1. The posthuman condition?
A materialist odyssey through the sociological imagination.
Nick J Fox, University of Sheffield
@socnewmat

2. A route map for Odysseus?
The journey (the sociological imagination).
Circe and the swine (humanism and beyond).
Scylla and Charybdis (sociological dualisms).
Cyclops (new materialist monism).
Calypso (sexualities).
Poseidon (environment and sustainable development).
The return to Ithaca (an ethics of becoming).
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3. What can a sociological imagination do?
Sociological imagination as outlook.
Sociological imagination as concept.
Sociological imagination as capacity.
A sociological imagination enables us to think differently about the world.
Sociological imagination as outlook.
Sociological imagination as concept.
Sociological imagination as capacity.
A sociological imagination enables us to think differently about the world.
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4. The seductions of humanism
Humanism: places humans and their experiences at the centre of concern.
Romantic notions of human subject
Qualitative focus upon human experiences.
Biographical approaches
Humanism: places humans and their experiences at the centre of concern.
Romantic notions of human subject
Qualitative focus upon human experiences.
Biographical approaches
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5. The seductions of anti-humanism
Anti-humanism: displaces humans from centre.
Structures and systems
The cultural turn and post-structuralism
Discourse analysis
Anti-humanism: displaces humans from centre.
Structures and systems
Cultural turn (Levi-Strauss, Althusser, early Foucault)
Post-structuralism
Discourse analysis
Indeed sociology is sometimes a fairly anti-humanist subject, eschewing talk of individuals, and getting very anxious about whether their research participants are subjects or objects.
At times in its history, the human espoused by humanism has turned out to be white, male and heterosexual: humanism has been foundational to racism, colonialism and slavery, to sexism and to persecution with non-normative sexual orientations. As an antidote to humanism, anti-humanism has been a all-too-necessary corrective, as we now see around us the wreckage that humanism has wrought on the natural world, environment and climate.
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6. Sociological dualisms
agency - structure
culture - nature
emotion - reason
gender - sex
idealism - realism
individual - social
micro - macro
mind – matter
power – resistance
subject - object
agency - structure
culture - nature
emotion - reason
gender - sex
idealism - realism
individual - social
micro - macro
mind – matter
power – resistance
subject - object
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Scylla and Charybdis

7. The problem with dualisms
Can be helpful when defining sociology in relation to psychology or natural science, or when addressing topics such as human rights, continuity/change, culture, media.
Problematic when exploring embodiment, health, gender, sexualities, anthropogenic climate change, epigenetics, animal studies, science and technology.
Replicates Eurocentric and colonialist perspectives on culture and nature, sidelining non-Western epistemologies and ontologies in which human and nonhuman contribute to ‘the coproduction of socio-political collectives’ (Sundberg, 2014).
Constrains interdisciplinary working.
Can be helpful when defining sociology in relation to psychology or natural science, or when addressing topics such as human rights, continuity/change, culture, media.
Problematic when exploring embodiment, health, gender, sexualities, anthropogenic climate change, epigenetics, animal studies, science and technology.
Replicates Eurocentric and colonialist perspectives on culture and nature, sidelining non-Western epistemologies and ontologies in which human and nonhuman contribute to ‘the coproduction of socio-political collectives’ (Sundberg, 2014).
Constrains interdisciplinary working.
@socnewmat

8. Towards monism: two voices
Donna Haraway: Cyborgs, simians and women transgress the leaky boundary between nature and culture, and reveal the continuities between humans and the rest of the material universe.
Rosi Braidotti: Posthumanism emphasises the vital capacities of all matter – animate and inanimate – for self-organisation and ‘becoming’. Basis for an eco-philosophy that establishes continuity between human and non-human matter.
Donna Haraway: Cyborgs, simians and women transgress the leaky boundary between nature and culture, and reveal the continuities between humans and the rest of the material universe.
Rosi Braidotti: Posthumanism emphasises the vital capacities of all matter – animate and inanimate – for self-organisation and ‘becoming’. Basis for an eco-philosophy that establishes continuity between human and non-human matter.
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9. Posthumanism
An aspiration to re-engage with a world that is diverse, vibrant, constantly evolving, un-predictable, and overwhelmingly material.
Post-humanism acknowledges the capacities of all matter: human and non-human; animate and inanimate.
Recognises that matter assembles in unstable, unpredictable and continually fluctuating ways.
Focuses not on systems and stability, but upon flux and becoming.
This has consequences for how we conceptualise both ‘environment’ and ‘health’.
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10. Sociology and posthumanism
‘The subject of posthumanism is not ‘Man’ but rather the processes of change and becoming of the natural and social world, and an ecology of the human and the non-human in which neither is distinguished from, or privileged over the other.’
Braidotti, R. (2013) The Posthuman. Polity.
Posthumanism does not deny human beings or the many things this species has achieved in artistic and scientific endeavour, but wishes to draw humans back into the fold of the entirety of nature, the world and the universe, and focus not on being but on becoming, on connection and possibilities. It is an aspiration, to re-engage with a world from which human culture has spent so long distancing itself.
For Braidotti, for many others, and for me, the spur towards a new focus on posthumanism is the environmental and ecological challenges this planet now faces as the effects of anthropogenic climate change begin to bite severely.
‘The subject of posthumanism is not ‘Man’ but rather the processes of change and becoming of the natural and social world, and an ecology of the human and the non-human in which neither is distinguished from, or privileged over the other.’ Braidotti, R. (2013)
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11. Lively matter
New materialists recognise the capacity of all matter to affect/be affected.
So matter is lively, some say vital.
Matter assembles in unstable, unpredictable and continually fluctuating ways.
Sociology has privileged human agents.
New materialists recognise the capacity of all matter to affect/be affected.
So matter is lively, some say vital.
Matter assembles in unstable, unpredictable and continually fluctuating ways.
The focus of attention shifts from human agency to the affectivity of all matter.
This cuts across human/non-human and animate/inanimate dualisms.
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12. The ‘turn to matter’ in social theory
‘New materialist’ ontology:
Not entities but relations.
Not agency but affects (the capacity to affect or be affected).
Not structures but un/stable assemblages.
Not construction but production.
Not textualities but matter.
‘New materialist’ ontology:
Not entities but relations.
Not agency but affects (the capacity to affect or be affected).
Not structures but un/stable assemblages.
Not construction but production.
Not textualities but matter.
The litany of new materialisms: in alphabetical order – actor-network theory, biophilosophy, feminist posthumanismm, Foucauldian genealogy, neuroscience, non-representational theory, onto-epistemology, Spinozist monism and vital materialism.
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13. The transversality of the new materialisms
Cuts across:
Human/non-human
Nature/culture
Agency/structure
Micro/macro
Mind/matter
Power/resistance
Surface/depth
Cuts across:
Human/non-human
Nature/culture
Agency/structure
Micro/macro
Mind/matter
Power/resistance
Surface/depth
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The Cyclops Polyphemus

14. The materiality of sexualities
Sexuality is not a bodily attribute, an identity, or a marker of individual sexual preferences.
Sexual events (a kiss, a date) are assemblages, comprising a multiplicity of physical, biological, cultural, social and abstract materialities.
Sexuality is the flow of affects between these material relations in a sexuality-assemblage (Fox and Alldred, 2013).
Sexuality-assemblages shape the eroticism, sexual codes, customs and conduct of a society’s members, as well as the categories of sexuality.
Sexuality is infinitely variable, but typically highly constrained by aggregative forces (predominantly social, cultural, economic and political).
Sexuality is not a bodily attribute, an identity, or a marker of individual sexual preferences.
Sexual events (a kiss, a date) are assemblages, comprising a multiplicity of physical, biological, cultural, social and abstract materialities.
Sexuality is the flow of affects between these material relations in a sexuality-assemblage (Fox and Alldred, 2013).
Sexuality-assemblages shape the eroticism, sexual codes, customs and conduct of a society’s members, as well as the categories of sexuality.
Sexuality is infinitely variable, but typically highly constrained by aggregative forces (predominantly social, cultural, economic and political).
@socnewmat

15. Sexuality assemblages
A sexuality-assemblage might include, at least:
hormones – sex organs - (sexual) past history – sexual others – sexual imagery/marketing/porn – partial objects/fetishes (e.g. clothing) - romance – love – marriage – social and economic relations
A generalised sexuality-assemblage might include, at least:
hormones – sex organs - (sexual) past history – sexual others – sexual imagery/marketing/porn – partial objects/fetishes (e.g. clothing) - romance – love – marriage – social and economic relations
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16. What can a sexuality-assemblage do?
A sexuality-assemblage produces intensifications in bodies.
It produces sexual and other capacities.
But we cannot know in advance what other capacities it may produce.
The sexuality-assemblage produces intensifications in bodies, establishing sexual and other capacities.
But it may also do things we have no idea about.
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17. Sex and technology: Viagra
Viagra as treatment for erectile dysfunction (ED).
Explore Viagra as part of a sexuality-assemblage.
Qualitative research study of online forum that discussed ED and Viagra.
Participant observation and follow-up interviews.
Pharmaceuticals such as Viagra were developed to treat erectile dysfunction (ED).
Explore Viagra as part of a sexuality-assemblage, to study the capacities this assemblage produces.
Qualitative research study of online forum that discussed ED and Viagra (Fox and Ward, 2008).
Participant observation and follow-up interviews.
We found that Viagra was used both for medical purposes (to treat ED), but also for recreational ends (to enhance or extend sexual capacities).
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18. Flows of affect in the Viagra assemblage
I was panicking because of not being able to maintain my erection ... sometimes it went down totally, (which) was really disappointing my partner. From that moment I guess I got performance anxiety. My best friend at the office introduced me to Viagra a week after he saw my attitude change at the office due to my noticeable depression. Thanks to Viagra, I felt I am gaining my manhood again, but now lazy of doing sex without the blue pill. I am now becoming a big fan of Viagra, and afraid of having sex without it. (George)
Anxiety caused by ED
Disappointed partner
Anxiety about sex
Intro to Viagra
Depression
Viagra
‘Gaining manhood’
Lazy about sex without V
Big fan
Afraid of sex without it
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19. The Viagra assemblage
sex – bedroom – penis – male sexuality – Viagra – identity - consumerism – sex partner - internet - industry – profit – shareholders
(Fox and Ward 2008)
Analysis of the data suggested that the Viagra assemblage included:
sex – bedroom – penis – male sexuality – Viagra – identity - consumerism – sex partner - internet - industry – profit – shareholders
(Fox and Ward 2008)
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20. What else can Viagra do?
Viagra was designed to produce a specific body (capacity) - erection. But it also:
Medicalises sexualities.
Privileges male penetration over other sexual activity.
Creates expectations.
Contributes to sexual and health identities.
Affects intimate relationships.
Produces dependency.
Makes money ($1.5 bn a year) for its manufacturer Pfizer.
Viagra was designed to produce a specific body (capacity) - erection. But it also:
Medicalises sexualities.
Shapes the experience and expectations of sexuality.
Contributes to sexual and health identities.
Affects sexual relationships. Potts (2004) finding that women were negative about new emphasis on penetration.
Viagra is worth $1.5 bn a year to its manufacturer Pfizer.
Links the private world of the sexual conduct to the interests of global capitalism (bedroom to boardroom).
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21. Posthuman sex
Technologies like Viagra produce intensifications in sexuality-assemblages.
Technologies can constrain or open up what a (sexy) body can do.
Sexualities research exploring the non-human:
Alldred, P. and Fox, N.J. (2015) The sexuality-assemblages of young men: a new materialist analysis. Sexualities, 18(8):
Fox, N.J. and Bale, C. (2017) Bodies, pornography and the circumscription of sexuality: a new materialist study of young people’s sexual practices. Sexualities. DOI: /
Viagra tablets are one among many non-human relations in contemporary sexuality-assemblages.
Mapping these relations reveals how sexualities and sexual capacities emerge.
Technologies may open up or close down possibilities for sexual expression.
Viagra produces a very conventional sexuality, but has the capacity to de-territorialise (for instance a gay man wishing to experience sex with a woman)
Sexualities research needs to explore the non-human as well as the human. Examples:
Alldred, P. and Fox, N.J. (2015) The sexuality-assemblages of young men: a new materialist analysis. Sexualities, 18(8):
Fox, N.J. and Bale, C. (2017) Bodies, pornography and the circumscription of sexuality: a new materialist study of young people’s sexual practices. Sexualities. DOI: /
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22. Contradictory forces?
Are human well-being and environmental health potentially antagonistic?
Are human health and environmental health potentially antagonistic?
How can human health and environmental health be complementary?
Should human or environmental health have priority?
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23. Sociology and ‘environment’
Human exceptionalist paradigm: human culture independent of physical processes (humanist).
New ecological paradigm: humans are part of the global ecosystem, and are governed by the same ‘ecological laws’ as other species (anti-humanist).
Both sustain a distinction or opposition between humans and environment, with the latter subordinate to ‘society’.
Human exceptionalist paradigm: human culture independent of physical processes (humanist).
New ecological paradigm: humans are part of the global ecosystem, and are governed by the same ‘ecological laws’ as other species (anti-humanist).
Catton and Dunlap 1978, 1979
Both sustain a distinction or opposition between humans and environment, with the latter subordinate to ‘society’.
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24. Environment and posthumanism
Overcome nature/culture and human/environment dualisms.
Environment as assemblage, not system (self-sustaining or de-stabilised by human actions).
Human bodies are elements in ‘environment’, along with physical and biological entities, social formations and ideas.
No privilege accorded to particular elements.
This monist approach will be post-anthropocentric, posthuman and materialist.
A posthuman ethics of environment requires humans to recognise the relationality (and hence inter-dependence and inter-connectedness) of human and non-human capacities (Braidotti, 2013: 49-50).
Overcome nature/culture and human/environment dualisms.
Environment as assemblage, not system (self-sustaining or de-stabilised by human actions).
Human bodies are elements in ‘environment’, along with physical and biological entities, social formations and ideas.
No privilege accorded to particular elements.
This monist approach will be post-anthropocentric, posthuman and materialist.
A posthuman ethics of environment requires humans to recognise the relationality (and hence inter-dependence and inter-connectedness) of human and non-human capacities (Braidotti, 2013: 49-50).
@socnewmat
Rosi Braidotti

25. The UN and ‘sustainability’
Anthropocentric focus:
Sustainable development as ‘development that meets the needs of the present without compromising the ability of future generations to meet their own needs’ (Brundtland et al, 1987).
United Nations Millennium Ecosystem Assessment: assess the effects of ecosystem change upon human well-being, and the actions needed to enhance the conservation and sustainable use of ecosystems, so that they can ‘continue to supply the services that underpin all aspects of human life’ (World Health Organisation, 2005: ii).
17 Goals in 2016 UN Agenda for Sustainable Development - only 3 addressed non-human development.
Anthropocentric focus:
Sustainable development as ‘development that meets the needs of the present without compromising the ability of future generations to meet their own needs’ (Brundtland et al, 1987).
United Nations Millennium Ecosystem Assessment: assess the effects of ecosystem change upon human well-being, and the actions needed to enhance the conservation and sustainable use of ecosystems, so that they can ‘continue to supply the services that underpin all aspects of human life’ (World Health Organisation, 2005: ii).
5th Assessment Report of the Intergovernmental Panel on Climate Change released in 2014 asserts that economic, social and environmental sustainability must go hand-in-hand, with human well-being depending on all three spheres, while other living things depend only on environmental sustainability.
This is reflected in the 17 sustainable development goals to ‘end poverty, protect the planet, and ensure prosperity for all’ set out in the United Nations’ 2016 Agenda for Sustainable Development – the objectives adopted by world leaders in New York in September Of these goals – remarkably – 13 focused upon the quality of human life (for example, ending poverty, achieving gender equality, access to clean water and affordable energy) and only three on the non-human environment (United Nations, 2016).
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26. What is ‘sustainability’?
Earth has changed continually and will continue to change. ‘Sustainable development’ is an anthropocentric concept. Sustainability should be assessed not as continuity, but in terms of its becoming.
Acknowledge Earth’s environment has changed continually throughout its 5bn-year history, and will continue to change.
‘Sustainable development’ has been defined in terms of stabilising the environment over human generations.
From a posthuman perspective, we should not assess environmental benefit in terms of human goals (e.g. health, economic prosperity).
Sustainability should be assessed not as continuity, but in terms of possibilities for becoming.
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27. Re-thinking sustainable development
Do not assess environment benefit in terms of human goals (e.g. health, economic prosperity).
Matter (non-human and human) and its capacities – from a capacity of wind to generate energy to a capacity of humans to labour – should be valorised not in terms of its exchange value within a human market-place, but for its relational vitality: its potential for becoming.
Do we need to end capitalism to reverse climate change?
Or perhaps stop treating matter (non-human and human) as a resource to be bought and sold in a market-place?
Do not assess environment benefit in terms of human goals (e.g. health, economic prosperity).
Matter (non-human and human) and its capacities – from a capacity of wind to generate energy to a capacity of humans to labour – should be valorised not in terms of its exchange value within a human market-place, but for its relational vitality: its potential for becoming.
Do we need to end capitalism to reverse climate change?
Or perhaps stop treating matter (non-human and human) as a resource to be bought and sold in a market-place.
(or costing a resource in terms of its environmental cost in creation and recycling: processed matter should be far more expensive than the unprocessed. )
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28. Climate change and human capacities
A posthuman perspective does not deny humans but sees them as part of the environment.
Humans have capacities rarely seen elsewhere on Earth:
the capacity to attribute meaning to, or otherwise conceptualise’ events;
to act altruistically;
to imagine and create technologies; and
to use reason to theorise, predict or anticipate future or unseen events.
We need to use these capacities to reverse changes in an environment that has been degraded by past human activity.
A posthuman perspective does not deny humans but sees them as part of the environment.
Humans have capacities rarely seen elsewhere on Earth:
the capacity to attribute meaning to, or otherwise conceptualise’ events;
to act altruistically;
to imagine and create technologies; and
to use reason to theorise, predict or anticipate future or unseen events.
Humans need to use these capacities to effect change in an environment that has been so far degraded by past human activity that it will not recover without this input of unique capacities.
@socnewmat

29. An ecological sociology
Ensure environmental possibilities are increased not decreased.
Well-being of the human species are linked intrinsically to environmental becoming.
Our unique capacities can contribute to this.
Ensure environmental possibilities are increased not decreased.
Enhance the possibilities for all animate and inanimate entities, not just humans.
Avoid limiting environmental futures through human actions (e.g. pollution, anthropocentric climate change).
Do not constrain a range of possible environmental futures.
Human well-being will emerge as a consequence of wider sustainability policies.
Use our unique capacities to achieve this.
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30. Conclusions
Materialist and posthuman approaches re-connect culture to nature, human to non-human, matter to mind.
They open up new understandings of sexualities, embodiment, health, technology, environment.
These perspectives offer new theoretical, research and scholarly opportunities.
But they also inform policy and activism - and offer new understandings of major social issues: from citizenship to sexualities to climate change.
Materialist and posthuman approaches re-connect culture to nature, human to non-human, matter to mind.
They open up new understandings of sexualities, embodiment, health, technology, environment.
These perspectives offer new theoretical, research and scholarly opportunities.
But they also inform policy and activism - and offer new understandings of major social issues: from citizenship to sexualities to climate change.
@socnewmat

31. Further reading?
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32. The posthuman condition?
Thanks for listening!
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