[...]aption, repurposing the frame='lgc'>: capitalism to blame, not humans; capitalism surviving through exploitation


="lsts lst1">•negative externality ='lgc'>='lgc'>--> should be ="trms">internalized
="lsts lst1">•wicked problem ='lgc'>='lgc'>--> climate change as threat
="lsts lst1">•emotional frame ='lgc'>='lgc'>--> focus on values and morality
="lsts lst1">•debate frame ='lgc'>='lgc'>--> balance-as-bias='lgc'>: dedicating half of the frame to counter-evidence of climate change ='lgc'>='lgc'>--> fundamental paradox of collective action ='at'>@="frds scrmbld">="frds scrmbld">Chloe2 ='lgc'>='lgc'>--> tragedy of the commons ='at'>@="frds scrmbld">Nicolas
="lsts lst1">•risk framing ='lgc'>='lgc'>--> forgrounding the endemic ="trms">nature of the problem ='lgc'>='lgc'>--> a logic of ="trms">translatability ='lgc'>: ‘risk خطر ='lgc'>='lgc'>==> commensurability توافق’
="lsts lst1">•war frame (turf wars of ="trms">positions) ='lgc'>='lgc'>--> a problem framing that ="trms">rhetorically amplifies climate change ='lgc'>='lgc'>--> logic of outsideness ='lgc'>: ‘climate change='lgc'> = an enemy that is fought against’, (drawing from) emergency logic ='lgc'>==urge='lgc'>='lgc'>==> single-shot unified geo="trms">technical solutions
="lsts lst1">•crisis frame ='lgc'>='lgc'>--> emotional framing ='lgc'>--leverage='lgc'>='lgc'>--> temporal logic ='lgc'>: a climax point (peak oil, peak carbon, etc.) points to the narrowing window of opportunity to act ='lgc'>='lgc'>-->
="lsts lst1">•catastrophic framing ='lgc'>='lgc'>--> (using emotional ="trms">language) locates the frame in the aftermath of a climate changed ='lgc'>[='lgc'><='lgc'>-- a popular public framing of the problem='lgc'>]
="lsts lst1">•super wicked problem ='lgc'>='lgc'>--> temporal logic of time running out ='lgc'>--pointing='lgc'>='lgc'>-->
="lsts lst2">◦irrational future disounting
="lsts lst2">◦lack of a central organizing ="trms">authority
="lsts lst2">◦
="lsts lst1">•="trms">anthropo="trms">cene ='lgc'>='lgc'>--> temporal logic ='lgc'>+ ="trms">pervasive spatiality ='lgc'>='lgc'>==> ="trms">situating the ="trms">category in deep time ='lgc'>+ planetary scale ='lgc'>[='lgc'><='lgc'>-- a frame used by organizations='lgc'>]


="large lg2" stl="font-size:112%"> ='lgc'>[='strcls'>*='lgc'>]problem='lgc'>: analytical ="trms">techniques that lend themselves to core framing tasks of “what, who, why, when, where” of a particular issue (='lgc'><='lgc'>-- ‘research problem’ is a foundation of this ="trms">technique)

define boundaries of climate change ='lgc'>--to='lgc'>='lgc'>-->
="lsts lst1">•focus on who is ="trms">responsible
="lsts lst1">•ask why is it happening
="lsts lst1">•identify when is it happening
="lsts lst1">•locate where

(="ppl">Campbell's) ="trms"nttrm="metaph,metamorph,metabol,metal">meta-observation ='lgc'>='lgc'>==> more each field discovers about climate change ='lgc'>='lgc'>==> ="trms">category expansion (the more it seems to grow in scale)

='strcls'>*what ="ppl">Campbell finds in the discursive evolution of climate change='strcls'>*='lgc'>: a manifestation of (what the philosophical movement known as speculative realism criticizes as) ='lgc'>[='strcls'>*='lgc'>]cor="trms">relationism='lgc'>: we only ever have access to the cor="trms">relation between thinking ='and'>& being, a means to temper the real, to constrain it such that is becomes thinkable to human ="trms">categories (yoke thinking ='and'>& being together ='lgc'>: we cannot think the unthought without relating it to existing correlates) ='lgc'>}='lgc'>--Meillassoux='lgc'>='lgc'>--> never able to get out of the ="trms">relation being thought and being to distinguish between an object ='and'>& properties belonging to the subjective access to the object ='lgc'>='lgc'>--> ='thdf'>bad idea of ="trms">epistemology ='lgc'>='lgc'>==> recuperates climate change within ="trms">categories that make it seam manageable ='lgc'>=/= (="ppl">Campbell claiming) ='strcls'>*climage change ='lgc'>: ="trms">ontological ="trms">world='strcls'>* ='lgc'>='lgc'>==> it is everywhere and nowhere, ="trms">present at all levels and yet absent as a distinct “thing” we can point to


Meillassoux ='lgc'>='lgc'>--> how difficult it is to think anything without in some way introducing a qualification that one cannot know it without rendering it “for-us” though our framing='lgc'> = ='strcls'>*it cannot be known absolutely='strcls'>*

(problem of access='lgc'>:) anti-realism within continental tradition of philosophy ='lgc'>='lgc'>==> ='thdf'>the idea that reality is inaccessible in-itself ='lgc'>=/= Meillassoux's attempt to ='strcls'>***fuse reality with speculation in a logical manner='strcls'>***

to deploy speculative leap to defuse the problem of access ='lgc'>='lgc'>--> ='strcls'>*weird realism='strcls'>* to avoid the paths of analytic thought, ="trms">positivism, ="trms">scientism (='lgc'>~='qstn'>?!='lgc'>=> ="trms">religion, faith, conspiracy theory, ="trms">paranoia, ,,)

cor="trms">relationism ='lgc'>='lgc'>==> despite repeatedly showing that it creates massive sudden fluctuating geologic singularities, climate change is still ="trms">folded back into known organizational coordinates
='lgc'>}='lgc'>='lgc'>--> ='strcls'>*="trms">interactional openness='strcls'>* (='lgc'>+ temporal boundedness) (='at'>@="nms">apass) ='lgc'>='lgc'>==> negotiation complexity, high ="trms">technical policy ="trms">instrument, multiplication of actors,  multiplication of negotiation tracks
='lgc'>}='lgc'>='lgc'>==> ='strcls'>*solutions shift from a field-endogenous catalyst of institutional change ='lgc'>--to='lgc'>='lgc'>--> a mechanism of field maintenance='strcls'>*
='lgc'>}='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> framing of climate change ='lgc'>==="trms">dictate='lgc'>='lgc'>==> the organizational structure to address it ='lgc'>='lgc'>==> misrecognize what it is
='lgc'>=/= ='strcls'>***a ="trms">world ='lgc'>[='lgc'>=/= a problem='lgc'>] ='lgc'>==generates='lgc'>='lgc'>==> problems (that no current organizational form can address)='strcls'>***


="large lg1" stl="font-size:122%"> cor="trms">relationism (='lgc'>='lgc'>--> prevailing belief that human reason cannot attain certainty in ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical, ="trms">religious, moral ="trms">matters) ='lgc'>==Meillassoux='lgc'>='lgc'>==> fear of dogma/absolute (deep-seated desire to be non-dogmatic) ='lgc'>='lgc'>==> ='strcls'>*knowl="trms"nttrm="knowledge,Knowledge">edge becomes a ="trms">matter of belief='strcls'>* ='lgc'>='lgc'>==>='lgc'>{ reason undergoes a process of ="trms">religionizing ='lgc'>: ‘reason='lgc'> = a means to buttress claims based on faith’ ='lgc'>=/= aiming to capture absolute knowl="trms"nttrm="knowledge,Knowledge">edge itself, condemning irrational claims upon it ='lgc'>}='lgc'>='lgc'>==> ='strcls'>***discourage hierarchies of reason (always to slightly disblieve waht we believe) ='lgc'>[='lgc'><='lgc'>-- happens in ="nms">apass!='lgc'>]


speculative realism ='lgc'>='lgc'>==>
="lstsrd">1. ='strcls'>*organizational research='strcls'>* (='at'>@="frds scrmbld">="frds scrmbld">Chloe2) in the future must be deidicated to finding the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right ="trms">categories to account for a new worl (and not for a superwicked problem)
="lstsrd">2. enables us to approach climate change from the ='strcls'>*widest rational angle='strcls'>*
="lstsrd">3. (‘climate change='lgc'> = ="trms">world’ ='lgc'>='lgc'>==>) we can begin to theorize the escalation and absolutization of ethics that is necessary to authentically occupy it ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> bleak optimism='lgc'>: acceptance of ="trms">ecological collapse ='lgc'>+ begin the necessary work to organize within the new ="trms">world of climate change (='at'>@="frds scrmbld"nttrm="Singa">Inga)


dialectical process of critique and reassessment ='lgc'><='lgc'>-- absorbed by organizations
="lsts lst1">•strategic ="trms">agenda
="lsts lst1">•framed as an opportunity
="lsts lst1">•how climate change is always conceived as something “outside” that needs to be ="trms">internalized by the organization


(="ppl">Campbell thinking with Meillassoux) laws of ="trms">nature changing (='lgc'>~ ='strcls'>*forms of emergence without precedent='strcls'>* ='lgc'>[three cases/advents ='lgc'>='lgc'>--> ='strcls'>*radical discontinuities rupture the fabric of what has come before='strcls'>*='lgc'>])='lgc'>:
='strcls'>**="trms">world of ="trms">material ='lgc'>=/= ="trms">world of life ='lgc'>=/= ="trms">world of thought='strcls'>**
="lstsrd">1. ="trms">matter='lgc'>: reducible to what can be theorized in physico-mathematical terms
="lstsrd">2. life='lgc'>: (understood more ="trms">specifically as a set of terms='lgc'>:) ="trms">affections, sensations, qualitative perceptions, etc. (='lgc'>='lgc'>--> cannot be reduced to ="trms">material processes)
="lstsrd">3. thought='lgc'>: understood as a capacity to arrive at the ‘intelligible content’ bearers of eternity (='lgc'>='lgc'>--> cannot be reduced to life processes)
='lgc'>}='lgc'>='lgc'>--> ='strcls'>****n the ="trms">transition from non-life to life ='lgc'>: the laws of biological life were not contained in the pre-life ="trms">world ='lgc'>='lgc'>--> they emerged ex nihilo (they were not immanent in ='lgc'>[nor emerged from='lgc'>] the previous laws)='strcls'>****
='lgc'>='lgc'>--> (Meillassoux='lgc'>:) reality can generate advents on its own ='lgc'>=/= ='thdf'>the idea of vitalism='lgc'>: ='thdf'>the idea that reality contains a hidden organization guided by transcendent ="trms">intervention


to think of an ="trms">ontological core for climate change where it is regarded as a ="trms">world (in the Meillassouxian sense) ='lgc'>='lgc'>--> ="trms">situate climate change as a discontinuity ='lgc'>='lgc'>--> ='strcls'>*new ="trms">world will create novelty in organization that exceeds thinkability today='strcls'>*

(from the ="trms">position of speculative realism) what is important is (the “='lgc'>=/=” of) ‘holo="trms">cene ='lgc'>=/= ="trms">anthropo="trms">cene’ (and not the ="trms">anthropo="trms">cene)
="lsts lst1">•what did the ="trms">world look like at the beginning of holo="trms">cene='qstn'>?
holo="trms">cene ='lgc'>==created='lgc'>='lgc'>==> ="trms">epistemological ="trms">categories that lasted thousands of years and became the most fundamental modes through which we understand ='and'>& organize='lgc'>:
="lsts lst2">◦birth of ="trms">language
="lsts lst2">◦birth of ="trms">religion
="lsts lst2">◦concept of resources
="lsts lst2">◦concept of exchange
="lsts lst2">◦concept of exchange
="lsts lst2">◦invention of all known ="trms">technology
="lsts lst2">◦development of agriculture
="lsts lst2">◦domestication
="lsts lst2">◦="trms"nttrm="disturban">urbanization
='lgc'>==(by this metric)='lgc'>='lgc'>==> ‘climate change='lgc'> = ="trms">world’ marks the end of organization as we can think it 😱


(let's widen rationality rather than abandoning it)

speculative realism ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> (a strategy for thinking at the) widest rational angle

='thdf'>example of speculative realism ='lgc'>='lgc'>--> Meillassoux's spectral dilemma='lgc'>: ='lgc'>[theist='lgc'>] resurrection of the dead (to provide justice for unjust deaths) ='lgc'>+ ='lgc'>[atheist='lgc'>] inexistence of God (to absolve God of ="trms">past injustices ='lgc'>~ meaningless deaths) ='lgc'>='lgc'>==> it is possible that God might emerge in the future ='lgc'>='lgc'>--> complete justice has an ="trms">ontological ='and'>& real basis ='lgc'>}='lgc'>='lgc'>-->
="lsts lst1">•the possibility of living ="trms">according to ='strcls'>*absolutizating thoughts='strcls'>* (one of Meillassoux's main tactics is to raise the stakes extremely high to show that ='strcls'>*ethical commitments are either absolute or not='strcls'>* ='lgc'>[='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> to speak in absolutizating ways about climate change='lgc'>]) (='lgc'>=/= focus on rthical dilemmas as ="trms">epistemological conundrums and escalation of [...]