New materialism

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The terms New Materialism, Neo Materialism or New Materialism jointly denote a heterogeneous field of discourse .

The emergence of the multitude of different approaches and disciplinary perspectives can be seen as a reaction to the environment changed by ecological crises and the rapid technical progress. The relationships between technology and humans and nature / environment and humans have been illuminated by various scientific disciplines ( interdisciplinarity ) for 15 to 20 years under the heading of New Materialism .

A common concern is the various new materialisms

  • overcoming the central position of the human subject, i.e. the hegemonic anthropocentrism in philosophy ,
  • the renewal of a conception of matter as active and powerful,
  • the advocacy of a revisionary ontological theory format
  • as well as the proposal of a “complexification of nature-culture relationships as a continuum”.

Donna Haraway , Rosi Braidotti , Karen Barad and Jane Bennett are among the most popular representatives of the New Materialisms.

Concept and location in the history of philosophy

The term new materialism indicates 1. a novelty and 2. a demarcation from already existing materialisms .

  1. References to old philosophical approaches and new branches of the natural sciences create “partial [..] shifts and theoretical [..] new descriptions [..] which, taken together, are entirely new - not in the sense of a break with the old, but in the sense a new meeting "
  2. What the new and old materialisms have in common are the notions that subjects have no essentialist properties and that "human [...] consciousness [...] does not exist independently of perception and interaction with the world", but is in an interdependent relationship . In contrast to historical materialism, new materialist schools of thought decentralize people in the process of cognition, whereas historical materialism recognizes an emancipatory potential in people as a point of reference for political endeavors. In addition, matter in the New Materialism is no longer understood as a “mute mass of disposal and a simple object of human access” or a coagulated, solidified structure of work, class and exchange relationships. The focus is therefore not on the “solidified relations of domination and their material structure, but on the lively exchange of matter, energies and things”. In addition, New Materialisms are very different from some other interpretations, such as: B. representationalism, linguistic materialism or the practical theory of social constructivism . The term material turn particularly describes the demarcation from the linguistic turn / cultural turn .

The New Materialism feeds u. a. from post-structuralist and posthumanist theoretical impulses, such as B. those of Gilles Deleuze and Félix Guattari , who were introduced into the discourse through feminist reception. Other impulses came from feminist philosophy of science z. B. by Donna Haraway . New Materialism thus ties in with theories that have arisen from the "intersections of feminist natural and social science discourses" since the late 1980s, and which were brought to the point in the figure of the " cyborg " and developed further from there ". Nina Lykke describes New Materialism as feminist “post-constructionism.

Topics of the New Materialism

Overcoming the central position of the human subject

One of the premises of the New Materialism is the need to overcome the central position of the human subject, which was central to humanism . This anthropocentrism describes a human-centered worldview in which "all processes and actions are evaluated according to whether they are beneficial or harmful to" humans "and in which humans (and not" God "or" nature ") are also the most important Unit of action forms ". New materialist schools of thought oppose this thinking with a posthumanist criticism of anthropocentrism, which on the one hand turns against the exclusive power of the human category and asks who is or is recognized as human. According to Pia Garske, feminist and post-colonial criticisms in particular “exposed” the human category “as generalizations of only very specific human (namely above all: male, white, ...) experiences”. On the other hand, the central question is “how human cultures are part of many other material cultures in the world, e. B. electrons, bacteria, plants and other living beings ”. Karen Barad , one of the most widely received representatives of New Materialism and the founder of Agential Realism, goes beyond this understanding of an inadequate conception of the human being with permeable boundary lines to his environment and calls for the abolition of the human category in general. It not only questions the fundamental separation of subject and object ( subject-object split ) and the associated categories of activity and passivity in the rationalist tradition , but rather doubts their a priori existence per se: “Agency cannot be designated as an attribute of "subjects" or "objects" (as they do not preexist as such) ". According to Karen Barad, “human” bodies are not inherently different from “non-human”, but are “material-discursive phenomena”, that is, they form “process-like and inconclusive”. From this assumption, among others, Barad and Iris van der Tuin conclude that this hierarchy prioritizing people can be viewed as obsolete.

For many thinkers of New Materialism, this assumption also includes a criticism of the concept of the Anthropocene , a term that describes the end of the geological age of the Holocene and was brought into being in 2000 by the chemist Paul Crutzen, among others . Neologism defines humanity as a geological force and addresses its central influence on changes in the climate.

One of the greatest impulses of a new materialist criticism of the concept of the Anthropocene is Donna Haraway , who rejects what she believes is the inherent anthropocentrism of the concept on the grounds that it is not humanity but the capitalist system that is the cause of the processes that have led to an ecological crisis , be. Based on these considerations, Haraway designs the concept of the Capitalocene, which she understands as a new materialistic alternative to the idea of ​​the Anthropocene .

Another critic of the Anthropocene , the neo-materialist theorist Timothy James LeCain, adds that the concept greatly overestimates man's abilities and his position in the world. An understanding of the "Age of humans", as the Anthropocene is also known in popular science, reinforces the understanding of a clear separation between "human culture and a largely passive natural world" and conceals the fact that people are products of the material world be. As an alternative to the age of the Anthropocene, LeCain suggests the term carbocene; "An age of powerful carbon-based fuels that have helped to create ways of thinking and acting that humans now find exceedingly difficult to escape."

Conception of matter

Karen Barad notes that language has been given too much power and criticizes the apparent insignificance of matter: "the only thing that does not seem to matter is matter". The various approaches of New Materialism counter the widespread assumption that matter is a “passive substance that waits for human processing” with a concept of matter which instead ascribes a “self-organizing potential” to it. Karen Barad conceptualizes matter, in contrast to other concepts, as an evolving process of historicity brought about by intra-action. Matter and materiality are understood as dynamic, intra-active becoming or as the “coagulation of activity”. Intra-Action is a neologism by Karen Barad, which she wrote to delimit the term Inter-Action, which focuses on interacting actors (e.g. in Bruno Latour's actor-network theory or Donna Haraway's concept of situated knowledge) and an existence of independent entities . The concept of intra-action represents a profound conceptual shift in this definition. It can be described as the mutually influencing nature of interwoven capacities or agents of matter. The matter materializes only through the intra-action, whereby the ability of this matter to act is independent of another entity. I.e. also that intra-actions and thus materialization processes do not require human presence: "Intra-action are specific causal material enactments that may or may not involve humans". “In contrast to inter-actions, the [..] involved in an action [B] cannot be distinguished as independent, clearly delimited units within the phenomenon before they become active. Instead, they only constitute each other within the framework of the intra-action. Only then does it become apparent where the boundaries “run between them. In phenomena materialized through dynamic intra-actions, “discourses and meaning-generating activities, technical devices, subjects and material components are involved and interwoven”. In contrast to post-structuralist approaches, which, according to Karen Barad, understand materiality only as a product of discursive practices and thus matter remains the passive surface of inscription results and the assignment of meaning, it is important to include how matter materializes.

In neo-materialistic theories, matter also has agency (power to act). However, this is not geared towards human intentionality or subjectivity, but follows its own logic. In New Materialism, the concept of agency is not limited to the agency of human, but also refers to the effective power of non-human material or posthuman actors. Through this shift, the dualism between human and non-human and the associated hierarchy between “cultural or social agency [..] versus material agency” should be dissolved.

Agency, however, is not an attributive property, but rather "the enactment of iterative changes to particular practices through the dynamics of intra-activity". Agency is therefore "a doing, that is, an activity [...], an effective practice."

Jane Bennett, another influential exponent of New Materialism, attributes thing-power to things (non-humans) . This concept describes that things not only react resistively to the outside, but also have an active, vital, positive power and agency. So things have the ability to let things happen, to produce effects, to act, to come to life, because they are living units. Based on Gilles Deleuze and Félix Guattari, Jane Bennett uses the term assemblages and defines these as “ad hoc groupings of diverse elements, of vibrant materials of all sorts”. Assamblages are assemblies of elements made up of the most varied of living and dynamic matter. These elements tend to act of their own accord, and so Bennett describes them as “conative bodies”. Bennett adds that the concept of assemblage captures the dynamically distributed nature of agency more precisely because thing-power could imply a stable entity . One can speak of an “agency of assemblages”. Rick Dolphijn and Iris van der Tuin want to understand the new materialistic conception of matter as profound and comprehensive, so that they speak of a "revolution of thought".

Ontology between representationalism and constructivism

Feminist-epistemological debates deal, among other things, critically with scientific research methodology and the resulting concept of objectivity . Post-structuralist approaches, such as that of Judith Butler, have shaped these feminist debates and thus also a criticism of this very concept of objectivity since the 1990s and focus more on epistemological than ontological questions. The New Materialism, which can also be understood as part of feminist schools of thought, however, differs in large parts both from the post-structuralist approaches of radical constructivism and from scientific representationalism and re-centers the “intrinsic logic of the material”. New materialistic theories help ontologies to flourish in feminist debates, but this time not as “final determinations”, but as “speculative openings”. The central thesis of the "inseparability of being (ontology) and knowledge (epistemology)", which underlies this thinking, is itself extended to a "new ontology" which claims to contribute "to a different understanding of power [and] responsibility".

This new ontology or flat ontology (named after Donna Haraway ) emphasizes the interweaving or “intra-action” of nature and culture in contrast to structuralist approaches, which often conceptualize them as fundamental opposites. Donna Haraway suggests using the term “naturecultures” to resolve the binary oppositions of the two constructs and to recognize their essential link. In addition, this new materialist understanding of ontology focuses primarily on processes of materialization, which Diane Coole also calls the ontology of becoming. In order to overcome the discrepancy between scientific representationalism and radical constructivism , Karen Barad formulates her concept of "agential realism". This does not designate a fixed ontology, but rather the "continuous production and change of agency-capable reality in phenomena through material-discursive practices". Knowledge and objectivity are still possible because the “intraacting agents” are ontologically “inseparable” or entangled. In this way of thinking there are consequently “no more prioritizations or causalities between discourse and matter, nature and culture, and also not between human and non-human activity”. This refers Barad also with the concept of "Onto-epistemo-logy".

Criticism of the New Materialism

As varied as the different approaches of the new materialism, so diverse are critical positions for this: From signs theoretical perspective criticized Sara Ahmed , that the Constitutive gesture of the New Materialism and the inherent criticism of the alleged antibiologism feminist and post-structuralist theory, the substantive semiotic , work that already exist within feminist theory would be ignored. Ahmed focuses in particular on the position of Karen Barad , who draws a “caricature” of a matter-phobic feminism and, with the demand to return to the consideration of matter, reinforces old binaries.

Astrid Deuber-Mankowsky warns of the lack of an epistemological perspective in the sense of the historical situation of knowledge, as conceptualized by the pioneer of New Materialism Donna Haraway .

Furthermore, Hanna Meissner critically refers to an analytical void in the conception of the human category. According to Meissner, the question of who is the person against whom the criticism of anthropocentrism is directed often not only remains unanswered, but even left unanswered. In the desire to overcome the concept, “a specific subject as a person is simply generalized and ultimately re-actualized”. Pia Garske also shares this criticism, who describes that when the human is overcome, a speechlessness arises from which "grows the impossibility of being able to name real inequalities and relationships of exploitation between people". According to Petra Hinton, this includes, for example, racism , which can no longer be adequately analyzed and deconstructed with new materialist theories, since the new materialism operates with an analytical framework that has supposedly 'left behind' race and precisely because of this it is reinstating itself invisibly.

Christine Bauhardt's considerations aim at the same problem when she criticizes the “silence of the sex / gender distinction and the reproductive quality of the female body in the authors of New Feminist Materialism”, since the “potential childbearing ability of the female body and the gender hierarchy legitimized with it” is so can no longer be discussed.

What these approaches have in common is that they address the difficulty of using New Materialism to develop an emancipatory social theory in the sense of a socio-structural power analysis and critique, as it is characteristic of post-structuralist and historical-materialist approaches.

Political potential

The much-raised question of what the emancipatory potential for social change lies in finds as many different answers as there are positions in the spectrum of the New Materialism discourse. Above all, the political implications caused by the neo-materialistic decentration of the human being and the consequent lack of an addressee for criticism are increasingly encountering counter-reactions among neo-materialist thinkers. Diana Coole objects that the New Materialism robs the human species of all cosmic privileges , but without foregoing the responsibility that humans have as moral beings. According to this, people have to take responsibility for their surroundings, both in relation to everyday life, in production and consumption behavior, as well as on the political level in a global context. In terms of a critical ability to intervene, Coole's neo-materialist approach goes beyond normative efforts and tries to integrate structural (power) analyzes. From the flat hierarchy between human and non-human actors favored in New Materialism, ecological demands can also be derived, such as those made in cultural animal studies or ecofeminism . Theorists like Christine Bauhardt recognize that with the help of New Materialism, “ecological questions about the exchange processes between human and non-human nature” can be brought back into focus. So z. B. Jane Bennett combined ecological thinking and the approach of New Materialism with the concept of “thing-power” by exercising “criticism of excessive consumption and the associated throwaway mentality”.

At this point, Jane Bennett not only pleads for ecological sustainability , but also formulates with her thesis a “vitality of things to reformulate the criticism of capitalism”. Hanna Meissner follows up here and confirms "[a] nface of the destruction that with the age of man and his own idea of ​​technical controllability of nature" the necessity of the central question in New Materialism "how we can address the materiality of our conditions differently "Towards" less violent conditions ". Also Karen Barad "stresses the importance of ethics" and that humanity should take responsibility - but unlike the humanist conception. In New Materialism, responsibility is not "... the exclusive right, obligation, or domain of man". Out of this thinking Karen Barad formulates the “claim of an ethical obligation” from which for Barad a “responsible objectivity” and an associated “ethics of knowledge” is derived. This describes the “necessity of critical reflection on the creation, stabilization and possible destabilization of meanings and limits and the associated responsibility for which knowledge and which being is excluded and made impossible.” In 2012, Karen Barad expanded her theory and introduced the term for this the "ethico-onto-epistemo-logy".

Andreas Folkers sees the political strength of New Materialism in its “speculative attitude”. The emphasis on the inextricability of the material also keeps the question of the social open and thereby prevents the “conclusion of the political agenda”. Which things will be politically significant and will make themselves part of the social is not certain, and the new one Materialism would meet them openly. Such constructive irritations and pathogens need every criticism so that she does not run out of steam.

literature

  • Sara Ahmed : Open Forum Imaginary Prohibitions: Some Preliminary Remarks on the Founding Gestures of the 'New Materialism'. In: European Journal of Women's Studies. Volume 15, No. 1, 2008, pp. 23-39.
  • Stacy Alaimo, Susan Hekman (eds.): Material Feminisms. Indiana University Press, Bloomington / Indianapolis 2008.
  • Karen Barad: Posthumanist Performativity: Toward an Understanding of How Matter comes to Matter. In: Corinna Bath, Yvonne Bauer, Bettina Bock von Wülfingen (eds.): Thinking about materiality. Technological Embodiment Studies - Hybrid Artifacts, Posthuman Bodies. transcript, Bielefeld 2005, pp. 187-216.
  • Karen Barad: Meeting the universe halfway. Quantum physics and the entanglement of matter and meaning. Duke University Press, North Carolina 2007.
  • Karen Barad: Agent Realism. About the importance of material discursive practices. Suhrkamp, ​​Berlin 2012.
  • Karen Barad: Interview with Karen Barad. In: Rick Dolphijn, Iris van der Tuin (eds.): New Materialism. Interviews & cartographies. MPublishing, University of Michigan Library, Ann Abor / Michigan 2012, pp. 48-70.
  • Christine Bauhardt: Feminist Economy, Ecofeminism and Queer Ecologies - feminist-materialist perspectives on social relationships with nature. In: Gender Politics Online. April 2012, from: [1] (accessed on September 10, 2018.)
  • Christine Bauhardt: Living in a Material World. Draft of a queer feminist economy. In: Gender. No. 1/2017, pp. 99–114.
  • Jane Bennett: The Force of Things. Steps toward an Ecology of Matter. In: Political Theory. Volume 32, No. 3, 2004, pp. 347-372.
  • Jane Bennett: Vibrant matter. A political ecology of things. Duke University Press, Durham 2010.
  • Roland Bogards: Cultural Animal Studies. In: G. Dürbeck, U. Stobbe (ed.): Ecocriticism. An introduction. Böhlau, Cologne 2015, pp. 68–80.
  • Judith Butler : Gender trouble. Feminism and the subversion of identity. Routledge, New York 1990.
  • Diana Coole: Rethinking agency: A phenomenological approach to embodiment and agentic capacities. In: Political Studies. Volume 53, No. 1, 2005, pp. 124-142.
  • Diana Coole: Agentic capacities and capacious historical materialism. Thinking with new materialisms in the political sciences. In: Millennium - Journal of International Studies. Volume 41, No. 3, 2013, pp. 451-469.
  • Diana Coole, Samantha Frost: Introducing the NewMaterialisms. In: Diana Coole, Samantha Frost: NewMaterialisms. Ontology, Agency and Politics. Duke University Press, Durham & London 2010, pp. 1-43.
  • Paul J. Crutzen , J. Grinevald, J. McNeil, W. Steffen: The Anthropocene: Conceptual and historical perspectives. In: Philosophical Transactions of the Royal Society. Volume 369, 2011, pp. 842-864.
  • Gilles Deleuze, Felix Guattari: A thousand plateaus. Capitalism and schizophrenia. Merve, Berlin 1992.
  • Astrid Deuber-Mankowsky: Between Apocalypse and Sym-Poiesis. New materialisms and situated knowledge. In: Bath, Meißner, Trinkaus, Völker (ed.): Responsibility and in / availability. Westfälisches Dampfboot, Münster 2017, pp. 151–165.
  • Rick Dolphijn, Iris van der Tuin (eds.): New Materialism. Interviews & cartographies. MPublishing, University of Michigan Library, Ann Abor / Michigan 2012.
  • Waltraud Ernst: Human and less human connections: posthumanism and gender. In: FIfF communication. No. 3/16, 2016, pp. 37–41.
  • Andreas Folkers: What's new about the new materialism? - From practice to event. In: Tobias Goll, Daniel Keil, Thomas Telios (eds.): Critical Matter. Discussions of a new materialism. Edition Assamblage, Münster 2013, pp. 16–33.
  • Francesca Ferrando: Is the post-human a post-woman? Cyborgs, robots, artificial intelligence and the futures of gender: A case study. In: European Journal of Futures Research. Volume 2, No. 1, 2014, pp. 1–17.
  • Pia Garske: What's the "matter"? The materiality concept of "New Materialism" and its consequences for feminist-political agency. In: PROKLA. No. 174, vol. 44 / No. 1, 2014, pp. 111–129.
  • Donna Haraway: Reinventing Nature: Primates, Cyborgs, and Women. Campus, Frankfurt am Main 1995.
  • Donna Haraway: The Companion Species Manifesto. Dogs, People, and Significant Otherness. Prickly Paradigm, Chicago 2003.
  • Donna Haraway: Anhropocene, Capitalocene, Chthulucene. Staying with the Trouble. 2014. From: [2] Retrieved on September 21, 2018.
  • Donna Haraway: Remaining Restless: The Relationship of Species in the Chthulucene. Campus, Frankfurt am Main 2018.
  • Petra Hinton, Xin Liu: The Im / Possibility of Abandonment in New Materialist Ontologies. In: Australian Feminist Studies. 30/84, 2015, pp. 128-145.
  • Katharina Hoppe, Thomas Lemke: The power of matter. Fundamentals and Limits of Agential Realism by Karen Barad. In: social world. Volume 66, 2015, pp. 261-279.
  • Iwona Janicka: Nonhumans and Politics What does that mean? How does it work? In: fiph. JOURNAL. No. 29, April 2017.
  • Martin Kallmeyer: New Materialism: new materiality concepts for gender studies. In: Kortendiek et al. (Ed.): Handbook Interdisciplinary Gender Research , Gender and Society. Springer, Wiesbaden 2017, doi : 10.1007 / 978-3-658-12500-4_40-1 .
  • Bruno Latour: The misery of criticism. From the war for facts to matters of concern. Diaphanes, Zurich 2007.
  • Timothy James LeCain: The Anthropocene. A Neo-Materialist Perspective. In: International Journal for History, Culture and Modernity (HCM). Volume 3, 2015, pp. 1–28.
  • Nina Lykke: Feminist Post-Constructionism. In: T. Groll, D. Keil, T. Telios (eds.): Critical Matter. Discussions of a new materialism. Edition Assemblage, Münster 2013, pp. 36–49.
  • Hanna Meissner: From the romanticism of imaginary losses: Bringing the material back in? In: Femina Politica - Journal for Femina Political Science. Volume 23, No. 2, 2014, pp. 106-115.
  • Sigrid Schmitz: Karen Barad: Agent Realism as a Framework for Science & Technology Studies. In: Diana Lengersdorf, Matthias Wieser (eds.): Key works in Science & Technology Studies. Springer VS, Wiesbaden 2014, pp. 279–291.
  • Andreas Seier: The power of matter. What else is new? In: Journal for Media Studies (ZfM). No. 11, 2014, pp. 186–191.
  • Heather I. Sullivan: New Materialism. In: G. Dürbeck, U. Stobbe (ed.): Ecocriticism. An introduction. Böhlau, Cologne 2015, pp. 57–67.
  • Iris van der Tuin: New Feminist Materialisms - Review Essay. In: Women's Studies International Forum. Volume 34, 2011, pp. 271-277.

Individual evidence

  1. ^ Diana Coole, Samantha Frost: Introducing the New Materialisms . In: Diana Coole, Samantha Frost (Eds.): NewMaterialisms. Ontology, Agency and Politics . Duke University Press, Durham & London 2010, pp. 1-43 .
  2. ^ Martin Kallmeyer: New Materialism: new materiality concepts for gender studies . In: Handbook Interdisciplinary Gender Research . Springer Fachmedien Wiesbaden, Wiesbaden 2017, ISBN 978-3-658-12500-4 , p. 1-10, p. 1 .
  3. ↑ Andreas Folkers: What's new about the new materialism? - From practice to event. In: Tobias Goll, Daniel Keil, Thomas Telios (eds.): Critical Matter. Discussions of a new materialism. Edition Assamblage, Münster 2013, pp. 16–33, p. 17.
  4. ↑ Pia Garske: What's the "matter"? The materiality concept of "New Materialism" and its consequences for feminist-political agency. In: PROKLA. No. 174, vol. 44 / No. 1, 2014, pp. 111–129, p. 127.
  5. ↑ Katharina Hoppe, Thomas Lemke: The power of matter. Foundations and Limits of Agential Realism by Karen Barad. In: social world. Volume 66, 2015, pp. 261-279, p. 262.
  6. ↑ Jane Bennett: The Force of Things. Steps toward an Ecology of Matter. In: Political Theory. Volume 32, No. 3, 2004, pp. 347-372, p. 366.
  7. ^ Christine Bauhardt: Living in a Material World. Draft of a queer feminist economy. In: Gender. No. 1/2017, pp. 99-114, pp. 99f.
  8. ↑ Andreas Folkers: What's new about the new materialism? - From practice to event. In: Tobias Goll, Daniel Keil, Thomas Telios (eds.): Critical Matter. Discussions of a new materialism. Edition Assamblage, Münster 2013, pp. 16–33, pp. 17–23.
  9. ↑ Andreas Folkers: What's new about the new materialism? - From practice to event. In: Tobias Goll, Daniel Keil, Thomas Telios (eds.): Critical Matter. Discussions of a new materialism. Edition Assamblage, Münster 2013, pp. 16–33, p. 16.
  10. ↑ Donna Haraway: Reinventing Nature: Primates, Cyborgs, and Women. Campus, Frankfurt am Main 1995.
  11. ↑ Pia Garske: What's the "matter"? The materiality concept of "New Materialism" and its consequences for feminist-political agency. In: PROKLA. No. 174, vol. 44 / No. 1, 2014, pp. 111–129, p. 112.
  12. ↑ Nina Lykke: Feminist Postkonstruktionismus. In: T. Groll, D. Keil, T. Telios (eds.): Critical Matter. Discussions of a new materialism. Edition Assemblage, Münster 2013, pp. 36–49.
  13. ↑ Pia Garske: What's the "matter"? The materiality concept of "New Materialism" and its consequences for feminist-political agency. In: PROKLA. No. 174, vol. 44 / No. 1, 2014, pp. 111–129, p. 121.
  14. ↑ Iwona Janicka: nonhumans and politics What does this mean? How does it work? In: fiph. JOURNAL. No. 29, April 2017, p. 21f.
  15. ↑ Pia Garske: What's the "matter"? The materiality concept of "New Materialism" and its consequences for feminist-political agency. In: PROKLA. No. 174, vol. 44 / No. 1, 2014, pp. 111–129, p. 121.
  16. ^ Heather I. Sullivan: New Materialism. In: G. Dürbeck, U. Stobbe (ed.): Ecocriticism. An introduction. Böhlau, Cologne 2015, pp. 57–67, p. 59.
  17. ↑ Is referred to by Diane Coole as "renewed" (Coole / Frost 2010: 4).
  18. ^ Karen Barad: Posthumanist Performativity: Toward an Understanding of How Matter Comes to Matter. In: Corinna Bath, Yvonne Bauer, Bettina Bock von Wülfingen (eds.): Thinking about materiality. Technological Embodiment Studies - Hybrid Artifacts, Posthuman Bodies. transcript, Bielefeld 2005, pp. 187-216, p. 211.
  19. ^ Karen Barad: Posthumanist Performativity: Toward an Understanding of How Matter Comes to Matter. In: Corinna Bath, Yvonne Bauer, Bettina Bock von Wülfingen (eds.): Thinking about materiality. Technological Embodiment Studies - Hybrid Artifacts, Posthuman Bodies. transcript, Bielefeld 2005, pp. 187-216, p. 208.
  20. ↑ Andreas Seier: The power of matter. What else is new? In: Journal for Media Studies (ZfM). No. 11, 2014, pp. 186–191, p. 186.
  21. ^ Karen Barad: Posthumanist Performativity: Toward an Understanding of How Matter Comes to Matter. In: Corinna Bath, Yvonne Bauer, Bettina Bock von Wülfingen (eds.): Thinking about materiality. Technological Embodiment Studies - Hybrid Artifacts, Posthuman Bodies. transcript, Bielefeld 2005, pp. 187-216.
  22. ↑ Iris van der Tuin: New Feminist Materialisms - Review Essay. In: Women's Studies International Forum. Volume 34, 2011, pp. 271-277.
  23. ↑ Pia Garske: What's the "matter"? The materiality concept of "New Materialism" and its consequences for feminist-political agency. In: PROKLA. No. 174, vol. 44 / No. 1, 2014, pp. 111–129, p. 121.
  24. ↑ Iris van der Tuin: New Feminist Materialisms - Review Essay. In: Women's Studies International Forum. Volume 34, 2011, pp. 271-277, p. 271.
  25. ^ Paul J. Crutzen , J. Grinevald, J. McNeil, W. Steffen: The Anthropocene: Conceptual and historical perspectives. In: Philosophical Transactions of the Royal Society. Volume 369, 2011, pp. 842-864.
  26. ^ Paul J. Crutzen , J. Grinevald, J. McNeil, W. Steffen: The Anthropocene: Conceptual and historical perspectives. In: Philosophical Transactions of the Royal Society. Volume 369, 2011, pp. 842-864, p. 834.
  27. ↑ Donna Haraway: Anhropocene, Capitalocene, Chthulucene. Staying with the Trouble. 2014. From: http://opentranscripts.org/transcript/anthropocene-capitalocene-chthulucene/?highlight=haraway [accessed September 21, 2018].
  28. ↑ Donna Haraway: Remaining Restless: The Relationship of Species in the Chthulucene. Campus, Frankfurt am Main 2018.
  29. ↑ Timothy James LeCain: The Anthropocene. A Neo-Materialist Perspective. In: International Journal for History, Culture and Modernity (HCM). Volume 3, 2015, pp. 1–28, p. 4.
  30. ↑ Timothy James LeCain: The Anthropocene. A Neo-Materialist Perspective. In: International Journal for History, Culture and Modernity (HCM). Volume 3, 2015, pp. 1–28, p. 1.
  31. ↑ Timothy James LeCain: The Anthropocene. A Neo-Materialist Perspective. In: International Journal for History, Culture and Modernity (HCM). Volume 3, 2015, pp. 1–28, p. 1.
  32. ↑ Timothy James LeCain: The Anthropocene. A Neo-Materialist Perspective. In: International Journal for History, Culture and Modernity (HCM). Volume 3, 2015, pp. 1–28, p. 2.
  33. ↑ Timothy James LeCain: The Anthropocene. A Neo-Materialist Perspective. In: International Journal for History, Culture and Modernity (HCM). Volume 3, 2015, pp. 1–28, p. 1.
  34. ^ Karen Barad: Posthumanist Performativity: Toward an Understanding of How Matter Comes to Matter. In: Corinna Bath, Yvonne Bauer, Bettina Bock von Wülfingen (eds.): Thinking about materiality. Technological Embodiment Studies - Hybrid Artifacts, Posthuman Bodies. transcript, Bielefeld 2005, pp. 187-216, p. 187.
  35. ↑ Andreas Folkers: What's new about the new materialism? - From practice to event. In: Tobias Goll, Daniel Keil, Thomas Telios (eds.): Critical Matter. Discussions of a new materialism. Edition Assamblage, Münster 2013, pp. 16–33, p. 24.
  36. ↑ Andreas Folkers: What's new about the new materialism? - From practice to event. In: Tobias Goll, Daniel Keil, Thomas Telios (eds.): Critical Matter. Discussions of a new materialism. Edition Assamblage, Münster 2013, pp. 16–33, p. 24.
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