Donna Haraway

The point is to make flourishing for multispecies critters the core of our economic and political systems.

Kin is an assembling sort of word, and making kin is a worlding sort of thing.

Grief is only the first step; the second is fighting against the cruel forces that create that grief.

Our task is to make trouble, to stir up potent response to devastating events, as well as to settle troubled waters and build more livable futures.

Science fiction is generatively full of stories that are exemplary for learning how to think about multispecies becoming-with in unexpected company.

The machines are restless for more life.

Irony is about contradictions that do not resolve into larger wholes, even dialectically.

The homework is to cultivate the capacity for response-ability in a world full of others, in order to have a chance at living and dying well in a thick present.

Primatology is a kind of feminist science.

Apes like us: we are all in this family together.

The persistent, unanswerable question of origins is the central narrative device in the story of primate evolution.

Facts are theory-laden and theories are value-laden.

There is no way to read communications sciences and technology journals without being awed by the growing technical sophistication of the machines we build.

Feminist objectivity is about limited location and situated knowledge, not about transcendence and splitting subject from object.

Vision is always a question of the power to see—seeing itself as an act of interpretation rather than as a passive reception of data.

The view from nowhere is a fiction.

We need to historicize the cyborg.

Telecommunications, mass travel, and the global reach of multinational corporations all make the world a single information system.

The boundary between science fiction and social reality is an optical illusion.

Cyborg politics is the politics of the boundary, of the confusion of boundaries.