This paper offers a Hegelian analysis of Pluribus, examining the series through the concepts of absolute knowledge, the master–slave dialectic, and the ethical implications of human–technology relations. It argues that the series depicts a post-human ecological horizon in which technological totalities operate more ethically toward nature than human subjects do. By situating the narrative within contemporary digital conditions, the paper addresses the erosion of in- dividuality, the problem of recognition, and the ambivalent role of artificial intelligence as both mediator (...) of knowledge and potential instrument of control. (shrink)

Most see having their individuality stifled as equivalent to the terrible forced conformity found within speculative fiction like George Orwell's 1984. However, the oppression of others by those in power has often been justified through ideologies of individualism. If we look to animistic traditions, could we bridge the gap between these extremes? What effect would such a reevaluation of identity have on the modern understanding of selfhood? The term ' in-dividual' suggests an irreducible unit of identity carried underneath all of (...) our titles and experiences—the real self. By linking Marilyn Strathern's elaboration of dividualism and Nurit Bird-David's relational epistemology , a clear contrast forms between the animistic sense of self and that of the West. This system of selfhood more readily encourages a life lived in Henri Bergson's sense of duration and sets up a state of dialogical discourse , as seen in Mikhail Bakhtin's work. These concepts challenge the traditional praise for individuality and exposes how individualism can be used as a tool of marginalization as seen in Michel Foucault's critique of authorship. I argue that pursuing a sense of self rooted in these concepts instead of individualism mitigates this marginalization via a more socially aware cultural environment that the traditional Western sense of self fails to create. (shrink)

This paper extends the metaphysical framework of Tenson Theory into so- cial philosophy. Society is redefined as a field of collective vibration, where in- dividuals and institutions interact through resonance and phase difference. Con- flict arises from phase asymmetry, while harmony emerges through continuous re- synchronization. Science, religion, art, and economics are analyzed as layered res- onance structures within a unified metaphysical sociology.

To speak about revolution, either as an event or as a concept, must appear presumptuous at a moment when racial discrimination, fascist politics, and the totalitarian war against women and minorities are amplified by a market economy based on systemic division. In the digital present, the systematization of division is magnified by newly algorithmic structures of machinic capitalism. In that context, the more the intellect aims to grasp the depth of revolutionary actions, the less the latter seem to make sense. (...) In other words, both the failure and the promise of revolution have created a modern paradigm to address the political struggles of our times, one that is cyclically repeating itself to challenge the limits of humankind. And yet, one can always find reasons to interrogate the symptoms of revolutionary tragedies that proliferate against a background of intellectual numbness. (shrink)

The battlefield of the Anthropocene is a tragic one. It begins at the end. It emerges out of melancholy, in the locality of being not-dead-yet. As an Epoch dating the human impact on earth, the Anthropocene looks like a graveyard-to-come, one in which the story of humankind is writing its own epitaph in real time. The tragedy of our moment, or the tragic moment of our action means having to act despite knowing it is too late, searching for hope in (...) the dark. This tragedy produces the sensation that humankind must necessarily face its own limits. And these limits are telling a story that is not a happy one: we cannot keep up with the pace of such an entropic boneyard. When it comes to the massive eradications of people and species, no one can justify the feelings of sympathy that proliferate against a back- ground of intellectual numbness. The battlefield of the Anthropocene is one that demands action. (shrink)

Both society and plasma (ionized gas) fluid are composed of active, interactive, and free, in-dividuals. These individuals response to any internal and external effects (fields for plasma), and exhibit collective behaviour. According to this structure, there are a wide range of similar-ities between the plasma fluid and the society. The nature of fluidity of plasma arises from the interaction of its free interactive charges, so the society may behave as a fluid owing to the free interactive individuals (persons). This fluid (...) model may explain many social phenomena like social instability, diffusion, flow, viscosity...So the society behaves as a sort of intellectu-al fluid. It may be possible to suggest a modification of plasma computation simulation tech-nique to study the social phenomena. (shrink)

Algorithmic governmentality is a new form of political governance interconnected with technology and computation. By coining the term “algorithmic governmentality,” Antoinette Rouvroy argues that this mode of governance reduces everything to data, and people are no longer individuals but dividuals (able to be divided) or readable data profiles. Implementing the concept of algorithmic governmentality, the current study analyses Project Itoh’s award-winning novel Harmony in terms of such relevant concepts as “subjectivity,” “infra-individuality” and “control,” as suggested by Rouvroy and colleagues. The (...) analysis further draws on Foucault’s ideas of “governmentality” and “neoliberalism” and Deleuze’s concepts of “dividuality” and “society of control.” In Itoh’s fictional world, the entire society is subject to the new medical government, which replaced the chaotic world with a perfect but harrowing benevolent society, eradicating disease, suicide and crime. As elucidated in this paper, despite the dominant controlling government, there is a hope for humans to regain and reestablish their subjectivity and give meaning to their own personality by defying the nihilistic computational system. (shrink)