Posthuman Ecology and Immersive Materiality in M.P. Shiel's The Purple Cloud

IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
R. Pasquini
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Abstract

Abstract:M.P. Shiel's novel The Purple Cloud (1901) spectacularly dramatizes the material processes of becoming. Its protagonist, Adam Jeffson, travels an earth ravaged by poisonous gas as a Last Man figure, setting fire to cities and reflecting on a physical world no longer oriented toward the species. Taking up contemporary discourses concerning ecology and extinction, the novel points to the regenerative potential of catastrophe. The ecological rather than the eschatological matters most; it is not a matter of being last but of becoming new.Ecological imagery charges the novel's recurring posthuman fantasies. The dialogical give-and-take between object/subject, human/non-human, and body/world draws attention to the relatability between the unbounded individual self and the immense external world. This brand of posthumanism stems from the ecological, requiring deep observations of radical ontology within an expansive network of affinities and kinships. These visions depict the immediate experience of becoming from first-person accounts of the phenomenological body, thereby providing access to the inner phenomena of a subject who experiences the linked states of interconnected biota and matter.However,The Purple Cloud also demonstrates the limits of posthumanism as evidenced by Jeffson's misogynist and xenophobic musings on a remodelled species. This failure to absolutely embrace the radical ontology of becoming establishes the persistence of humanist thinking in the period's evolutionary and ecological imaginaries, as well as the period's fraught relationship to the prospect of posthumanism due to competing anthropocentric and materialist frameworks.
《紫云》中的后人类生态与沉浸式物质性
文摘:议员希尔的小说《紫云》(1901年)引人注目地戏剧化了成长的物质过程。它的主人公亚当·杰斐逊(Adam jefferson)以“最后的人”(Last Man)的形象在被毒气蹂躏的地球上旅行,点燃了城市,反思了一个不再以人类为导向的物质世界。小说以当代关于生态和灭绝的话语为背景,指出了灾难的再生潜力。生态问题比末世论问题更重要;这不是最后的问题,而是成为新的问题。生态意象充斥着小说中反复出现的后人类幻想。客体与主体、人与非人、身体与世界之间的对话性的取舍,引起了人们对无限的个体自我与巨大的外部世界之间的相关性的关注。这种后人文主义源于生态,需要在一个广泛的亲缘关系和亲属关系网络中对激进本体论进行深入观察。这些景象描绘了从现象学身体的第一人称叙述中获得的直接体验,从而提供了进入主体的内在现象的途径,这个主体经历了相互联系的生物群和物质的联系状态。然而,《紫云》也展示了后人类主义的局限性,正如杰斐逊对一个重塑物种的厌女症和仇外思想所证明的那样。这种不能完全接受激进的成为本体论的失败,在这一时期的进化和生态想象中确立了人文主义思想的持久性,以及由于人类中心主义和唯物主义框架的竞争,这一时期与后人文主义前景的令人担忧的关系。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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