Posts Tagged ‘affect’

April 6th, 2017

Tainted love

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For Love of the ProphetNoah Salomon begins his work with the provocative statement that the “state may have failed according to the criteria of Foreign Policy’s index, yet by producing and sustaining novel publics, it has in fact endured,” but ends with “the Islamic public sphere [the state] had enabled was turning out phenomena they could not control.” Namely, the Islamic state’s project towards public hegemony paradoxically engendered its rejection embodied by the secular secessionist movement in South Sudan and ISIL’s rejection of the Islamic nation-state model based on sovereignty. . . .

I’m left wondering how specifically these non-discursive, non-didactic, somatic and affective circulations in the “public” played a special role in these ruptures. Is Salomon simply left agreeing with Wael Hallaq that the Islamic nation-state is an “Impossible State” due to incommensurable modes of (now insert: “affective”) disciplinary subjectification and moral governance?

August 29th, 2011

Affect vs. global totality

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The tricky thing about global imaginaries unlike other social imaginaries is the issue of totality. Whereas other kinds of social imaginaries (e.g. nations, publics, counterpublics, commons, etc.) can shore up identity by posing an external or excluded other, there are few possibilities of exclusion in the global. That does not mean, however, that we are doomed to some global apolitical homogeneity. Affect, when understood as a mode of investment through which social meaning is organized, opens a field of difference without succumbing to the closure of totality or the sedimentation of oppositional identity.

August 15th, 2011

A question on affect

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To write about something that is noncognitive and asignifying requires an incredible stomach for loss; whatever we write about affect necessarily entails the alienation of the very thing we are trying to describe.  Is the best strategy to make affect’s necessary absence from our texts as apparent as possible?

December 13th, 2010

Crosswise logic

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My previous post sought to humble the principle of non-contradiction, and thus the logic of consistency it defines, finding it inadequate for thinking the temporal world in which we live and breathe and have our being. Parmenides first articulated this principle, calling “equally deaf and blind” those who would not think consistently according to it, those “hordes without judgment, for whom both to be and not to be are judged the same and not the same, and the path of all is crosswise (palintropos).” Without compromise, he recognized the conflict between his principle and our world of change and diversity. Consistently, he rejected time and the logic needed to understand it. His target here was Heraclitus, who claimed that “a thing agrees in disagreement with itself; it is a crosswise harmony (palintropos harmoniē), like that of the bow and the lyre.” This post aims to explain his earlier, contradictory, but nonetheless more accurate logic.

November 29th, 2010

Love and reason

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Anyone who has entered the labyrinth of A Secular Age should welcome this volume as a guide. Its contributors unwind many threads—some leading deeper inside, others promising a way out—but this series of posts can follow only one. Taking up Taylor’s distinction between traditions of transcendence and those of immanence, while remaining sensitive to its subtleties, William Connolly divides these traditions still further, observing that they are constituted not only by the beliefs they affirm about the world but also by the emotions they cultivate toward the world thus affirmed. Not content to delineate merely abstract possibilities, though, he adds that “each tradition is equipped to honor Jesus by offering a distinctive interpretation of his calling and mode of inspiration.” Accepting his invitation, this post (and those to follow) will attempt to offer such an interpretation—from the perspective of the Heraclitean tradition.