La Función De Los Afectos en La Economía Político-Libidinal

Trigo, Abril

doi:10.31819/9783954870530-003

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“…In a similar vein, Abril Trigo asserts that the exploitation of consumerist desire can be profitable in the contemporary economy because it not only produces consumption itself, but a wider range of further desires as well (Trigo 2012). Therefore, "delay and suspense are what make desire productive", since these pleasurable feelings sustain consumerism, indefinitely postponing the consumer's satisfaction, thus, making him or her consume ever more (Trigo 2012, 46).…”

Section: Changing the Contents Of The Conversation: Chancementioning

confidence: 99%

“…Therefore, "delay and suspense are what make desire productive", since these pleasurable feelings sustain consumerism, indefinitely postponing the consumer's satisfaction, thus, making him or her consume ever more (Trigo 2012, 46). In short, Debord and Trigo link the temporal configurations of linear chronology and suspense with the contemporary capitalist regime of "global, flexible and combined accumulation" (Trigo 2012).…”

Section: Changing the Contents Of The Conversation: Chancementioning

confidence: 99%

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The Politics of Affect in Contemporary Latin American Films on Domestic Workers

Árva¹

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2017) as well as at the Ibero-Amerikanisches Institut in Berlin (2018). Section 1.2.: The Question of Embodiment in Film Studies and in Decolonial ThinkingThe Theories of Embodied Spectatorship The set of inquires called "the theories of embodied spectatorship" have provoked a vivid discussion within film studies over the last two and a half decades. However, in fact, these studies form such a variegated complex of ideas that even its overgeneralized common denominator associated with the attention to embodiment seems to be, at times, debated. 8 These theorizations present such a great heterogeneity of concepts, definitions, terminology, and inspirational sources, that perhaps the best way to eventually bind them together without risking to be vague is by recalling what they unanimously oppose. What virtually all corresponding lines of inquiry agree on is that the paradigm in film studies that was in a hegemonic position between the 70s and the beginning of the 90s, grounded on semiotic, psychoanalytic, or Marxist accounts, presents overgeneralizing, falsely totalizing and incomplete assertions that fail to account for the actual experience of film viewing. Besides, the authors in question state that the most pressing weakness of these former theoretical models, predominantly concerned with structures of the narrative or psychoanalytic implications of "the filmic gaze", is their lack of attention to the ways how films move viewers, or, in other words, how films affect spectators in corporeal and emotional terms.The causes of this flaw, as theorists observe, are manifold, but most of them derive from a set of limitations underlying Western philosophical traditions that inform these once hegemonic film theories. One of these limitations is a general disdain for emotions. In Western thought, emotions are considered to be opposed to reason, "too feminine" to enter patriarchal scientific discourse, or simply not suitable as objects of study, since they belong to the realm of the private or the subjective (Plantinga 2009, 4-5). Other than that, there is a long-standing fear and distrust of images in Western philosophy since Plato's cave, for it is assumed that images possess a seductive power due to their capacity to produce hallucinatory impressions, hence, they may be mistakenly confused with reality. Elaborated along this line, the "paranoid" and "phobic" constructs of psychoanalytic and semiotic film theory take moving images as dangerous fantasies and deceitful illusions emitted by an always manipulative apparatus that 8 See Eugenie Brinkema's endeavor to put forward a radically formalist theory that engages with "subjectless affect, bound up in an exteriority, uncoupled from emotion, interiority, expressivity, mimesis, humanism, spectatorship, and bodies" (Brinkema 2014, 45), thus, one that would be apt to analyse intensities that point beyond the grasp of structuralist film theory, and yet, without being interested in the bodily activity of the spectator. I will argue that although this postulation seems to uns...

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Section: Changing the Contents Of The Conversation: Chancementioning

confidence: 99%

Section: Changing the Contents Of The Conversation: Chancementioning

confidence: 99%

The Politics of Affect in Contemporary Latin American Films on Domestic Workers

Árva¹

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¿Amorosamente homofóbicos? La intervención pública de una moral cristiana desde la perspectiva de los afectos

Molano-Gabalán¹

2022

Rev. colomb. soc.

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En el 2016, cuando se buscaba tramitar un pacto social entre el gobierno de Colombia y una de las guerrillas del país por medio de votación popular, surgió una controversia pública por temas de sexo y género; al principio, parecía un escueto intento de comunidades conservadoras por mantener un cierto orden moral. Sin embargo, estas controversias inundaron los medios de comunicación y se masificó el término ideología de género, que empezó a ser usado como una herramienta estratégica por algunos líderes religiosos y políticos que apoyaban el No en el plebiscito. Del surgimiento público del término ideología de género y su relación con el plebiscito por la paz en Colombia se ha dicho mucho. Aun así, creo importante reflexionar en torno a la relación entre afectos, moral y la construcción de lo público. Intento demostrar que algunas posturas homofóbicas ven al otro no como un opuesto, sino como un “necesitado de”. Poner el lente en ese tema permitirá pensar en las motivaciones que tendrían algunos líderes de los activismos conservadores, más allá de percibir sus movimientos sociales exclusivamente como estrategias políticas. El artículo se divide en seis grandes aparatados. En un primer momento revisaré los conceptos de afecto y moral. Posteriormente, narraré dos historias: la de Nerú Martínez, un fiel creyente de la iglesia neopentecostal El Lugar de Su Presencia, que dice haber dejado la homosexualidad para encontrarse con Dios y ser feliz; y la de Sergio Urrego, un chico de 16 años, autodeclarado queer, que se suicidó por la discriminación sufrida en su colegio. El cuarto y quinto apartado se dedican a conceptualizar el término ideología de género a partir de investigaciones previas, así como de las voces de católicos y cristianos. En el último momento exploro algunas vías teóricas, apoyándome y discutiendo sobre las reflexiones previas frente al tema.

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La Función De Los Afectos en La Economía Político-Libidinal

Cited by 2 publications

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The Politics of Affect in Contemporary Latin American Films on Domestic Workers

The Politics of Affect in Contemporary Latin American Films on Domestic Workers

¿Amorosamente homofóbicos? La intervención pública de una moral cristiana desde la perspectiva de los afectos

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