"How should one be positioned in order to see, in this situation of tensions, reasonances, transformations, resistances, and complicities? Here, primate vision is not immediately a very powerful or for feminist clarification, because it seems to present to consciousness already processed and objectified fields; things seem already fixed and distanced. But the visual metaphor allows one to go beyond fixed appearances, which are only the end products. The metaphor invites us to investigate the varied apparatuses of visual production, including the prosthetic technologies interfaced with our biological eyes and brains. And here we find highly particular machineries for processing regions of the electromagnetic spectrum into our pictures of the world. It is in the intricacies of these visualization technologies in which we are embedded that we will find metaphors and means for understanding and intervening in the patterns of objectification in the world-that is, the patterns of reality for which we must be accountable. In these metaphors, we find means for appreciating simultaneously both the concrete, "real" aspect and the aspect of semiosis and production in what we call scientific knowledge. I am arguing for politics and epistemologies of location, positioning, and situating, where partiality and not universality is the condition of being heard to make rational knowledge claims. These are claims on people's lives. I am arguing for the view from a body, always a complex, contradictory, structuring, and structured body, versus the view from above, from nowhere, from simplicity. Only the god trick is forbidden. Here is a criterion for deciding the science question in militarism, that dream science/ technology of perfect language, perfect communication, final order." (Haraway 1988:589f)