“The cyborg is resolutely committed to partiality, irony, intimacy, and perversity. It is oppositional, utopian, and completely without innocence. No longer structured by the polarity of public and private, the cyborg defines a technological polls based partly on a revolution of social relations in the oikos, the household. Nature and culture are reworked; the one can no longer be the resource for appropriation or incorporation by the other. The relationships for forming wholes from parts, including those of polarity and hierarchical domination, are at issue in the cyborg world. Unlike the hopes of Frankenstein’s monster, the cyborg does not expect its father to save it through a restoration of the garden; that is, through the fabrication of a heterosexual mate, through its completion in a finished whole, a city and cosmos. The cyborg does not dream of community on the model of the organic family, this time without the oedipal project. The cyborg would not recognize the Garden of Eden; it is not made of mud and cannot dream of returning to dust. Perhaps that is why I want to see if cyborgs can subvert the apocalypse of returning to nuclear dust in the manic compulsion to name the Enemy. Cyborgs are not reverent; they do not re-member the cosmos. They are wary of holism, but needy for connection- they seem to have a natural feel for united front politics, but without the vanguard party. The main trouble with cyborgs, of course, is that they are the illegitimate offspring of militarism and patriarchal capitalism, not to mention state socialism. But illegitimate offspring are often exceedingly unfaithful to their origins. Their fathers, after all, are inessential.” — 

Donna Haraway, The Cyborg Manifesto: Science, Technology, and Socialist-Feminism in Late Twentieth Century, Routledge

(via heksenhausthemadwomanintheattic)




“… this metaphoric realism — or cyborg surrealism — is the excessive space of technoscience — a world whose grammar we may be inside of but where we may, and can, both embody and exceed its representations and blast its syntax.” — Donna Haraway and interviewer Thyza Nichols Goodeve in How Like a Leaf: An Interview with Thyza Nichols Goodeve


“Cyborg writing must not be about the Fall, the imagination of a once-upon-a-time wholeness before language, before writing, before Man. Cyborg writing is about the power to survive, not on the basis of original innocence, but on the basis of seizing the tools to mark the world that marked them as other.” — Donna Haraway, A Cyborg Manifesto: Science, Technology, and Socialist-Feminism in the Late Twentieth Century, 1985 


“Articulation is not a simple matter. Language is the effect of articulation, and so are bodies. The articulate are jointed animals; they are not smooth like the perfect spherical animals of Plato’s origin fantasy in the Timaeus. The articulate are cobbled together. It is the condition of being articulate. I rely on the articulate to breathe life into the artifactual cosmos of monsters that this essay inhabits. Nature may be speechless, without language, in the human sense; but nature is highly articulate. Discourse is only one process of articulation. An articulated world has an undecidable number of modes and sites where connections can be made.” — Donna Haraway, The Promises of Monsters: A Regenerative Politics for Inappropriate/d Others