At the very least, this is what it amounts to: identity is equivalent to immunity, the one identifying itself with the other. To reduce the one is to reduce the other. Strangeness and strangerness become ordinary, everyday occurrences. This is expressed through a constant self-exteriorization: I must be monitored, tested, measured. We are armed with cautionary recommendations vis-a-vis the outside world (crowds, stores, swimming pools, small children, those who are sick). But the most vigorous enemies are inside: the old viruses that have always been lurking in the shadow of my immune system—life-long intrus , as they have always been there. In this case there is no possible prevention. But there are treatments that keep deporting one into strangeness: that fatigue, ruin the stomach, and bring on the howling pain of shingles. . . . Throughout all of this, which self would have been following which trajectory?
The human as a constructible hypothesis
Inhumanism is the extended practical elaboration of humanism; it is born of a diligent commitment to the project of enlightened humanism. A universal wave that erases the self-portrait of man drawn in sand, inhumanism is a vector of revision. It relentlessly revises what it means to be human by removing its supposedly self-evident characteristics while preserving certain invariances. At the same time, inhumanism registers itself as a demand for construction: it demands that we define what it means to be human by treating the human as a constructible hypothesis, a space of navigation and intervention.
Inhumanism stands in concrete opposition to any paradigm that seeks to degrade humanity either by confronting it with its finitude, or by abasing it before the backdrop of the great outdoors. Its labor consists partly in decanting the significance of the human from any predetermined meaning or particular import established by theology—thereby extricating the acknowledgement of human significance from any veneration of the human that comes about when this significance is attributed to some variety of theological jurisdiction (God, ineffable genericity, foundationalist axiom, etc.).
Extractions of interiority
All living creatures are miners. Since all creatures need minerals that derive from the ecosphere, the thin shell of air, water, and rock at the surface of our planet. The body structure and metabolism of every living being are reported to depend on at least 16 chemical elements (where carbon, oxygen, hydrogen, and nitrogen are the basic ones) that are drawn on from their environments. Human mining draws in several elements in vast quantities for billions of lives and mobilize them in systems designed for to master their circulation.
What we're interested in, you see, are modes of individuation beyond those of things, persons, or subjects: the individuation, say, of a time of day, of a region, a climate, a river or a wind, of an event. And maybe it's a mistake to believe in the existence of things, persons, or subjects.