{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"a2eab101-adfc-4a0d-8142-63a4d11cee02","title":"人工智能和资本主义的未来","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9780745338613","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"a2eab101-adfc-4a0d-8142-63a4d11cee02","id":"a2eab101-adfc-4a0d-8142-63a4d11cee02","uuid":"a2eab101-adfc-4a0d-8142-63a4d11cee02","title":"人工智能和资本主义的未来","normalized_title":"人工智能和资本主义的未来","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9780745338613","isbns":["9780745338613","9780745338606","9781786803955","9781786803979","9781786803962"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":225,"navigation_url":"https://workshop.closeclaw.top/ai/book/a2eab101-adfc-4a0d-8142-63a4d11cee02","title_url":"https://workshop.closeclaw.top/ai/title/%E4%BA%BA%E5%B7%A5%E6%99%BA%E8%83%BD%E5%92%8C%E8%B5%84%E6%9C%AC%E4%B8%BB%E4%B9%89%E7%9A%84%E6%9C%AA%E6%9D%A5","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/a2eab101-adfc-4a0d-8142-63a4d11cee02/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/a2eab101-adfc-4a0d-8142-63a4d11cee02/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/a2eab101-adfc-4a0d-8142-63a4d11cee02","page_url":"https://workshop.closeclaw.top/api/ai/books/a2eab101-adfc-4a0d-8142-63a4d11cee02/page","search_url":"https://workshop.closeclaw.top/api/ai/books/a2eab101-adfc-4a0d-8142-63a4d11cee02/search"},"page":{"printed_page":167,"pdf_page":175,"physical_index":175,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"806af015d149f360b593088dde01d3dcbc31ccf3d87c3b536921f1b79444133d"},"chapter":"Digital Barricades: Interventions in Digital Culture and Politics","content":"4. Such ‘posthuman feminism’ stands in a complex relation to the accelerationist ‘xenofeminism’ (Laboria Cuboniks 2015; Hester 2018) that, building on the legacy of socialist-feminist Shulameth Firestone (1979), looks enthusiastically to cybernetic and biotechnologies as means for the ‘abolition of gender’, and can be seen as a feminist and queer version of transhumanism. The question of whether the radical anti-naturalism of xenofeminism can be reconciled with the ecological concerns of other posthuman feminisms is at this point unresolved. In this regard, the controversies surrounding Donna Haraway’s re-modulation of her famous invocation of ‘cyborg’ radicalism (1985) to her more recent posthuman ‘humus’ (i.e. earth) based politics (2016) are of particular importance, but also go beyond the scope of our study of AI.\n\nnotes\n\n167","previous_page":166,"next_page":null}