By Mel Y. Chen
Chen's booklet is the 1st to convey the idea that of animacy including queer of colour scholarship, serious animal reviews, and incapacity concept. via analyses of dehumanizing insults, the meanings of queerness, animal protagonists in fresh Asian/American paintings and movie, the lead in toys panic in 2007, and the social lives of environmental disease, Animacies illuminates a hierarchical politics infused by means of race, sexuality, and skill. during this groundbreaking ebook, Chen rethinks the standards governing company and receptivity, wellbeing and fitness and toxicity, productiveness and stillness—and demonstrates how cognizance to the affective cost of subject demanding situations common-sense orderings of the world.
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Extra info for Animacies: Biopolitics, Racial Mattering, and Queer Affect
Foucault here differentiates between a ‘language that says POLITICS OF IMAGES AND BODY 35 nothing, is never silent, and is called “literature”’ (1970:306) and discourse —discourse, that is, in the sense of a unity of general grammar in accordance with the model of simple representation such as pertained in the Classical age. He understands literary language as a kind of counterdiscourse (p. 44), and thus literature as the reappearance of language ‘in a multiplicity of modes of being, whose unity was probably irrecoverable’, of language ‘in an enigmatic multiplicity’ (1970:304, 305).
2, 616; Ill 165). 2, 500; Ill 238–9). The difference is that in the ‘Surrealism’ essay the process does not take place on the screen, is not represented in terms of body-space in the film POLITICS OF IMAGES AND BODY 25 image, but happens rather to the collective and in the space of political action—and, not least, in the space of an as yet pre-fascist constellation. To this extent the passage through body-and image-space could also be read as an experiment in giving a revolutionary inflection to terror in modernity, in the course of which the state of the distracted or absentminded body has become the concept of Aktualität as presence of mind incarnate (leibhaftige Geistesgegenwart).
Both writers refer to the divine origin of language, and both see in the proliferation of languages, the confusion of tongues at Babel, a caesura. But where Benjamin posits the ‘Fall of language-mind’ (der Sündenfall des Sprachgeistes), Foucault speaks of the first raison d’être of language: In its original form, when it was given to men by God himself, language was an absolutely certain and transparent sign for things because it resembled them…. All the languages known to us are now spoken only against the background of this lost similitude, and in the space that it left vacant.