[...]ng='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'>]
='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)
="large lg2" stl="font-size:112%">
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'>***
="large lg6" stl="font-size:121%">
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'>***
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 ethics to the status of a universal absence of justice ='lgc'>=='lgc'>=> despondency ='lgc'>+ cynicism)
="large lg10" stl="font-size:109%">
(the problem of) critical philosophy wants to avoid dogmatism, but it also incubates dogmatism because in abandoning any ratinoal access to the absolute (they want to be devoid of the slightest pretension to rationality) it renders this space accessible only by dogmatic faith and irrationality
='lgc'>='lgc'>--> (an unintentional and undesirable by-product of healthy ="trms">scientific scepticism='lgc'>:) the mild sensible scepticism we hold towards “reality” cab be exlpoited to undermine any and all belief in it ='lgc'>: climate change ='lgc'>=='lgc'>=> logic schism ='lgc'>=/= object of/for knowl="trms"nttrm="knowledge,Knowledge">edge (both sceptics and believers use knowl="trms"nttrm="knowledge,Knowledge">edge to deepen their differing ="trms">positions ='lgc'>=/= to elucidate the ="trms">situation) ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Tsing's coalescence='lgc'>]
cor="trms">relationism ='lgc'>==activate='lgc'>=='lgc'>=> a deeply seeted belief that ='strcls'>*we are a necessary part of reality='strcls'>* (a permanent fixture), even when we know rationally that we have not always been
='lgc'>=/= (more ="trms">ontologically authentic) non-cor="trms">relationist perspective ='lgc'>='lgc'>--> we are a moment in time
='lgc'>='lgc'>--> speculative realism='lgc'>: تدارکی preparatory device, an attitude engine, a strategic lens (to see ‘climate change='lgc'> = ="trms">world’)='lgc'>:
="lstsrd">1. climate change has al="trms"nttrm="already,spread">ready happened
="lstsrd">2. climate change marks the end of human civilization
='lgc'>}='lgc'>='lgc'>--> how do we adjust='qstn'>?
The greatest challenge we face is a philosophical one='lgc'>: ='strcls'>*understanding that this civilization is al="trms"nttrm="already,spread">ready dead='strcls'>*. The sooner we confront our ="trms">situation and realize that there is nothing we can do to ='strcls'>*save='strcls'>* ourselves, the sooner we can get down to the difficult task of ='strcls'>*adapting='strcls'>*, with mortal humility, to our new reality. ='lgc'>[='lgc'>=/= declare urgency='lgc'>]
="prgrph">-Scranton
hope ='lgc'>=/= optimism
|(='qstn'>?) |(='qstn'>?)
saving ='lgc'>=/= adopting
(the ="trms">world) (to the ="trms">world)
!!!☠️
='lgc'>[bleak mood='lgc'>]
(climate change ='lgc'>='lgc'>-->) multi-leveled death='lgc'>:
="lsts lst1">•loss of a civilization
="lsts lst1">•irreversible death of ="trms">difference (biodiversity)
="lsts lst1">•ultimate limit of the human project
="lsts lst1">•
='lgc'>=/= (="trms">modernity ='lgc'>='lgc'>-->) secret belief that this civilization will last forever
(what could be opportunities for) ='strcls'>**creative foreclosure='strcls'>** of the old ="trms">world ='lgc'>='lgc'>--> space for optimism ='heart'>♥
='lgc'>='lgc'>--> ='strcls'>****preparing for an end without apocalypse='strcls'>**** ='lgc'>[= foreclosure, ='at'>@="frds scrmbld"nttrm="Godard">Goda and ="frds">Sina ="trms">dictionaryofapocalypse.com='lgc'>] (='lgc'>[curatorial='qstn'>?='lgc'>] organizing for the end of the ="trms">world that is an escalated absolutizing commitment to divest justly) ='lgc'>='lgc'>--> ='strcls'>****organizing without hope='strcls'>*** ='lgc'>[='lgc'>=/=='qstn'>? death drive='lgc'>]
(we need دورویی) two-faced ='lgc'>{='lgc'><='lgc'>-- I think artists from ="nms">Iran and former Soviet Union countries with ='strcls'>*double consciousness='strcls'>* تجربه چندگانگی تجربه دوگانگی are good at ='strcls'>*hopeless optimism='strcls'>* خوش بین ناامید='lgc'>}
="lstsrd">1. acknowl="trms"nttrm="knowledge,Knowledge">edge the unbounded unthinkabile incalculable ="trms">nature of this new reality
="lstsrd">2. a chance to experiment with organizational forms of justice, ethics, politics, reason (that are without precedent)
='lgc'>{(examining growing boundaries of) climate change ='lgc'>=='lgc'>=> increasing ="trms">category expansion ='lgc'>=='lgc'>=> ="trms">epistemologies cannot encompass climage change reality='lgc'>}='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> (we are) afforded a chance to ="trms">ontologize it
speculative realism='lgc'>: a mode of commitment to a non-correlated reality ='lgc'>--="ppl">Campbell='lgc'>='lgc'>--> an organizational strategy ='lgc'>=='lgc'>=> a mood ='lgc'>='lgc'>--> bleak optimism
unthinkability='lgc'>: refusal to let framing occur
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
how mythology is being used in ="trms">consumer research
='lgc'>[...='lgc'>]
='lgc'>[Tillotson and ="ppl">Martin offering various myth typologies to support theorists in evaluation of myth theories and appropriate ="trms">integration of theoretical advancements in the field of ="trms">consumer culture theory:='lgc'>] ='lgc'>='lgc'>--> how ="trms">consumer rese="trms"nttrm="search">archers have sailed though every discipline='lgc'>--from psychology, ="trms">sociology, ="trms">anthropology and cultural studies, to ="trms">literary criticism, ="trms">history and political economy...
myth has been understood in ="trms">consumer research from five perspective='lgc'>:
="lsts lst1">•="trms">symbolic
="lsts lst1">•functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•="trms">semiotic
="lsts lst1">•structura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•critical theory
="lsts lst1">•monomythic
Weber='lgc'>{ ="trms">modern bureaucratization and intellectualization ='lgc'>=='lgc'>=> disenchantment of the ="trms">world ='lgc'>}='lgc'>='lgc'>--> ="trms">modern experience='lgc'> = rationalization and mythological mysticism ='lgc'>=='lgc'>=> ="trms">marketplace, ='strcls'>*no institution has been more willing and able to ="trms">respond to this (Weberian) desire for enchantment than the ="trms">modern ="trms">marketplace='strcls'>* ='lgc'>='lgc'>~='lgc'>=> ='strcls'>***normative preference for enchantment='lgc'> = ="trms">consumption='strcls'>***
='lgc'>--problem='lgc'>='lgc'>--> ='strcls'>*the ="trms">market remains firmly in charge of myth of ="trms">consumption, its rewards and its consequences='strcls'>* ='lgc'>: ="trms">marketplace mythology has increasingly become an all-encompassing construct of as="trms">sorted descriptions and theoretical advancements in="trms"nttrm="cluster,club">cluding the sacred, extraordinary, ="trms">symbolic and transcendental
myth='lgc'>: a way of organizing perceptions of realities
="trms">consumer culture theory
='lgc'>{='lgc'>[Mead ='and'>& Blumer's='lgc'>] ="trms">symbolic perspective of myth='lgc'>: how ="trms">symbols are adorned with meaning and that ="trms">affect ="trms">social ="trms">interaction ='lgc'>='lgc'>--> ="trms">symbolic myth research='lgc'>: ="trms">verbal/non="trms">verbal forms of ="trms">communication, with an emphasis on how people behave in day-to-day circumstances in the context of ="trms">socio-="trms">historical structure and ideological of their environment ='lgc'>=='lgc'>=> “mythology='lgc'> = ="trms">narrative” ='lgc'>}='lgc'>=/= Joseph ="ppl">Campbell='lgc'>: “="trms">interaction with the ="trms">symbolic ='lgc'>=='lgc'>=> mythology”
="lsts lst1">•="ppl">Freud's use of mythic ="trms">stories as ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors in psychoanalysis ='lgc'>=='lgc'>=> (early) ="trms">symbolic perspective
="lsts lst1">•Jung's ="trms"nttrm="search">archetype='lgc'>: ="trms">embodiment beliefs/images ='lgc'>==collectively='lgc'>=='lgc'>=> myth and ="trms">religion ='lgc'>}='lgc'>=='lgc'>=> “mythology='lgc'> = extension of the collective unconscious into ="trms">society”
="lsts lst1">•Blumer's ="trms">social life='lgc'>: construction built up by the actor (='lgc'>=/= ="trms">relationship of structures directing human life); ability to act toward oneself, ability to ="trms">internally define themselves as objects ='lgc'>[self with goal='lgc'>] as the ="trms">symbols of their own actions
='lgc'>--McAdams='lgc'>='lgc'>--> personal myth='lgc'>: ="trms">narrative ="trms">storyline as a means to organize meaning in their lives ='lgc'>--in='lgc'>='lgc'>--> context ='lgc'><='lgc'>==forms='lgc'>== ="trms">historical, ="trms">religious and state-influenced belief ="trms">systems, culturally ="trms">specific themes and ideology
='lgc'>}='lgc'>='lgc'>--> identity and ="trms">society ='lgc'>--="trms">responsible-for='lgc'>='lgc'>--> life ="trms">story ='lgc'>--negotiated='lgc'>='lgc'>--> personal myth as ="trms">interpretive strategy
='lgc'>}='lgc'>=='lgc'>=> concepts of ‘="trms">consumption’ and ‘identity’ in ="trms">consumer culture theory
="large lg18" stl="font-size:105%">
identity work ='lgc'>=/= personal myth
='lgc'>[Velliquette ='lgc'>+ Murray ='lgc'>+ Creyer:='lgc'>] ='thdf'>example of tattoo culture='lgc'>: private and public burrs physically with the attachment of personal meaning to physical marking of the skin and ="trms">symbolically through the personal ="trms">stories attached to public brands ='lgc'>='lgc'>--> ='strcls'>*individuals attach meaning to ="trms">consumption='strcls'>* ='lgc'><='lgc'>== negotiating the cultural tensions ='lgc'><='lgc'>==throu='lgc'>== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure ='lgc'>}='lgc'>=='lgc'>=> “meaning='lgc'> = dialectic of object and ="trms">consumer”
="lsts lst1">•(Jung's ="trms"nttrm="search">archetype ='lgc'>=='lgc'>=>) Joseph ="ppl">Campbell's monomyth='lgc'>: universally applicable ="trms">narrative of mythology (like in Hollywood films about the hero's rites of passage ='lgc'>='lgc'>--> experience of life in ="trms">accordance with the ="trms">phenomena of time)
myths/dreams find expression in ="trms">symbolic form ='lgc'>='lgc'>--> “participating in ritual ='lgc'>== engaging myth”
='lgc'>}='lgc'>='lgc'>--> ='strcls'>**="trms">consumer research as hero's journey='strcls'>** ='lgc'>: ="trms">Consumer Behavior Odyssey's ="trms">travelling across America in a motorhome to learn about self, the ="trms">world, and other people ='lgc'>[='at'>@Jassme and ="frds scrmbld">Mia='lgc'>] ='lgc'>='lgc'>--> transcendental knowl="trms"nttrm="knowledge,Knowledge">edge of the American ="trms">consumer ='lgc'>=='lgc'>=> academic ="trms">literature
(="trms">consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowl="trms"nttrm="knowledge,Knowledge">edge generation into new mythological ="trms">epistemologies and opens up new doors to understanding (of ="trms">consumption)
&
‘extraordinary experiences as rites of passage’ ='lgc'>[='lgc'>--example='lgc'>: white water river rafting ='lgc'>='lgc'>--> (emergent themes of) personal growth, ="trms">communitas harmony with ="trms">nature ="trms">translated to other ="trms">consumer experiences='lgc'>]
‘rites of passage’ ='lgc'>[='lgc'>='lgc'>~= ‘monomyth'='lgc'>]='lgc'>:
="lsts lst1">•separation ='lgc'>[='lgc'>='lgc'>~= departure='lgc'>]
="lsts lst1">•="trms">transition ='lgc'>[='lgc'>='lgc'>~= initiation='lgc'>]
="lsts lst1">•re="trms">integration ='lgc'>[='lgc'>='lgc'>~= return='lgc'>]
(river rafting ='lgc'>='lgc'>~=) ritual ='lgc'>='lgc'>~= enactment of myth
="large lg10" stl="font-size:132%">
='lgc'>}='lgc'>--(Arnould ='and'>& Price)='lgc'>='lgc'>--> ="trms">narrative of service ="trms">embodies the initiation of the journey
‘extraordinary experience'='lgc'> = event ='and'>& ='strcls'>*enchanted temporal period='strcls'>*
liminality='lgc'>: the threshold of a ritual where ambiguity and disorientation occurs before the ritual has been completed ='lgc'>[Van Gennep, Turner='lgc'>]
='lgc'>[Dobscha and Foxman:='lgc'>] how a joyous activity is actually stressful and invokes ='strcls'>*transcendent experiences of a mythic journey='strcls'>* ='lgc'>='lgc'>--> ‘call to adventure’ in a chaotic retail setting rife with conflict ='lgc'>[='lgc'>='lgc'>~= buying (the quintessential perfect) wedding dress at Filene='lgc'>]
="trms">consumers engage and overcome conflicts (by enacting power, achievement, and mastery ='lgc'>~ mythic ="trms">agency) and cross the mythic threshold ='lgc'>=='lgc'>=> transform ="trms">consumption process into extraordinary event
Saussure's “words considered as signifiers to signs where meaning is held” ='and'>& meaning is dependent on ="trms">difference (and not on concepts outside ="trms">language) ='lgc'>--structuralism='lgc'>='lgc'>--> “myth='lgc'> = a form of speech that exists before ideas”
='lgc'>=='lgc'>=> ="ppl">Strauss='lgc'>: ='lgc'>[speech and re="trms">membrance ='lgc'>=='lgc'>=>='lgc'>] pre-="trms">literary ="trms">societies produce images and ="trms">narratives that resembled ="trms">nature and the meaning of the mind ='lgc'>='lgc'>--> mythic ="trms">narrative='lgc'> = ="trms">embodied resolution of contra="trms">diction ='lgc'>[='lgc'>=/= archives of achievements='lgc'>]
='lgc'>--Doja='lgc'>='lgc'>--> mythic structures='lgc'>: ="trms">generalizable forms (common in all types of ="trms">societies and universal ="trms">categories of the human mind) ='lgc'>~ “collective structures ='lgc'>=='lgc'>=> superstructures='lgc'> = myth”
="ppl">Strauss='lgc'>: “myths operate in men's minds without their being aware of the fact”
='lgc'>[='thdf'>for example Mauss's gift='lgc'>: ="trms">obligation of reciprocation='lgc'> = power-="trms">relationship creating a binary of giver and receiver ='lgc'>==reciprocity='lgc'>=='lgc'>=> synthesis of the gift='lgc'>]
="lsts lst1">•="ppl">="frds scrmbld">Geertz's ‘="trms">thick description’ (='lgc'>='lgc'>--> an antidote, ="trms">symbolic ="trms">anthropology ='lgc'>=/= ="trms">technocratic, mechanistic means of understanding cultures and settings, exercise of bridging perceived binary op="trms">positions and creating triadic arrays of meaning)
="lsts lst1">•="ppl">Derrida's random movement of signifiers (='lgc'>=/= o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin as a transcendental anchor to build signification, ="ppl">Strauss's concept of the exemplar model)
Saussure ='lgc'>=='lgc'>=>
="lsts lst1">•="ppl">Barthes='lgc'>: “myth='lgc'> = manifestation of ideological tendencies of cultures” ='lgc'>='lgc'>--> distorts ="trms">history, depoliticizes speech ='lgc'>=='lgc'>=> “="trms">language of the bourgeoisie becomes the myth of universal truths, obscuring the power ="trms">relations and blocking the perspective of power between class, race, gender and other marginalized people” ='lgc'>='lgc'>--> perpetuate existing ="trms">social conditions
='lgc'>=/= ="ppl">Peirce='lgc'>: ="trms">systems of signification create discourses (='lgc'>~ practices create the meaning behind an individual's ="trms">interaction with a sign)
='lgc'>}='lgc'>='lgc'>--> ‘advertisers and ="trms">marketers use signs and ="trms">symbols to create meaning surrounding their brands. ="trms">consumers ="trms">interpret these signs and ="trms">symbols in ="trms">different ways’
‘perspective theory’
="trms">naturalization of ideological assumptions and how ="trms">consumers problematize those assumptions in creating individual identity (shared identity and ="trms">symbolic significance through ="trms">consumer ="trms">narratives)
='lgc'>[="ppl">Thompson and Haytko='lgc'>]
problematization ='lgc'>--highlight='lgc'>='lgc'>--> ideological subtexts ='lgc'>--="trms">formulate='lgc'>='lgc'>--> binary op="trms">position ='lgc'>--="trms">naturalization='lgc'>='lgc'>--> constructed ="trms">consumption meaning
four major ="trms">imaginaries within stock shows='lgc'>:
="lstsrd">1. ‘="trms">symbolic freedom and independence of rancher life ='lgc'>=/= commercial ranching’ ='lgc'>=='lgc'>=> mythically relieve ="trms">anxiety
="lstsrd">2. ‘ove and respect for ="trms">nature ='lgc'>=/= need for food and control over ="trms">nature’
="lstsrd">3. ‘="trms">community ='lgc'>=/= competitive realities of ranching life’
="lstsrd">4. mythologising ‘family unification ='lgc'>=/= male domination and female subordination’
='lgc'>[="trms">symbolic perspective of mythology ='lgc'>=='lgc'>=>='lgc'>] “="trms">narrative performance='lgc'> = ideology ='lgc'>='lgc'>--> allowing people to act without logic, facts or values through illusion or myth” ='lgc'>='lgc'>--> mythology='lgc'>: a ="trms">storyline ="trms">crafted by the process of individuals’ incorporation of ="trms">symbolic resources provided through the ="trms">marketplace, which then must be negotiated between the cultural contra="trms">dictions and sphere of the dominant and public viewpoints
functionalism='lgc'>: each part of ="trms">society is dependent on other parts of ="trms">society ='lgc'>=='lgc'>=> ="trms">social cohesion
='lgc'>~ “whatever is happening in ="trms">society is what is ="trms">supposed to happen” ='lgc'>='lgc'>--> “myth='lgc'>: a collective re="trms">presentation that empowers and supports ="trms">social solidarity”
="lsts lst1">•Durkheim='lgc'>: “knowl="trms"nttrm="knowledge,Knowledge">edge is ="trms">socially constructed and the ="trms">world exists through collected re="trms">presentations”
“personal desire ='lgc'>=/= ="trms">community ="trms">obligation ='lgc'>=='lgc'>=> mythology”
="lsts lst1">•Eliade='lgc'>: “myth='lgc'> = an account of a creation,” of that which ‘really’ happened ='lgc'>='lgc'>--> ="trms">religion
='lgc'>}='lgc'>--(Belk, Wallendorf, Sherry)='lgc'>='lgc'>--> sacred and profane ="trms">consumption
="lsts lst1">•sacred ="trms">consumption inherent in ="trms">material objects that ="trms">embody myth helps to develop ="trms">social cohesion.
sonsumers resist commodification of cultural resources that in Eliade's view are the ="trms">embodiment of myth
='strcls'>*="trms">consumers’ sacred creation='strcls'>*
='lgc'>[example='lgc'>: temporary ="trms">consumption ="trms">community Burning Man='lgc'>: synthesis of ="trms">community and ="trms">markets through the exchange of goods and creative acts of art and performance ='lgc'>='lgc'>--> ="trms">community ="trms">narratives ="trms">embodying mythological creativity as art and performance ‘construct a temporary cohesiveness'='lgc'>]
functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list perspective of ="trms">social cohesion='lgc'>: “="trms">consumption='lgc'> = means of ="trms">consumer conformity to culture” ='lgc'>='lgc'>--> (cohesion perspective='lgc'>:) ='strcls'>***a ="trms">positive feeling through the appropriation of creative ="trms">agency and resistance to challenge the unreflexive ="trms">consumption at the heart of the ="trms">marketplace myth='strcls'>***
="ppl">Barthes ='lgc'>=='lgc'>=>
="lsts lst1">•critical theory='lgc'>: “myth='lgc'> = ="trms">naturalising ="trms">socially constructed and ="trms">historical discourse” ='lgc'>~ dominant ="trms">societal actors oppress subordinates by normalising markers of segregation and subordination ='lgc'>='lgc'>--> the concern is to take the side of the oppressed's ="trms">language and ='strcls'>*emancipation='strcls'>*='lgc'>[= demythologising (dominant ideology)='lgc'>] ='lgc'><='lgc'>== ="ppl">Marx's ‘false consciousness’ (='thdf'>for example capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ideology conceals and ="trms">naturalizes managerial power and implicit subordination of workers) ='lgc'>='lgc'>--> either side of a power duality can become valorised
="lsts lst1">•="ppl">Hegel='lgc'>: “mythology='lgc'> = ideology ="trms">aesthetically expressed for easy adoption by ="trms">society” ='lgc'>='lgc'>--> “ideology='lgc'> = an ="trms">imaginary map”; political breakdowns ='lgc'>=='lgc'>=> ideologies become apparent (independent of mythology)
="prgrph">-(Murray and Ozanne='lgc'>:) meanings people attribute to ="trms">social structures change more slowly than the structures themselves ='lgc'>='lgc'>--> reality='lgc'>[= the meanings given to ="trms">social structure and the objective structures='lgc'>] is contradictory ='lgc'><='lgc'>== ='strcls'>*inconsistency between subject and object='strcls'>* (='lgc'>~ ="trms">societies both create reality and are shaped by it)
='lgc'>}='lgc'>='lgc'>--> ="trms">consumers as the oppressed class in postindustrial ="trms">society
="ppl">Thompson='lgc'>: ="trms">natural health myth (based on ‘cultural creatives’='lgc'>: dominant ="trms">consumer segment of ="trms">natural medicine)='lgc'>:
="lsts lst1">•='strcls'>*romantic ideology derived from ="trms">technologies’ ill effects on humanity and ="trms">nature ='lgc'>='lgc'>--> ="trms">nature is mythologized as a state of harmony, ="trms">science and ="trms">technology as forbidden knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•='strcls'>*gnostic myth emerged from a desire of ="trms">consumers to bridge ="trms">technology and spirituality ='lgc'>='lgc'>--> “the immune ="trms">system is ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically rendered as a mysterious im="trms">material force, constituted by intricate mind-body connections and ephemeral energistic forces, which can be brought to practical ends through quasi-magical practices of ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic healing” ='lgc'>[="ppl">Thompson 2004='lgc'>]
='lgc'>}='lgc'>='lgc'>--> advertisers exploit these tensions as conflicting ideologies converge with reality
brand ='lgc'>=='lgc'>=> a point of ="trms">difference ='lgc'>+ op="trms">positional meanings ='lgc'>='lgc'>--> ='lgc'>[for example the attraction of the coffee shops that don't personify the ="ppl">="ppl">Starbucks hegemony ='lgc'>~='lgc'>] anti-hegemonic ="trms">consumers hold strong preferences for decor that ="trms">symbolises the counter-culture
(="ppl">Thompson ='lgc'>+ ="ppl">Barthes ='lgc'>=='lgc'>=> Kristensen, Boye, Askegaard='lgc'>:) how ="trms">communities develop conceptualizations of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right and wrong
='strcls'>*moral ="trms">systems are inherently ideological='strcls'>* in order to emancipate ="trms">consumers from these forces critical reflection must occur='strcls'>***
='at'>@constant and ="nms">apass='lgc'>: ='strcls'>***="trms">consumers don't escape the ="trms">market per se but instead reshape collective identity through counter-mythology='strcls'>***
(='thdf'>for example) hipster ="trms">consumer's attempt to demythologize a ="trms">consumption ideology in order to protect themselves from mainstream ="trms">consumers or ‘followers’ (when followers encroach on inside values='lgc'>:) ="trms">consumers demythologize their ="trms">consumption practices ='lgc'>==allowing='lgc'>=='lgc'>=> new avenues of ="trms">consumption to occur in an emancipated state
(critical theorists='lgc'>:) ='strcls'>**="trms">market='lgc'> = arena of domination and power struggle='strcls'>**
='lgc'>=='lgc'>=> ="trms">consumerism can be enslaving and manipulative mythology ="trms">crafted by the ruling class, can be overcome through resistance and demythologizing ='lgc'>=='lgc'>=> ='strcls'>***emancipation='lgc'> = (a form of) new ="trms">consumption arenas (that hold a favourable power dynamic for ="trms">consumers)='strcls'>***
mythology ='lgc'>='lgc'>--> ="trms">consumer resistance, emancipation and identity projects
neoliberalism='lgc'>:
="lsts lst1">•="trms">community-based meaning of goods
="lsts lst1">•individuals (able of) attaching meaning to objects in their own self-expressive way
mythology research='lgc'>: shifted from ‘myth as organizational cohesion’ to ‘understanding ="trms">agency and emancipatory ="trms">consumption practices in oppressive ="trms">situations’
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with Ereshefsky
how to do ="trms">scientific ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='qstn'>?
="lsts lst1">•conduct piecewise and local ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics (not universa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics, not ="trms">science ="trms">fiction)
="lsts lst1">•balance ="trms">naturalism and normativity
="lsts lst2">◦="trms">naturalism ='lgc'>='lgc'>--> learn about ="trms">different ="trms">scientific practices that have ="trms">different aims
="lsts lst2">◦normativity ='lgc'>='lgc'>--> evaluate how well those practices achieve those (="trms">epistemic and ="trms">pragmatic) aims
="lsts lst1">•
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filial piety ='lgc'>='lgc'>--> family formation ='lgc'>+ ="trms">consumption behaviours (in Asian context)
(public policymakers and) ="trms">social ="trms">marketers addressing family dissatisfaction
understanding family identity has important implications for ="trms">consumption ='lgc'>--western='lgc'>='lgc'>-->
="lsts lst1">•how meal ="trms">consumption helps to maintain family bonds
="lsts lst1">•how home-made meals are useful in constructing and ="trms">communicating family identity (='at'>@="nms">apass, ="frds scrmbld"nttrm="Leonardo">Leo, ="frds scrmbld">Sarah, food-ing, ‘="trms">formulations of family identity ='lgc'>='lgc'>~=!='qstn'>? collective’)
="lsts lst1">•how families preserve identity through the transfer of inalienable possessions
="lsts lst1">•how families navigate complex ="trms">consumption choices such as involving parenthood
="lsts lst1">•
="large lg3" stl="font-size:110%">
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(="ppl">Campbell ='lgc'>+ Saren ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]posthumanism='lgc'>: an ="trms">aesthetic (not just an ="trms">epistemology) that blends='lgc'>:
="lstsrd">1. the primitive
="lstsrd">2. ="trms">technology
="lstsrd">3. ="trms">horror
="large lg22" stl="font-size:101%">
='lgc'>[='strcls'>*='lgc'>]="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis='lgc'>: (an engine that encourages the viewer) to recognize life not as being, but as perpetual becoming ='lgc'>=/= (liberatory promises of) ‘flow’
="large lg4" stl="font-size:110%">
(each ="trms">articulating opposing fantasies of posthumanism='lgc'>:)
="trms">morphing ='lgc'>=/= mutating
primal ="trms">technology
proto-atavism نياکان [...]