Socioplastics belongs to a wider lineage of thinkers who use the past not as nostalgia, but as an active structure for building new knowledge. Siegfried Zielinski calls this the “deep time” of media: forgotten machines, abandoned techniques, and obsolete dreams that still shape the present. Jussi Parikka turns media history into a geology of hardware, minerals, waste, and planetary memory. Erkki Huhtamo studies recurring cultural forms, or topoi, that return across different technologies. Aby Warburg, Walter Benjamin, Georges Didi-Huberman, and Carlo Ginzburg also work from fragments, survivals, ruins, traces, and anachronisms. For all of them, the past is not behind us. It remains inside images, objects, citations, instruments, and habits of thought. Socioplastics enters this lineage by treating bibliography as a field where these temporal pressures become visible and operational.

Another important lineage is historical epistemology. Michel Foucault shows that knowledge is produced by historical regimes: archives, institutions, disciplines, classifications, and forms of power. Lorraine Daston and Peter Galison show that even “objectivity” has a history; it is not a neutral universal, but a changing scientific virtue. Hans-Jörg Rheinberger studies laboratories, experiments, and “epistemic things”: objects that generate knowledge because they resist being fully understood. Bernadette Bensaude-Vincent follows the history of matter, chemistry, and materials. These authors are close to Socioplastics because they understand knowledge as something built, maintained, transformed, and historically conditioned. A concept is never pure. It carries instruments, institutions, vocabularies, and previous uses inside it. A third family comes from anthropology, materialism, and decolonial thought. Tim Ingold thinks through lines, making, craft, walking, and dwelling. Eduardo Kohn asks how forests think, opening knowledge beyond the human. Philippe Descola and Eduardo Viveiros de Castro show that Western naturalism is only one ontology among many; animism, perspectivism, totemism, and analogism offer other ways of organizing worlds. Sylvia Wynter excavates Renaissance humanism and colonial race to show that “Man” is a historical invention, not a universal truth. Achille Mbembe studies necropolitics, colony, sovereignty, and death-worlds. Jane Bennett, Rosi Braidotti, Elizabeth Grosz, and Manuel DeLanda reactivate Spinoza, Lucretius, Darwin, Bergson, Nietzsche, and assemblage theory to think matter, life, agency, and transformation. Their shared lesson is crucial: the past is powerful, but not innocent. It must be absorbed critically.

Socioplastics is also close to thinkers of infrastructure and speculative relation. Benjamin Bratton reads planetary computation through layers such as Earth, Cloud, City, Address, and User. Shannon Mattern studies libraries, cities, media, clay, code, and civic infrastructures as long systems of intelligence. Michel Serres works through Lucretius, parasites, noise, topology, and the natural contract. Bruno Latour gives us actor-networks, hybrids, inscriptions, and nonhuman agency. Isabelle Stengers reactivates Whitehead and cosmopolitics. Donna Haraway gives situated knowledges, companion species, and the task of staying with trouble. Socioplastics belongs beside these thinkers, but its specific contribution is different: it turns the bibliography itself into a plastic infrastructure. It does not simply cite the past; it routes it, hardens it, scales it, and makes it load-bearing. The past is not a resource to mine. It is the ground of the field — and under pressure, that ground becomes architecture.