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<!DOCTYPE html>
<html>
<head>
<title>ChthuluGraph</title>
<meta charset="utf-8">
<meta http-equiv="X-UA-Compatible" content="IE=edge">
<meta name="viewport" content="width=device-width, initial-scale=1.0">
<meta name="format-detection" content="telephone=no">
<meta name="apple-mobile-web-app-capable" content="yes">
<meta name="author" content="">
<meta name="keywords" content="">
<meta name="description" content="">
<link rel="stylesheet" type="text/css" href="css/vendor.css">
<link href="plugins/bootstrap-5.1.3/css/bootstrap.min.css" rel="stylesheet">
<link rel="stylesheet" type="text/css" href="style.css">
<link rel="preconnect" href="https://fonts.googleapis.com">
<link rel="preconnect" href="https://fonts.gstatic.com" crossorigin>
<link href="https://fonts.googleapis.com/css2?family=Inter:wght@400;700&display=swap" rel="stylesheet">
<script type="module" src="https://unpkg.com/ionicons@7.1.0/dist/ionicons/ionicons.esm.js"></script>
<script nomodule src="https://unpkg.com/ionicons@7.1.0/dist/ionicons/ionicons.js"></script>
<!-- script
================================================== -->
<script src="js/modernizr.js"></script>
</head>
<body data-bs-spy="scroll" data-bs-target="#header-nav" tabindex="0">
<div id="overlayer">
<span class="loader">
<div class="dot dot-1"></div>
<div class="dot dot-2"></div>
<div class="dot dot-3"></div>
</span>
</div>
<!-- SVG Import -->
<svg xmlns="http://www.w3.org/2000/svg" style="display: none;">
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<title>Filter</title>
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d="M32 144h448M112 256h288M208 368h96" />
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</g>
</symbol>
<symbol id="check" viewBox="0 0 16 16">
<title>Check</title>
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<title>Bootstrap</title>
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<p>Taking inspiration from this paper <a href="https://arxiv.org/abs/1811.01409">"Semantic
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<p>What is this project about? Donna Haraway's <i>Staying with the Trouble</i>, is a book
that represents a milestone when it comes to questioning human-nature relationship,
together with nature/culture division. We are building a section about Donna Haraway's
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<p id="seconPart" style="padding-left: 38px; padding-right: 38px; justify-content:center;">Donna
Haraway's philosophy transcends intellectual novelty, reaching into the realm of practical
implications that resound with transformative potential. Her groundbreaking work shatters
the confines of conventional thought, urging us to reimagine our relationships with the
myriad non-human beings who share our planet. By nurturing a sense of ecological
responsibility and ethical engagement, Haraway's philosophy challenges dominant power
structures and calls for multispecies solidarity. Her resonant voice echoes through
contemporary debates on social justice, environmental ethics, and the urgent imperative of
sustainable coexistence.
As we venture into the captivating tapestry of ideas woven within Chapter 7 of "Staying with
the Trouble," we embark on a profound journey of unlearning, reevaluation, and
reorientation. Haraway's visionary thinking beckons us to discard our preconceived notions
and embrace a paradigm shift that transcends anthropocentrism. Through her incisive prose,
we are compelled to forge new alliances, to grapple with the complexities of our entangled
existence, and to confront the pressing issues of our time with unwavering intellectual
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pages of "Staying with the Trouble." Within the intricate tapestry of ideas interwoven in
Chapter 7, we strive to grasp the transformative power of her profound originality. By
delving into the depths of her thinking, we unravel the potential to reshape our
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<p style="text-align:justify;">Vinciane Despret <a
id="keywords">thinks-with</a> other beings, human and
not. That is a rare and precious vocation. Vocation:
calling, calling with, called by, calling as if the world
mattered, calling out, going too far, going visiting.
Despret listened to a singing blackbird one morning—a living
blackbird outside her particular window—and that way learned
what importance sounds like. She thinks in attunement with
those she thinks with—recursively, inventively,
relentlessly—with joy and verve. She studies how beings
render each other capable in actual encounters, and she
theorizes— makes cogently available—that kind of theory and
method. Despret is not interested in thinking by discovering
the stupidities of others, or by reducing the field of
attention to prove a point. Her kind of thinking enlarges,
even invents, the competencies of all the players, including
herself, such that the domain of ways of being and knowing
dilates, expands, adds both ontological and epistemological
possibilities, proposes and enacts what was not there
before. That is her worlding practice. She is a philosopher
and a scientist who is allergic to denunciation and hungry
for discovery, needy for what must be known and built
together, with and for earthly beings, living, dead, and yet
to come. Referring both to her own practice for observing
scientists and also to the practices of ethologist Thelma
Rowell observing her Soay sheep, Despret affirmed “a
particular epistemological position to which I am committed,
one that I call a virtue: the virtue of politeness.” In
every sense, Despret’s cultivation of politeness is a
curious practice. She trains her whole being, not just her
imagination, in Arendt’s words, “to go visiting.” Visiting
is not an easy practice; it demands the ability to find
others actively interesting, even or especially others most
people already claim to know all too completely, to ask
questions that one’s interlocutors truly find interesting,
to cultivate the wild virtue of curiosity, to retune one’s
ability to sense and respond—and to do all this politely!
What is this sort of politeness? It sounds more than a
little risky. Curiosity always leads its practitioners a bit
too far off the path, and that way lie stories. The first
and most important thing at risk in Despret’s practice is an
approach that assumes that beings have pre-established
natures and abilities that are simply put into play in an
encounter. Rather, Despret’s sort of politeness does the
energetic work of holding open the possibility that
surprises are in store, that something interesting is about
to happen, but only if one cultivates the virtue of letting
those one visits intra-actively shape what occurs. They are
not who/what we expected to visit, and we are not who/what
were anticipated either. Visiting is a subjectand
object-making dance, and the choreographer is a trickster.
Asking questions comes to mean both asking what another
finds intriguing and also how learning to engage that
changes everybody in unforeseeable ways. Good questions come
only to a polite inquirer, especially a polite inquirer
provoked by a singing blackbird. With good questions, even
or especially mistakes and misunderstandings can become
interesting. This is not so much a question of manners, but
of epistemology and ontology, and of method alert to
off-the-beaten-path practices. At the least, this sort of
politeness is not what Miss Manners purveys in her advice
column. There are so many examples of Despret learning and
teaching polite inquiry. Perhaps the most famous is her
visit to the Negev desert field site of the Israeli
ornithologist Amotz Zahavi, where she encountered Arabian
babblers who defied orthodox accounts of what birds should
be doing, even as the scientists also acted off-script
scientifically. Specifically, Zahavi asked in excruciating
detail, what matters to babblers? He could not do good
science otherwise. The babblers’ practices of altruism were
off the charts, and they seemed to do it, according to
Zahavi, for reasons of competitive prestige not well
accounted for by theories like kin selection. Zahavi let the
babblers be interesting; he asked them interesting
questions; he saw them dance. “Not only were these birds
described as dancing together in the morning sunrise, not
only were they eager to offer presents to one another, not
only would they take pride in caring for each other’s
nestlings or in defending an endangered comrade, but also,
according to Zahavi’s depiction, their relations relied on
trust.” What Despret tells us she came to know is that the
specific practices of observation, narration, and the
liveliness of the birds were far from independent of each
other. This was not just a question of worldviews and
related theories shaping research design and
interpretations, or of any other purely discursive effect.
What scientists actually do in the field affects the ways
“animals see their scientists seeing them” and therefore how
the animals respond. In a strong sense, observers and birds
rendered each other capable in ways not written into
preexisting scripts, but invented or provoked, more than
simply shown, in practical research. Birds and scientists
were in dynamic, moving relations of attunement. The
behavior of birds and their observers were made, but not
made up. Stories are essential, but are never “mere”
stories. Zahavi seemed intent on making experiments with
rather than on babblers. He was trying to look at the world
with the babblers rather than at them, a very demanding
practice. And the same demands were made of Despret, who
came to watch scientists but ended up in a much more complex
tangle of practices. Birds and scientists do something, and
they do it together. They become-with each other. The world
in the southern Israeli desert was composed by adding
competencies to engage competencies, adding perspectives to
engage perspectives, adding subjectivities to engage
subjectivities, adding versions to understand versions. In
short, this science worked by addition, not subtraction.
Worlds enlarged; the babblers and the scientists— Despret
included—inhabited a world of propositions not available
before. “Both humans and babblers create narratives, rather
than just telling them. They create/disclose new scripts.”
Good questions were posed; surprising answers made the world
richer. Visiting might be risky, but it is definitely not
boring. Despret’s work is full of literal collaborations,
with people and with animals, not simply metaphors of
thinking with each other. I admit I am drawn most by the
collaborations that entangle people, critters, and
apparatuses. No wonder that Despret’s work with sociologist
Jocelyne Porcher and the farmers, pigs, and cows in their
care sustains me. Despret and Porcher visited cow and pig
breeders on nonindustrial French farms, where the humans and
animals lived in daily interaction that led sober,
nonromantic, working breeders to say such things as, “We
don’t stop talking with our animals.” The question that led
Despret and Porcher to the farmers circled around their
efforts to think through what it means to claim that these
domestic food-producing animals are working, and working
with their people. The first difficulty, not surprisingly,
was to figure out how to ask questions that interested the
breeders, that engaged them in their conversations and
labors with their animals. It was decidedly not interesting
to the breeders to ask how animals and people are the same
or different in general. These are people who make
particular animals live and die and who live, and die, by
them. The task was to engage these breeders in constructing
the questions that mattered to them. The breeders
incessantly “uprooted” the researchers’ questions to address
the queries that concerned them in their work. The story has
many turns, but what interested me most was the insistence
of the breeders that their animals “know what we want, but
we, we don’t know what they want.” Figuring out what their
animals want, so that people and cows could together
accomplish successful breeding, was the fundamental
conjoined work of the farm. Farmers bad at listening to
their animals, bad at talking to them, and bad at responding
were not good farmers in their peers’ estimation. The
animals paid attention to their farmers; paying equally
effective attention to the cows and pigs was the job of good
breeders. This is an extension of subjectivities for both
people and critters, “becoming what the other suggests to
you, accepting a proposal of subjectivity, acting in the
manner in which the other addresses you, actualizing and
verifying this proposal, in the sense of rendering it true.”
The result is bringing into being animals that nourish
humans, and humans that nourish animals. Living and dying
are both in play. “Working together” in this kind of daily
interaction of labor, conversation, and attention seems to
me to be the right idiom. Continually hungry for more of
Despret’s visiting with critters, their people, and their
apparatuses—hungry for more of her elucidations of
“anthropo-zoo-genesis” —I have a hard time feeling satisfied
with only human people on the menu. That prejudice took a
tumble when I read Women Who Make a Fuss: The Unfaithful
Daughters of Virginia Woolf, which Isabelle Stengers and
Vinciane Despret wrote together with an extraordinary
collective of bumptious women. “Think we must!” cries this
book, in concert with the famous line from Virginia Woolf’s
Three Guineas. In Western worlds, and elsewhere too, women
have hardly been included in the patrilines of thinking,
most certainly including the patrilines making decisions for
(yet another) war. Why should Virginia Woolf, or any other
woman, or men for that matter, be faithful to such
patrilines and their demands for sacrifice? Infidelity seems
the least we should demand of ourselves! This all matters,
but the question in this book is not precisely that, but
rather what thinking can possibly mean in the civilization
in which we find ourselves. “But how do we take back up a
collective adventure that is multiple and ceaselessly
reinvented, not on an individual basis, but in a way that
passes the baton, that is to say, affirms new givens and new
unknowns?” We must somehow make the relay, inherit the
trouble, and reinvent the conditions for multispecies
flourishing, not just in a time of ceaseless human wars and
genocides, but in a time of humanpropelled mass extinctions
and multispecies genocides that sweep people and critters
into the vortex. We must “dare ‘to make’ the relay; that is
to create, to fabulate, in order not to despair. In order to
induce a transformation, perhaps, but without the artificial
loyalty that would resemble ‘in the name of a cause,’ no
matter how noble it might be.” Hannah Arendt and Virginia
Woolf both understood the high stakes of training the mind
and imagination to go visiting, to venture off the beaten
path to meet unexpected, non-natal kin, and to strike up
conversations, to pose and respond to interesting questions,
to propose together something unanticipated, to take up the
unasked-for obligations of having met. This is what I have
called cultivating response-ability. Visiting is not a
heroic practice; making a fuss is not the Revolution;
thinking with each other is not Thought. Opening up versions
so stories can be ongoing is so mundane, so earth-bound.
That is precisely the point. The blackbird sings its
importance; the babblers dance their shining prestige; the
storytellers crack the established disorder. That is what
“going too far” means, and this curious practice is not
safe. Like Arendt and Woolf, Despret and her collaborators
understand that we are dealing with “the idea of a world
that could be habitable.” “The very strength of women who
make a fuss is not to represent the True, rather to be
witnesses for the possibility of other ways of doing what
would perhaps be ‘better.’ The fuss is not the heroic
statement of a grand cause . . . It instead affirms the need
to resist the stifling impotence created by the ‘no
possibility to do otherwise, whether we want it or not,’
which now reigns everywhere.” It is past time to make such a
fuss. Despret’s curious practice has no truck with loyalty
to a cause or doctrine; but it draws deeply from another
virtue that is sometimes confused with loyalty, namely,
“thinking from” a heritage. She is tuned to the obligations
that inhere in starting from situated histories, situated
stories. She retells the parable of the twelve camels in
order to tease out what it means to “start from,” that is,
to “remain obligated with respect to that from which we
speak, think, or act. It means to let ourselves learn from
the event and to create from it.” In a sort of cat’s cradle
with powerful fables, Despret received the parable from
Isabelle Stengers, and then she relayed it to me in early .
I relay it back to her here. To inherit is an act “which
demands thought and commitment. An act that calls for our
transformation by the very deed of inheriting.” In his will,
the father in this story left his three quarrelsome sons a
seemingly impossible inheritance: eleven camels to be
divided in a precise way, half to the eldest son, a quarter
to the second son, and a sixth to the third. The perverse
requirements of the legacy provoked the confused sons, who
were on the verge of failing to fulfill the terms of the
will, to visit an old man living in the village. His savvy
kindness in giving the sons a twelfth camel allowed the
heirs to create a solution to their difficult heritage; they
could make their inheritance active, alive, generative. With
twelve camels, the fractions worked, and there was one camel
left over to give back to the old man. Despret notes that
the tale she read left actual camels out of the enlargement
and creativity of finding what it means to “start from.”
Those storied camels were conventional, discursive, figural
beasts, whose only function was to give occasion for the
problematic sons to grow in patriarchal understanding,
recapitulating more than a little the history of philosophy
that Despret—and I—inherited. But by listening, telling, and
activating that particular story her way, she makes
something that was absent present. She made an interesting,
curious fuss without denouncing anybody. Therefore, another
heritage emerges and makes claims on anyone listening,
anyone attuned. It isn’t just philosophy that has to change;
the mortal world shifts. Long-legged, big-lipped, humped
camels shake the dust from their hot, hard-worked hides and
nuzzle the storyteller for a scratch behind the ears.
Despret, and because of her, we, inherit camels now, camels
with their people, in their markets and places of travel and
labor, in their living and dying in worlds-at-stake, like
the contemporary Gobi Desert. We start from what is
henceforth a dilated story that makes unexpected demands to
cultivate response-ability. If we are to remain faithful to
starting from the transformed story, we can no longer not
know or not care that camels and people are at stake to each
other—across regions, genders, races, species, practices.
From now on, call that philosophy, a game of cat’s cradle,
not a lineage. We are obligated to speak from situated
worlds, but we no longer need start from a humanist
patriline and its breath-taking erasures and high-wire acts.
The risk of listening to a story is that it can obligate us
in ramifying webs that cannot be known in advance of
venturing among their myriad threads. In a world of
anthropozoogenesis, the figural is more likely than not to
grow teeth and bite us in the bum. Despret’s philosophical
ethology starts from the dead and missing as well as from
the living and visible. She has studied situated human
beings’ mourning practices for their dead in ways strongly
akin to her practice of philosophical ethology; in both
domains, she attends to how—in practice—people can and do
solicit the absent into vivid copresence, in many kinds of
temporality and materiality. She attends to how practices—
activated storytelling—can be on the side of what I call
“ongoingness”: that is, nurturing, or inventing, or
discovering, or somehow cobbling together ways for living
and dying well with each other in the tissues of an earth
whose very habitability is threatened. Many kinds of failure
of ongoingness crumble lifeways in our times of onrushing
extinctions, exterminations, wars, extractions, and
genocides. Many kinds of absence, or threatened absence,
must be brought into ongoing response-ability, not in the
abstract but in homely storied cultivated practice. To my
initial surprise, this matter brought Despret and me
together with racing pigeons, also called carrier pigeons
(in French voyageurs) and with their avid fanciers (in
French colombophiles, lovers of pigeons). I wrote an essay
for Despret after an extraordinary week with her and her
colleagues in the chateau at Cerisy in July , in which I
proposed playing string figure games with companion species
for cultivating multispecies response-ability. I sent
Despret a draft containing my discussion of the wonderful
art-technology-environmental-activist project by Beatriz da
Costa called PigeonBlog, as well as a discussion of the
communities of racing pigeons and their fanciers in Southern
California. Pigeon racing is a working-class men’s sport
around the world, one made immensely difficult in conditions
of urban war (Baghdad, Damascus), racial and economic
injustice (New York, Berlin), and displaced labor and play
of many kinds across regions (France, Iran, California). I
care about art-design-activist practices that join diverse
people and varied critters in shared, often vexed public
spaces. “Starting from” this caring, not from some
delusional caring in general, landed me in innovative pigeon
lofts, where, it turned out, Despret, attuned to practices
of commemoration, had already begun to roost. In particular,
by leading me to Matali Crasset’s Capsule, built in in the
leisure park of Caudry, she shared her understanding of the
power of holding open actual space for ongoing living and
working in the face of threatened absence as a potent
practice of commemoration. The Beauvois association of
carrier pigeon fanciers asked Crasset, an artist and
industrial designer, to build a prototype pigeon loft that
would combine beauty, functionality for people and birds,
and a pedagogic lure to draw future practitioners into
learning demanding skills. Actual pigeons had to thrive
inhabiting this loft; actual colombophiles had to experience
the loft working; and actual visitors to the ecological
park, which was rehabilitating exhausted farmland into a
variegated nature reserve for recuperating critters and
people, had to be infected with the desire for a life
transformed with avian voyageurs. Despret understood that
the prototype, the memorial, had to be for both the carrier
pigeons and their people—past, present and yet to come.
Neither the critters nor the people could have existed or
could endure without each other in ongoing, curious
practices. Attached to ongoing pasts, they bring each other
forward in thick presents and still possible futures; they
stay with the trouble in speculative fabulation.
</p>
</div>
</div>
</div>
</div>
</div>
<div class="col-md-6">
<h3 id="Legacy" style="color:blue"><br><br>THE PROJECT FOR HARAWAY'S LEGACY</h3>
<p>Without aiming at taming the anti-categorical nature of Haraway's thought, we
thought useful and interesting to create an Ontology to try and organize the
content of Staying with the trouble with the twofold aim, on the one hand,
of making the stories and the thoughts contained in these pages more
navigable for people, on the other hand of enhancing the reach of Haraway's
connections and thought-travels by linking entities such as, people, places,
events and so on, with other existing knowledge on the web. As Haraway would
put it, this ontology aims at playing string figures and entangle different
sources of knowledge on the web to create a resource where users can exploit
digital tools to learn and play around while staying with the trouble.</a>
</p>
</div>
</section>
</div>
<!-- start block quoute
<div class="row mb-5">
<div class="col-md-6">
<blockquote class="blockquote">
<p>Neither the critters nor the people could have existed or could endure without each other in ongoing, <b>curious practices</b>. Attached to ongoing pasts, they bring each other forward in thick presents and still possible futures; <b>they stay with the trouble in speculative fabulation</b>.</p>
<cite class="mb-5">Donna Haraway, Staying with the Trouble, chap. 7</cite>
</blockquote>
</div>
<div class="col-md-6" style="background: url('images/veronika-jorjobert-27w3ULIIJfI-unsplash.jpg');background-size: cover;">
</div>
</div></div></div></div></div>
end block quoute -->
<!-- inizio 1a card Knowledge Extraction-->
<div class="card" style="margin-top: 40px;">
<header class="text-center my-5">
<a id="theprocess" href="SVG\kgEvaluation.svg"
title="Knowledge Extraction with semi-automated techniques"
class="image-link float-end"><img src="SVG\kgEvaluation.svg" width="50%"></a>
<h2 style="color:orange;">Knowledge Extraction</h2>
</header><!-- prova qui-->
<div class="col-md-24" style="padding: 25px;color:grey">
Considering the originality of the text we are dealing with, we decided to use several
automated tools along with our analogical interpretation of the text. Our aims where, on the
one hand, achieving a comprehensive understanding of the content of the text on a conceptual
level, on the other hand annotate the text syntactically and semantically to be able to
inquire deeper in the relation between Haraway's theory and the semiotics that convey it.
</div>
<div class="row mb-3">
<!-- toggle 1-->
<section class="padding-medium">
<div class="container">
<div class="col-md-12">
<div class="bootstrap-tabs">
<nav>
<div class="nav nav-tabs" id="nav-tab" role="tablist">
<button class="nav-link active" id="nav-home-tab"
data-bs-toggle="tab" data-bs-target="#nav-home" type="button"
role="tab" aria-controls="nav-home" aria-selected="true">Topic
Modelling</button>
<button class="nav-link" id="nav-profile-tab" data-bs-toggle="tab"
data-bs-target="#nav-profile" type="button" role="tab"
aria-controls="nav-profile" aria-selected="false">NER,
Dependencies and more</button>
<button class="nav-link" id="nav-contact-tab" data-bs-toggle="tab"
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FrameNet</button>
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id="nav-home" role="tabpanel" aria-labelledby="nav-home-tab">
Along with the personal interpretation of our sources , we used
BERTopic to extract meaningful topics, especially the central
theoretical concepts, from the text. Find below the documentation of
this step.
<br> 📈<a href="script/BertTOPIC/topic_viz.html">Topics Interactive
Visualization</a>
<br> 📈<a href="script/BertTOPIC/similarity_heatmap">Similarity
Heatmap</a>
<br> 📈<a href="script/BertTOPIC/barchart.html">Barchart</a>
<br> 📈<a href="script/BertTOPIC/visualize_doc.html">BERTopic
Sheet</a>
<script
src="https://gist.github.com/teragramgius/3fd7fd0017fc31f8ffb64ce0623c4f10.js"></script>
</div>
<div style="color: blue;" class="tab-pane fade" id="nav-profile"
role="tabpanel" aria-labelledby="nav-profile-tab">
We used BookNLP natural language processing pipeline that scales to
books and other long documents (in English). To fully annotate the
text and extract its main entities as well as their relations and
dependencies. The pipeline produces 6 files: Tokens, Entities,
Supersense, Quotes (csv) and two Book files (json and html).
Althought the entire output was useful for in-depth analysis of
Staying with the trouble it didn't seem to perform very accurately
on it, according to our needs, probably because of the philosophical
and poetic content, in comparison to more narrative texts. For this
reason we decided to concentrate only on one chapter, Chapter 7: A
Curious Practice and manually correct the output of the tokens file.
This process allowed us to precisely access the tool's accuracy and
to obtain useful data for the creation of our ontology vocabulary
and model. Click here to read the documentation about the workflow.
<scrip
src="https://gist.github.com/teragramgius/9660d401f2b47b3e9feb75eadd68d437.js">
</script>
</div>
<div style="color: blue;" class="tab-pane fade" id="nav-contact"
role="tabpanel" aria-labelledby="nav-contact-tab">
FRED is a machine reader for the Semantic Web: it is able to parse
natural language text in 48 different languages and transform it to
linked data. <br>Our initial aim was to exploit FRED's output to add
semantic role labeling of the entities we extracted in the previous
steps. Unfortunately, this task resulted too time-consuming and
complex to preform in the contest of this project, that's why we
decided to try and mimic fred's semantic notation through a more
simple, semi-automated process that implied manually annotating
identified Frames and Roles in the first paragraph of Chapter 7 and
creating a Python pipeline to automatically create instances of
entities and their relation, according to our designed Ontology
model. <br>To annotate Frames we studied FrameNet project and went
through its lexical units index to see if we could classify our
sentences in appropriate FrameNet frames. When suitable, we adopted
FrameNet data, otherwise we created our own Frame, such as in the
case of the Frame Collaborative_thinking, give that it evokes a
semantic concept that is original to Donna Haraway's theory.
The identification of frames in the text was carried out following
this workflow. Identification of all the main concepts Individuation
of the significant terms related to each concept and relation of
concepts between them Abstraction into Frames evoked by the previous
conceptualization Aligning identified Frames with FrameNet's where
possible Listing of lexical units (concept-related identified
lexical units + new FrameNet related lexical unit) <br>
Find here all annotated Frames of our first paragraph.<a
href="images\fred_out_ex.png" title="FRED_output"
class="image-link float-end"><img
src="images\icons8-click-48.png"></a></div>
</section>
</div>
</div>
<!-- inizio 2a card Ontology Design--->
<div class="card" style="margin-top: 40px;">
<header class="text-center my-5">
<a href="SVG\merge.svg" title="Ontology Design" class="image-link float-end"><img
src="SVG\merge.svg" width="50%"></a>
<h2 style="color:orange;">Ontology Design</h2>
</header>
<!-- intro-->
<div class="col-md-24" style="padding: 25px; color:grey">
According to the Knowledge Extraction performed on the text we designed <b>two ontologies</b> to represent different layers of
abstractions. <br> They are concieved to be mapped through the owl property <b>sameAs</b>
when an instance of a concept is found by parsing the text, allowing to connect semantic
text-tied information at a sentence level with a more broader understanding of Haraway's
theory, in a process that unfolds from the particular to the general and is able to give a
comprehensive overview of how Entities, their roles and the conceptual knowledge they convey
are related to each other as well as hinting at how Haraway style of writing works on a
textual level. <br>
The final Ontology <b>ChthuluGraph</b> is the result of the merge of our
two desigend ontologies -described below- Chthulucene and ChthuluConceps.<br>
In Chthulugraph the equal classes <code>Concept</code> in both ontologies and their individuals are mapped, expanding the knowledge
about Concept individuals in Chthulucene by adding information about how different concepts
relate and interact with each other according to ChthuluConcepts' model<br><br>
<a href="ontologies/ChthuluGraph.ttl" download>>> 🔗 download ChthuluGraph.ttl</a><br><br>
<h2 style="color:orange; padding-top: 25px;">Ontology no.1 | ChthuluConcepts</h2>
<a href="ontologies/ChthuluConcepts.ttl" download>>> 🔗 download
ChthuluConcepts.ttl</a><br><br>
<h2 class="text-muted">Extracted Concepts</h2>This Ontology is designed to represent the
content of the text at a theoretical level. Starting from topic modeling and our
understanding of Staying with the trouble's Chapter 7, we created an Ontology to connect
meaningful extracted Concepts between them, highlighting their interconnectedness and
relations. <br>
<code>Becoming-with </code> <br>
<code>Go-visit </code> <br>
<code>Inheritance</code> <br>
<code>Ongoingness</code> <br>
<code>Playing SF</code> <br>
<code>Politeness</code> <br>
<code>Render-capable</code> <br>
<code>Response-ability</code> <br>
<code>Storytelling</code> <br>
<code>Think-from</code> <br>
<code>Think-with</code> <br>
<code>Worlding</code><br>
</div>
<div class="col-md-24" style="padding: 25px;color:grey">
<h2 class="text-muted">Classes</h2>The extracted individuals where grouped in three classes,
that have a general Concept class as Superclass:<br>
<ul>
<li><code style="color: orangered;">ActivityConcept</code>: ActivityConcepts are
situated, concrete processes actuated by and through the beings -human and not- that
participate in them. They are re-inventions of common activities such as "thinking",
"becoming" in the non-anthropocentric frame of the Chthulucene and they usually
require equal co-participation of all entities involved.</li>
<li><code style="color: orangered;">PracticeConcept</code>: A PracticeConcept identifies
general practices described by DonnaHaraway these practices are general conceptual
frames to understand and act in a troubled word and may manifest in different
situated examples. They are considered at an abstract level and explained through
original evocative terms such as "SF", "Worlding", "Ongoingness".</li>
<li><code style="color: orangered;">ModeConcept</code>: ModeConcepts are ways of doing
things, a particular state of mind and predisposition that is necessary for enabling
an ActivityConcept or a PracticeConcept. For example, Donna Haraway defines
Politeness as a virtue that makes the activity of thinking-with a generative
activity, really capable of transforming the beings that participate in it. In other
words, Politeness is the modality of thinking that transform "think" in
"think-with".</li>
</ul>
</div>
<div class="col-md-24" style="padding: 25px;color:grey">
<h2 class="text-muted">Properties</h2>We established the relationships between Concepts by
interpreting Donna Haraway's theory and created a conceptual map. <a
href="images\Concept_map.png" title="concept_map" class="image-link float-end"><img
src="images\icons8-click-48.png"></a><br> These are our final objectProperties:
<code>exampleOf</code> <br>
<code>hasExample</code> <br>
<code>generatedBy</code> <br>
<code>generates</code> <br>
<code>hasCondition</code> <br>
<code>impliesActivity</code> <br>
<code>impliedIn</code> <br>
<code>overlapsWith</code> <br>
</div>
<div class="col-md-24" style="padding: 25px;color:grey">
<h2 class="text-muted">Competency Questions</h2>We designed some Competency questions to be
able to evaluate the fulfillment of our ontology requirements by meand of SPARQL queries on
the Knowledge Graph:<br>
<ol>
<li>Which Practice implies the activity of thinking-with?</li>
<li>Which concepts generate other concepts? What are these other concepts?</li>
<li>What are the concepts that whose meaning overlap?</li>
<li>Which Concepts are activities?</li>
<li>Which Concepts are Practices?</li>
<li>What does Playing String Figures concept overlaps with?</li>
</ol>
Expected results:
<ol>
<li>To go visit</li>
<li>to become-with <code>generates</code> ongoingness</li>
<li>to become-with <code>and</code> to render-capable, storytelling <code>and</code>
playing String Figures, Inheritance <code>and</code> Storytelling</li>
<li>to become-with, Playing SF, to render-capable, Storytelling, tho think-from, to
think-with</li>
<li>to go-visit, Inheritance, Ongoingness, Worlding</li>
<li>thinking-with <code>has condition</code> Politeness, Ongoingness
<code>has condition</code> response-ability</li>
</ol>
<a
href="https://github.com/Explorers-in-the-Chthulucene/SemioticDrifting/blob/main/script/chthulu_cq.ipynb">🔗Go
to the SPARQL Queries</a> <br>
<a
href="https://github.com/Explorers-in-the-Chthulucene/SemioticDrifting/blob/main/script/chthulu_cq.ipynb">📓Go
to Documentation Notebook</a>
<h2 style="color:orange; padding-top: 25px;">Ontology no.2 | Chthulucene</h2>
<a href="ontologies/Chthulucene.ttl" download> >> 🔗 download Chthulucene.ttl</a><br><br>
<h2 class="text-muted">Classes</h2>Starting from Frame semantics, we aimed to be able to
connect our extracted Entities with their semantic roles in each sentence, in order to anna
layer of undertanding of entities relationships in a context, as well as understanding
better what types of entities could cover which role, given that Donna Haraway especially
adopts a <b>non-anthropocentric view</b> and focuses on the importance of <b>multispecies
collaboration</b> as well as the centrality of <b>situating knowledge</b>, namely
expliciting from what position a being produces knowledge, or in Haraway's terms "what
thoughts think other thoughts". <br> To do so we identified for main classes to group
different types of Frame Arguments: <br>
<code>AgentiveEntity </code> <br>
<code>Concept </code> <br>
<code>Descriptor</code> <br>
<code>Place</code> <br> Each classes has several subclasses, adding more detailed
classification. <br>Finally, at the lower classes level, <b>every Named Entity extracted
from the text is a Class on its own</b>, given that, by parsing the text, several
instances of the same classes can be found. <br>Morover, we created two other classes: <br>
<code>Frame </code> <br>
<code>Role </code> <br> They both have as subclasses all the Frames and Roles we manually
annotated in the first paragraph of Chapter 7, and would need to be expanded if considering
the whole text. However, this is a very time consuming task to do manually, it could be done
by exploiting FRED framenet alignment, for example, but automating such a step was out of
the scope of this project. <br>So far these are the Frame subclasses extracted from the
first paragraph and present in our ontology:
<ol>
<li>Being_in_category</li>
<li>Cause_expansion</li>
<li>Collaborative_thinking</li>
<li>Coming_to_believe</li>
<li>Coming_up_with</li>
<li>Mental_stimulus_stimulus_focus</li>
<li>Needing</li>
<li>People_by_vocation</li>