Repressive structures inbuilt in electronic technologies of military-industrial origin, and at the same time refuses “an anti-science meta-physics, a demonology of technology.” (ibid) The body, and “embodiment,” exist politically not as an original “state of nature” divorced from and threatened by technology, but in partial fusion with it: “Intense pleasure in skill, machine skill, ceases to be a sin, but an aspect of embodiment. The machine is not an it to be animated, worshiped, and dominated. The machine is us, our processes, an aspect of our embodiment.” (ibid, 180) In aesthetic-political terms, such an engagement will reject Marxian-humanist and avantgardist notions of “revolution” for something closer to Gertrude Stein’s sense of a “continuous present.” (Stein 1962) An “organic” or “holistic” politics exhibits excessive dependence on the “reproductive metaphors” of Edenic innocence or pre-Babel unity. Regeneration, not reproduction, Haraway suggests, is the cyborg moment—and it is enacted through the technology of writing:
"Writing is preeminently the technology of cyborgs, etched surfaces of the late twentieth century. Cyborg politics is the struggle for language and the struggle against perfect communication, against the one code that translates all meaning perfectly. . . . That is why cyborg politics insist on noise and advocate pollution, rejoicing in the illegitimate fusions of animal and machine." (Haraway 1991, 176)
"Writing is preeminently the technology of cyborgs, etched surfaces of the late twentieth century. Cyborg politics is the struggle for language and the struggle against perfect communication, against the one code that translates all meaning perfectly. . . . That is why cyborg politics insist on noise and advocate pollution, rejoicing in the illegitimate fusions of animal and machine." (Haraway 1991, 176)
