening
anyway?”
Isabelle Stengers (2015) called the Earth’s phase change the ‘intrusion’
of the living planet Gaia, who presents, in the last instance, an unknowable
player who cannot be fully controlled. The ‘fishocentric’ population does
not recognize the importance of the plants that are growing in the water,
helping to stabilize and oxygenate the tank, or yet other creatures who live
in the tank with them: the shellfish, Plecos, and sea anemone who are eating the harmful buildup of algae and bacteria. Some fish begin to ask:
“Can we restructure the environment of our fish tank?” “Can we clean it
up so we can breathe a little longer, perhaps by artificially filtrating the
water?” Can we ‘school’ the new fish born in the tank to keep it ‘clean’?
The ‘tank’ is ours to save, they say! Then, there are those, let’s call then
trans-fish, who try to ‘gulp’ the air outside the tank, making experimental
leaps to ‘test’ the air—that rarified substance just outside the tank where
they just might experience ‘weightlessness,’ and then try to escape by
jumping out. Sure, many may die on the floor, enacting a kind of desperate suicide, but then—just maybe—a few begin to ‘crawl’ or ‘wiggle’ over
to some sort of modified climate, discovering a ‘new planet’ so to speak,
with enough moisture that enables them to keep going and survive—like
cave fish who are able to ‘walk’ on their pectoral fins. They shed their fish
scales and become a new postspecies, maybe they will eventually colonize
Mars? Ad Astra be damned.
There is no shortage of imaginary fictions here, some more laughable
than others, with puns and analogies that can be equally compelling or
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J. JAGODZINSKI
ridiculous, such as schemes to change ‘weather’ patterns or modifying the
pH of oceans to deacidify them and so on. There is the tank itself to consider: its ‘deep historical time’ and the memory of the changes it has
undergone. Analogies begin to fail. More representational misdirection.
However, it is a microcosm of the projected thinking that is happening in
the ‘postfuture’ of the post-Anthropocene. The remarkable physicist
Michio Kaku believes that a Planetary 1 consciousness, where all energy is
harnessed and in human control (or, should that be inhuman control?) is
achievable—if we don’t blow ourselves up or go extinct first! Such a comforting thought. Less of a joke, of course, life and death—the biopolitics
of the COVID-19 pandemic and its necropolitics as globally displayed—
pervades the planetary post-Anthropocene’s ‘fish tank,’ which seems to
have a never-ending proliferation of names to figure out just what it is we
are ‘in.’ Franciszek Chwałczyk (2020) maps out no less than ninety-one of
these! Each one bears a history as to who ‘owns’ the narrative, ranging
from the usual ‘good Anthropocene’ of the right-wing capitalists that
Trump supported to the indigenous response of calling out colonialization as the underlying cause of the ecocrisis. Donna Haraway’s (2016)
Chthulucene and Jason Moore (2015) Capitalocene have received widespread attention. Chwałczyk mentioned them as well, but strangely missing, or perhaps not considered as one of the appellations is Deleuze and
Guattari’s (1987) mechanosphere. Hunter Dukes (2016) notes that
Deleuze|Guattari’s concept presents a ‘reverse transcription’ of the usual
emphasis on the anthropogenic labor that is modifying planetary cycles.
Rather, how these changes also modify our species is a much more difficult
question, as toxicity and epigenetic changes are subtle and invisible as
plastic from waste invades our bodies. We are becoming plastic as subtle
changes are occurring ecologically, as a thousand and one microbial species of invertebrates, fungi, bacteria, and viruses have colonized themselves on nonbiodegradable micro- and nano-plastics (Zettler et al., 2019).
The variants of plastic debris seem endless: plastiglomerate, pyroplastics,
plasticrust, anthropoquinas, plastitar, plastistone, plasti quartzsandstone,
plasticrock complex, plasticoncrete, plastimetal, and plastisessiles (Shruti
et al., 2023). This ‘plastic sphere’ is not heartfelt news, as the oceans are
slowly being poisoned and its coral reefs are dying. However, changes at
the macro and micro level are constantly occurring without our knowledge, some vividly documented by Menno Schilthuizen’s (2018) Darwin
Comes to Town. The fish tank is always changing in imperceptible ways.
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Deleuze|Guattari play a prominent role in this book. Flipping agency
around is precisely what Deleuze does when it comes to signs, for signs are
nothing more than ‘disturbances’ from the outside that call on a pivotal
behavior change that decenters the habituation of the world. Earth’s
intrusion is one immense ‘sign’ knocking on the door, requiring a much
more disturbing understanding of learning and creativity emerging from
this perspective. Deleuze and Guattari’s (1987) geological philosophy
calls on earthly nonhuman forces to problematize this inter–intra relationship, outlining three major strata that govern the world: physicochemical,
organic, and anthropomorphic strata. The first is connected to the organization of matter (the physical processes happening in the fish tank, including the quantum levels), the second with life (all the other creatures in the
tank), and the third with the ‘human’ (the fish). Destratifications that take
place among them would be likened to the particle-sign ‘cracks’ happening in/on/around the tank itself. The appearance of cracks come from the
future anterior, as do all forms of creation that seem to appear from
nowhere—to wake us up to the now here, the spacetime of the ‘knocking.’
Such events are not ‘thought’—they happen. The cracks become wider.
The future is an “infinite Now … not an instant but a becoming” (1994,
p. 112). The present is both what is and “what [is] already … ceasing to
be” (ibid.). As Henri Bergson put it, the past becomes a “memory of the
present, a virtual double of the present moment” (Bogue, 2008, p. 3).
The future is now! It is “the becoming-revolutionary of our present and
to come as the goal of our becoming” (Bogue, 2011, p. 77). These complexities of space-time, as sophistically explored by Deleuze through his
cinema books, and with Guattari, through the various machinations of
‘becoming,’ inform pedagogy in a postfuture Anthropocene of the twenty-­
first century with extraordinary challenges, a number of directions as ‘lines
of flight’ are presented in this book, especially in relation to digital smart
technologies as more fully explored in the second volume.
Any further fish-tank analogies abruptly stop in their failure to grasp the
complexities of the creative processes among these three dynamic systems
that are performatively in play, raising questions about the fundamental
idea of oikos (the fish tank), which always brings up dwelling and territory.
As Aidan Tynan (2022) argues, all nature-culture entanglements end up
in aporias of ecological thought: dualism, while dissolved on one level,
becomes reinscribed on another methodological or strategic level. He
asks: “What to do about ‘anecological life,’ life lived on the edges and
limits of habitats and territories”? That is, life that is constantly displaced
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J. JAGODZINSKI
through migrations. Oikos, thought only as dwelling, is caught by the aporia of movement, which leads to issues of hospitality that always bring risk
and violence into the relationship. Fortunately, sedentist biases are put
aside with Deleuze|Guattari as movement in the flows of assemblages and
nomadism is recognized. Radically put, the mechanosphere is the domain
of inorganic (sometimes termed anorganic or nonorganic) life, with the
assemblage (agencement) being the basic unit of anorganic life’s creative
unfoldings and infoldings, the movement undulations of forces (as particles), intensities (quanta), and the more graspable electromagnetic spectrum of wave phenomena where such ‘strange’ descriptors as pink, red and
brown noise emerge.
These superpositions remain only speculative. Anorganic life has no
stable or predefined form. The difficulties of material-energy exchanges.
Einstein’s most fundamental equation (E = MC2) is at the heart of the
current crisis in quantum physics, which finds itself fundamentally at odds
with general relativity. (These difficulties too are examined most fully in
volume two; also, jagodzinski, 2024). There can be no extinction of ‘life’
understood in its extreme form, given the post-Anthropocene, which is to
say, the Earth’s phase change, redistributes the ecological conditions for
the arrival of new species and the extinction of others, including our own.
However, there is a point where complete annihilation is immanent. The
planet itself will be engulfed by the sun (go extinct), which is currently
estimated to be 7.59 billion years. However, the projected calculations
constantly change. Lyotard’s (1991) meditation on the ‘heat death’ of the
sun, which is an abundant source of energy for all of life, presents the
thought of a rather disturbing trajectory. The continued complexification
of energy as continually harnessed by technosciences leads to a limit.
Currently, the sun provides a constant high-energy influx on the Earth,
enabling what astrobiologists call a ‘Goldilocks zone’ or a habitable zone
that supports liquid water and life. As the sun’s energy fades, a point will
be reached where there is no choice but to leave. This also means leave the
‘body.’ The progenitors of our species will be AI or a hybrid there off. We
have always been, if we accept Stiegler’s (2018) organontology, a manifestation (of one sort or another) of an organic|inorganic combinatory creature pervaded by technics (‘organized inorganic matter’) that is
progressively moving toward the transhuman. What direction will the
‘becoming’ of species Homo take remains in balance: toward extinction as
global conditions become increasingly toxic and human life unbearable or
toward transhumanism with its technological extremes of mind-body
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modifications. These seem to be opposing extremes. Recognizing that
technology modifies Dasein’s being-in-the-world subverts Heidegger’s
being to becoming, a distinction that the confusing Heideggerian claim of
“transcending beings toward their being” seems to harbor (Lemmens,
2022, pp. 1308–1309). The arrogance of philosophy articulating what
that transcendence precisely ‘is,’ as an ontology, is precisely what François
Laruelle rails against with his development of non-philosophy. It is not so
much the conflation, confusion, or separation of transcendence with metaphysics that is the issue; rather, it is the tension between physics and metaphysics that presents the problematic of ‘becoming’ for Homo sapiens.
Species ‘becoming’ is always already facing the limitations of Heidegger’s
Enframing [Gestell], which posits control. Perhaps the unification of quantum theory (QT) with general relativity will open up a new physics
enabling a new trajectory to escape gravity. Gravity challenges the claim
that the second law of thermodynamics is an inexorable, omnipotent force
in nature. Gravity is nonentropic (Kobakhidze, 2010, 2011; Gao, 2010),
and this causes many cosmological problems. Via stellar nucleosynthesis,
gravity is a predominant source of available energy. Therefore, perhaps it
is precisely the tensions over gravity, which sets the limit, plummeting ‘us’
back down to Earth as bounded creatures with a body, raising fundamental questions about the ‘end of the world’ as we know it, popularized by
Timothy Morton (2013) and taken to task by Vincent Blok (2017)? Such
a position seems to think that our own species extinction is all but an
impossibility (Lewis, 2017). “You’re on Earth. There’s no cure for that”
(Samuel Beckett, Endgame).
Planetary Paideia
What sort of planetary paideia can be imagined given such complexities
swirling in the post-Anthropocene? When Deleuze and Guattari write,
“We are not in the world, we become with the world” (1994, p. 169),
pedagogy is presented with the dilemma: how do we “become with the
world?” The postmodern landscape laid out in the twentieth century, with
its centrality of deconstruction (Derrida), poststructuralism (Foucault,
and structuralism bridged by Lacan), discursivity (‘linguistic turn,’ especially by cultural studies), and the ground-breaking achievements in the
information sciences (cybernetics and its constant variations and modifications, five iterations to date), and biological sciences (digitalization and
DNA genomic research) have morphed since the 1990s into the twenty-­
first century with the first quarter century developing ‘new cracks’ of
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creation and destruction under an all-encompassing rubric of posthumanism where the convergent clustering of NBIC technologies (nano-bioinfo-­cogito) are the order of contemporary science.
Posthuman and posthumanism have become the established signifiers
that supplanted what was often called a ‘post-postmodernism,’ a time of
melancholic recovery from the broad questioning of the collapse of the
grand narratives of the twentieth century. The leading edges of pedagogical philosophies moved with the changes from the twentieth to the twenty-­
first century: in the West, ‘reconceptualizing the curriculum’ by forwarding
‘difference’ as ‘diversity’ was worked into capitalist forms of social democracy. Individual interests were catered to via media commodification
through a ‘new spirit of capitalism’ that went under the post-Fordist’
rubric and now touted as the fourth industrial revolution (4IR). Unevenly
throughout the globe, nevertheless rhetorically, the ideals of rights and
equalities of ‘citizenship,’ when it came to the growing string of intersected signifiers—race, ethnicity, sex, gender, ageism, disabilities—have
led to the malaise of right-left political bifurcations. The extremes on both
ends fighting for the vote of a ‘missing’ middle of the ‘middle classes,’
rhetorically spoken as ‘the people.’
Critical theory, with its roots in Enlightened Kantian view of the subject, held its ground by generating a neo-Kantian open-system that was to
continuously make room for newly emergent forms of difference that
demand recognition (indigeneity and LBTQ + are the most recent insistent movements), which led to a sustained identity politics often referred
to as ‘strategic essentialism’ or ‘strategic representationalism.’ Any rhetoric of a changed subjectivity that decenters the ‘glue’ of identity holds no
sway here given that language, culture, and religious rituals bind community values. The mono-naturalist view of nature has been expanded by the
recognition of animist (or analogical) ontological pluriverses of indigenous societies that have been channelled to a new awareness by a select
number of anthropologists who insist on their recognition and socio-­
political and socio-cosmological consequences to intrusive change, especially by capitalist forces as has become so evident throughout the
Ameridian universe, most notably in Brazil’s rainforests (Viveiros de
Castro, 2009; De La Cadena, 2010; Descola, 2013; Główczewski, 2021).
An attempt to push back a colonial education, especially in science and
cultural education, has taken root in several counties where First Nations
people are actively engaged. An overview of what some of these inroads
have appeared throughout Section 2 of this first volume, which explores
‘Becoming Indigenous.’
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Commons
It seems, however, that the idea of a cosmopolitical ‘commons’ as an ‘ecology of practices’ seems a long way off; the political will is just not there—
yet (Latour, 2004; Stengers, 2010, 2011). Cosmopolitanism (Nussbaum,
2007), despite its drawbacks, did set a ‘progressive agenda’ of global
human rights to push back at what was considered a neoliberal capitalist
‘possessed individual’ as Arthur Kroker (1992) succinctly put it in the
1990s, turned into the pithy Lacanian phrase: “Enjoy” by Slavoj Žižek
(1989), as desire turned toward the excesses of the drives that carry with
it risks surpassing what are ‘rationally’ self-imposed limits. These bifurcations have only widened to a world situation where the poverty gap has
increased leading to fascistic forms of populism, what Alain Badiou (worth
repeating) has fingered as ‘democratic fascism.’ Democracy is indeed fragile, with the state constantly embattled, unstable, and in peril as to just
who it is supposed to ‘represent,’ given that a so-called beacon of ‘democracy’ like the United States struggles with fascistic followers of Trumpism,
or MAGA (Make America Great Again) and a right-wing media network
with Fox ‘News’ as its flag bearer of fascistic hate. Tucker Carlson has
become the newly reincarnated Goebbels. Europe and Asia are dotted
with the same plague of discontentment with its fair share of authoritarian
fascistic elements. It raises unchartered questions: Italy’s Giorgia Meloni,
elected as its prime minister in 2022, leader of the Brothers of Italy, a
right-wing coalition party with fascist roots, condemned Mussolini’s racism and pledged allegiance to the EU in her first parliamentary address!
The ‘new corporation’ of platform capitalism with its cluster of multi-­
millionaire-­billionaire goliaths of social media moguls, along with big
Pharma, are faced off by the likes of Bernie Sanders and Alexandria Ocasio-­
Cortez (AOC) in the United States; protestors at Standing Rock, North
Dakota, and the Adani Carmichael Coal Mine in Queensland, Australia
(#StopAdani campaign); Greta Thunberg’s Fridays for the Future international protest; housing evictions everywhere, especially in Barcelona, the
Black Lives Matter movement and the protest eruption after the murder
of George Floyd in Minneapolis, present new challenges to rethinking a
pedagogical philosophy that must present a vision to the rising problematic of a global ecological crisis exacerbated by nations riven by divisions
perpetuated historically through various forms of colonial domination,
capitalist greed, racial bigotry—this list is well-known. However, as we
know, there is no silver bullet, only skirmishes to keep the barbarians bay,
as Stengers notes.
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A ‘Word’ on Theory
Critical social thought, as classically developed by the Frankfurt school
(the best known were Horkheimer, Adorno, Benjamin, Marcuse, Fromm),
has been modified over the years by furthering various inflections of psychoanalysis by Althusser’s structuralist Marxism and Žižek’s particular
Hegelian-Lacanian idealist skewing of dialectical materialism, as well as
Jacques Rancière’s (2010) ‘dissensus’ thesis. Critical theory seemed, at
one time historically, to be an adequate response, having a parallel development in critical pedagogy as forwarded by Paulo Freire (1970), and by
a generation that viewed the potentials of ‘post-Marxist thought’ as adequate for addressing and overcoming the either-or logic of dichotomization and binary opposition structurally ingrained in the coded languages,
not only in the West but also in the East. Even the nondualist philosophy
of Nashida (Kyoto school) performed a ‘systematic subversion’ (a form of
deconstruction) by exposing the ambiguity and ‘contradiction’ inherent
in Asian conceptual language (Kopf, 2007).
Critical social thought has proven inadequate to address the changes
that define the twenty-first century. Questions of anthropocentricism,
agency, feminism, and identity politics plague it, which is not to say that
its tradition does not continue by those who helped to promote its foundations in education (McLaren & Kincheloe, 2007; McLaren & Jaramillo,
2007; Coté et al., 2007). Michael Apple and Henry Giroux are certainly
part of this foundation. There has now been a concerted attempt to
address the short comings of the Freirean paradigm (Esteva et al., 2005;
Bowers & Apffel-Marglin, 2005; Dunne, 2016; Dunne & Seery, 2016).
The thought of radicalism and its possible resultant activism retains its
affective force, but on the whole, issues of feminism, racism, indigeneity,
and queer theory have been rethought along other lines that address, so
the claim goes, the way affective assemblages direct desire through ineffable nonrepresentational transferences that are contagious, namely,
through affect, feelings and emotions. These feed the post-truth narrative,
as if there ever was ‘truth’ to begin with as all ‘facts’ never escape their
historical contexts, and only apply to specific domains of ‘reality’ that are
always subject to change. We can add to the string of realizations begun
with Bruno Latour (1993) in 1991: ‘We have never been modern,’ nor
have ‘We ever been postmodern’ as ‘Man’ is said to be a non-defined species always open and ‘becoming’ the next phase, after Nietzsche’s
Übermensch. To which we can now add, ‘We have never been post-truth’
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either. These fictions are the staple of Anthropos. The academic industry
around ‘affect’ is what has generated the most energy, with each field making its own claims, each with a cluster of academics who cross-reference
each other to claim a ‘new paradigm.’ The academic milieu has changed,
with ‘speculative realism’ being the most recent iteration of this game of
production. Not to mention ‘affectivity’ in scholarly research seems to
imply a failure to work at the ‘edge’ of thought, never mind that much of
this research fits comfortably with ‘affective capitalism’ as succinctly
mapped out by Patricia Clough (2018) and Shoshana Zuboff (2019).
The philosophy of pedagogy is not any different when it comes to
drawing on theory. Beginning with the ‘emotional brain,’ as advanced by
Antonio Damasio (1994) and Joseph LeDoux (1996), promoting teaching with feeling (Zembylas 2005), the phenomenology of ‘lived experience’ in the classroom is explored through countless qualitative research
that held the ground in the 1990s and well into the first decade of the
twenty-first century. Phenomenology in education has waned, questioning its anthropocentric Husserlian reliance on ‘consciousness of.’
Pedagogical concerns have now morphed into postqualitative research.
Better would be the term ‘neo-qualitative research’ as much of these
research attempts are modified phenomenologies, a pragmatics that is
directly embodied in action, creativity, and imagination now called ‘concept creation’ where the ‘circulation of affects’ has become the overriding
concept. ‘Concept creation’ draws on a particular reading of
Deleuze|Guattari, which I have addressed elsewhere (jagodzinski, 2022a).
It is here, however, that the contemporary story becomes muddled as
distinctions between affect-emotion-feelings implode and are used in various imprecise ways. While there is no distinct dividing line among these
terms use, it is where an abyss opens up theoretically; that is to say, where
transferences of exchange between the inside-outside (interior-exterior,
continuous-discontinuous or discrete, soul-body, etc.) take place. Such
space-time has been called by various names: a zone of indeterminacy, in
media res, in-between, milieu (Deleuze|Guattari), and intra-action as some
sort of wave interference pattern (Karen Barad). Such a listing is supplemented by various translucent terms such as hymen, membrane, tissue
(Derrida), or the Lacanian context you have ‘veil,’ generating tensions
between desire and fulfilment, as neither desire nor pleasure, neither future
nor present, marking out the paradoxes of time as an ‘event’ in such an
interval, which is a threshold of the relationship itself: time as Aion
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16
J. JAGODZINSKI
(Deleuze) or the evacuation of ‘presence’ (Derrida). This ‘in-between’ is
movement itself.
There is no relationship between ‘bodies’ exiting prior to their intra-­
action, prior to the transference, prior to the allure between, prior to the
attraction. This assumption is made mainly by processes philosophies and
argued against rigorously, if not viciously, by object-oriented ontologies,
foremost as exemplified by Graham Harman (2018). The newly adapted
term from physics, ‘entanglement,’ now appears ubiquitous in humanities
writings. Or, as with Derrida—the same conceptualization is margin—a
‘weave’ of etymological traces and differences, a ‘hymenology’; that is, a
tissue of meaning without meaning never to be pinned down. There is no
proper exact meaning against which all other meanings are marked off as
‘exterior.’ The margin occupies a non-space between inside and outside
and yet determines the difference. It is the abyss of the sign, as famously
put: ‘there is nothing outside the play of the text’—where text itself is an
ephemeral inter–intra relation of connections—yet another synonym for
rhizome. Deconstruction is but another form of ‘becoming,’ there is no
end, beginning, or after. The human skin is the membrane that acts as the
‘margin’ of our reality, as the depths of how the forces on the external
world are internally processed is a perpetual transference of the body-mind
interaction, externalized through invented externalized technologies. In
Wilfrid Sellers’ (1963) terms, this gap is between a ‘manifest’ and a ‘scientific image,’ the latter caught in the speculations of critical realism (physical as the world in-itself). Process, relational, and performative philosophies
have all emerged at the expense of any ‘one’ form of ontology. Their
deontological decentering leads to ‘multiple ontologies,’ as anthropologists (as mentioned above) extend ‘reality’ to indigenous cosmologies.
Where one ‘stops’ in this depth of unraveled layers of meaning that are
axiomatically ‘always already’ ‘determined in the last instance’ has been
‘(in)famously’ explored by François Laruelle (2013) in his ‘musings’ on
non-philosophy by borrowing this concept from Althusser that offers a
justification for what has gone on before. For Laruelle, we eventually
approach the ‘radical real’ itself—a dark universe of the quantum dimensions of reality, which is left only to speculation, impossibility, indeterminism, and so on. (The question of quantum is further developed in the
second volume.) The bottom line is that it all comes down to fictioning of
one sort or another (Burrows and O’Sullivan, 2019). Derrida’s general
hypothesis of ‘writing’ as an absent present is simply yet another name for
this Real. At the quantum level, one grasps simply the traces (the absent
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RUMINATIONS ON THE PEDAGOGICAL POSTHUMAN LANDSCAPE
17
presence) of particle physics. Now, to call this ‘materialism’ simply raises
the spectre of speculation, as some say, once could simply call the need for
a ‘new idealism’ (Grosz, 2017, p. 13). ‘Writing’ in the Derridean sense is
another form of ‘becoming’ in Deleuze|Guattari’s terms as it navigates the
uncanny. Becoming-animal as ‘writing’ is not simply to copy or mimic the
animal; rather, it involves a molecular exchange, a deterritorialization
where the moves or ‘traces’ of new lines are grasped in the manner or style
of another way of perceiving the ‘world,’ a theme that runs throughout
many of these chapters.
***
These two volumes are a series of ‘outings,’ five ventures to the Outside
that address pedagogical responses to the post-Anthropocene and its after-­
future. Pedagogy, however, is more of an apparition; it shows itself once
in a while but most of the time, it hides. There is something to be said
about ‘escaping’ from institutionalized education in such an endeavor. As
Taylor Webb and Petra Mikulan (2023) advocate in their introduction on
‘escaping education’ when identifying escape routes that have been taken.
They refer to a line from Deleuze and Guattari’s Anti-oedipus (1983):
“Good people say that we must not flee, that to escape is not good, that it
isn’t effective, and that one must work for reforms. But the revolutionary
knows that escape is revolutionary—withdrawal, freaks—provided one
sweeps away the social cover on leaving, or causes a piece of the system to
get lost in the shuffle” (277). These ‘outings’ are highly influenced by the
toolkit of Deleuze|Guattari, the Outside not being a spatial orientation
but the virtuality of Ideas from which sources of creativity can emerge. I
draw on a particular vitalism that Deleuze|Guattari advocate by their reference to A Life as anorganic, creativity as dominantly being uncontrollable,
disruptive, and destructive to the point where our species must face the
Earth’s in|difference and the deterritorializing effects of its cosmological
forces (jagodzinski, 2022b, 2023). The last section in volume two
addresses this in|difference of anorganic life. In this sense, such an orientation steers away from a vitalism that is associated with the usual names of
Jane Bennett, Rosi Braidotti, Karen Barad, and Donna Haraway; the first
two have drawn on an affirmative Deleuze that I question, while the second two draw on a quantum direction that I query as well. Pedagogy
trades on both these vitalisms in their research programs and future projections. Rather than the moniker postqualitative and diffractive reading
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18
J. JAGODZINSKI
that characterizes such approaches, my argument is that neo-qualitative
and neo-deconstructive readings seem to be a more the case as to their
outcomes for the future, more so a phenomenology ‘without phenomenology’ so to speak as the modified human subject remains, although in its
acclaimed acentered position. In general, these two volumes are a turn
away from education, as institutionalized by the state or nation state,
where there is little room to ‘dream,’ as so much of its agenda is shaped
and regulated by political and capitalist economic interests where identity
politics overwhelmingly straight-jackets and closes the Outside. At the
time of this writing, Florida Governor Ron DeSantis is waging a war on
education, banning books in schools and universities, an action that is only
degrees apart from the Nazi book burnings of subversive or ideological
positions opposed to Nazism. Now, Jews are replaced by African American
Studies and deviations from normalized and Oedipalized sex-gender categories. As Carter G. Woodson wrote in The Mis-Education of Negro
(1933), “There would be no lynching if it did not start in the schoolroom.” In the American-Floridian context, psychological lynching
continues.
It is perhaps a vain attempt to find an imaginary that can outdo what is
already a “totally pedagogised society” (Ball, 2009, p. 201). Few ‘smooth
spaces’ exist in these institutionalized settings, and if they do, they are
exceptions that are often quickly closed as they are opened, especially during pandemic times when online learning had become the doxa by many
school boards and state legislatures where even more surveillance control
could be had as to what is taught. Education and its institutionalized pedagogies are caught by a ‘precession of simulacra’ as the unacknowledged
and disrepute profit of postmodernity, as Jean Baudrillard (1981) once
said. Images precede reality, ‘facts’ become just more images that have no
‘weight’ as to what is to be believed. The ‘real’ has receded, allowing platform capitalism and fascist factions to spread their evil. It has become a
cynic’s domain, whereas Oscar Wilde once quipped, “one who knows the
price of everything but the value of nothing.” Perhaps these two volumes
are an egress from education, as is commonly understood.
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RUMINATIONS ON THE PEDAGOGICAL POSTHUMAN LANDSCAPE
19
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