Click to increase image sizeClick to decrease image size Notes 1. Doreen Massey, For Space, London: Sage, 2005, 50. 2. Ovid, Metamorphoses, trans. Mary M. Innes, London: Penguin Books, 1955, 126. It is also worth noting that the romantic writer and poet, Mary Shelley, redeployed the mythical figure of Persephone in the 1820 verse drama written for children called Proserpine, this being an alternative name for Persephone. Shelley places emphasis on the point of view of women and also stresses the power gleaned from a community of women. See http://en.wikipedia.org/wiki/Proserpine_(play) (accessed 28 June 2013). 3. In reference to Russian constructivist architecture as well as by referring to Derrida's philosophy, Johnson and Wigley curated the well-known “Deconstructivist Architecture” exhibition at the MoMA. Phillip Johnson and Mark Wigley, Deconstructivist Architecture: The Museum of Modern Art, New York, Boston, MA: Little, Brown, 1988. Andrew Benjamin is another well-known commentator on deconstruction and architecture. See Andrew Benjamin and Christopher Norris, What is Deconstruction?, London: Academy Editions, 1988. 4. Jacques Derrida and Peter Eisenman, Chora L Works, New York: Monacelli Press, 1997. 5. Jacques Derrida, “Point de Folie: Maintenant l'architecture”, in Bernard Tschumi (ed.), Le Case Vide: La Villette 1985, London: Architecture Association, 1986. 6. Elizabeth Grosz, “Woman, Chora, Space”, in Jane Rendell, Barbara Penner, and Iain Borden (eds), Gender, Space, Architecture: An Interdisciplinary Introduction, London: Routledge, 2000, 211. 7. Sedgwick makes a similar argument in Touching Feeling, where she suggests we are now apt to read the world according to binary couplets that we studiously seek to deconstruct, which only results in further entrenching a way of conceptually apprehending a world, as well as deploying a reified theory. Eve Kosofsky Sedgwick, Touching Feeling: Affect, Pedagogy, Performativity, Durham, NC: Duke University Press, 2003, 93. 8. Jacques Derrida, Margins of Philosophy, trans. Alan Bass, Chicago, IL: University of Chicago Press, 1972, x. 9. Derrida, Margins of Philosophy, xxiii. 10. Critchley argues that there is an impasse in the work of Derrida when it comes to forwarding a coherent political project, or how to move from ethical responsibility toward political critique. See Simon Critchley, The Ethics of Deconstruction: Derrida and Levinas, West Lafayette, IN: Purdue University Press, 1999. 11. Jacques Derrida, On Cosmopolitanism and Forgiveness, trans. Mark Dooley and Michael Hughes, London: Routledge, 2001, 5. 12. Grosz, “Woman, Chora, Space”, 215. 13. Michel Leiris, Scratches: Rules of the Game I, trans. Lydia Davis, New York: Paragon House, 1991. 14. Leiris, Scratches, 71. 15. Gregory Bateson, Steps to an Ecology of Mind, Chicago, IL: University of Chicago Press, 2000, 503. 16. Leiris, Scratches, 71–73. It becomes evident in such works by Leiris as Manhood that his associative imagination is populated by often strong women figures. See Leiris, Manhood, trans. Richard Hamilton, Chicago, IL: University of Chicago Press, 1992. 17. Judith Butler, Bodies that Matter: On the Discursive Limits of “Sex”, London: Routledge, 1993, 49. 18. Butler, Bodies that Matter, 28. 19. Butler, Bodies that Matter, 31. 20. Judith Butler, Precarious Life: The Powers of Mourning and Violence, London: Verso, 2004. 21. Michèle Le Dœuff, The Philosophical Imaginary, London: Verso, 2004, 58. It's also worth noting that the reception of Le Dœuff, at least in the Australian context, is greatly indebted to Elizabeth Grosz's book, Sexual Subversions, where she introduces the French language feminist philosophers, Luce Irigaray, Michèle Le Dœuff, and Julia Kristeva. This is certainly where I was first introduced to these thinkers. Elizabeth Grosz, Sexual Subversions: Three French Feminists, Sydney: Allen and Unwin, 1989. 22. Le Dœuff, The Philosophical Imaginary, 57. 23. Le Dœuff, The Philosophical Imaginary, 71. 24. Le Dœuff, The Philosophical Imaginary, 83, 84. 25. Le Dœuff, The Philosophical Imaginary, 92. 26. Le Dœuff, The Philosophical Imaginary, 128. 27. Michel Serres, The Parasite, trans. Lawrence R. Schehr, Minneapolis, MN: University of Minnesota Press, 2007. 28. Serres, The Parasite, 230. 29. For discussions concerning new conceptualisations and engagements in materialism, see Katie Lloyd Thomas (ed.), Material Matters: Architecture and Material Practice, London: Routledge, 2007; Jane Bennett, Vibrant Matter: A Political Ecology of Things, Durham, NC: Duke University Press, 2010; Diana Coole and Samantha Frost (eds), New Materialisms: Ontology, Agency and Politics, Durham, NC: Duke University Press, 2010. For discussions concerning affect, see Brian Massumi, Parables for the Virtual: Movement, Affect, Sensation, Durham, NC: Duke University Press, 2002; Nigel Thrift, Non-representational Theory: Space, Politics, Affect, London: Routledge, 2008. Prior to Graham Harman's famous introduction of Object-Oriented-Ontology, and distinct from Bruno Latour and his collaborators' applications of Actor Network Theory, there is the important work of Appadurai on the social relations produced between social actors and things. See Arjun Appadurai (ed.), The Social Life of Things: Commodities in Cultural Perspective, Cambridge: Cambridge University Press, 1986. For a discussion of Harman's Object-Oriented-Ontology, see also Timothy Morton, “Here Comes Everything: The Promise of Object-Oriented Ontology”, Qui Parle, 19, no. 2 (2011), 163–190. 30. See Serres, The Parasite, 225. 31. The editors of The Speculative Turn, who do not per se treat architecture, suggest that the “speculative turn” is a good counterpoint to the “now tiresome ‘Linguistic turn’”, which is also at times referred to as the cultural turn. They describe a recent history of the influence of continental philosophy in the following way: “The first wave of twentieth century continental thought in the Anglophone world was dominated by phenomenology, with Martin Heidegger generally the most influential figure of the group. By the late 1970s, the influence of Jacques Derrida and Michel Foucault had started to gain the upper hand, reaching its zenith a decade or so later. It was towards the mid-1990s that Gilles Deleuze entered the ascendant, shortly before his death in November 1995, and his star remains perfectly visible today”. See Levi Bryant, Nick Srnicek, and Graham Harman, “Toward a Speculative Philosophy”, in Levi Bryant, Nick Srnicek, and Graham Harman (eds), The Speculative Turn: Continental Materialism and Realism, Melbourne: Re-Press, 2011, 1. 32. DeLanda makes use of Deleuze and Guattari's “double articulation”, creating a productive distinction between material expressivity (code) and formed materiality (territorialisation), arguing that he is also attempting to rescue the role of materiality from the “linguistic turn” and its emphasis on discursive formations and textuality. See Manual DeLanda, “Deleuze, Materialism and Politics”, in Ian Buchanan and Nicholas Thoburn (eds), Deleuze and Politics, Edinburgh: Edinburgh University Press, 2008, 164. 33. Meillassoux defines an ancestral statement as “any reality anterior to the emergence of the human species—or even anterior to every living thing on earth”. Quentin Meillassoux, After Finitude, London: Continuum, 2008, 2, 10. See also Bryant, Srnicek, and Harman, “Toward a Speculative Philosophy”, 116–117. 34. Bryant, Srnicek, and Harman, “Toward a Speculative Philosophy”, 4. 35. Massey, For Space, 54. 36. Massey, For Space, 25, 28. 37. For discussions concerning new materialism most often associated with Manual DeLanda's work, see Bennett, Vibrant Matter; Coole and Frost (eds), New Materialisms; Daniel Miller (ed.), Materiality: Politics, History and Culture, Durham, NC: Duke University Press, 2005; Manuel DeLanda, A Thousand Years of Nonlinear History, New York: Swerve, 2000. 38. See, in particular, Eve K. Sedgwick's research on psychologist Silvan Tomkin's discussion of shame. Sedgwick, Touching Feeling, 2003; Eve K. Sedgwick and Adam Frank (eds), Shame and Its Sisters: A Silvan Tomkins Reader, Durham, NC: Duke University Press, 1995. 39. Massumi, Parables for the Virtual, 39–40. 40. Thrift, Non-representational Theory, 172. 41. See Rachel Weber, “Extracting Value from the City: Neoliberalism and Urban Redevelopment”, Antipode, 34, no. 3 (Summer 2002), 520. See also Gilles Deleuze and Félix Guattari, Anti-Oedipus, trans. Robert Hurley, Mark Seem, and Helen R. Lane, Minneapolis, MN: University of Minnesota Press, 1983, 244, 245. 42. B. Joseph Pine and James H. Gilmore, The Experience Economy, Boston, MA: Harvard Business School Publishing, 2011. An earlier version of this book was published in 1999. 43. Massumi, Parables for the Virtual, 31–32. 44. Deleuze and Guattari, What is Philosophy?, 10. 45. Thrift, Non-representational Theory, 4. 46. Gibson-Graham, “A Feminist Project of Belonging for the Anthropocene”, Gender, Place and Culture: A Journal of Feminist Geography, 18, no. 1 (2011), 1–21, 2. See also J. K. Gibson-Graham, Jenny Cameron, and Jane Jacobs (eds), Take Back the Economy: An Ethical Guide for Transforming Our Communities, Minneapolis, MN: University of Minnesota Press, 2013. See also http://societyandspace.com/2013/02/14/an-interview-on-take-back-the-economy/ (accessed 24 June 2013). I want to thank Karin Bradley, School of Architecture and the Built Environment, KTH, for alerting me to these references. 47. Bryant, Srnicek, and Harman, “Toward a Speculative Philosophy”, 3. 48. See Bateson, Steps to an Ecology of Mind, 492. Guattari cites this quote at the opening of The Three Ecologies. See Félix Guattari, The Three Ecologies, London: Athlone Press, 2000, 19. 49. For a discussion of the autonomy of architecture, see Michael Osman, Adam Ruedig, Matthew Seidel, and Lisa Tilney (eds), Mining Autonomy, Perspecta 33, 2002. See also Ignasi de Solà-Morales, “From Autonomy to Untimeliness”, in, Differences: Topographies of Contemporary Architecture, Cambridge, MA: MIT Press, 1997, 73–92. 50. Simon Tormley, Anti-capitalism: A Beginner's Guide, Oxford: Oneworld Publications, 2004, 9–11. 51. See also Grosz, “Woman, Chora, Dwelling”, 215. 52. Isabelle Stengers, “Introductory Notes on an Ecology of Practices”, Cultural Studies Review, 11, no. 1 (March 2005), 184. 53. Stengers, “Introductory Notes on an Ecology of Practices”, 185. 54. Stengers, “Introductory Notes on an Ecology of Practices”, 187. 55. Stengers, “Introductory Notes on an Ecology of Practices”, 184, 185, 187. 56. Stengers, Cosmopolitics I, trans. Robert Bononno, Minneapolis, MN: University of Minnesota Press, 2010; Stengers, Cosmopolitics II, trans. Robert Bononno, Minneapolis, MN: University of Minnesota Press, 2011. 57. Grosz, “Woman, Chora, Dwelling”, 221.