. . . . . . . Supervalent Thought

Affect Theory Roundtable Questions, MLA 2012 Authors: Lauren Berlant, Ann Cvetkovich, Jonathan Flatley, Neville Hoad, Heather Love, José E. Muñoz, Tavia Nyong’o

These are our questions for the MLA roundtable.  Section one takes up genealogies of affect theory; section two takes up the problem of affect in the historical present; section three takes up a variety of concerns about queer theory, sexuality, racialization, specific cases and archives, and modes of orientation that are in proximity to whatever we might call affect but in different idioms.  You can download them here.  mla roundtable 2011

745. Affecting Affect Theory is scheduled to take place at 1:45+3:00 p.m. on 08-JAN-12 in 615, WSCC; Washington State Convention Center, 800 Convention Place (Pike St. and 8th Ave.)


Affect Theory Roundtable Questions, MLA 2012

Authors:  Lauren Berlant, Ann Cvetkovich, Jonathan Flatley, Neville Hoad, Heather Love, José E. Muñoz, Tavia Nyong’o

I. Genealogies of Affect Theory 

1.  How do we think about the different trajectories of affect theory now, especially as the Deleuzian/Massumian project/idiom has become so important to its critical circulation?  How do we think the proximity of public feelings, minor affects, psychoanalysis, Sedgwickian syncretism (Buddhism, Tomkins, Klein), and affective labor’s version of affect-as-immateriality in relation to the Spinozan tradition?  How to keep the event of affect open to maintaining the multiplicity of traditions, trajectories, tendencies, and critical tactics? Is spanning all traditions important to ways we think about addressing future problems?

2. Affect vs/alongside mood, feeling, emotion etc. What are the stakes of synthesizing these different ways of talking to our about states of the sensorium?

3.  Cavell (a great affect theorist who is not often included in the genealogies of affect theory) says that professional philosophy has been emancipated from an obligation to be therapeutic, but that it should be haunted by that very emancipation.  What about the critical work we do: what about questions of theory and utility, of reparativity, of failure?

4. In response to thoughts about genealogies and the increasing institutionalization of Deleuzian affect studies, I would like to take the chance to think in some detail about genealogies for public feelings/feel tank type affect studies. The Cavell thing got me thinking about other possibly overlooked figures. Continue reading

Optimism and Distension ("Something about what happens when we talk.")

I heard from two friends today who wanted to say something on the blog, but were too shy and too averse to the appearance of insiderness that the very presence of the blog as a public incitement is supposed to obviate but never really does, sigh.

One friend is like me, or was finding the likeness in me, in the way that s/he is shaken up constantly not by detachment or existential loneliness but by the optimism of attachment, the optimism that brings us back to the pleasure of self-dissolution in the zone of the intimate other’s potential to relieve one of oneself a bit. This is what we wrote about entre nous. Dehiscence: the thing we get when we talk. The other friend and I said, in reference to the earlier Sedgwick/Moon post, that we don’t want all being to be “wound dehiscence” or patterns of mourning, and we hope not and think not, because there’s always that potentiality of lightening in the suspended present that brings people back to making contact and then, having made it, wondering how to repeat that feeling, even to the point of politics (struggling for the world that sustains people rather than wears them out. All convergences happen in the stretched out, activity-activated, present).

The optimistic thing makes us actually desire being in the room with the good-enough misrecognitions. The optimsitic thing keeps us in the house with inconstant love. The optimistic thing makes us talk to strangers. It makes us abstract and hopeful when attached to the anything at all that feels not like a metaphysical foundation, but an episode of relief. The thing that makes us optimistic about distension, which Deleuze and Guattari define as “when . . . two sensations draw apart, release themselves, but so as now to be brought together by the light, the air or the void that sinks between them or into them, like a wedge that is at once so dense and so light that it extends in every direction as the distance grows, and forms a bloc that no longer needs support” (“Percept, Affect, and Concept,” 168). This describes the sense that a good conversation produces, as it feels autonomous from the conversers, like a dream that gets made between them. Continue reading

Writing Light

And how hard it is to do. I tried, in the last post, to say something about secrecy.

I don’t even care about secrecy, usually, because the scenario of exposing what’s unjustly censored has always seemed overdramatic to me, a distraction: all communication amounts to a defense, a performance of knowledge management that approximates some parts of reaching out to a thing while bracketing out others; and when information is hoarded to consolidate power, often the fact of the hoarding is overemphasized (Lies and Lying Liars, etc.) relative to the substance that was hoarded in power’s treasury (see etymology in the last post).

Think about the word “disclosure.” In the event of the revelation of the secret it just feels big because it reveals that control over history and the present has already been stolen from you (or the body politic), and thus the revelation delivers a quadruple shock (we discover and are forced to adjust to the news that we have not known a particular thing, nor known how to read the world, after all).

But I’d read an article that had excited me, and I wanted to report on how reading a thing had opened me up to a cluster of associations and bridging energies to do with my older work on the new state realism that embraces coping with terrorist secrecy by copying it and papers I’m going to write this spring countering some traditions of everyday life theorizing about encountering the present. The event of the secret, its meaning and force, is, paradoxically, how it’s shared. That was the animating revelation for me. Continue reading


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