By Rei Terada
In taking a look Away, Rei Terada revisits debates approximately visual appeal and fact so as to make a startling declare: that the aim of such debates is to police emotions of dissatisfaction with the given global. concentrating on romantic and post-romantic inspiration after Kant, Terada argues that attractiveness of the realm “as is” is coerced by way of canonical epistemology and aesthetics. In to blame evasions of this coercion, post-Kantian thinkers domesticate fleeting, aberrant appearances, perceptual studies that don't current themselves as evidence to be approved and as a result develop into photos of freedom. This “phenomenophilia,” she indicates, informs romanticism and next philosophical proposal with a nascent queer idea. via swish readings of Coleridge’s obsession with perceptual ephemera, or “spectra,” recorded in his Notebooks; of Kant’s efforts in his First and 3rd reviews to return to phrases with the given global; of Nietzsche’s responses to Kant and his meditations on ephemeral extra special reports; and of Adorno’s interpretations of either Nietzsche and Kant, Terada proposes that the relationship among dissatisfaction and ephemeral phenomenality unearths a hitherto-unknown replacement to aesthetics that expresses our correct to wish whatever except event “as is,” even these elements of it that truly can't be differently.
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Extra info for Looking Away: Phenomenality and Dissatisfaction, Kant to Adorno
Cavell notes that “if we speak of perversions of human existence, this will encompass disturbances of satisfaction no more sexual 32. Epistemology of the Closet (Berkeley: U of California P, 1990). 33. On Coleridge, Kant, and Nietzsche, see for example Wayne Koestenbaum, Double Talk: The Erotics of Male Literary Collaboration (New York: Routledge, 1989); David L. Clark, “Kant’s Aliens: The Anthropology and Its Others,” CR: The New Centennial Review 1 (2001): 201–289; and Sedgwick, Epistemology of the Closet, respectively.
44 present an injunction whose “power . . lies not in its certitude but in exactly the opposite, in constative inconstancy,” as Wang points out (Wang, “Ghost Theory,” 204); ÒiÓek is idealistic because, similarly, he ﬁgures the negative force of the real as compulsory and transcendental. Mere phenomenality is the other of the spectre that presents a demand, and looking away is the opposite of ÒiÓek’s “looking awry” that projects a new and repressed real, however unrepresentable it remains. 42. The case is different in later works by Kant.
The imperative to accept, endorse, and/or afﬁrm things that seem to 45. R. ” See “The Future of Queer Theory,” Minnesota Review 65–66 (2006): 171–175, p. 174. pretext 33 stand beyond dispute may be understood differently, as a worthy enemy that is not, ﬁnally, more worthy than our feelings are when we feel constrained by it. One cannot alter inevitabilities, but can release oneself from hyperboles of afﬁrmation and metaburdens of guilt about wanting them to be different—another thing from perceiving them as different.
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