Forensic Architecture / Goldsmiths, University of London
Stockholm University
Goldsmiths, University of London
Critical Media Lab Basel FHNW/ NSCAD, Halifax
Goldsmiths, University of London
University of New Mexico
Tel Aviv University
University of Pennsylvania
Hubbub / Max Planck Intitute for Human Cogntive and Brain Science
School of the Art Institute of Chicago
Ernest G. Welch School of Art and Design / Georgia State University
University of California, San Diego / Strelka Institute for Media, Architecture and Design, Moscow
Wits Insitute for Social and Economic Research
Max Planck Institute for the History of Science Berlin
University of California Santa Cruz
Goldsmiths, University of London
University of Western Australia
University of Washington, Seattle
University of California, San Diego
Penn State University
Max Planck Institute for the History of Science, Berlin
Ca’ Foscari University, Venice / Max Planck Institute for the History of Science, Berlin
University of Leuven
Stockholm Resilience Centre and Potsdam Institute for Climate Impact Research
Yale University
University of Vienna
King’s College London
HKW
Center for GeoHumanities, Royal Holloway, University of London
The Wilderness Society
Munich Re
Goldsmiths, University of London
University of Southern California and Aarhus University Research on the Anthropocene (AURA)
Resource Strategy, University of Augsburg
University of Illinois at Chicago / School of the Art Institute of Chicago
Potsdam University
Oxford Internet Institute and Alan Turing Institute, London
Graduate Institute of International and Development Studies, Geneva
Enviornmental Humanites Laboratory / Royal Institute of Technology
Concordia University, Montréal
University of Arizona, Tucson
Stanford University / Center for International Security and Cooperation
American University in Cairo
Delft University of Technology
Goldsmiths, University of London
KTH Royal Institute of Technology, Stockholm
University of Lüneburg / Digital Culture Research Lab
University of Georgia
Duke University, North Carolina
University of Luxembourg, Esch-sur-Alzette
SOAS, University of London
Max Planck Institute for Biogeochemistry
University of Chicago
Drexel University
Drexel University, Philadelphia
Rathenau Instituut, The Hague
University of California, Berkeley
University of California, Los Angeles
Barnard College, Columbia University
Sciences Po, Paris
Arizona State University / Global Biosocial Complexity Initiative
Open University, Milton Keynes
Birkbeck, University of London
Columbia University, New York
Stanford University Humanities Center
University of Edinburgh
National Center for Scientific Research, École des Hautes Études en Sciences Sociales, Paris
Max Planck Institute for the History of Science, Berlin
Indiana University, Bloomington
Stanford University / Program in Science, Technology, and Society
Research Institute for Humanity and Nature, Kyoto
University of Colorado Boulder
Goldsmiths, University of London
MIT
Cornell University
Max Planck Institute for the History of Science, Berlin
Harvard University, Cambridge, MA
Stockholm Environment Institute
University of Alberta
Balsillie School of International Affairs, Waterloo, Canada
University of Potsdam
Speculative Design Project
University of Augsburg
King's College London
Technical University of Berlin / Cluster of Excellence “Unifying Systems of Catalysis”
University of Lancaster
Chicago Center for Contemporary Theory, University of Chicago
University of Kansas
Global Studies Institute, Geneva University
Australian National University
University of Pennsylvania
anexact office and Massachusetts Institute of Technology
University of Cape Town
MIT
Leuphana University Lüneburg
Fridtjof Nansen Institute, Lysaker
Feminist Research Institute, University of California, Davis
Rice University, Houston
School of the Art Institute of Chicago
University of Leicester / Anthropocene Working Group
School of Sustainability, Arizona State University
Sámi University of Applied Sciences, Kautokeino
What if we understand the technoscientific world we live in as a result of certain cultivations of the self? How might we turn this understanding into new trainings and techniques of thought, of feeling, intuiting, and acting? Historian John Tresch looks at the history of modern science from the angle of spiritual athleticism, ascetic practices and epistemic virtues, examining the possibility of grappling with the existential conditions of the technosphere in ways that might be considered “wise.”
What techniques do we use when we navigate between the human voice, governmental law and the concept of justice in the technosphere? In a live audio essay, artist Lawrence Abu Hamdan explores the concept of taqiyya – a term from Islamic jurisprudence that allows a believing individual to deny their faith or commit otherwise illegal acts while they are at risk of persecution or in a condition of statelessness.
In this video, Tokyo University researchers demonstrate the explicit interfaces between the human somatic niche and the technosphere by gently intriguing the viewer to broach the uncanny valley and reflect on the how anthropotechnics are not only anthropos using technics, but also technics using anthropos, exploring what consequences this could have on the entrainment of both human and non-human bodies.
What does it mean to share or feel another's embodied experience? Experience designer Lizzie Stark explores this idea through an anthropotechnic of “live action role-play” (larp) – a gaming format that allows one to improvise different roles in various scenarios as a means to better understand the situation of others and themselves.
How does the human body fit into technospheric conceptualizations of performance, efficiency, and optimization? In a video interview with personal trainer Nik Kosmas, we discuss various body culture practices as forms of anthropotechnics that entrain bodies in relation to performance, lifestyle, and the cultural artifacts that alter it.
While the vast macro and micro scales of the technosphere can be difficult to grapple with, so too is the complexity of its many interactions. The artists Andrew Yang and Jeremy Bolen propose a modest attunement exercise to counter this inaccessibility, an alternative to the abstractions of magnitude and scale through which the Anthropocene is so often perceived, by a sensitization of the partial and embodied.
Foregoing a traditional notion of infrastructure that focuses solely on architectures and utilities, sociologist Gerda Heck demonstrates how Pentecostal churches have become powerful infrastructural actors that hold together mobile communities between Africa and Europe. Consequently, these sites of religious practice structure where people move and reside along their migratory routes.
What if we understand the technoscientific world we live in as a result of certain cultivations of the self? How might we turn this understanding into new trainings and techniques of thought, of feeling, intuiting, and acting? Historian John Tresch looks at the history of modern science from the angle of spiritual athleticism, ascetic practices and epistemic virtues, examining the possibility of grappling with the existential conditions of the technosphere in ways that might be considered “wise.”
What techniques do we use when we navigate between the human voice, governmental law and the concept of justice in the technosphere? In a live audio essay, artist Lawrence Abu Hamdan explores the concept of taqiyya – a term from Islamic jurisprudence that allows a believing individual to deny their faith or commit otherwise illegal acts while they are at risk of persecution or in a condition of statelessness.
In this video, Tokyo University researchers demonstrate the explicit interfaces between the human somatic niche and the technosphere by gently intriguing the viewer to broach the uncanny valley and reflect on the how anthropotechnics are not only anthropos using technics, but also technics using anthropos, exploring what consequences this could have on the entrainment of both human and non-human bodies.
What does it mean to share or feel another's embodied experience? Experience designer Lizzie Stark explores this idea through an anthropotechnic of “live action role-play” (larp) – a gaming format that allows one to improvise different roles in various scenarios as a means to better understand the situation of others and themselves.
How does the human body fit into technospheric conceptualizations of performance, efficiency, and optimization? In a video interview with personal trainer Nik Kosmas, we discuss various body culture practices as forms of anthropotechnics that entrain bodies in relation to performance, lifestyle, and the cultural artifacts that alter it.
While the vast macro and micro scales of the technosphere can be difficult to grapple with, so too is the complexity of its many interactions. The artists Andrew Yang and Jeremy Bolen propose a modest attunement exercise to counter this inaccessibility, an alternative to the abstractions of magnitude and scale through which the Anthropocene is so often perceived, by a sensitization of the partial and embodied.
Foregoing a traditional notion of infrastructure that focuses solely on architectures and utilities, sociologist Gerda Heck demonstrates how Pentecostal churches have become powerful infrastructural actors that hold together mobile communities between Africa and Europe. Consequently, these sites of religious practice structure where people move and reside along their migratory routes.