In a sense, a cyborg has no origin story in the Western sense – a ‘final’ irony since the cyborg is also the awful apocalyptic telos of the ‘West’s’ escalating dominations of abstract individuation, an ultimate self untied at last from all dependency, a man in space.
Interpretation
The quote explores the concept of cyborgs as embodiments of modernity and autonomy, lacking traditional origins.
Donna J. Haraway's quote reflects on the cyborg as a symbol of the contemporary Western idea of individuality and disconnection from history and community. It suggests that the cyborg, representing an extreme form of self-sufficiency and independence, ironically lacks a cohesive origin story that ties it to shared human experiences, hence symbolizing a critical commentary on the consequences of modernity and technology in transforming our identities.
In practice
In a discussion about technology's impact on identity at a conference.
It is not just that science and technology are possible means of great human satisfaction, as well as a matrix of complex dominations. Cyborg imagery can suggest a way out of the maze of dualisms in which we have explained our bodies and our tools to ourselves.
Cyborg writing must not be about the Fall, the imagination of a once-upon-a-time wholeness before language, before writing, before Man. Cyborg writing is about the power to survive, not on the basis of original innocence, but on the basis of seizing the tools to mark the world that marked them as other...
Late twentieth-century machines have made thoroughly ambiguous the difference between natural and artificial, mind and body, self-developing and externally designed, and many other distinctions that used to apply to organisms and machines. Our machines are disturbingly lively, and we ourselves frighteningly inert.
Irony is about contradictions that do not resolve into larger wholes, even dialectically, about the tension of holding incompatible things together because both or all are necessary and true. Irony is about humour an serious play. It is also a rhetorical strategy and a political method, one I would like to see more honoured within socialist-feminism.
Though both are bound in the spiral dance, I would rather be a cyborg than a goddess.
By the late twentieth century, our time, a mythic time, we are all chimeras, theorized and fabricated hybrids of machine and organism; in short, we are cyborgs.
Because I'm a woman writing about women who do bad things, that's somehow very 'other.' When men write that, it's called a novel. It's just a book.
What I am trying to teach is that when we keep the temple covenants we have made and when we live righteously in order to maintain the blessings promised by those ordinances, then come what may, we have no reason to worry or to feel despondent.
What pride to discover that nothing belongs to you - what a revelation.
The mind we have when we practice zazen is the great mind: we don't try to see anything; we stop conceptual thinking; we stop emotional activity; we just sit. Whatever happens to us, we are not bothered. We just sit. It is like something happening in the great sky. Whatever kind of bird flies through it, the sky doesn't care. That is the mind transmitted from Buddha to us.
That moon which the sky never saw even in dreams has risen again
Are wars... anything but the means whereby a nation's problems are set, where creation is stimulated - there you have adventure. But there is no adventure in heads-or-tails, in betting that the toss will come out of life or death. War is not an adventure. It is a disease. It is like typhus.
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