It’s precisely this becoming-together of diverse cosmologies, legal structures and even technologies which has the most chance of generating new frameworks for justice, equality and ecological flourishing. Yet those of us who live in so-called Enlightenment culture and within histories of domination and cultural imperialism often lack a willingness

The name given to this new view of life, which extends far beyond the operation of HGT, is symbiosis. In opposition to the violent and competitive account of life’s emergence given by Darwinian evolution, symbiosis proposes that we are instead the product of cooperation, interaction and mutual dependence. This vision of life is profoundly

Time has always been an imaginary concept, and it matters who imagines it. For most of history, time has been governed by our relationship to the more-than-human world: the rising of the sun and the turning of the seasons. In the late nineteenth and early twentieth centuries, time was separated from the earth, and suborned by industry for its own

Yet, as we shall see, there are in fact many ways of doing intelligence, because intelligence is an active process, not just a mental capacity. By rethinking intelligence, and the forms in which it appears in other beings, we will begin to break down some of the barriers and false hierarchies that separate us from other species and the world. In

First, that the most creative and profound solutions to the most serious, knotty, systemic problems that we face can only be addressed through the application of radical cognitive diversity: the entrainment of the widest possible range of embodied viewpoints and experiences that we can muster. We must also recognize that cognitive diversity extends

To declare solidarity with the more-than-human world means to acknowledge the radical differences which exist between ourselves and other beings, while insisting on the possibility of mutual aid, care and growth. We share a world, and we imagine better worlds, together.

Perhaps the issue with both artificial intelligence and the Cybernetic Factory is that we have been trying to entrap a brain within the machine, when the real brain – the oracle – is outside. The oracle is the world. We’ve got everything inside out. We think all the activity is on the inside – when we stick electrodes into the brains of chimps and

We are anthropos, and we have no other means of addressing these worlds than through our own. But if we can consciously bear in mind the fact of our difference, if we can recognize our own limited perspective while not enforcing it upon others, these things need not be a barrier to accessing and acting on the basis of shared interests and

Kropotkin’s insistence on solidarity is critical to understanding that to speak of animal politics is not to indulge in anthropomorphism – the attribution of human terms and qualities to non-humans – nor is it a misrepresentation of instinctual, ‘natural kinship’ behaviours. Rather, it is the full acknowledgement that we share a world. This world