ABSTRACT Theorists of materiality frequently present lists of objects in which humans and human-made structures appear with natural objects and phenomena. These lists are importantly symptomatic of the theorists’ political interests: to decenter humans and to de-hierarchize human and non-human relationships. At the same time, as I argue in this article, their lists also reveal their participation in and helplessness before the political structures they wish to set aside or reform. Lists, whether in materiality theories or elsewhere, are not always transparently utilitarian; instead they are a recognizable rhetorical, even poetic, device and therefore often do ideological work. After examining the list as a device, I turn to Theseus’s famous catalogue of “thynges” at the end of Chaucer’s The Knight’s Tale. In grouping humans and the natural world together, this list naturalizes political hierarchy, concealing the human activity, even violence, that is required to maintain it. Read against Chaucer’s list, the lists of the materiality theorists are shown to be doing something similar. By insisting on the shared objectness of all objects, they conceal human activity, in this case the human labor by which many objects are produced.

中文翻译：

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列表政治

摘要唯物主义理论家经常介绍人类和人造结构与自然物体和现象一起出现的物体清单。这些清单很重要地体现了理论家的政治利益：使人类偏心并解除人类与非人类关系的层次。同时，正如我在本文中所论述的那样，他们的名单也显示出他们在希望放弃或改革的政治结构之前的参与和无助。清单，无论是在重要性理论中还是在其他地方，都不总是透明的功利主义者。相反，它们是一种可识别的修辞甚至诗意的工具，因此经常进行意识形态工作。在检查了作为设备的列表后，我转到乔uc的《骑士的故事》结尾处These修斯著名的“胸腺”目录。在将人类和自然世界组合在一起时，此列表使政治等级制度自然化，隐藏了维持人类活动所必需的人类活动，甚至包括暴力。阅读乔uc的清单，可以发现重要性理论家的清单正在做类似的事情。通过坚持所有对象的共同对象，它们隐藏了人类的活动，在这种情况下，人类的活动是许多对象的生产。