Citing Judith Butler, Alaimo further argues that "critique" embodies reflexivity between the self and Foucault's "regimes of truth. From this book, I am prompted to think about other ways of exposing toxic/chemical environments, environmental racism, and long-term health effects (social and personal). The most important difficulty for the material memoir, a difficulty that is simultaneously political, epistemic, and generic, is that autobiography by definition surfaces from one individual person, yet at present it is not feasible to trace the exact causes of cancer or other environmentally generated illnesses within an individual.

For Alaimo, to look inside is also to simultaneously look outside since all materials are connected. However, she argues that “trans-corporeal subjects must also relinquish mastery as they find themselves inextricably part of the flux and flow of the world that others would presume to master” (17). Thinking about the anthrax that might be in his own blood impels us to consider the larger associations among blood as an image of racial identity, as a historic marker of racial discrimination (Endicott references the syphilis experiments on black men in Tuskegee), as a signifier of violence and environmental racism. Visual contribution to self-induced body sway frequencies and visual perception of male professional dancers. The clues are usually written in a cryptic or suggestive manner, requiring the solver to use their knowledge and reasoning skills to determine the correct answer.According to Alaimo, because "woman" and "nature" have often been inseparable, gender studies scholarship has too often separated them.

The novels project Alaimo's discussion into a speculative future, where now there is incontrovertible evidence that "humans are always already 'other'" (155), our alien-ation performed through the enfolding of "various 'natures' within the human" (156).As Alaimo comments, Hawks therefore has likely been exposed to anthrax in a "landscape of trans-corporeality, where people and place are substantially interconnected" (68). From her perspective, bodies can neither be reduced to discursive constructions, nor essential(ist) "beings. I especially loved the way Alaimo took the work of Conevery Bolton Valencius and Linda Nash on nineteenth century understandings of bodies and the environment to argue that in a post- Silent Spring world we have begun to recognize the permeability of our bodies with the environment. F. Resting-state functional connectivity reflects structural connectivity in the default mode network. Drawing upon Bruno Latour's We Have Never Been Modern, Alaimo suggests that trans-corporeality can help us view human and non-human matter as an elaborate network of networks co-constituted by each other.

One type of trimodal neuron responds to visual, tactile and proprioceptive signals; another type of trimodal neuron responds to visual, tactile and vestibular signals. An unterschiedlichen Beispielen der amerikanischen Literatur und des Feminismus erarbeitet Sie überzeugend ihre Theorie der transcorporeality.According to Brennan, “the energetic affects of others enter the person, and the person’s affects, in turn, are transmitted to the environment” (8). Wider discusses Jean-Paul Sartre's analysis of consciousness in Being and Nothingness in light of recent work by analytic philosophers, psychologists, and neuroscientists. we could say that the workers’ bodies are not only the sites of the direct application of power, but permeable sites that are forever transformed by the substances and forces- asbestos, coal dust, radiation, that penetrate them. Perhaps, even, a comment on how environmentalists might embrace a punk aesthetic: a loud and noisy negation of the overly positive thinking pumped out by the advertising industry that encourages us to "feel good" by over-consuming, to the eventual detriment of the planet and ourselves.