This Is A Passive Vitalism Because It Accounts For The

1557 WordsMay 24, 20177 Pages
This is a passive vitalism because it accounts for the distinct as well as for the continuum but without imposing any external point of view on the becoming of matter. “What is really at issue is the problem resolved, in the reality of its solution. It is not the ideal, but the reality of this ideal that is in question” (Souriau, 2015, p. 208). Passive vitalism in Souriau terms thus expresses in existence without defining what is given in potential (virtual materiality) and what can become actual (concrete materiality). What is defended is an existential pluralism (such as that of William James, A.N. Whitehead and Gilles Deleuze); existences are intensive, allophonic and polyphonic, where the phenomenal, material, virtual, sentient and…show more content…
What is being contested in the new posthuman turns to matter cited earlier is the Kantian idea that there is a mute, inert and meaningless life upon which a human subject imposes his self-originating thought (systematizing and categorising). For education researchers, such as Snaza and Weaver, agency is given to matter and a student is no longer a unique entity standing apart, but is now no more than just one among the many different and mutually entangled unique organisms and things. “There are experiences happening all the time, all over the school, independent of humans. There are always interactions between humans and nonhuman sentient beings and humans and non sentient objects, such as computers, doors, playgrounds, hallways, utensils, trays, balls, windows, desks, and so on” (Snaza & Weaver, 2014, p. 9). The mutual co-constitution of the organic and inorganic forms takes precedence while maintaining an active and vital self-constituting and self-maintaining individual organism. What such accounts of the mutually constitutive agential relationality between subjects and objects stress is that there is a world of ontic beings (inorganic, organic, inhuman, ahuman, nonhuman) that ought not be ontologically hierarchized. Further and by implication, they pertain to the question of how to reconfigure (in connection with its vital milieu) that which we assume is the “essential nature” of a child as a unified entity (an assumption often made in educational theory but

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