The convergence of posthumanism and postanthropocentrism is currently producing a field of posthuman critical enquiry that is more than the sum of its parts and points to a qualitative leap in new directions (Braidotti 2013). The critique of the humanist ideal of Man as the allegedly universal measure of all things, on the one hand, and the rejection of species hierarchy and human exceptionalism, on the other, are equally interdisciplinary in character, but they refer to different theoretical and disciplinary genealogies. They converge, however, in enabling the emergence of posthuman knowledges. By way of introduction, let me say that I practice critical thinking by drawing cartographies of the power operational in and immanent to the production of discourses and practices circulating in our sociopolitical order and integral to our subject formation (Foucault 1970). This approach is supported by two main theoretical pillars: the first is feminist epistemology, with its emphasis on the situated and accountable nature of knowledge (Harding 1986; Rich 1987; Haraway 1988; Hill Collins 1991). The second is a monistic neomaterialist philosophy inspired by Gilles Deleuze, which assumes all matter is one and that

中文翻译：

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批判性后人类知识

后人类主义和后人类中心主义的融合目前正在产生一个后人类批判性探究领域，该领域不仅仅是其各部分的总和，而且指向新方向的质的飞跃（Braidotti 2013）。一方面，对人本主义理想的批判是所谓的万物的普遍衡量标准，另一方面，对物种等级制度和人类例外论的拒绝，在性质上同样是跨学科的，但它们指的是不同的理论和学科。家谱。然而，它们汇聚在一起，促成了后人类知识的出现。顺便介绍一下，让我说，我通过绘制在我们的社会政治秩序中流通的话语和实践的生产中运作和内在的权力制图来实践批判性思维，并且是我们主体形成的组成部分（Foucault 1970）。这种方法得到两个主要理论支柱的支持：第一个是女权主义认识论，它强调知识的情境性和责任性（Harding 1986；Rich 1987；Haraway 1988；Hill Collins 1991）。第二种是受吉尔斯德勒兹启发的一元新物质主义哲学，它假设所有物质都是一个，并且