# An Interconnected Approach to Knowledge and Existence
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Chapter 1: The Essence of Differentiation
How do we discern the world accurately despite our knowledge limitations? In examining the concept of otherness, I have contemplated the significance of differentiation — a fundamental aspect of how we create a sense of otherness. This notion could encompass various elements such as "cultural identities," "power" in the context of Foucault, "the unconscious" in Jungian theory, "objects of desire," "libido," and even "non-human entities."
The essence of otherness only emerges when we differentiate and define; our lives are a continuous process of making distinctions and deriving meaning. Thus, differentiation is vital to our cognitive processes, making otherness an integral part of our existence. This leads to an important inquiry: how can we ensure we are making the "right" distinctions and necessary exclusions? How do we navigate our understanding of the world amid our knowledge constraints?
This inquiry often steers us toward seeking the most objective knowledge, placing us in the realm of representationalist discourse. The underlying belief in this framework posits that an objective truth exists, waiting to be uncovered. However, we quickly learn that a singular objective truth is elusive, with various conceptual, linguistic, and symbolic systems influencing our perceptions of knowledge.
Karen Barad's theories, which integrate quantum physics, may offer us a fresh perspective. Her entangled theories and multidisciplinary approach can help us transcend traditional boundaries, allowing for a more holistic understanding of our ways of knowing and being. Although Barad's terminology can be complex, I will strive to distill her insights into simpler language while preserving their depth.
Section 1.1: Barad's Quantum Perspective
To grasp Karen Barad's concept of "ethico-onto-epistemology" — the interconnectedness of knowing, being, and acting — we must first review key quantum phenomena that inform her theories, including quantum entanglement and quantum superposition.
Quantum entanglement refers to a phenomenon where particles become interconnected, such that the state of one particle instantaneously affects another, regardless of the distance between them. Philosophers and physicists like Niels Bohr and Barad draw profound implications from this concept, suggesting that interconnectedness is more prevalent than we often perceive. This principle extends to sociocultural phenomena, linking matter with meaning, material reality with discourse, and the observer with the observed.
Quantum superposition illustrates how a quantum system can exist in multiple states at once until it is measured. Iconic examples like Schrödinger's cat and the double-slit experiment reveal how the act of observation alters the state of what is observed. Barad employs these principles to discuss the concept of intra-action, which emphasizes that all entities are entangled rather than operating independently. This dynamic means all entities influence one another — the observer affects the observed, and material reality shapes discourse.
In this framework, beings can take various forms and remain undefined until they interact with other entities. For instance, a piece of pottery doesn't exist without the interplay of the artisan's hands, the clay, the kiln, and environmental factors. Similarly, artistic expressions emerge through observation, research, dialogue, and commerce.
What I find compelling about Barad's agential realism is her assertion that no entity is entirely passive, even those often marginalized in societal structures. In this entangled world, materiality and objects actively shape our perceptions and understanding. Therefore, recognizing the impact of knowing on reality and actively engaging in the meaning-making process is crucial for ethical and informed ways of knowing, being, and acting.
This perspective not only moves beyond representationalist tendencies but also shifts focus from power struggles, as delineated by Foucault, to reclaiming the inherent capacities each being possesses in shaping our shared reality. Differentiation and exclusion can occur ethically, with this process being dynamic and ongoing, akin to how a quantum system collapses and opens up new pathways for potentiality.
The future remains fluid; collective knowledge production is vital for fostering a more ethical understanding of our existence.
"The past matters and so does the future, but the past is never left behind, never finished once and for all, and the future is not what will come to be in an unfolding of the present moment; rather the past and the future are enfolded participants in matter's iterative becoming." — Barad, K. (2007). Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning. Duke University Press.
Section 1.2: Collective Knowledge Production
A remarkable example of collective knowledge production can be seen in the Indonesian art collective "ruangrupa." Their foundational goal centers on experience-driven epistemological practices, emphasizing collective learning through shared art-making endeavors. Documenta 15, a contemporary art exhibition held every five years in Kassel, marked ruangrupa's initial — and possibly final — attempt to implement their experimental, local, and non-hierarchical practices at an institutional level.
Instead of a singular curator dictating the artworks displayed, ruangrupa invited various collectives, fostering an inclusive art-making and learning process that reflected their practices in Southeast Asia. However, the outcome did not align with expectations; the Western audience and German institutions were preoccupied with discussions on antisemitism and other political issues, overshadowing the significance of these initiatives. Even I, influenced by critical voices, struggled to comprehend the importance of their work. The backlash against a collective epistemic experiment like ruangrupa's underscores the necessity for reflexivity in our approaches to knowledge and existence.
"Honestly, we doubt anyone will provide us the opportunity to do something like this again! Germany will likely cancel us soon, if it hasn't already. We believe we cannot operate within neoliberal structures, whether in Western institutions or major exhibitions like those in Singapore. Instead, we need to concentrate on cultivating our own communities, which we have begun through the majelis at Documenta. Developing knowledge within our ecosystem is far more intriguing and vital to us. We have realized that our working structure isn't suitable for large 'dinosaur' institutions like Tate; we can only enact superficial changes there. This will be our last institutional endeavor." — ruangrupa (In an Interview with Art Newspaper)
Chapter 2: The Challenge of Homogenization
Why is it increasingly difficult to foster genuine epistemic pluralism today? The answer lies in the growing homogeneity of individuals and society. While diversity appears to be an objective for a heterogeneous future, often a singular political narrative prevails, diminishing tolerance for differences.
The influence of mass media and the homogenizing effects of the global market exacerbate this situation. People are becoming increasingly hesitant to engage in difficult dialogues or reflexive practices. With social media conditioning our thought processes, it demands greater cognitive effort to think or perceive beyond what we are told. This highlights the limitations of a singular discourse, as noted by Barad.
Such challenges not only complicate problem-solving efforts, like decolonizing art institutions within post-colonial discussions, but also render the ecosystem more fragile. Activism is becoming more extreme, and unpopular viewpoints are often met with suspicion.
Individuals, discourses, political positions, concepts, and knowledge are seen in isolation, pitted against one another. Until a broader recognition of our collective ability to reshape reality through active participation in knowledge production emerges, we will continue to witness frustrated individuals resorting to protests, perpetuating power struggles and discourses that reinforce their marginalized statuses.