I’m struggling to find a position on Edwards Posthumanism relationship with Life Long Learning. If I see Posthumanism as a critique of humanism (in all its colours), what specific relation has Posthumanism with Life Long Learning? Don’t we need to bottom Posthumanism in relation to learning in general first? Or would we better identify Edwards Posthumanism / Life Long Learning debate, as an individuals reflexive life long relationship with matter.

Matter from Meaning / Form and Function – it’s not possible to separate Form and Function, but it is possible to play with that relationship (as may artists do), this is a basis of critical design. I’m beginning to think it’s not possible to separate matter from meaning – but is possible to play with that relationship. In that case reflexivity must be a key element, a bidirectional relationship with matter that becomes more commonplace – matter being a facilitator of experience (including learning) – now that relates and extends BabelFish in that I now have permission (due to Edwards) to play / manipulate relationships that connect matter with meaning. That now begs the question, what are the connectors? That jumps back to spacial mobility’s and semiotics (in previous posts), and my posts that have relation to Hayles.

The image above links to the paper I wrote for assignment one, EDDFL, last semester. The paper is an attempt to uncover the identity of the 21st C teacher. My investigation very much reflects Hayles concept of “A Posthuman Collective” — Towards Embodied Virtuality (1999). The paper begins to further propose understanding of “Cognosphere” in relation to the interpretation of the digital domain towards analogue mean making, in the light of (what Hayles describes as) Embodied Virtuality — i.e. the teacher owning multiple and fragmented virtuality’s in the service of education.

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Other papers by Hayles cited in Babelfish, Desiring Agency & Cyborg to Cognisphere being my favorite!

N.Katherine Hayles (2001). Desiring Agency: Limiting Metaphors and Enabling Constraints in
Dawkins and Deleuze/Guattari.

N.Katherine Hayles (2004), Refiguring the Posthuman, COMPARATIVE LITERATURE
STUDIES, Vol. 41, No. 3, 2004. The Pennsylvania State University, University Park, PA.

N.Katherine Hayles (2006), Unfinished Work : From Cyborg to Cognisphere. DOI:
10.1177/0263276406069229 2006 23: 159 Theory Culture Society.
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The concept of multiple virtual identities being facilitated by analogue mean-making, and how the relationship between ‘binary’ or new forms of ‘binary’ (related to thought) will uncover new understanding and methods of communication fascinates me. This train of though seems to me to link to our ‘Virtual Ethnography’ exercise, in that we began to understand a basic flow of information in realtion to existent or Embodied Virtuality in community (this related to education and learning).

“one should expect control of strategies to concentrate on boundaries conditions and interfaces, on rates of flow across boundaries – and not on the integrity of natural objects. ‘Integrity’ or ‘sincerity’ of the Westren self gives way to decision procedures and expert systems” (Haraway, 2007, p 44)

What are the relationships between types of information and virtual identities, what is attractive and what is repellant? How is this dynamic affected by semiotic interpretation of information — reflected in my ethnography by the way of Brand identity?