"As I understand it, a position is posthumanist when it no longer privileges human ways of encountering and evaluating the world, instead attempting to explore how other entities encounter the world. Thus, the first point to note is that posthumanism is not the rejection or eradication of human perspectives on the world, but is a pluralization of perspectives.... Posthumanism goes one step further in arguing that animals, microorganisms, institutions, corporations, rocks, stars, computer programs, cameras, etc., also have their phenomenologies or ways of apprehending the world. I think this is a point that is often missed about OOO. OOO is as much a theory of perspectives, a radicalization of phenomenology, as it is a theory of entities. While the various strains of OOO differ amongst themselves, they all share this thesis in common. There is a phenomenology for, not of, every type of entity that exists."
"Phenomenology-for is a phenomenological practice that attempts to observe the manner in which another entity experiences the world. Where phenomenology-of adopts the first person perspective of how I experience the world, where phenomenology-of begins from the unity of that first person perspective on the world and what things are in the world for me, phenomenology-for begins from the disunity of a world fractured into a plurality of perspectives and attempts to enter into the perspectives of these other entities. In Luhmannian terms, it attempts to 'observe the other observer' or 'observe how another observer observes the world'. It begins not from the standpoint of the sameness of experience, but from the standpoint of the difference of experience."
This one applying the theory to a social situation is spot on:
"The problem is not markedly different from that of understanding the experience of another person. Take the example of a wealthy person who denounces poor people as being lazy moochers who simply haven’t tried to improve their condition. Such a person is practicing 'phenomenology-of', evaluating the poor person from the standpoint of their own experience and trying to explain the behavior of the poor person based on the sorts of things that would motivate them. They reflect little understanding of poverty. They are blissfully unaware of the opportunities that they had because of where they are in the social field, of the infrastructure they enjoy that gives them opportunity, the education they were fortunate enough to receive, etc., etc., etc. All of this is invisible to them because, as Heidegger taught us, it is so close it is not seen at all. As a consequence, the wealthy person assumes that the poor person has all these things. However, we can imagine the wealthy person practicing something like alien phenomenology or second-order observation, thereby developing an appreciation of how the world of poverty inhibits opportunity. Prior to developing this understanding, the wealthy person behaves like the person with vision who berates a blind person for not seeing a sign."
Bryant's post relates to my last statements in the Obama reelection thread. For those that can take multiple perspectives like Obama it doesn't serve the public good to compromise with those with such limited views on poverty like the above, for example. Yes, we can try to understand from where such a limited perspective arises and compassionately sympathize with that person. We might try to enlarge the other's perspective to see what has heretofore been invisible. But the solution to poverty in not in compromising with that sort of perspective as it is, or the policies that are derived therefrom. We can see what policies are promoted from the "makers versus takers" perspective by just looking at the Ryan budget plan. Plans like that need to be defeated, not negotiated.