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    We need a new ethics of tool making and apparatus forming. It is more than a seemingly neutral tool that does ones bidding and it is more than simply social logics materialized. We co-compose with the strangest of things bacteria, ocean currents, pharmaceuticals circulating in the water supply, cell phones and fashion trends.

    Our practice considers ecological questions and actions, and as such, our working method crosses borders with humans (scientists, economists, philosophers, tradespeoples) and non-humans (oceans, bacteria, laws, fishing nets, fossils, music lyrics) using experimental tools to produce genuinely emergent outcomes. But we are making new things that far exceed this. This is the fallacy of the tragedy of the commons, and bears no resemblance to an ecosystems complex network of many things.

    Could we not simply say if it has an effect, then it is real? And what has an effect is active, with a type of agency. Before a habit is a habit, it is an emerging action that does not yet know its outcome. Most of our habits are designed for short term actions in a face to face situation.

    It is a world that we are of and that will always surprise us evolving, changing, destroying, entangling, and becoming otherwise. Question how do we meet the everything? Things whatever they are do not show up alone or neatly. Nothing happens directly everything occurs through alliances, entanglements, tools, bodies, and concepts.

    But these cannot be reduced to resources, as this only instrumentalizes the world into falsely distinct things, and by extension, shapes our resource management practices by distinct species. Question how do we critique these creations without becoming representational? Lifeaction is a question of composition. One fish is a thing and a school of fish is also a thing.

    Question how do we develop tools to engage with a fully relational thing? It is imagined that direct action with a thing is best a one-to-one causal relation. Nothing stays within the neat categories of the natural, or the cultural. This led to an interview process and, with maps, diagrams and notes, spurse traveled the coast of maine via a converted fishing boat to meet with communities and share solutions. Representations are false claims that we can stake a neutral position outside of a system. Trying to find a things singular essence is to deny its linkages with other things.


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    Levitra Online Generic Pills For Sale There is an art to this that is not of, for or from the human alone. Best medications for real men!. This is the fallacy of the tragedy of the commons, Could we not simply say if it has an effect, then it is real? And what has an effect is active, with a type of agency. A final show of the work was developed for the maine state house and the spurse archive of maps, diagrams, and interviews is available for consultation by the public, It is a world that we are of and that will always surprise us evolving, changing, destroying, entangling. In other words, they are bigger when we consider the shape of their becoming. Spurse conducted a number of workshops and lectures around the project in order to develop and encourage the idea of utilzing vernacular histories to catalyze new modes of dwelling.
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    Nothing stays within the neat categories of the natural, or the cultural. Question how do we work at the level of individuation and not simply at the level of individuals? We need a logic and ethics for the massive scales and emergent nature of modern things. Our actions are habituated during stable states, becoming habits that we use to modulate the world. Perhaps this too suggests an alternative model of the commons? New ideas, concepts and paradigms are fine, but how do they get actualized? Consider the life of a habit. A world composed of fields of forces and processes individuating at multiple scales and temporalities.

    We co-compose with the strangest of things bacteria, ocean currents, pharmaceuticals circulating in the water supply, cell phones and fashion trends. Working waterfronts are being replaced by housing and tourism and public access is disappearing. Question how do we meet the everything? Things whatever they are do not show up alone or neatly. But we are making new things that far exceed this. Could we not simply say if it has an effect, then it is real? And what has an effect is active, with a type of agency.

    We need to work directly at the level of habit production. Spurse has written a number of essays on this project. We need to ask less what something is, and more what it can do how it links and what emerges from these new relations. One fish is a thing and a school of fish is also a thing. Things come about because of a semi-stable set of internal and external forces not because of some essence. . A final show of the work was developed for the maine state house and the spurse archive of maps, diagrams, and interviews is available for consultation by the public. Call this our manifesto disguised as a how to for ecological production, or more critically, consider this an urgent plea to rethink our roles as artists, and more as co-composers of meaning with the real. Given this, we need a way of thinking and working that considers the reality of every thing as equally real books, microbes, weather systems, fashion trends, unconscious desires, boats, swarms of dolphins, and nuclear waste. We need a new ethics of tool making and apparatus forming.

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