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Et affectus1/7/2024 ![]() In his study of contemporary society, Parables for the Virtual: Movement, Affect, Sensation, Brian Massumi makes the crucial distinction between affect and its purported synonym emotion, arguing that this is an inappropriate association, since 'emotion and affect - if affect is intensity follow different logics and pertain to different orders' (M 2002: 27).ĭeleuze engages and extends Baruch Spinoza and Friedrich Nietzsche's philosophical conceptions of affect in order to describe the processes of becoming, transformation through movement and over duration. The Deleuzian sense of affect is to be distinguished as a philosophical concept that indicates the result of the interaction of bodies an affective product. While these terms of 'affect' are used to chart corporeal, neurological, subjective responses, and perceptual practices, Deleuze takes a different approach (although overlaps in methodologies occur, for example the Spinozist core in Damasio's approach). There is also the strand of affective neuroscience of theoretical and medical work that examines the affective nature of culture, brain and body relations (Antonio Damasio, Francisco Varela, Joseph LaDoux). In psychology, the term affect is used to attribute emotional corporeal and psychological reactions and denote states of being, such as delusion, euphoria, sadness, grief, trauma (Silvan Tompkins). This form of affect is addressed in the context of issues such as life and death emotions such as pleasure, pain, boredom attitudes such as fatalism and scepticism, legal states such as justice and obligations (Immanuel Kant, Martin Heidegger). In philosophy, the word affect is used to signal physical, spiritual, cognitive, and intellectual processes and states. There are distinctions to be noted in the use of the idea of 'affect'.
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