In this thesis the idea of relationship-centered design is proposed based on a speculative design project which is grounded in an understanding of post-anthropocentrism. To facilitate post-anthropocentric human-artifact relationships, that don’t favor living actors over non-living actor, objects may appear to have a life-like agency based on needs and therefore must be empathized with which can be achieved through object characters. Through the discussion of materiality, object behaviors, and object characters, the philosophy of object-oriented ontology and the social-theory of actor-network theory are connected to concepts from interaction design and reveal that materiality, object characters, and object behaviors “meet” in the interaction of humans and artifacts. The phenomenological approach of the Research through Design methodology has shown how the applied methods, that were focussed on the perceived experience of the designer, helped to identify possible correlations of materiality, object behavior and object characters that might affect the human-artifact relationship. Further, the research identified possible implications of post-anthropocentric design, which suggests, that further investigation of how post-anthropocentrism as an approach to design might influence aspects as understandings of equality, consent, and consumption behavior which eventually might have an influence on socio-political structures.

Corps rêvés est un recueil graphique sur la corporéalisation, un terme que j’utilise pour désigner l’action d’être ou de se sentir être un corps, dans un contexte où les idées de dépassement du corps et de projection vers le futur sont omniprésentes – ce que je nomme les imaginaires posthumains. Le recueil se présente sous la forme de onze livrets autonomes, mais interreliés et qui peuvent être lus dans l’ordre souhaité, dans un désordre orchestré. Le Préambule, cependant, sert de guide pour l’entrée dans la lecture. Cette thèse invite le·a lecteur·ice à un plongeon en plein milieu des corps, des rêves, du posthumain et d’un long processus de recherche-création par l’écriture et le dessin. Mêlant fiction, autofiction, écrits phénoménologiques, théoriques et dessins (dont une grande partie à l’aquarelle), j’explore différents “je”, assumant une posture située, et autant de manières de faire corps, de se corporéaliser. Je convoque des matières, des corps, humains ou non, vivants ou non, des lieux, des mémoires, des éléments – eau, air, feu, terre – qui m’aident à figurer, discuter, imaginer certaines corporéalisations. Je fais appel à une littérature sur le posthumain, des perspectives post-humanistes, phénoménologiques, mais aussi littéraires et graphiques. Je convoque également des théories de la communication médiatique qui m’aident à concevoir les différents livrets comme des milieux, c’est-à-dire des lieux d’émergence de ma thèse. L’idée de milieu parle autant du processus que du contenu. Les rêves sont aussi des milieux ; ce sont eux qui articulent et donnent matière aux intuitions du recueil. Ils sont matérialisés par les fonds de couleur à l’aquarelle sous-tendant tous les textes et dessins. Ces fonds changent de couleur pour rappeler les différents états de mes rêves, comme les impressions colorées laissées sur la peau d’un poulpe en plein rêve. Je vous invite en eaux troubles, en plein brouillard, dans le récit d’une chercheuse-créatrice qui éprouve son corps le plus souvent par la douleur et la fatigue chronique de la fibromyalgie. Ceci n’est pas central, mais constitue plutôt une trame de fond du recueil, tout comme les imaginaires posthumains. Bien que ma posture puisse être qualifiée de queer et phénoménologique, je prends soin de feinter les (mes) éventuelles tentations de la catégoriser. C’est qu’à la manière des furtifs imaginés par Alain Damasio--ces êtres insaisissables par le regard humain, je tente par tous les moyens de rester en perpétuel mouvement, vivante et, surtout, de ne pas me laisser enfermer par mes propres discours. Enfin, ce recueil graphique s’intéresse aussi à ce que son élaboration fait à mon corps. En faisant advenir certains corps, j’ai transformé le mien profondément, et les traces de cette transformation toujours en cours sont présentes à travers les pages colorées de Corps rêvés. / Corps rêvés is a collection of graphic booklets about corporealization, a term that I am using to express the action of being a body, or feeling oneself being a body, in a context where the ideas of going beyond the body and of projection towards the future are omnipresent (what I call posthuman imaginaries). This collection is presented in the form of eleven interrelated yet self-contained booklets, which can be read in the desired order, an orchestrated disorder. The Preamble, however, serves as a guide for the entrance into the reading. This thesis invites the reader to a dive in the middle of bodies, dreams, the posthuman and a long process of research-creation through writing and drawing. Mixing fiction, autofiction, phenomenological and theoretical writings and drawings (a large part of which is done in watercolor), I explore different «I», assuming situated postures as many ways of making a body, of being corporealized. I call upon different materialities, human and non-human, living and non-living, places, memories, elements - water, air, fire, earth - which help me to figure, discuss, imagine certain corporealizations. I call upon a literature on the posthuman, post-humanist and phenomenological perspectives, but also literary and graphic. I also call upon literature on the media that helps me to conceive the different booklets as media, i.e. places of emergence of my thesis. The idea of medium speaks as much about the process as about the content. Dreams are also media; they are the ones which articulate and give substance to the intuitions of the collection. They are materialized by the watercolors grounding all the texts and drawings. These backgrounds change color to recall the different states of my dreams, like the colored impressions left on the skin of an octopus in full dream. I invite you into troubled waters, in the middle of a fog, into the story of a researcher-creator who experiences her body most often through the chronic pain and fatigue of fibromyalgia. This detail is not central, but it constitutes a sort of background to the collection, as the posthuman imaginaries do. Although my posture can be qualified as queer and phenomenological, I take care to feint the (my) possible temptations to categorize it. Like the furtives imagined by Alain Damasio (these beings in perpetual movement, elusive to the human gaze), I try by all means to remain in movement, alive and, above all, not to let myself be locked up by my own discourses. Finally, this graphic collection is also interested in what its elaboration does to my body. By making certain bodies come to life, I have profoundly transformed mine, and the traces of this ongoing transformation are present throughout the colorful pages of Corps rêvés.

This study investigates the possibilities of human life in outer space and the implications ofremoving the numinous dimension from creation, using Olga Ravn's novel The Employees.The main question is: How is human life portrayed in Olga Ravn's novel The Employees?What happens when the numinous is removed from creation, and what can this, throughliterature's defamiliarizing potential, reveal about human life? Using Ravn's novel,Stevensson's theory of human nature and Rudolf Otto's concept of the numinous, three keythemes are detected: relationships and emotional life, the dissolution of boundaries, andseparation. The theme of relationships and emotional life presents a technocratic societyvaluing efficiency over emotions, where contact with artifacts from the planet “NewDiscovery” transforms and increases humanity both born (humans) and unborn (cyborgs). Thedissolution of boundaries blurs lines between beings, suggesting human identity and life-deathdistinctions are fluid and interconnected. Separation highlights the loss of belonging, usingthe allegory of mother-child separation to emphasize attachment needs between human andearth. The study concludes that human life requires a society valuing emotions, relationships,and a sense of belonging to a greater whole, challenging the idea of human supremacy

This study examines how organizations and companies with transparent sustainability profiles aim to establish a relationship between brand, sustainability, and audience based on a theoretical framing perspective. To examine this; the study will limit itself by focusing on the Swedish company Oatly, and their external communications through digital channels and platforms.  According to Van Gorp and Van du Goot (2011: 374), frames serve as a way of explaining complex issues. Through framing a problem area, cause and other conclusions are highlighted. Frames thus function rhetorically – by convincing public opinion and control an audience through the media. Framing occurs in several contexts such as political, via news and advertising (Fairhoust & Sarr 1996).                                                        The study limits it’s analysis to the company Oatly’s official profile on the digital platform Mynewsdesk. The empirical material consists of press releases published within a defined time frame; 5/6/2015–6/3/2017. The study is based on motivated theoretical assumptions; discourse, critical and posthumanist theory, as well as previously established research on the field - framing in relation to sustainability.                                        The research method can be described as a qualitative content analysis based on main elements derived from discourse and semiotic framework. In addition, a framing analysis is applied to further present the result in the form of exemplified frames.                The results of the study suggest, for example, that actors construct importance through framing – which integrates into sustainability discourse through social practices – thereby establishing a relationship between brand, problem area, and audience through a convinced public opinion that further interacts with and reproduces the discourse in question.

A digitalização do território e a sua transformação em fluxos informativos (DI FELICE et al, 2012) resultaram em um outro modo de ser sobre a Terra, de ser-no-mundo contemporâneo, mais particularmente no que o sociólogo Massimo Di Felice (2009) define com o conceito de \"habitar atópico\", desenvolvido a partir da pensamento de Heidegger. Para ele, mais do que residir, o habitar refere-se a um relacionar-se, a um comunicar, caracterizado pelas interações em rede dos diversos coletivos humanos e não-humanos, tecnológicos, territoriais. Assim, mais do que a reprodução digital do território, trata-se de um novo ambiente, um \"metaterritório\", metageográfico e informativo, portanto, dinâmico e manipulável, cujas dimensões são sempre reticulares e indelimitáveis (DI FELICE et al, 2012). É nesse panorama que se pretende esboçar os caminhos para a proposição do conceito de \"ecopoiese\", entendida como uma ecologia que, ao contrário do que o sentido etimológico possa induzir, é do âmbito do atópico e do indizível. Seu oikos não se localiza e seu logos não se explica. Essa ecologia é pós-humanista e assim sendo, o somente humano não a define e nenhuma perspectiva única a reivindica. Nessa ecologia, as interações entre humano, natureza e tecnologia comunicativa assumem um caráter complexo e produzem sempre agenciamentos hibridizantes, divergindo de quanto preconizado pelas interações somente técnicas atribuídas à Internet das Coisas / The digitalization of the territory and its transformation into information flows (DI FELICE et al, 2012) resulted in a further way of being on earth, of being-in the contemporary world, more particularly in what the sociologist Massimo Di Felice (2009) defines with the concept of \"atopic inhabit\", developed from the thought of Heidegger. For him, rather than reside, dwelling refers to a relate to, to a communicate with, characterized by networked interactions of the human and non-human, technological, territorial collectives. Thus, more than the digital reproduction of the territory, it is a new environment, a \"metaterritory, a \"metageographical\" and informative one, and therefore dynamic and manipulable, whose dimensions are always reticular and unlimited (DI FELICE et al, 2012). It is in this scenario that is intended to outline the ways to propose the concept of \"ecopoiese\", here understood as an ecology that, instead of what the etymological sense may suggest, is the scope of the atopic and unspeakable. Your oikos is not localized and its logos is not explained. This ecology is post-humanist and, therefore, what is only human cannot define it and no single perspective can claim it as theirs. In this ecology, the interactions between human, nature and communication technology play a complex character and always produce hybridized assemblages which are different from merely technical interactions attributed to the Internet of Things

The understanding, I draw from this inquiry has come through a muddy, and complex entangledprocess. I have been re-turning like a "Baradian" earthworm, to experiences of being, in spacesof not-knowing. Digesting the mud, moving it, once more, like worms do, through the body.By doing an agential cut, into two spaces, eventually three strong agents unfold: Risk,Vulnerability, and Trust. Out of this result, an ethical and pedagogical question arise: How totake account of Vulnerability and Trust when encouraging our students to Risk?Entering a space of not knowing is at the foundation of my art practice. When as an arteducator,I went to China to inquire into the educational strategies of Chinese Classical Painting,I found myself thrown into a multitude of spaces of not knowing. This thesis, is an inquiry intohow being in such spaces, perform knowledge. To explore this, I return to the field-notes andvisual material including a report in the form of a visual essay of the study from 2011. I re-turnto this material with new tools and concepts inspired by Karen Barads metaphors of diffractionand earth-worms approach, as well as my artists tools: brush, water colours, ink, and paper;inrtoducing painting as a tool for analysis.As a theoretical approach, I entangle the flat ontology of Deleuze and Guattari, and theonto-epistem-ology of Barad, with the philosophical traditions in China of Buddhism and Dao.From an onto-epistem-ological perspective, I ask the question: "If we know about the worldbecause we are of the world," what knowledge then appear, when we experience our being in theworld as a space of not knowing. In this study, I have found that a space of not knowing performlearning through experiences of Vulnerability, Risk and Trust.The art part of this thesis is connected to Risk as well as to Vulnerability and Trust. Itfeatures a rope hanging from the ceiling to the floor. It is a rope that has been used during severalyears by a Circus artist during performances; hanging high up in the ceiling — demanding focusand presence from him. The installation at Konstfack spring-show 2018 featured the Circus artistrope together with a painting made in the context of Buddhist Vipassana meditation, entanglingmy tactile approach in art, with the text of this thesis.

A digitalização do território e a sua transformação em fluxos informativos (DI FELICE et al, 2012) resultaram em um outro modo de ser sobre a Terra, de ser-no-mundo contemporâneo, mais particularmente no que o sociólogo Massimo Di Felice (2009) define com o conceito de \"habitar atópico\", desenvolvido a partir da pensamento de Heidegger. Para ele, mais do que residir, o habitar refere-se a um relacionar-se, a um comunicar, caracterizado pelas interações em rede dos diversos coletivos humanos e não-humanos, tecnológicos, territoriais. Assim, mais do que a reprodução digital do território, trata-se de um novo ambiente, um \"metaterritório\", metageográfico e informativo, portanto, dinâmico e manipulável, cujas dimensões são sempre reticulares e indelimitáveis (DI FELICE et al, 2012). É nesse panorama que se pretende esboçar os caminhos para a proposição do conceito de \"ecopoiese\", entendida como uma ecologia que, ao contrário do que o sentido etimológico possa induzir, é do âmbito do atópico e do indizível. Seu oikos não se localiza e seu logos não se explica. Essa ecologia é pós-humanista e assim sendo, o somente humano não a define e nenhuma perspectiva única a reivindica. Nessa ecologia, as interações entre humano, natureza e tecnologia comunicativa assumem um caráter complexo e produzem sempre agenciamentos hibridizantes, divergindo de quanto preconizado pelas interações somente técnicas atribuídas à Internet das Coisas / The digitalization of the territory and its transformation into information flows (DI FELICE et al, 2012) resulted in a further way of being on earth, of being-in the contemporary world, more particularly in what the sociologist Massimo Di Felice (2009) defines with the concept of \"atopic inhabit\", developed from the thought of Heidegger. For him, rather than reside, dwelling refers to a relate to, to a communicate with, characterized by networked interactions of the human and non-human, technological, territorial collectives. Thus, more than the digital reproduction of the territory, it is a new environment, a \"metaterritory, a \"metageographical\" and informative one, and therefore dynamic and manipulable, whose dimensions are always reticular and unlimited (DI FELICE et al, 2012). It is in this scenario that is intended to outline the ways to propose the concept of \"ecopoiese\", here understood as an ecology that, instead of what the etymological sense may suggest, is the scope of the atopic and unspeakable. Your oikos is not localized and its logos is not explained. This ecology is post-humanist and, therefore, what is only human cannot define it and no single perspective can claim it as theirs. In this ecology, the interactions between human, nature and communication technology play a complex character and always produce hybridized assemblages which are different from merely technical interactions attributed to the Internet of Things

As humanity grapples with its significant global footprint in this era, there is a growing fascination with delving into the experiences and viewpoints of other animal species. This juncture offers an opportune moment to delve into the aesthetics of non-human animals by using diverse interdisciplinary methods and viewpoints. Insights of feminist aesthetics demonstrate how traditional understanding of aesthetics and aesthetic experience are heavily influenced by cultural assumptions about gender. Aesthetics as a humanistic discipline has determined the portrayal of non-human animals as beings with no capacity for aesthetic sensibility. In this thesis, I aim to bring to emergence the connection between human exceptionalist assumptions about aesthetics and the production of scientific knowledge about non-human animals. I defend the necessity of recognizing birds as beings with surprising and complex aesthetic sensibilities. Currently most scientists favor the adaptationist idea that the perception of beauty is influential in non-human animal lives only insofar as it serves to advertise fitness, and favor the reproduction and survival of the species. By weaving together insights from feminist philosophy of science and post-humanist studies of the human-animal bond, I present a framework capable of challenging human exceptionalist accounts of aesthetics. Particularly, I promote a methodology sensitive to the construction of gender in scientific portrayals of birds and their aesthetic preferences. I intertwine feminist critiques to pinpoint and challenge adumbrations of androcentrism in both animal sciences and aesthetics. Finally I examine, through an ungendered framework, instances of bowerbird behavior, and pinpoint aesthetic agency as an ability that we share in orchestration with other non-human animals. I conclude by proposing new avenues for research of non-human animal aesthetics.

Denna essä skildrar Erik Johanssons konstnärskap under utbildningsperioden vid Kandidatprogrammet för Fri Konst på Konstfack. Essän beskriver vägen fram till kandidatutställningen Ytspänning genom att göra nedslag vid tre olika tillfällen under loppet av tre läsår. Genom personliga erfarenheter och reflektioner, samhälleliga händelser och teoretiska diskurser vävs en bild av ett konstnärskap fram samtidigt som det situeras i en historisk kontext och en rådande politisk verklighet. I Essän belyses några av vår tids djuprotade och mer nytillblivna problematiker genom en reflektion om vad som osynliggörs när något utges för att vara neutralt, och vad som går förlorat när en logik överskrider alla andra. I granskandet av olika värderande hierarkier och särskiljande praktiker skulpteras en rad konstverk fram tillsammans med en personlig och kollektiv historia av exploatering, förfrämliganden och närmanden.

This thesis aims to develop a new methodological concept better to understand art and curating in a post-human setting. Departing from a post-humanist ontology, my initial idea was to analyse contemporary artworks dealing with food and trace and substantiate a figuration of the gut/intestinal system (connected to post-human notions as the ideas of trans- corporeality, vibrant matter, etc.) and how it could create a productive reading of these works. During my research on food-related art projects, I realised that the gut-figuration has broader implications and could function as a tool to understand the contemporary art world and curating at large, through a post-human lens. Accordingly, I suggest my thesis to be a contribution to what I would like to name an “intestinal turn”, a contemporary post-humanist, trans-corporeal understanding of art that could change how art is perceived and how the subjectivity of the artist, and curatorial work, could be understood today.