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Jenny Edkins

that arose in the early years of the twentieth century take as accepted among other things the impossibility of independent observation, the straightforward existence of objects, or a defined temporality, and this is the picture of the world that makes sense to me. It is also a picture of the world as fundamentally interconnected, a notion expressed perhaps most clearly by Fritjof Capra, whose book, first published in 1975, draws connections between modern physics and Indian and Chinese philosophy.3 As Karen Barad puts it, much later, ‘Existence is EDKINS

in Change and the politics of certainty