Roisin Lally
Rόisín Lally Ph.D. is an Irish philosopher working in the Doctoral Program Leadership Studies in Gonzaga University. Drawing on the traditions of philosophy of technology and phenomenology, she works at the intersection of philosophy of time, philosophy of the environment, feminism, and ethics. She an editor for Gatherings: the Heidegger Circle Annual and Philosophy International Journal. She has authored multiple articles and chapters. Her edited collection, Sustainability in the Anthropocene: Philosophical Essays on Renewable Technologies (Lexington Books, 2019), was recommended by CHOICE and is one of 10 books featured on Yale Climate Connections. Her edited collection, Contemporary Irish Phenomenology, will be published later this year (2022). Her monograph, Being, Time, Technology, is due for completion in 2023.
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Papers by Roisin Lally
their otherness, without denying their relation to humanity. It does this by revisiting Don Ihde’s genetic phenomenological variations and tracing its relation to Gilbert Simondon’s ontogenesis. Having set up the historical nature of objects, the second part of this paper
will take up Yoni Van Den Eede’s call for a more speculative approach.
This response briefly argues that post-phenomenology has always cut across the transcendental-empirical divide and is able to cultivate a deep respect for technologies in their otherness, without denying their relation to humanity. It does this by revisiting Don Ihde’s genetic phenomenological variations and tracing its relation to Gilbert Simondon’s ontogenesis. For Ihde, technics means both the purposiveness and the materiality of technology. As such it is a horizontal and vertical integration of time not reducible to epochal sways. Ihde refers to this as a thing’s “shelf life.” This is similar to what I call “transductional” time and is precisely the historical-phenomenology Ihde develops in his writing analysis. Having set up the historical nature of objects, the second part of this paper will take up Van Den Eede’s call for a more speculative approach, but argue that the speculative fabulations of Donna Haraway provide an inspiration more in line with the ethos of post-phenomenology. Here we see a similar coherence between transductional time, shelf life, and what Haraway calls “wild” time or time outside of time, where she uses metaphors to imagine the new world of chimeras that are already in our midst, beings that, whether we like it or not, are related to us and whose quality of life will depend on our choices Thus, I agree with Van Den Eede that we must cut across the transcendental-empirical divide, move beyond anthropocentrism, and make a place for the speculative, and I am open to the possibility that OOO may provide resources to do so, but it is important to note that these have always been themes internal to post-phenomenology.
Books by Roisin Lally
their otherness, without denying their relation to humanity. It does this by revisiting Don Ihde’s genetic phenomenological variations and tracing its relation to Gilbert Simondon’s ontogenesis. Having set up the historical nature of objects, the second part of this paper
will take up Yoni Van Den Eede’s call for a more speculative approach.
This response briefly argues that post-phenomenology has always cut across the transcendental-empirical divide and is able to cultivate a deep respect for technologies in their otherness, without denying their relation to humanity. It does this by revisiting Don Ihde’s genetic phenomenological variations and tracing its relation to Gilbert Simondon’s ontogenesis. For Ihde, technics means both the purposiveness and the materiality of technology. As such it is a horizontal and vertical integration of time not reducible to epochal sways. Ihde refers to this as a thing’s “shelf life.” This is similar to what I call “transductional” time and is precisely the historical-phenomenology Ihde develops in his writing analysis. Having set up the historical nature of objects, the second part of this paper will take up Van Den Eede’s call for a more speculative approach, but argue that the speculative fabulations of Donna Haraway provide an inspiration more in line with the ethos of post-phenomenology. Here we see a similar coherence between transductional time, shelf life, and what Haraway calls “wild” time or time outside of time, where she uses metaphors to imagine the new world of chimeras that are already in our midst, beings that, whether we like it or not, are related to us and whose quality of life will depend on our choices Thus, I agree with Van Den Eede that we must cut across the transcendental-empirical divide, move beyond anthropocentrism, and make a place for the speculative, and I am open to the possibility that OOO may provide resources to do so, but it is important to note that these have always been themes internal to post-phenomenology.
The book is divided into 4 sections: (1) Sustainability: A Contested Term, (2) Sustainability and Renewable Technologies: Sun, Air, Wind, Water, (3) Sustainability and Design, and (4) Sustainability and Ethics. The first section sets the context for our studies and opens a space for thinking sustainability in a more thoughtful way than is often the case in contemporary discussions. The next two sections are the heart of our contribution to postphenomenology and technoscience, and the essays, here, turn to concrete examinations of particular technologies and questions of technological design in the light of our environmental crisis. The fourth section closes the book by drawing some more general implications for ethics from the intersection of the foregoing themes.