moments because they invite occasions and actions for reconfiguring our associationallives. My ambition in these pages is to examine the forces of interruption and reconfiguration that, I argue, comprise the aesthetico-political dimensions of democratic life.
DH this is where Panagia hangs out and it's not "small."
In short, our ability to generate story lines determines our representational skills as well as our specific capacities for making sense of the heterology of political life.
giant synaesthetic experience mobilizing sight, sounds, smells and touch in order to gain a full and complete appreciation of the spectacle
Reminds me of an article by J.G. Harris The Smell of Macbeth where he writes about use of stage direction and specific odors that complemented different scenes--sulfury smells of burnt rosin powder to suggest hell. Shakespeare Quarterly, Volume 58, Number 4, Winter 2007, pp. 465-486 (Article)
idea of the sensorium refuses to separate the senses, to cordon them off into a “ subfield ” (e.g., visual studies or sound studies
I am tagging this to think about the connections between the sensorium and a sensus communis as a unifying concept for environmental rhetoric and policy making.
Does the listener remember the smell of new-mown hay at daybreak? Can he recapture the fragrance of the lilac hedge past which he trudged when as a youngster he attended grade school
Common connection between smell and memory - reminds me of Rachel Herz's work on cognition and olfaction.
Pain, too, might be called a movement of the soul, but instead of collecting and trganizing perceptions, thus inducing a feeling of well-being, it disrupts and distracts or focuses all sensation on what is alien to the natural state of the organism
Pain as rhetorical - made me think about congenital insensitivity to pain and the ability of pain to help us do the opposite of what the footnote suggests--focus.
microperception
Interesting concept--made me think of microagressions
The feeling of having a feeling is what Lcibniz called thc " perccption of perception."
Merleau-Ponty's Phenomenology of Perception seems relevant here as well. I'm not familiar with Leibniz, but am with Spinoza, so I'm curious if anyone can put these in conversation.
The emptiness or in-betweenness filled by experience is the incorporeal dimension of the body referred to earlier.
I'm not sure I buy this. It is embodied experience that enables the "intensity" of sensation.
It is necessary to theorize a l/aturc-clIllllre COI/ li llllll lll
Okay. Now, I'm curious as to who he references with regard to preexisting work on this front.
Conditions of emergence arc one with becoming.
Reminds me of Stuart Kauffman's notion of "order for free" and autopoesis of self-organizing systems. Interesting.
Far from regaining a concreteness, to think the body in movement thus means ac(;epting the paradox that there is an incorporeal dimension of the body.
Yes. Proprioception--the way we navigate through a space--does seem to have incorporeal aspects to it. Burke's work on Richard Paget's gesture-speech theory resonates for me here, suggesting how language works in mind-body tandem.
The focus on the systemic had 10 be brought back down to earth in order 10 be able to integrate into the account the local cultural diff erences and the practices of resistance they may harbor.
This passage made me think about both complexity theory in terms of systems thinking and the artificial idea of the nature/culture divide that has been thoroughly critiqued in feminist writings (e.g. Gretta Gaard; Karen Barad). I wonder, too, about the idea of "practices of resistance" across cultural boundaries in terms of how we distribute our sensory attention.